Chapter V
To know whether we make God our chiefest good, we must state the account
upon what it is that we most value ourselves or other men.
The last head of signs from this metaphorical expression, What is thy
treasure ? is, What thou dost value and estimate thyself by, as also
other men ?
This note differs from the former. For when I asked what was precious to thee, it signified what valuation thou hadst of the things in themselves, which is a direct act of valuation. But this query is by what things you
put a value upon yourselves or others, which is as the reflex act, as in other
cases we use to distinguish. That I may give a right stating of this note,
that it may be fitted for all sorts to apply it without mistake of what I
intend, or disquietment to their own souls, I shall premise these things by way of explication.
1. That this note holds in an affirmative, a positive sense, true of unre-
generate men, who may be convinced by this what their hearts do really value themselves by, when it is found to be some earthly excellency or
other, which therefore is their treasure.
2. Of godly men it holds true negatively, as to what they have learned
not to value themselves by, not by earthly and worldly excellencies ; that
rate-book is cancelled in a great measure with them. And as for a positive
valuing carnal self in a way of being lift up, they have learned to be as
cyphers in their own hearts, to be nothing in a man s self. This is the
A. B. C. in Christianity, though we are always a-learning it. Ask a humble
soul, what dost thou value thyself by ? He will readily answer (as to what
he is of himself, and in himself), Alas, by nothing. Thus Paul, in divers
* I am the least of the apostles, that am
places, two especially
: 1 Cor. xv. 9,
* I am nothing. And yet, 3, for all this, you shall find the same apostle value himself as
not meet to be called an apostle. Again, 2 Cor. xii. 11,
he was a man in Christ, and according to what he had by grace, as he had
lived in and to Christ, and acted for Christ, he doth value himself thereby;
490 THE WORK OF THE HOLY GHOST [BOOK X.
yet still vailing and attributing all unto that grace of God which had done
it for him, even at the same time and with the same breath with which he
lays himself thus low. Which is sufficient ground to the note in hand, that even regenerate men have also that treasure of another kind belonging to them, which they do and may value themselves by, even whilst they really profess themselves as nothing ; as in respect both to themselves as in them
selves, and unto the grace of God working in them and with them, which
is one branch of the point in hand. Consult we for this the places cited : 1 Cor. xv., I am the least of the apostles. So, ver. 9. But then at the tenth verse he riseth again
: But by the grace of God I am what I am. Well, and what was he ? It follows :
* I laboured more abundantly than they all ; there he pulls forth his treasure. Yet still (lest he should have said too much) he distinguisheth again upon it : Yet not I, but the grace of God that was with me. And in 2 Cor. xii. 11, with the same breath with which before he had said, I am nothing, he boldly premiseth this, In nothing am I behind the very chiefest apostles, though I be nothing. Paul had then wherewith he valued himself, you see. And in the same chapter he gives you that other part of the distinction I mentioned, ver. 2, 5,
I knew a man in Christ. Of such a man I will glory
: but of myself I will not glory, but of mine infirmities, as in that respect, and yet it was himself he speaks of. So then take himself as in himself, and so carnal men never thoroughly humbled never do; and of that self, abstracted from any relation to Christ, says he, I profess myself nothing. But of such a man, and so of myself as conjunct with Christ, what I am in Christ, I may and will
glory. So then the right state of this note of difference between a godly and an ungodly man lies fair afore us.
1. That a carnal unregenerate man doth positively value himself and others by some excellency that is earthly, if he have any to value him self by. Or if not, he values others by what his heart accounts truly a treasure.
2. A godly man hath learned not to value neither himself nor others chiefly by such things.
But 3. His heart being pitched upon living upon God in Christ, he values himself, if he hath assurance of his being in Christ, by what he is in Christ, and by the grace of God, as by a rich treasure still with vail
ing to grace, and distinguishing himself as in Christ from himself as in himself.
And 4. So far as he wants assurance, and so can value himself by no
thing as assuredly his own, yet what his heart truly maketh its treasure may be discovered in him, and by himself, in this, what things they are he values others by. It being thus stated, let us come to the proof and ap plication of it.
The reason why carnal men value themselves by outward excellencies is, that man naturally would not be a mere cypher to himself and others. He must be somebody, a y^jac, rig, as it is said of Simon Magus, Acts viii. 9. Now the souls of men, upon the same account that Aristotle calls them abrascB tabula;, in point of motion and intellectual species, may be called
cyphers, considered as separated from all outward excellencies and endow ments, as wit, learning, estates, beauty, riches, power, or some such things. And they stand and appear to themselves as cyphers in comparison of others. But look, as any of these things are added to them, which they see are in high esteem with men in the world, then this poor naked cyphe"r will begin to reckon itself a number, and still the more that is added the
CHAP. V.j IN OUR SALVATION. 491
greater number it goes on to think itself to be ; as the more figures, the more the value of a cypher is increased. You may see the truth of this too
true a similitude in the instance of Saul. When Saul was young and
_ a
stripling, and a private person, Samuel reminds him, Thou wert little in
thine own eyes, 1 Sam. xv. 17. The cypher had but a few figures then
set or belonging to it. And he was, though something, as the word little
imports (according to what he then possessed when he went to seek his
father s asses), yet little then in comparison of what the value of himself
did rise to when a kingdom, with all its glories and privileges, were added
to him. A kingdom, set to original sin, hust and blew him up, so that he
thought himself worth no less than all the kingdom besides (as we have
heard and seen other kings have been wont to do), he grew too great for God himself to rule, and to have respect to his commands ; to intimate which to his conscience was Samuel s scope.
The prince of Tyre is another instance, Ezek. xxviii. 2-6 verses. It
seems he was a man eminent in wisdom and knowledge, as ver. 4 : With
thy wisdom and understanding thou hast gotten thee riches, and gold and
silver into thy treasures. And by reason of all this (as ver. 2) thy heart
is lifted up ; as the ark was, as the waters that bore it did rise and increase.
Well, and how big was this cypher, this mote, this atom, this less than
nothing, lift up ? Even as high as the throne of God. So God, the
searcher of hearts, chargeth him : ver. 2, Thus saith the Lord God, Because thy heart is lifted up, and thou hast said, I am God, I sit in the
seat of God, in the midst of the seas, yet thou art a man and not God,
though thou set thine heart as the heart of God. Oh, how big did this
! Therefore God, to confute him, and
toad swell in his own imagination
to bring him to his native cypherhood, threateneth to bring a sword against him and all his glory, that should strip him of all his excellencies he valued
himself by, and should slay him, ver. 7, 8. And then says God (and it was as great a sarcasm as that shot at our first parents, Man is become as
one of us ), ver. 9 : Wilt thou say before him that slayeth thee, I am God ? He will make but a poor god of thee. God pricked the toad, and
he fell to nothing! As also he did Herod, Acts xii., when swollen with the
flattering breath of the people for his eloquent oration. God sent his
angel to cut the bladder, and how did it fall ! I have instanced in kings, because they are suns of the greatest magnitude any of the cyphers of man
kind grow to. But it holds proportionably in all men else. If a man
scrape together a little riches, and scraps of wit and learning, men s souls
: 1 Tim. vi. 17, Charge them that are
presently value themselves thereby
rich in this world, that they be not high minded. As riches increase, the
heart increaseth. This is one reason why a carnal man comes to value
himself by things outward.
2. If you will see a reason of the difference of the second thing pro
pounded, viz., how it comes to pass that a godly man and a carnal do differ
thus in the valuation of themselves, among others there are two several
rate-books, or books of valuation, which according as men have eyes given them to discern, and spirits impartially to view themselves in, and guided
to judge themselves by, accordingly will they come to rate and value them
selves with this vast difference spoken of.
There is the world s book, which is that common esteem which the gene
rality of men have of things, and do cry up and magnify them by. Now
what things do bear a rate and value with the world but things worldly ?
Ps. xii. 8, Vanity with mortal man highly is extolled. And Christ, Luke
492 THE WORK OF THE HOLY GHOST [BOOK X.
xvi. 15, hath this expression of it, Things highly esteemed by men. Now a worldly natural man, having the spirit of this world as yet predominant in him (1 Cor. ii. 12, which is especially there spoken in relation to his judging of persons and things, for he exposeth* it there to the spiritual man s judging of things spiritually) ; such a man therefore jumps with the carnal world in his judgment, both about men and things, looks upon him self and all things with the world s eye, and is said to walk according to the course of the world, Eph. ii. 2 ; and so rates and values himself by the world s book, that is, by the common opinion and price which things by the world are taken up at.
On the contrary, there is God s book (as you say,
< the king s book, by which^ you know the value of livings). It is Doomsday Book if you will, in which the rate of all persons and things are laid down, according as the value of things shall go at the latter day. And this was written to that end, to correct and amend the common account of things, that men might judge righteous judgment, and learn to esteem of themselves as they are indeed. And this book heightens the price of the things of the other world, which carnal men undervalue ; sets down a thousand where the world sets down nothing;
< Vanity of vanities, Dung, Dross, where they write down a hundred. And therefore in that Luke xvi. 15 it is said, that what is in high esteem with men is an abomination unto God. So Christ there exposeth and sets at distance God s esteem of things and man s. You find the same opposition of these two in Paul s spirit
< I care not to be judged by man s day (as in the Greek), translated man s judgment. God hath a day of judgment, and man hath his day of judging things, so
: 1 Cor. iv. 3,
called, because man s judgment carries it from God. Men are clerks of this market, the prizers of this dead world s goods. Now what God s judgment is of things and persons, his own book doth perfectly serve to inform us, and so how to value ourselves and others, so as the greatest monarch in the world, whose glory and greatness this world adores, if he comes, as Hezekiah, to read himself in God s book, he finds himself nothing, of no value therein. And in Deut. xvii., you find that God hath written this book in a special manner, for this very end ; ver. 18, It shall be when he sits on the throne of his kingdom (speaking of their kings, as they should be surrounded with all things which make them great and glorious), that he shall write a copy of this law in a book, and he shall read therein all the days of his life. And one end is, ver. 20,
< That his heart be not lifted up
^ above his brethren. If he looks upon himself as he stands in the world s book, he will rate himself worth more than ten thousand others ; but when he comes unto God s book, which presents unto him, as in a
glass, how persons stand in God s eye (who judgeth without respect of persons, Acts x. 34 ; that is, without those outward garbs of conditions men are in. For in the sun, a beggar and a king have both the same shadow), therein a king, reading, with the Spirit of God enlightening him, falls as low as the poorest beggar, yea, lower, if he hath grace. Now, a godly man
< hath not received the spirit of the world, but the Spirit which is of God. That we may know the things which are freely given us of God, 1 Cor. ii. 12, so as, ver. 16,
< we have the mind of Christ, and do look upon things with that light, in our measure, wherewith he doth. And hence comes that great change and alteration in a godly man in judging of himself, valuing himself by what he is in Christ, by the things he hath received of God. David, who knew himself designed unto a kingdom, made
* Qu. opposeth ? ED.
CHAP. V.] E OUR SALVATION. 493
that Psalm cxxxi., on purpose to shew the frame of his heart this way. Lord (says he, appealing to him that knew the heart), mine heart is not
haughty, nor mine eyes lofty. It is a strange level that grace makes in the view and prospect of him that hath it. It makes, as John s ministry, the mountains, in the world s eye, valleys ; and fills up the valleys that were low and empty, in the apprehensions of those men that have it. And
this is perfectly James s scope, chap. i. 9, 10, Let a brother of low degree
rejoice in that he is exalted : but the rich, in that he is made low. Which when converted, the light of God discovers to him. James wrote to com
fort poor believers, and to humble the rich professors (whereof many being but temporary believers, despised the poor, chap. ii. 6). This you may see run along, as a vein, throughout his epistle ; chap. i. 9-12, chap. ii.
ver. 1-6, chap iv. and chap. v. And because in the world s light and eyes, and afore regeneration, there appears so mighty a distance and dispropor tion in a poor man s condition and in a rich, he therefore sets afore them what the true saving light of Christianity works in the apprehensions and valuations of men converted, whether poor or rich. He supposeth to be aforehand both to a poor man that is godly, and a rich man that is godly ; supposing such a brother a believer, as ver. 9 shews. A rich man, afore
conversion, looked upon the poor man with a lofty eye, as one so far above him, and a poor man looked upon himself as mean and ordained to misery, in comparison, and calls the rich happy. Well, the Spirit comes and con
verts the one and the other. And then the wheel turns (as the poets feigned of fortune), the world is turned upside down. Saith the poor man when converted, I that had nothing to betake to in this world, nor much
hopes of being anything, I find I am an heir of glory, and higher than all the kings and great ones of the earth. Hath not God chosen the poor of
this world rich in faith, heirs of the kingdom ? chap. ii. 5. This therefore
gives the poor man ground to rejoice, as well he may, that he is exalted. Let the brother of low degree rejoice (says James)
* in that he is exalted. And let him value himself with joy unspeakable and glorious, by what he reads and finds himself to be in that other world. On the contrary, a rich man, when converted to God, and he begins first to be humbled, he, as he
is a rich man, is as much cast down and dejected. For seeing his sinfulness and nothingness through the light of the Spirit and the word, and
his obnoxiousness to eternal death, thinks he, the poor man that hath but
grace, and an interest in Christ, is infinitely happier than I. He lies low and puts his mouth in the dust, if there may be hope. And when faith and assurance of the other world comes in, he rejoiceth in this his happy misfortune he hath had, to be humbled and levelled in his out ward condition with the poorest cobbler, whom if he have more grace than he, he looks upon as a better man than himself. And with this
high and differing valuation (as it is kept up in their spirits) do these two look upon things and persons for ever after. A bondman, a slave, was
taught not to care, for he is Christ s freeman. Masters were taught that
* hath no respect of persons, Eph. vi. 9, The new creature teacheth a man to
they have a master in heaven, who
* know no man after the flesh, 2 Cor.
v. 16, that is, to estimate no man from outward things, that is, with that
high valuation and admiration a man had wont to do. Had any man any
special, spiritual privilege, Paul learnt to value that man by it, and that
* was in Christ afore me (says he). He is my elder, and of more standing in grace, and he gave them a reverence
afore himself. Such an one
accordingly ; yea, take a poor soul that dares not yet say that it is in Christ,
494 THE WOEK OF THE HOLY GHOST [BOOK X.
and so cannot value itself thereby, yet this true valuation is seen by what
it hath of others. When he sees the greatest king in the world living in
his natural estate, and swimming in greatness, he would not change condi
tions with him for ten thousand worlds. For although his own being in
the estate of grace is yet uncertain to him, yet the other s (supposed in his
natural condition) is certainly at present damnable. Also every one he
looks upon as godly are the precious ones of the earth with him, as the
psalmist speaks. And oh (says he) that I were but an hired servant
amongst them, in the meanest condition, so one of that number, as the
prodigal convert wished. And what is the reason of all this ? Because
his esteem and valuation of things is altered.
Now then, for the application of all this, consider by what principles the
valuation or disvaluation of thyself is measured or guided. To what beam
or balance dost thou come to weigh thyself; whether in the balance of the
sanctuary or the balance of common opinion which is hung up in the world s
great market-place ? Thou mayest be great, and happy, and honourable
in thine own eyes, as also the world s, when thou art miserable and abomi
nable in God s. Thus a rich man, or one in power, men account a great man. But what is that greatness, but such as a man that is fat and pursy hath ? And so men weigh fat and all, and account a man great. So Nabal,
1 Sam. xxv. 2, is termed a great man, because he had three thousand
sheep and a thousand goats, which was a great estate in those days. But
this kind of greatness God and his word regards not. Therefore God pronounceth of Belshazzar, though he had the whole Babylonian monarchy,
and all the glory and the riches of it, environing of him, to put into the scale,
4 Thou hast been weighed, and art found too light. Here we might, for
our help, run over all sorts of instances, of things of value, either worldly or
heavenly, as the Scripture sets the one against the other ; and how thereby
this difference in godly men s hearts and others may evidently appear unto
themselves.
1. There is that which is honour in the world s esteem, and that which
is truly and indeed such with God. Hast thou an ambitious heart ? (God allows an ambition, pitched right, as we see in Paul s speech of his ambi
tion to preach the gospel.) There is an honour to satisfy it. And doth
thy valuation thereof carry forth thy spirit thereto ? Christ gives us the
distinction : John v. 44, How can ye believe, which receive honour of one
another, and seek not the honour which cometh from God only ? Here is honour from God only, and honours from men, and men s estate distin
guished by their pursuit after them. The glory of God himself, and the
seeking thereof, in aiming at him, that is not here meant ; but it is that honour which is from God, and with God, and which by approving a man s
self to him alone, obtains with him. God s favour is true honour in such
a man s esteem : Isa. xliii. 4, Since thou wast precious in my sight, thou
hast been honourable, and I have loved thee : therefore will I give men for
thee, and people for thy life. So that, though before, a man hath valued
himself by those things which have brought him in honour from men, yet when converted, he takes another account, knowing that God s favourites
only, and whom he loves, are only truly honourable, and that his ways are
only honourable (as the Sabbath is called, Isa. Iviii. 13), and that to lay hold of his covenant and keep his Sabbaths, purchaseth himself a better
name, and more lasting, than sons and daughters, as it is, Isa. Ivi. 4-6. On the contrary, he looks on others as vile persons. God abhorring them,
Ps. x. 8, he abhorreth them also ; whereas a wicked man blesseth the
CHAP. V.J IN OUR SALVATION. 495
covetous, whom God abhorreth. And so for things he once made his glory, and valued himself by, he now accounts to have been his shame, Phil. iii.
19, and that would bring him to confusion of face. So also, 2, this holds in wisdom (hence that distinction, 1 Cor. ii. 6, 7,
* The wisdom of the world, that comes to nought, and
* the wisdom of God. Wisdom to salvation, as in Timothy) ; so that a man who hath valued himself by his learning, knowledge, wits, parts, and policy, when he comes to be converted, finds (as Rom. i. 22) that whilst he hath professed and thought himself wise (as of the philosophers it is said there), he is be come a fool ; and he finds that the word proves him so to be, and he thinks so of himself ; that he hath but even studied all his life to be a fool, because he wants true wisdom to save his soul. Which wisdom now he magnifies, for this wisdom is justified and magnified of all her children, and is glad to become a fool that he may be wise ; and on the contrary, with carnal men, worldly wisdom is justified of her children, and this unto salvation is counted foolishness, 1 Cor. ii. 14. So also, 3, is it in riches, which is another thing men use to value them
selves by. Take that distinction of Christ, Luke xvi. 9, of the unrighteous mammon and true riches. So that a man that hath thought himself a rich man in the world s books, upon conversion, becomes a beggar in his own eyes. It is therefore called poverty of spirit. For why, as Christ
says, Lukexii. 21, He that lays up this as treasure for himself, is not rich towards God ; he thought himself rich and increased with goods, as the church of Laodicea says of herself; Rev. iii. 17, Thou sayest I am rich, and increased with goods, whenas God knows and says it, and the soul now finds it, that it is wretched, miserable, poor, and naked. Whereas God values him as rich that hath faith and good works : Rev. ii. 9, I know
thy poverty, but thou art rich. And so now a fair woman, whose treasure
lay in her face and good clothes, by which she once rated herself when she looked into the world s glass, because all men ran doating and wondering after such an one, as the world once did after the beast, Rev. xiii. 3, when Bhe comes to take account of the word, and to look thereunto, she finds another beauty, which is so in God s esteem ; 1 Peter iii. 3, 4,
* Whose
adorning let it not be in the outward plaiting of the hair, &c. But let it be of the hidden man of the heart, the ornament of a meek and quiet
spirit (which is a lasting ornament, the other decays), which in the sight of God is of great price. I might instance in many more. Further, take a note or two.
1. That by which thou valuest thyself by most thou gloriest most in, makest it thy glory, either in the secret applaudings of thine own heart, or
else it may be of others, Phil. iii. 19. Among other expressions which the
apostle hath to express the over-valuing of earthly things by earthly-minded men, one is, whose glory is their shame, who mind earthly things. Hence you find boasting in riches spoken of Ps. xlix. 6 and Iii. 7. You also have that example of Nebuchadnezzar, Dan. iv, 30, who, walking in his gallery, and, as it may seem, alone, you find him, like a fool, talking to himself, * Is not this the great Babel which I have built by the might of my power, and for the honour of my majesty ? As many a scholar in his own heart
saith, Was it not such an act I kept, or disputation I performed, such an oration that I made ? That one place more is enough, and fit for this pur pose ; Jer. ix. 23, Let not the wise man glory in his wisdom, nor the rich man in his riches, nor the mighty or potent man in his might and power.
God speaks thus severally, for men make any of these their treasure, and
498 THE WORK OF THE HOLY GHOST [BOOK X.
will glory of these ; and in these do men glory, if they know not God. But if he be a godly man, what doth he glory in ? It follows, Let him
glory in this, that he knows me : that I am the Lord, that shews him
* And of thee, say they in Ps.
mercy, and am his God and treasure.
* God, will we make our boast all the
xliv. 8, and our interest in thee,
day long. Carnal men, says the apostle, glory in outward appearances ;
* God forbid I should glory, save in the cross of
but, says he, Gal. vi. 14,
Christ. And why might not Paul glory in the flesh and in the world as
well as others ? (It is well known he had wherewithal to do it, as he tells us elsewhere.) Why, he answers, that the cross of Christ, and the power thereof in him, had crucified the world to him, had spoiled all the gloss of it to his heart, wiped the varnish off. For who values a dead man, a
crucified man, at anything ? Thus, Jesus Christ being a crucified man,
Isa. liii. 2, 3, he is said to have * no form nor comeliness in him. And when we shall see him, he will have no beauty to a carnal eye, why it
should desire him, being a despised and rejected man. Now, so says the
apostle, The world is to me a crucified thing, through grace wrought in me by the cross of Christ. Again, had not Paul many outward excellencies
to make him glorious in the world s eyes, and might he not glory in them?
Yes, that he had as great a confluence of all excellencies of learning, know
ledge, &c., as any, and was so accounted too. If I would glory, says he, 2 Cor. xi. 21, I could too. But his turning Christian spoiled all, cruci
fied them, marred the splendour of them in the world s eyes, so that, if he would have boasted of them now, he could not. For they had lost their
grace and colour ; grace had foiled them. And now, though he could vie
learning with the best of them in anything, yet his being of that new sect, his professing the cross of Christ, which was foolishness to the world,
spoiled all, made him be thought a mad man by him that thought he had
learning enough, and too much, so that it was no booty to glory in any of
these, though he would ; and besides, says he in the next verse, Nothing avails but the new creature ; neither circumcision nor uncircumcision (he means the greatest privileges, by a synechdoche of those which the Jews or
* they avail not, they are
Gentiles had and boasted of). And he says,
little worth, of little value, as being able to do little, nay, just nothing with
God, with whom we have to do. They are nullius pretii with him, and
therefore with me also. But, being a new creature, that is worth having indeed, because it did interest him into Christ, and avails much with God
in him. And yet not simply the new creature neither, as in itself, for so
it avails nothing, as other things do, though it be an excellency ; but in
Christ Jesus a new creature avails ; that is, as it is in Christ. So a man may glory of it, and so Paul did, 2 Cor. xii. 1, 2, 5, speaking of his reve
lations and raptures, he would not simply glory in those as in themselves, or in himself as having these. But, says he, at verse 2, And of such a man I will glory, though of myself I will not glory, and yet it was himself. And chap, xi., ver. 16, 17, What I speak, says he of other things,
<I
speak as it were foolishly in boasting. He was ashamed to do it, but they
despising him, he would shew that he could vie with the best of them in
those things they made their chiefest glory. Yet still so as he is ashamed
to do it ; and therefore, in the midst of all, at ver. 23, he comes in with
this parenthesis, I am a fool, says he, to stand boasting thus. For he
thought them all not worth talking of in themselves. Yea, and he glories, to choose, in his infirmities, as of more value than all his sermons, because
in them he was debased for Christ, in the other filled and assisted by Christ.
CHAP. VI.J IN OUE SALVATION. 497