Treachery The settled bent of their Hearts and so the general course of their Lives is right 16. The upright Man is striving after and growing up towards full Perfection The Righteous shall hold on his way And he that hath clean Hands wax stronger and stronger Thus the Way of the Lord is strength to the Upright And his Word does good to the Upright Mic. 2.7 It is an ill sign when one is at a constant stay in Religion When one holds on in a round of Duties without going forward And commonly Hypocrites go out at last in a stinking snuff But the Path of the Just is as the shining Light which shineth more and more unto the Perfect Day Prov. 4.18 Such are pressing towards the Mark Phil. 3.14 15. Of Zeal TIT. 2.14 A peculiar People zealous of good Works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accensum studio bonorum operum as Beza fervently given unto good Works as in our old English translation Zeal is a word of various acceptation In general it signifies heat and fervour From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferveo In Heb. 10.27 there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read fiery indignation in our old Translation violent Fire This Word is transferred to the heat and fervour of the Spirit and Affections which is of diverse kinds As 1. There is a natural Zeal As some naturally are of lively active spirits full of mettle as we use to say Luther seemeth to have been naturally of such a temper As Bucer said of him Nihil in eo non vehemens What an happy thing it is when such a temper is guided and acted by Grace Ordinarily such will do more for God 2. There is a carnal Zeal We find emulations among the works of the Flesh reckoned up Gal. 5.19 20 21. In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle James condemns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter Zeal Jam. 3.14 Envy is a kind of Zeal but not of the right kind It is bitter Zeal It is a sort of wild Grapes There is a Blind Zeal Such as Idolaters Papists Persecuters may be acted by A blind zeal when Men are Zealous in a false way and Zealous against the Truth Taking light for darkness and darkness for light Calling good evil and evil good There is a superstitious extravagant and erratick zeal when Men are Zealous about such things where it would be a vertue to be cool and moderate And there is an Hypocritical Zeal when Men have or seem to have great Zeal for the Truth and against Errour and falshood but it is only for self-respects and carnal ends Thus carnal Zeal moves in a large Sphere takes a great compass 3. There is a Spiritual Zeal A being zealous of good Works indeed and zealous for God even for his sake An holy Zeal This is both commanded Rev. 3.19 Be zealous And commended Num. 25.11 Phinehas the Son of Eleazer hath turned my wrath away while he was zealous for my sake So this Zeal should not go unrewarded Many commend lukewarmness and indifferency in Religion under the terms of Moderation Prudence and Discretion But Christ and the World are not of a mind A lukewarm temper the Lord cannot endure Rev. 3.15 16. Because thou art luke-warm and neither cold nor hot I will spue thee out of my mouth But as Bishop Hall observes Vol. 1. p. 903. The goodness of God winks at the Errors of honest Zeal and so loveth the strength of good Affections that it passeth over their Infirmities Again ib. p. 938. He Pardoneth the Errours of our fervency rather than the indifferencies of lukewarmness Indeed where there is no Zeal for God there is no Love to God Qui non Zelat non amat Where there is Life there will be some heat Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be spiritually alive and to be lively are not more alike in sound than really akin Zeal in one degree or other is as inseparable from spiritual Life as heat is from fire It 's true as every sincere Christian is not a Nathaniel for degree and measure of Sincerity and plain-heartedness So neither is every such Soul a Moses a Phinehas an Elias for Zeal Yet the Kingdom of Heaven suffers violence and the violent take it by force Mat 11.12 And it is one property of Christ's redeemed ones his peculiar People to be zealous of good Works This holy Zeal of which I am to speak as was said of Vprightness and Sincerity is not any distinct particular Grace but a modus or respect of other Graces Though some define it as a compound of Love and Anger Zelus est affectus ex amore irâ mixtus cum scil irascimur ei à quo laeditur id quod amamus Yet I cannot so confine it There must be Zeal accompanying our Repentance 2 Cor. 7.11 And Zeal in our Love We must love fervently 1 Pet. 1.22 and 4.8 And it is the symtom of corrupt times when love waxeth cold Mat. 24.12 Zeal is the spritely vigour and activity of all Grace the ardor of all the Affections with the earnestness and intention that is in all spiritual actings Indeed the chief heat of it is in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.11 This Fire is burning in the gracious Heart in the sanctified Will and Affections yet its heat is further diffused into the Conversation All our Spiritual Sacrifices must be offered up with this Fire Fervent in Spirit serving the Lord. Prayer must be Zealous fervent Prayer Jam. 5.16 Col. 4.12 13. Ministers must Preach zealously as Apollos Act. 18.25 None are allowed to do the work of the Lord negligently remisly There must be Zeal in hearing the Word Here our hearts should burn within us as Luk. 24.32 we should be zealous in reproving as Gal. 2.11 Yea no good work is well done without Zeal We must be zealous of and zealous in good Works It s not enough barely to do good Works but we must be earnest upon it and vigorous in the Work Quest But how shall we know whether our Zeal be right Answ 1. True Zeal is guided by a right Judgment a judgment regulated by the Word To allude to that Isa 4.4 The spirit of judgment must go along with the spirit of burning A blind ignorant rash Zeal is not good nor will it prove ones estate good Such a Zeal Paul had while a desperate Persecuter Act. 26.9 which afterwards he saw to be fury and madness rather than Zeal v. 11. This made him Mad once not his learning as Festus would have had it v. 24. such a Zeal the carnal unbelieving Jews had Rom. 10.2 Let Men be never so zealous in their way if it be not God's way their Zeal runs waste God is not honoured but dishonoured not well pleased but displeased with that Zeal which is not according to his Word To be zealous for what he hath not commanded and much more to be zealous for what he hath forbidden to be zealous against
could not but express his Zeal for God at Athens when he had none to back him Acts 17. Come see my Zeal for the Lord says Jehu a Kings 10.16 An Hypocrite is not well pleased if he have not some to take notice of his Zeal some that will applaud him for it His Zeal in a good cause is soon cooled if he have not some about him such as would encourage and help to blow it up Whereas true Zeal will burn still when there are none about it but such as endeavour to blow it out As Lot's Soul was vexed from day to day in Sodom with their unlawful deeds 2 Pet. 2.8 If a Zealous Christian hath his lot cast in a wicked prophane Place or Family even there will his Zeal be breaking forth True Zeal will not be smothered or put out with the coldness and deadness of others about it but rather useth to be more excited and intended As Fire burns hottest in cold frosty Weather 5. True Zeal is not Partial but would appear for all that wherein God's Honour and Interest lieth It is as Extensive as sincere and sound Obedience It is Quantitas intensiva obedientiae according to Dr. Ames Thus to be Zealous of good works in the whole kind of them ready to promote any good Work earnestly desirous to abound in every good Work would shew our Zeal to be right But a partial Zeal as a partial Obedience is not right As partial heats in the Body are no signs of good Health To be Zealous for works of Charity but no friends of Holiness and true Piety Or to seem forward for pious Exercises but to be careless of other Moral Duties To be negligent in the duties of our particular Callings and Relations cannot be right True Zeal in a Magistrate will make him active for God as a Magistrate as Nehemiah was True Zeal in a Minister will make him diligent in the work of his Ministry Like Apollos who being fervent in Spirit spake and taught diligently the things of the Lord Acts 18.25 True Zeal in the Master of a Family will make him Industrious in his Place To instruct his Houshold in the Way of the Lord and to engage them in God's Service after Abraham's example Yea one that is truly Zealous of good Works will act uniformly Not be hot in Prayer Hearing Conference and Cold and Heartless as to other Duties 6. True Zeal sets against all Sin as it is discovered This will cause ones Blood to rise against Sin So a Man will be ready to reprove and shew his dislike of Sin as he has opportunity So he will endeavour in his Place according to his Power to oppose Sin to prevent suppress it True Zeal will make a Man an enemy to Sin wheresoever he sees it wheresoever he meets with it To appear very forward to condemn the faults of an Enemy of such as bear no good will to us and to bear with Sin in our Friends in such as are nearly related to us this is not right True Zeal would make one like Levi in God's Cause Who said unto his Father and to his Mother I have not seen him neither did he acknowledg his Brethren nor knew his own Children Deut. 33.9 As Asa would not bear with Idolatry in his own Mother 2 Chron. 15.16 In the trial of your Love observe its working at a distance as this will better appear in its workings towards those that are farthest off in its being extended to Strangers Enemies than in its workings towards Friends and Relations that are near you But in the trial of your Zeal on the contrary especially observe how it worketh near hand To condemn Sin in others but to indulge and spare our own Sins is not right Some are so Zealous against others Offences De Adventu Dom. Ser. 4. as Bernard says that they might seem to hunger and thirst after Righteousness if they had the same judgment also of their own Sins But now a weight and a weight as he alludes is an abomination to the Lord. True Zeal would least endure Sin in its own Territories As Fire has most power on what is next it Zeal where it is in truth will be firing out ones own Corruptions Like an Hearth of fire among Wood and like a Torch of fire in a Sheaf As the Psalmist says My Zeal hath consumed me Psal 119.139 So Zeal will be consuming ones Lusts Are we salted with this Fire according to the expression Mark 9.49 A truly Zealous Christian has the greatest indignation against his own Sins and is most forward to take revenge on himself and them 2 Cor. 7.11 And he would not spare one of his Sins Jehu destroyed Baal out of Israel yet this shewed his Zeal was not right that he departed not from the sins of Jeroboam he was still for the Golden Calves 2 Kings 10.28 29. A resolved indulgence and allowance of any known Sin and true Zeal are inconsistent 7. A right and regular Zeal is most vehement in the greatest Matters As Fire the grosser the substance that it takes hold Ignis in materia densiori acriùs urit and feeds upon the hotter it burns True Zeal is more for plain and necessary Duties than for any disputable point or matter of Controversie So likewise it riseth against Sin according to the quality and aggravations thereof What one noteth to have always been the Hypocrites guise Dr. Downam on Psal 15. p. 33. is the genius of false Zeal scil To neglect the greater Duties and to affect the observation of the less to prefer Circumstances before the Substance and Ceremonies before the works either of Piety or Charity to place the height of their Religion either in observing or urging Ceremonies or contrariwise in inveighing against them Observe it to be more Zealous for or against a Ceremony than for the weightiest and most substantial Duties or than against great and foul Enormities to be more Zealous about some disputable Point and Opinion wherein sound Christians may have different apprehensions than for main matters of Faith and Godliness matters essential to true Christianity wherein all that are Christians indeed must agree both as to Belief and Practice is no good sign You would not take him for a wise and careful Builder that laid the greatest weight on the weakest part of the Wall So it must be indiscreet Zeal or worse than indiscreet which is more for unnecessary Opinions than for the most substantial Duties and fundamental Truths Is that true Zeal for God Or rather is it not a selfish Zeal which is for ones own Opinions neglecting those things which make most for the Honour of God and wherein the main interest of Religion lieth Though many warm themselves at these Sparks many comfort themselves that they are Zealous in their way for their own Parties and Opinions yet in the end they may lie down in sorrow for it But some will say Would you not have us Zealous for
11. True Zeal is for expedition in God's Service As Phinehas Ignis est maxime actuosus maximè mobilis who was zealous for God could not sit still when he saw God so greatly Dishonoured Psal 106. Then stood up Phinehas and executed Judgment Then stood up Phinehas The word may import his readiness and forwardness to appear for God against Sin as occasion was then offered So Nehemiah testified against the Merchants that had lodged but once or twice without Jerusalem under the Wall on the Sabbath threatning to clap them up If they did so again he would lay hands on them Neh. 13.20 21. So David Psal 101.8 I will early destroy all the wicked Though it may point at the usual time of sitting in Judgment in the morning yet withal it may import that he would not be delatory in the work Thus Zeal will set Men early on work for God will make Men quick and speedy in giving check to Sin as they have power and opportunity to put a stop to it as soon as they can Sinful sluggish demurs delays put-offs are contrary to the nature of true Zeal So a listlesness to Duty is no sign of Zeal It is cold that benummeth So it is a sign of the want of Zeal a sign of extream coldness when we cannot find our hands to turn them to any good work when we are like the slothful Prov. 19.24 that hides his hand in his bosom 12. True Zeal makes souls as forward unto so free and lively in God's service What a Man does zealously he does very heartily To be zealous of good Works is not barely to do some good Works but it further implieth earnestness alacrity and fervency of spirit in the doing of Good Works To pray with Zeal is more than saying a Prayer it is no less than to be fervent in Prayer to pray earnestly To be zealous in works of Charity is not meerly to give to such that stand in need but to give willingly and freely Like those of Macedonia 2 Cor. 8.3 that were willing of themselves That needed no spurring on What the Apostle sayes of Love 1 Cor. 13.4 It is kind bountiful this may well be said of Zeal which is the fervour of Love Zeal is bountiful at least in will and desire Cold has a condensing and contracting quality but heat rarifies and extends So Zeal in the Heart enlarges it A zealous Christian would not serve God at an ordinary rate he desires to abound in the work of the Lord. The flame will be mounting upwards A zealous spirit is a raised spirit raised in God's Service But a cold dead heart is still bearing downward We read of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 So one of a zealous spirit never thinks he does enough for God He will desire still to serve him more and to serve him better 13. True Zeal gives courage in the Cause of God filleth the Soul full of resolution for God And indeed that may be the meaning of Jehoshaphat's heart being lifted up in the wayes of the Lord. A zealous Spirit is a magnanimous Spirit An holy Zeal is indeed Cos fortitudinis the Whetstone of Valour As Esther's Zeal for God and his People put courage into her though she might naturally be timorous as is common to her Sex What an heroick resolution was there Esth 4.16 I will go in unto the King and if I perish I perish If we have no Spirit no Courage to appear for God his Truth and Wayes sure we have no Zeal forthem Indeed of all things Sinners are most offended at holy Zeal They that have nothing to say against Christian Meekness or Charitableness and some other Graces yet can ill endure the heat of Godly Zeal O it is scorching and tormenting to them Here they are ready to cry out Fire fire as one says This oft puts them into a great combustion Yet true Zeal will break thorow opposition Many Waters cannot quench Love neither can the Floods drown it The like may be said of Zeal It is not quenched or cooled but oft more intended and increased when others would discourage it 14. True Zeal that is a cause of such courage and resolution for God that giveth confidence and boldness before Men yet is joyned with Humility and Holy Fear and Trembling before God One gracious disposition is not contrary to another And true Zeal is not blown up with high thoughts of ones self but with high thoughts of God The Dread and Reverence of the most High of an infinitely Glorious and Holy Majesty promotes true Zeal for God helpeth to set an edge upon it and steeleth the Soul with an holy boldness hardeneth it against a base carnal fear of Man Mr. Vines But it is not right when as one says Zeal that should eat us up is eaten up of Pride 15. Right regular Zeal will more dispose and fit us for our Work and Duty not take off from Duty or transport into Sin That is not Zeal but distempered Passion it is not from Grace but from the workings of Corruption when we are discomposed and unhinged 16. If we have true Zeal for God it will be a joy to us to see any zealous and active for God As on the other hand it will be our great grief to see Men generally cold indifferent lukewarm in Religion To see others regardless of God and of the interest of true Religion will move our displeasure and indignation But it will not offend us to see any acted with regular Zeal for God Indeed the Apostle did and would rejoyce that Christ was Preached though some preached Christ out of envy Phil. 1.15 18. How much more would he have rejoyced to have seen as good proof and evidence of their pure Love and Zeal as he saw of their Envy carrying them out in the work If we are truly zealous for God we shall be taken with those whom we see or hear to be zealous for him our hearts will be towards such yea knit to them as Jonathans was to David And we shall bless God for such As Deborah Judg. 5.9 My heart is towards the Governours of Israel that offered themselves willingly among the People Bless the Lord. She desired that the Lord might be praised that put such a spirit into them If others out-shine us here yet if we have true Zeal for God we shall be so far from envying them that the more zealous any are the more we shall honour and be taken with them 17. If we are truly zealous we have an holy emulation a desire to follow yea if it might be to outstrip those that excel in vertue As the Apostle speaks 1 Cor. 14.12 Forasmuch as ye are zealous of spiritual gifts seek that ye may excel As the Corinthians Zeal and forwardness provoked very many 2 Cor 9.2 We should not envy such as have got the start of us and yet should in a good
or to condemn Knowledg but indeed to condemn Pride in the opinion or conceit of our Knowledg There is a Woe to those that are wise in their own Eyes Isa 5.21 True Wisdom and Lowliness go together Prov. 11.2 With the Lowly is Wisdom And Wisdom and Spiritual Understanding go together Indeed Sound Spiritual Knowledg would take down the swellings of Pride Pride cannot reign where Sound Knowledg dwelleth Spiritual Knowledg cannot be without a Sound Knowledg of God ‖ Igitur ignorantes quique Deum rem quoque ejus ignorent nec esse est Tertul. de Poenitentia And the more we know of God the more we shall see cause to be humbled in our selves As holy Job the more he saw of God the more he was humbled Chap. 42.5 6. Again Spiritual Knowledg cannot be without a Knowledg of our selves And when the Spirit enlightneth Sinners one of his first works is to convince of Sin Joh. 16.8 Now certainly they that are lifted up in themselves know little of themselves They that are thorowly convinced of Sin and come to know themselves aright cannot but have low thoughts of themselves Again Spiritual Knowledg is not without the Knowledg of Christ * Cui enem veritas comperta sine Deo cui Deus cognitus sine Christo cui Christus exploratus sine Spiritu Sancto Tertul de Anima the only Mediator betwixt God and Man Now the Knowledg of Christ leads us out of our selves makes us appear to be worse than nothing in and of our selves Again Let me add this even they that are best learn'd in the School of Christ cannot but be sensible that they know but in part that they are very defective herein Christ's Scholars the further they learn the more they perceive their own Iâ—norance and Shallowness O the depths in Divinity How short are our Conceptions How many Mysteries here that we are not able to dive into or fathom †Maxima pars corum quae scimus est minima pars corum quae nescimus All we know is but little to what we know not It is the Novice in Religion that is in most danger of being lifted up with Pride 1 Tim. 3.6 While such as know little are too often wise in their own conceits they that have made greatest proficiency cannot but charge themselves with folly See Psal 73.16 22. Prov. 30.2 3. 8. Spiritual Knowledg is nourishing As the Lord promiseth that his People should be fed with Knowledg and Vnderstanding Jer. 3.15 As some have noted with Knowledg and Vnderstanding there may not only respect modum pascendi the manner how their Teachers should feed them scil understandingly and prudently but also materiam pastûs the matter of their Food the sound Knowledg of God's Word This is nourishing There 's Heart in it As Timothy was nourished up in the Words of Faith and of good Doctrine 1 Tim. 4.6 As the Word of God is compared to Milk 1 Pet. 2.2 Indeed there is both Milk and strong Meat Heb. 5.12 It is pabulum Animae The Spiritual Knowledg of God and his Word does Souls good indeed It is as Food to the Graces of the Spirit as Fuel to holy Affections Therefore the Apostle Peter prayeth 2 Pet. 1.2 Grace be multiplyed unto you through the Knowledg of God and of Jesus our Lord. And in his concluding exhortation to grow in Grace chap. 3.18 he addeth and in the knowledg of our Lord and Saviour Jesus Christ as a means specially conducing to their growth in Grace I have shewed you even now that Spiritual Knowledg is a great promoter of Humility So doth it further on Repentance As that expression of a Mans knowing the Plague of his own Heart 1 King 8.38 may shew There is no Repentance without knowing the Plague of ones own Heart Spiritual Knowledg is both an In-let and a stay and help to Faith and trust in God Psal 9.10 They that know thy Name will put their trust in thee So Knowledg is put for Faith Isa 53.11 By his Knowledg i. e. by the Knowledg of himself shall my righteous Servant justify many So it begets and maintains the Fear of God The Spirit of Knowledg and of the Fear of the Lord go together Isa 11.2 Prov. 2.3 5. If thou cryest after Knowledg then shalt thou understand the Fear of the Lord. And if thou knowest God aright surely thou wilt reverence him thou wilt fear before him thou wilt stand in awe of him fear to offend him Again this is ever a Friend to the Love of God Psal 91.14 Because he hath set his Love upon me because he hath known my name They that know his Name will set their Love on him How great is his Goodness and how great is his Beauty If we know him aright we cannot but admire him Jer. 24.7 I will give them an Heart to know me that I am the Lord not only an Vnderstanding but an Heart to know me They shall know me so as to love own and cleave to me It follows and they shall be my People and I will be their God That this Promise I will give them an Heart to know me seemeth to be the same in sense with that Deut. 30.6 The Lord thy God will circumcise thine Heart to love the Lord thy God The Spiritual Knowledg of God hath both Light and Heat in it It warmeth it enflameth the Heart with love to him It promotes Sincerity Phil. 1.9 10. Psal 36.10 O continue thy loving-kindness to them that know thee and thy Righteousness to the upright in Heart Here they that know God and the upright in Heart are the same Persons They that know God aright would dread to think of mocking God in Religion would fear to play the Deceivers Would not God search this out for he knoweth the secrets of the Heart Thus Spiritual Knowledg is sound indeed Notional-Knowledg is windy and airy Men may have their Heads swelled with it but that 's all Their Hearts are not bettered by it As Meat that lyeth on the Stomack undigested is more noxious than nourishing it breedeth ill Humours a meer speculative Knowledg is like Food that digests not I remember it is Bernard's comparison 9. Spiritual Knowledg is fruitful Good Knowledg is like good Seed As the Apostle says of the Word here Col. 1.6 It bringeth forth Fruit in you since the day ye heard it and knew the Grace of God in Truth It brings forth the Fruits of Repentance and Reformation Psal 119.104 Through thy precepts I get Vnderstanding therefore I hate every false way Job 28.28 The fear of the Lord this is Wisdom and to depart from evil is Vnderstanding And the fruit of Obedience Psal 111.10 A good Vnderstanding have all they that do his Commandments Deut. 4.6 Keep my Statutes and do them for this is your Wisdom and your Vnderstanding 1 Joh. 2.3 4. Hereby we do know that we know him if we keep his Commandments He that saith I know him
Hereby we must try the sincerity of our Love This is the love of God that we keep his Commandments 1 Joh. 5.3 So hereby we must try the genuineness of our Fear Eccl. 12.13 Fear God and keep his Commandments Psal 119.63 And 103.17 18. They that fear God are further described to be such as keep his Covenant and remember his Commandments to do them Here. Note 1. Where the Fear of God is there will be a fearing reverencing of his Commands Pro. 13.13 Who so despiseth the Word shall be destroyed but he that feareth the Commandment shall be rewarded One that feareth God dares not despise his Commands At least if he has done it as we read of David 2 Sam. 12.10 when he comes to see it he cannot but loath himself And observe the reward is promised not to the bare performance of things commanded not to meer external obedience but to that obedience which flows from a due respect to the Authority of God commanding Not to that which is meerly from fear of the threatning but to that which is out of reverence and an aweful respect to the Command it self He that feareth the Commandment shall be rewarded Many fear God's threatnings that do not reverence his Commands But such as tremble at the Word Isa 66.2 suchas have a reverent regard to the whole Word of God such as tremble at the Commandment of our God as Ezr. 10.3 they have a right Fear of God The Psalmist did not stand in that awe to Princes as to God's Word Psal 119.161 Princes have persecuted me without a cause but my heart standeth in awe of thy Word Thus those three Princes and Worthies Dan. 3.16 18. shewed that they feared God indeed when they regarded not the King's Decree being contrary to the Law of God So Daniel chap. 6.13 2. When there is a true Child-like Fear of God there is not only a reverencing of his Commands above the Commands of Men but also a delight in God's Commands As a Child-like reverence is a mixt affection a compound of both And this Note we have in the Text Blessed is the Man that feareth the Lord that delighteth greatly in his Commandments That is better pleased in doing the will of God than in doing or having his own will So Psal 119.161 162. My heart standeth in awe of thy Word But that is not all I rejoyce at thy Word as one that findeth great spoil As a dutiful Child not only fears to go cross to his Fathers command but is also glad when he can do any thing pleasing to his Father So a Child of God obeyeth from the heart and delighteth to do God's will That obedience which is from a slavish fear is forced and extorted As Saul said I forced my self and offered a burnt offering To allude to the expression some force themselves and go to God's Worship force themselves and set up prayer in their Families c. not that they have any love to such work but because otherwise their Consciences are not quiet Whereas that Obedience which is from a filial Fear is free and voluntary As the Psalmist could say Psal 119.167 168 173. My Soul hath kept thy Testimonies and I love them exceedingly For all my ways are before thee I have chosen the way of thy Precepts 3. The true Fear of God will cause an impartial respect to all God's Commands 1 Sam. 12.24 Only fear the Lord and serve him in truth with all your heart Deut. 10.12 To fear the Lord and to walk in all his wayes go to gether Pro. 14.2 He that walketh in his uprightness feareth the Lord but he that is perverse in his ways dispiseth him To walk in uprightness is a sure note that one fears the Lord. So we read of Job That Man was perfect and upright and one that feared God chap. 1.1 But to halt in our course to be set upon any crooked paths which we know to be cross and contrary to God's Commands is to despise the Lord. Num. 15.30 31. The Soul that doth ought presumptuously the same reproacheth the Lord he hath despised the Word of the Lord. The Soul that doth ought presumptuously that Sciens volens knowingly and wittingly transgresseth that sinneth with an high hand proudly wilfully resolvedly the same reproacheth the Lord he is a proud blasphemous contemner of the Lord. He hath manifestly despised the Word of the Lord. To despise any known Command of his is not to fear but to contemn the Lord. But on the other hand the Lord sayes of Abraham Gen. 22.12 Now I know that thou fearest God seeing thou hast not withheld thy Son thine only Son from me Now I know speaking after the manner of Men. Herein Abraham gave a most clear proof of his Fear of the Lord. That he was so ready at God's Command to offer up his Isaac a Sacrifice this was an evident testification that he feared God So as we would shew that we truly fear God we must be ready to obey him in whatsoever he commandeth 4. The Fear of God will produce a continued constant respect to God and his Commands That we shall walk in his Fear As Act. 9.31 Neh. 5.9 Ought ye not to walk in the Fear of our God Pro. 23.17 Be thou in the Fear of the Lord all the day Totâ die there is as much as quotidie vel omni die All the day that is continually every day Pro. 28.14 Happy is the man that feareth alway Jer. 32.39 40. I will give them one heart and one way that they may fear me for ever I will put my Fear in their hearts that they shall not depart from me Such as have the true Fear of God in their hearts will not depart from him There is a Fear that drives Souls from God But true genuine Fear will keep a Soul close to him will make it careful not to start aside from him The Fear of the Lord is a fountain of life it is not a transient passion but an abiding principal 3. Another Effect or if you will one special Act of true Fear is an holy Reverence in God's Worship Psal 5.7 In thy Fear will I Worship And there is no Worship acceptable without Reverence An inward Reverence is as the Soul of Divine Worship Some distinguish holy Fear in timorem cultûs et culpae into a Reverence in worshipping and a fear of offending How ever these may be distinguished they cannot be separated or divided Sure they have not a Fear of offending God that have not an holy Fear and reverence in his Worship They that grosly neglect God's Worship plainly shew themselves to be void of his Fear Job 15.4 Thou castest off Fear and restrainest Prayer before God Though it was falsly charged on Job this yet will hold true they that cast off Prayer c. thereby shew that they have cast off God's Fear And they are little better who are grosly negligent and without any inward Reverence in his Worship If
in the Judgment is a clear apprehension a deep sense of our own weakness and insufficiency That we can do nothing of our selves That the way of Man is not in himself neither is it in him that walketh to direct his steps That we are nothing can do nothing separate from God and Christ That we are unable to perform any Duty to improve any Ordinance to use any Mercy to bear any Cross to withstand any Temptation to master and mortifie any Corruption to act any Grace without him Yea that we have such a necessary and absolute dependance on God that we cannot live or move or act naturally without him That we ought to say as Jam. 4.15 If the Lord will we shall live and do this or that 3. Self-denial as in the Judgment is a deep sense and thorough conviction of our own unworthiness and wretched vileness That we of our selves deserve nothing but are less than the least of Mercies That to us belongeth nothing but shame and confusion of face That when we have done our best have done all we can we deserve not so much as thanks Luk. 17.10 That what ever God does for us is of his free Mercy 2. Self-denial is more especially in the Will and Affections 1. When a Mans Will is set for the utter renouncing and rejecting of carnal and corrupt Self When he is in good earnest for casting off the Old-Man which is corrupt with its deceitful Lusts When he would no more be ruled by the Law in his Members or live and walk after the Flesh As the Lord is is said to deny and not to know Men whom he rejects and condemns 2 Tim. 2.12 Mat. 10.33 As a Man renounceth repudiates a disloyal adulterous Wife As a Father is provoked to disown cast off a rebellious Son This is a main part of Self-denial when we are for cashiering our Lusts for plucking out Right Eyes and cutting off Right Hands when we would have no more to do with our Idols So long as we are under the dominion of any Lust till such time as the Will is resolvedly set against Sin so long as we are setting up Self as Lord and our own Wills as our Law in a way of contradiction unto God our Soveraign Lord and to his holy Will And thus to deny God indeed instead of denying our selves 2. When it is a Man's hearty desire in all things to be subject to God's Will and Command Lord what wilt thou have me to do That is a Self-denying Spirit which is willing to do as God would have it Let a Man deny himself that is say some deny his own will so far as it is not confonant to God's Will that is to deny our selves to be more for doing God's Will than our own When we had rather please and serve God than please or serve our selves When we are following Christ our Pattern John 5.30 I seek not my own Will but the Will of the Father that hath sent me When it is pleasing to us to cross our selves to comply with the Will of God When we desire to deny our own Ease Profit Interest to promote God's Interest and to do him service 3. When it is a Mans hearty desire as to be subject to God's Preceptive Will so to submit to his Providential and Disposing Will. When a Man can say from his Heart Whatever I suffer the Will of the Lord be done When he desires rather to submit to the Will of God than to have his own will This is to deny our selves to be willing that God should chuse our Inheritance for us that he should carve for us rather than to be left to our own Carving to be willing to put our selves with all we have into his Hands that he should have the ordering of us of our conditions and all our concerns that he should dispose of all as pleaseth him to have our wills thus resolved unto the Will of God To have such a frame of Heart as David had 2 Sam. 15.25 26. If I shall find favour in the Eyes of the Lord he will bring me back again But if otherwise Behold here am I let him do to me as seemeth good vnto him 4. When it is our hearty desire that we may be able to forsake all for God and Jesus Christ to part with Estates to give up Liberties to lay down our very Lives for him if he call us to it This is to deny our selves not to will or intend the keeping of any thing in the World how dear soever to us but to be ready and resolved in the strength of his Grace to part with all in his Cause Self-denial is not without a will and intention even of suffering Martyrdom by the help of his Grace if the Lord call us to it As they are joyned here Let him deny himself and take up his Cross And so it follows the Text For whosoever will save his Life shall lose it To will the saving of our Lives or any thing we have that God would have laid out for him I mean to will the same most intensely and prevailingly is contrary to Self-denial it is to prefer our own interest before God's Interest 5. When we are no more for depending on our selves but for depending upon God and on the Grace of God in Christ for Assistance for Acceptance and for a gracious Recompence This is the disposition of a Self-denying Spirit Self-denial is contrary to Self-dependence These things may help you to understand what Self-denial is as in the Will and Affections 3. Self-denial in Life and Practice in brief is not to live to our selves but to the Lord Rom. 14.7 8. More plainly 1. It is a strenuous opposing and crossing of sinful Self A denying to make provision for the Flesh as to make no provision for Pride to make no provision for Sensuality c. to be starving out our Corruptions to be beating down a body of Sin to strive against our Corruptions with might and main 2. It is an using and employing what we have what God intrusts us with our several Talents Estates Powers Interests Parts Gifts c. not for our selves chiefly and ultimately but for God 3. It is to reserve nothing for Self but actually to forsake all for God which he calleth us to part with to deny our selves of our dearest Worldly Enjoyments and our greatest outward Comforts for him Let him deny himself Se i. e. animam suam animam i. e. vitam suam A Man may not except so much as his own life and a Man would give all he has for that Job 2.4 Let a Man deny himself A seipso procul absit according to the Persic Version Though in the phrase of the World Proximus sum egomet mihi A Man's self is nearest to him According to the Ethiopic Version Odio habebit animam suam A Man must hate his own Life as it is Luke 14.26 Let a Man deny himself That is Let him carry
the pardon of Sin is promised as we find in other Texts of Scripture see Prov. 28.13 1 John 1.9 And what follows there Psal 32.3 5. doth very much countenance such an interpretation Blessed is the Man unto whom the Lord imputeth not Iniquity and in whose spirit there is no Guile Then it follows When I kept silence my Bones waxed old through my roaring all the day long I acknowledg my Sin unto thee and mine Iniquity have I not hid I said i. e. resolved I will confess my Transgressions unto the Lord and thou forgavest the iniquity of my Sin And he freely confessed his Sin not only to the Lord but to Man 2 Sam. 12.13 Hypocrites like the Pharisees are for justifying themselves And what they cannot justifie they will mince and extenuate all they can How much ado had the Prophet Samuel with Saul to convince him of his Sin And after all he could not be brought to a free serious and hearty Confession He confesseth but not without an excuse 1 Sam. 15.24 Hypocrites are not for confessing till they can no longer hide their Sins Or if they confess some Sins for fashion-sake they are usually such as the best are not free from They have still a desire to keep close their Bosom-sins 6. The upright Man has left halting betwixt two is really resolved for God and entirely devoted to him Thus his heart is perfect with God 1 King 8.61 2 Chron. 16.9 his heart is for God before all other it is not divided betwixt God and other things The Hypocrites heart like the Adulteresses is divided divided betwixt God and Mammon divided betwixt God and his Lusts That is a false adulterous heart that is divided betwixt God and other Lovers But blessed are they that seek him with the whole heart Psal 119.2 Sic ut eum solum quaerant diligant reliqua tantùm propter Deum Muis in Pol. Synop. Blessed are they that seek him above all seek him indeed for himself and other things but for him As the Psalmist could say for himself ver 10. With my whole heart have I sought thee The Lord promised Jer. 24.7 that his People should return unto him with their whole heart As he says of the main Body of the People on the contrary Jer. 3.10 Judah hath not turned unto me with her whole heart but feignedly Where we see that is not a true but feigned conversion to God which is not with the whole heart We must turn unto the Lord our God with all our heart and with all our soul Deut. 30.10 And thus we must love him Deut. 13.3 And thus we must serve him Deut. 10.12 And to serve him thus is to serve him in truth 1 Sam. 12.24 Serve him in truth with all your hearts Object But then where is there a Man upon Earth that truly turns to God or loves or serves him if there be no doing these in truth but with all the heart Answ Speaking strictly none do thus turn to God love seek or serve him But the phrase with all the heart and with the whole heart must be taken in a more favourable sense here So the whole heart and a perfect heart is opposed to a double heart a divided heart an heart and an heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double-minded Man is the Character of an Hypocrite James 1.8 He has two souls as it were one inclining him towards God and Christ and Heaven another inclining more strongly towards the World towards Worldly Riches Pleasures Vain-glory or Applause He is double-soul'd and therefore unstable not knowing where to fix When he would give up himself to his Lusts Conscience is pulling him back and when he should give up himself to God his Lusts draw him back And his heart being never truly set on God it is more easily drawn from him than from the World from his Lusts which he is more for Object But is there not Flesh and Spirit two contrary Principles in the best Saint upon Earth Answ True Yet so that the Spirits interest is predominant the prevailing bent of the Heart and Will is for God But the Hypocrite is still halting betwixt two Opinions his heart divided betwixt God and the World Like a Man that is in bivio Of the new Cov. p. 225. in a double way as Dr. Preston has the Comparison he stands and looks on both and knows not which to take So the double-minded Man looks upon God and looks upon the World and one while he is for God another while for the World He stands thus in suspence Whereas the upright Man is come to his choice he is resolved what way to take and all the World cannot turn him His heart is fixed upon God his resolution thorowly set for God Though honest hearts do find unsteadiness as to Degrees yet they are not unsettled as to the Object The prevailing habitual bent of such hearts is towards God though they are not carried out towards him with the like ardency of Affection and like vigorous endeavours at all times 7. The upright Man is one that loves the Lord Jesus Christ in sincerity Cant. 1.4 The upright love thee Hypocrites unsound Professors do but pretend love to the Lord Jesus Christ the Upright only love him indeed Thus the Apostle concludes his Epistle to the Ephesians Grace be with all them that love our Lord Jesus Christ in sincerity Here all the Hypocrites in the World fall short and are cut out While an Hypocrite in outward actions may may seem to out-do many a sincere Christian yet in the point of affection he is utterly wanting He wants that which should be the main spring of his actions He is wholly acted from self-love and by self-respects not from love to Jesus Christ which is the cause of that great unevenness in the course of Hypocrites They are not steady but off and on moved to and fro as self-interest and self-respects move and incline them While it is for their credit and profit and is like to make way for their preferment to profess his Name they would be sorry that any should be more forward to own Christ and his wayes than they but when the wind bloweth in another quarter ordinarily they will then face about and shamefully retreat or if they hold on yet it is still from some self-respect not from real love to Christ But the Upright heartily love him and therefore cleave to him with full purpose of heart and follow him fully even when he is most despised and opposed Like those good Women to whom the Angel spake Mat. 28.5 Fear not ye for I know that ye seek Jesus which was crucified They that love Christ indeed will continue seeking him when most despised when persecuted when crucified And if our hearts be not with Christ they cannot be sound and upright 8. The Upright Man is careful in his ordinary course to walk before God to carry as in God's sight and presence Gen.
they should tell them such things as they have no mind to hear or know of themselves are not likely to have any other than a false Peace and false Joy 5. Spiritual Joy useth to come in in a way of Prayer Therefore in the want of it David betook himself to earnest Prayer Psal 51.8 12. Make me to hear Joy and Gladness that the bones which thou hast broken may rejoyce Restore unto me the Joy of thy Salvation Yea he pleads this as an Argument with God Psal 86.4 Rejoyce the Soul of thy Servant for unto thee O Lord do I lift up my Soul So he pleads it for others Psal 105.3 Let the Heart of them rejoyce that seek the Lord. If it be not rather a call to such to rejoyce and glory in him This advice and counsel Christ gave his dear Disciples Joh. 16.24 Ask and you shall receive that your Joy may be full Christians that are most Prayerful are in the most hopeful way to be full of Joy too But such as neglect and despise Prayer their Joy may well be questioned There is just cause to fear such come not honestly by it who count not such Mercies worth asking who have it without begging for 6. Another ordinary means of Spiritual Joy is attendance on God's Ordinances Usually it is in this way that it is given in or increased And therefore Ordinances have been a great Joy and comfort to the Faithful As the Psalmist was glad when he thought of going into the House of the Lord Psal 122.1 So he rejoiceth at the Word as one that findeth great spoil Psal 119.126 So the Word to Jeremiah was the Joy and rejoicing of his Heart Jer. 15.16 No wonder that Ordinances are a matter of Joy to the Faithful which are an ordinary means of the furtherance of their Joy Isa 56.6 7. There God promiseth that those who joyn themselves to the Lord to serve him and keep the Sabboth from polluting it shall be made joyful in the House of Prayer Isa 12.3 With Joy shall ye draw water out of the wells of Salvation Which may be applied to God's Ordinances as well as to Promises They are breasts of Consolation too As here we may apply that Isa 66.11 That ye may suck and be satisfied with the breasts of her Consolations c. This way indeed we might find comfort in Ordinances if we come a thirst to them come with an appetite and put forth the strength of our affections in them if we draw hard at these Wells and suck at these Breasts But they that cry down Ordinances as empty Forms and dry Breasts they that count themselves above Ordinances what ever raptures of Joy they may seem to have we have cause to think they are only sporting themselves with their own deceivings Some have cast off Prayer and giving of Thanks some despise Prophesyings slight and turn their backs on the Ministry of the Word and yet pretend to rejoyce evermore But certainly the Apostle Paul was not of their way see 1 Thes 5.16 17 18 20. And the Joy of the Primitive Christians came in another way Act. 2.42 46. Some again are full of confidence because they frequent God's Worship and Ordinances like those that cryed The Temple of the Lord the Temple of the Lord. But there is little comfort to be taken in an outward attendance on Ordinances without a Spiritual improvement of them Yea some that may fall away have a taste of the good Word of God Heb. 6.5 6. The stony-ground Hearers received the Word with Joy Mat. 13.20 Herod heard John Baptist gladly Mar. 6.20 The unbelieving Jews some of them for a season rejoiced in the Light of John's Ministry Joh. 5.35 Some are taken with a Sermon sometimes for the comfortable matter of it or for the Abilities of the Preacher his eloquent utterance or affectionate delivery c. who yet are very far from that Spiritual delight upright ones find in it These are not so taken with the Sound as with the Power of it They are best pleased with the Word when it meets with their Corruptions and does greatest execution on them when they have not only their affections moved in the present hearing of the Word but their Hearts established by it when they can find their Souls more quickened and Grace actuated and increased by it 7. Spiritual Joy hath God for its cheif ultimate term and Object As it is called the Joy of the Lord Neh. 8.10 The Joy of the Lord non activè sed passivè Joy in him How oft are we called to rejoice in the Lord As the Psalmist called God his exceeding Joy Psal 43.4 Vnto God my exceeding Joy or the gladness of my Joy or my Joy and exultation Psal 9.2 I will be glad and rejoice in thee Act. 2.28 Thou shalt make me full of Joy with thy Countenance So a gracious Soul can greatly rejoice if he has a sense of God's presence notwithstanding the absence of creature-comforts Hab. 3.18 Although the Fig-tree blosom not c. Isa 61.10 I will greatly rejoice in the Lord my Soul shall be joyful in my God Now hence it appears that such as have not come to place their cheif delight and happiness in God are strangers to Spiritual Joy 8. Spiritual Joy is also a rejoycing in Christ Jesus As he is the cheif and principal means to bring us to God Rom. 5. We Joy in God through our Lord Jesus Christ by whom we have now received the atonement The faithful are described to be such as worship God in the Spirit and rejoice in Christ Jesus and have no confidence in the Flesh Phil. 3.3 As he rejoiced who had found the hid treasure Mat. 13.44 So do Believers rejoice having found Christ that rich Treasure and Pearl of greatest price 1 Pet. 1.8 In whom believing ye rejoice with Joy unspeakable and full of Glory Or if sometimes they walk heavily 't is because they discern not their interest in him or find not his presence with them as their Souls desire We can have no ground of rejoycing in God but through Jesus Christ out of whom he is a consuming Fire to Sinners Therefore they that make no account of Christ that see not their need of him their misery without him that rejoice in sparks of their own kindling not regarding the Son of Righteousness have no sound Joy 9. That is Spiritual Joy when we are most taken with Spiritual Mercies That is Joy in the â—oly Ghost when we rejoice more in any experience of the gracious workings of God's Spirit in us than in all outward earthly enjoyments Or when we rejoice in outward Mercies upon a Spiritual account When we see them Blessings indeed and sanctified to us When they steal not away our Heart from but draw them nearer to God When they are a means of increasing our Love to God of strengthening and encouraging our trust and dependance on him of engaging us to serve him with greater chearfulness