Secondly, There are graces which are declarative of this assimila- tion, or which evidence and manifest our likeness unto God. I shall instance only in two of them, —
1. And the first is such as I shall give many names unto it in its description, as the Scripture doth also; but the thing intended is one and the same. This is goodness, kindness, benignity, love, with readiness to do good, to forgive, to help and relieve, and this to- wards all men, on all occasions. And this also is to be considered in opposition unto an evil habit of mind exerting itself in many vices, which yet agree in the same general nature : such are anger, wrath, envy, malice, revenge, frowardness, selfishness ; all which are
CHAP. I.] CONSIDERATION OF THE NATURE OF GOD. 58?
directly opposite to the grace of holiness at present instanced in and pleaded for. And this, I fear, is not so considered as it ought to be ; for if it were, it would not be so common a thing as, it may be, it is, for men to plead highly for the imitation of God, and almost in all they do give us a full representation of the devil : for as this univer- sal benignity and love to all is the greatest representation of the nature of God on earth, so is fierceness, envy, wrath, and revenge, of that of the devil. Would we, then, be like unto our heavenly Father, would we manifest that we are so unto his glory, would we represent him in and unto the world, it must be by this frame of spirit, and actings constantly suited thereunto. This our blessed Saviour instructs us in and unto. Matt. v. 44, 45. A man, I say, thus good, his nature being cured and rectified by grace, thence use- ful and helpful, free from guile, envy and selfishness, pride and ela- tion of mind, is the best representation we can have of God on the earth, since the human nature of Christ was removed from us.
This, therefore, we are to labour after if we intend to be like God, or to manifest his glory in our persons and lives unto the world. And no small part of our holiness consists herein. Many lusts, cor- ruptions, and distempered passions, are to be subdued by grace, if we design to be eminent. Strong bents and inclinations of mind to com- ply with innumerable provocations and exasperations that will befall us must be corrected and discarded ; many duties [must] be con- stantly attended unto, and sundry graces kept up to their exercise. The whole drove of temptations, all whose force consists in a pre- tence of care for self, must be scattered or resisted. And hence it is that in the Scripture a good man, a merciful man, a useful, liberal man, is frequently spoken of, by way of eminency and distinction, as one whom God hath an especial regard unto, and concerning whom there are peculiar promises. When men live to themselves, and are satisfied that they do no hurt, though they do no good ; are secure, selfish, wrathful, angry, peevish, or have their kindness confined to their relations, or are otherwise little useful but in what they are pressed unto, and therein come off with difficulty in their own minds; who esteem all lost that is done for the relief of others, and the greatest part of wisdom to be cautious, and disbelieve the necessi- ties of men ; in a word, that make self and its concernments the end of their lives; — whatever otherwise their profession be, or their diligence in religious duties, they do very little either represent or glorify God in the world. If we, therefore, design to be holy, let us constantly, in our families, towards our relations, in churches, in our conversation in the world, and dealings with all men; towards our enemies and persecutors, the worst of them, so far as they are ours only ; towards all mankind as we have opportunity, — labour after conformity unto God,
588 NECESSITY OF HOLINESS FROM THE [bOOK V.
and to express our likeness unto him, in this philanthropy, goodness, benignity, condescension, readiness to forgive, to help and relieve; without which we neither are nor can be the children of our Father which is in heaven.
Especially is this frame of heart, and actings suitable thereunto, required of us with respect imto the saints of God, unto believers. Even God himself, whom we are bound to imitate, and a conformity unto whom we are pressing after, doth exercise his benignity and kindness in a peculiar manner towards them: 1 Tim. iv. 10, " He is the saviour of all men," but " specially of those that believe/' There is a speciality in the exercise of his saving goodness towards believers. And in answer hereunto, we are likewise commanded to "do good unto all men," but " especially unto them who are of the household of faith," Gal. vi. 10. Although we are obliged to the exercise of the goodness before described unto all men whatever, as we have opj^or- tunity, yet we are allowed, yea, we are enjoined, a peculiar regard herein unto the household of faith. And if this were more in exer- cise, if we esteemed ourselves (notwithstanding the provocations and exasperations which we meet withal, or suppose we do so, when per- haps none are given us or intended us) obliged to express this benignity, kindness, goodness, forbearance, and love towards all be- lievers in an especial manner, it would prevent or remove many of those scandalous offences and animosities that are among us. If in common we do love them that love us, and do good to them that do good to us, and delight in them who are of our company and go the same way with us, it may advance us in the condition of Pharisees and publicans, for they did so also. But if among believers we will take this course, love them only, delight in them only, be open and free in all effects of genuine kindness towards them who go our way, or are of our party, or are kind and friendly to us, or that never gave us provocations really nor in our own surmises, we are so far and therein worse than either Pharisees or publicans. We are to endeavour conformity and likeness unto God, not only as he is the God of nature, and is good unto all the works of his hands, but as he is our heavenly Father, and is good, kind, benign, merciful, in an especial manner, unto the whole family of his children, however differenced among themselves, or indeed unkind or provoking unto him. I confess, when I see men apt to retain a sense of old provo- cations and differences ; ready to receive impressions of new ones, or ready for apprehensions of such, where there are none ; incredulous of the sincerity of others who profess a readiness for love and peace ; to take things in the worst sense ; to be morose and severe towards this or that sort of believers, iinready to help them, scarce desiring their prosperity, or it may be their safety, — I cannot but look upon