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
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
odious One that hath true Grace sees himself to be more vile by Sin than all the Afflictions in the World could make him 2. There is a greater dislike of and displicence against Sin in the Will It 's possible that a Man might dye with less pain than he must indure in some cases to preserve his Life and yet he would chuse to submit to great pain rather than to the most easy Death A Womans travelling Pangs may be more grievous to sense than the Pangs of Death would be yet ordinarily Women would chuse to endure the former rather than the latter Thus a gracious Soul had rather any Affliction should befal him here than to be left under the Power of Sin And he is so grieved for his Sins past that he could wish he had been sick in his Bed taken up with pains at that time he was taken up with the pleasures of Sin He would submit to any Affliction and acknowledg God's Faithfulness in afflicting him may he find this Fruit of it even the taking away of Sin He would kiss the Rod that whippeth Folly out of his Heart 3. One that is truly gracious is often grieved that he has been apt to exceed in his grief for and under his Afflictions and that he hath grieved no more for Sin that here he falleth short He repenteth of his immoderate worldly Sorrow revoketh what he hath done is heartily sorry that any of his Sighs and Tears should run waste or have been mispent when he hath spent too few on his Sins Thus by an after-Act he would substract and deduct from his worldly Sorrow and make what addition he can to his Sorrow for Sin It is a real grief and burthen to his Spirit that Sin hath not been a greater grief and burthen to him Which one calleth a Reflexive Grief Besides a direct grief for Sin there is also in a gracious Heart a reflexive grief as it is oft sad to think how far short it falleth in mourning for Sin as it ought And thus immoderate worldly Sorrow is oft an occasion of the increase of godly Sorrow a sinful dejection under some outward cross is an occasion of deeper Humiliation for Sin A gracious Soul upon a serious reflection and review of it self is ashamed of his being so cast down under worldly troubles and that he is no more humbled under all his Sins 4. One that is truly gracious may be more moved at some great Affliction for a fit but his Sorrow for Sin is deeper rooted and of longer continuance It is true that commonly as Mr. Greenham said When Affliction lieth heavy Sin lieth light But the greatest worldly troubles do not affect the Heart of one that is gracious at such a distance as his Sins will do In a little time he gets over that perturbation of Spirit raised by an Affliction while his trouble for Sin still remaineth He can think of many an Affliction past and bless the Lord for his Faithfulness in the same As grievous as they were for the present yet he sees he could not well have been without them But he is oft renewing his Sorrow for old Sins When he may be grown old yet he oft calls to mind the Iniquities of his Youth with shame and grief Quest 3. Whether can one mourn and grieve too much for Sin Answ 1. As grief is seated in the rational Faculties so it is hard for any one to exceed As it implieth a sense or apprehension of the evil and vileness of Sin One can hardly think worse of Sin than it deserves unless he conceit erroneously that God suffers dammage in his very Being and essential Glory and perfection by it whereas it is not in the Power of all the Sinners in the World to hurt him in the least Job 35.6 8. He is over all God Blessed for ever Rom. 9.5 Or unless a Man should think his Sins so great that the Satisfaction and Merits of Christ could not expiate them or that the free Grace of God could not pardon them * Tanta est autem benignitas Omnipotentiae Omnipotentia benignitatis in Deo ut nihil sit quod nolit aut non possit relaxare converso Fulgent Epist 7. But otherwise not derogating from the Honour of God and Jesus Christ I know not how we can have too bad thoughts of Sin As it is against an infinite Majesty against the Will of God against his declarative Glory which shineth forth in his most wise and righteous Laws and should be held forth by all his Creatures especially by Man a reasonable Creature thus there is more intrinsick evil and vileness in Sin than our narrow Capacities can fully conceive And as Grief for Sin imports the Will 's dislike of it it is not possible that we should be too averse from Sin that we should hate Sin too much or be too much displeased at it 2. But as Grief is in the sensitive part and as it is expressed outwardly by Sighs Groans and Tears it may be too much Though indeed there are very few that erre on this hand But what the Apostle writes to the Corinthians concerning the incestuous Person 2 Cor. 2.7 that upon his repentance they should comfort him lest perhaps he should be swallowed up of overmuch Sorrow is observable here as it implieth that even Sorrow for Sin may be overmuch 3. The Passion of Grief is required to be exercised about Sin not meerly for it self but in order to a further end As ver 9. to imbitter Sin to us to endear Christ to us to make us more willing to part with Sin and to close with and accept of Jesus Christ And therefore that Sorrow which reacheth not the End how great soever it may seem is not enough 4. There are other and higher Duties that Christians are also called unto And Duties must be so managed that one may not clash and interfere with and exclude and justle out another They ought to be so carried on as one may not obstruct and hinder but further on and promote another Now a Life of Faith in Christ and a Life in the Love and joyful Praises of God is that which indeed all Christians should desire to live and study and endeavour by all means to attain unto And our Sorrow for Sin should be a Preparative to Joy and Delight in the Lord and should be an Help to close and comfortable walking with God And for a Christian to be wholly taken up in poring on his Sins and mourning over them neglecting the exercise of Faith and the drawing out of his Heart to God and Jesus Christ in love and thankfulness is a very great practical Error which must needs keep his Soul low in Grace as well as in Comfort 5. That Sorrow which is without Hope which casts the Soul into * Qualecunque sit ergo peccatum a Deo quidem potest remitti converso sed ille sibi remitti non sinit qui des
others God's Fear and to promote it in others As Abraham that feared God would teach his Children and his Houshold after him to keep the way of the Lord. As the Psalmist Psal 34.11 Come ye Children hearken unto me I will teach you the Fear of the Lord. As he took up his fellow Luk. 23.40 Dost not thou fear God So if we have the Fear of God we shall desire to establish and confirm others in his Fear Mal. 3.16 Then they that feared the Lord spake often one to another They thought on God's Name still and would be speaking for God and his ways even then when the mouth of Blasphemy was most open against him They would be confirming one another in the belief of God's Providence Justice Goodness Truth and Faithfulness how much soever wicked Atheists disputed and denied them Thus they that are acquainted with the true Fear of God are real Friends to it would promote it in others what they can 10. If we have the Fear of God we are for making progress in Holiness The true Fear of God as it opposeth all Sin it will be quickning unto and in every Duty and will befriend every Grace And that is right indeed when we are perfecting Holiness in the Fear of God 2 Cor. 7.1 though here it be not fully perfected So much of the Effects of God's Fear 5. True Fear may be known by the Concomitants of it by its Companions Though I shall but touch on a few of these very briefly 1. When Fear and Faith go together that 's right As we read of Noah's Faith and Fear Heb. 11.7 Psal 15.11 Ye that fear the Lord trust in the Lord. Psal 33.18 Behold the eyes of the Lord are on them that fear him upon them that hope in his Mercy And the Lord takes pleasure in such Psal 147.11 That is not a right Fear which is the Van-guard of Horrour and Despair A fear of Diffidence is no blessed thing Though it's true some degrees of this may be with true Faith and Fear That of the Psalmist Psal 101.1 I will sing of Mercy and Judgment The Chaldee Paraphrase hath thus If thou dealest mercifully with me if thou dost Judgment with me for all I will sing Praise And so some take it thus I will not presume of thy Mercy so as not to fear thy Judgment nor so fear thy Judgment as to despair of thy Mercy Which I offer but as an Allusion not as the Sense 2. When Fear and Godly Sorrow go together that 's right The true Fear of God is seated in a poor and contrite spirit Isa 66.2 Godly Fear and Godly Sorrow are undivided Companions 2 Cor. 7.11 Behold this self-same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what fear Which Text seems to make Fear the Daughter of Repentance or Godly Sorrow And like Naomi and Ruth they never part There is a phrase Isa 63.17 Why hast thou hardned our hearts from thy Fear Which implieth so much that an Heart which is hardned is no-way disposed to his Fear So Prov. 28.14 Happy is the Man that feareth alway but he that hardneth his heart shall fall into mischief Where we see he that hardneth his heart is opposed to the Man that feareth with a blessed Fear 3. When Fear and Love go together that 's right When these go hand in hand it is certainly a filial fear But no doubt that is a sinful fear which drives souls from God which is contrary to the Love of God O dread such Fear 4. How comfortable is it when Fear and Joy in the Lord go together Though I must confess all that fear God cannot find this Joy There are that fear the Lord and that yet walk in darkness Isa 50.10 But as the most High is to be feared we should rejoice in his Highness too As those good Women who came to seek Jesus departed from the Sepulchre with fear and great joy Mat. 28.8 It is an happy thing indeed when our fear of the Lord is joyned with spiritual delight in him and his service Psal 2.11 Serve the Lord with fear and rejoice with trembling So let us labour to be like those Act. 9.31 that walked in the Fear of the Lord and in the Comfort of the Holy Ghost Of Humility 1 PET. 5.5 And be clothed with Humility for God resisteth the Proud and giveth Grace to the Humble HUmility is a Christian's Livery This Clothing every Christian must put on and wear must never put off Without this our great Lord and Master will not know us will not own us for his He beholds the proud a far off Humility is as the ground-work both of Grace and Happiness Mat. 5.3 Blessed are the poor in spirit that is the humble in spirit It is the first of the Beatitudes laid as the foundation of the rest As it is from poverty and humility in spirit that we are put upon spiritual mourning It is this that causeth a spiritual hungring It is this that meekeneth and softeneth the heart towards others that makes peaceable and makes patient under Sufferings This is a preservative of holiness and purity Pride is supposed to be the special sin that cast the Angels out of Heaven That text 1 Tim. 3.6 seems to hint so much that * Fugite superbiam fratres mei quaeso mul tum fugite Initium omnis peccati Superbia quae tam velociter ipsum quoque Syderibus cunctis clarius micantem aeternâ caligine obtnebravit Luciferum I quae non modo Angelum sed Angelcrum primum in Diabolum commutavit Bern. de Adv. Dom. Serm. 1. Pride was the condemnation of the Devil the cause of his condemnation And Pride was evident in Man's first defection from God Man fell by his Pride affecting to be as God And certainly Humility is necessary to his recovery As God created the World of nothing when he createth us again he brings us to a sense of our own emptiness and nothingness Humility is both a Grace and a Vessel a receptacle of Grace God gives more Grace to the Humble It is a good expression one has Humility emptieth the heart for God to fill it Humility is a Nursekeeper of other Graces Radix omnium malorum superbia custos omnium virtutum hamilitas est When I am weak then am I strong says the Apostle And a Christian's strength lieth very much in an humble sense of his own weakness Humility is a great preservative from Temptation Such as lie low are safest most out of the way of Satan's Gun-shot But Souls that are lifted up stand as a fair mark for him Humility is the way to Glory Chilo asking Aesop what God was doing he answered That he does humble the Lofty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in Chilo l. 1. p. 47. abase them and exalt the humble He brings down high things and sets up low things Luk. 14.11 He that humbleth himself shal be exalted But
purpose Of the concurrent judgment of Protestants concerning the Interest of Reason in matters of Religion The more the understanding of a Christian discerneth the Evidences Pag. 14. §. 24. and true Reason of all things in Religion the far greater advantage his Will hath for the love of it and fixed resolution never to forsake it and for seriousness and constancy in an holy Self-denying Life and for patience in Sufferings and joyful hopes of Heavenly Glory For Grace worketh on Man as Man That is as a rational free Agent whose Will must be guided by the light of his understanding So they And yet we must say that there are many Points in Religion which Mans Reason without Divine Supernatural Revelation could never discover as ver 9. the Mystery of the Trinity the Incarnation of Christ c. Though part of the Christian Religion be evident by the Light of Nature yet what is not of Natural Revelation the soundest and strongest Reason and Understanding of Man could never reach unto without the help of Supernatural Revelation As there is no seeing without Light so there is no Knowledge without some intelligible Evidence Again This we must not hold That what is Supernaturally revealed though in it self never so much above the reach of Natural Reason is not to be doubted of but must be concluded infallibly certain Though we may not take any thing to be the Word of God without Reason Mr. Baxt. of Self-denial pag. 280. yet when we have Reason to take it to be his Word we must believe and submit to all that is in it without any more reason for our Belief Since it is evident by many Infallible proofs that the Scriptures are the Word of God the God of Truth that cannot Lye we have good reason indeed to yield our ready and full assent to whatsoever is taught and held forth in the Sacred Scriptures And it is unreasonable not to believe the Word of God that God who is Omniscient and All-wise that he cannot be deceived and who is infinitely Holy and Good that he cannot deceive Thus those high Points of Faith which could never be cleared by natural proof or evidence yet we are to receive as unquestionable Verities upon account of God's Veracity they being revealed by him in his holy Word In such cases to acknowledg the short-sightedness of our imperfect understandings is but reasonable But to deny or question the truth of Divine Revelation is most unreasonable and impious Yet it must be noted That this no way befriendeth those who would impose new Articles of Faith upon Christians or put a false sense on any part of Scripture that it may be thought to favour their Errors and Absurdities Such are like the false Prophets of old Ezek. 13.7 that would tell the People The Lord saith it albeit he had not spoken Thus the Papists would father the first-born of Monsters and grossest of Absurdities their Transubstantiation upon God and Jesus Christ A Doctrine full of Contradictions contrary to common Sense and Reason and to many plain points of Faith But from what Scripture do they learn or can they prove it that a Priest hath power by mumbling over a few words to turn Bread and Wine into the very Body and Blood of Christ It 's true we read This is my Body And so it is Sacramentally and Representatively notwithstanding it is naturally Bread still And how oft is it called Bread even after Consecration shewing that its substance is not changed by its Consecration but only its use It is Bread still when Consecrated when Administred when Eaten 1 Cor. 11.26 27 28. As often us ye eat this Bread c. Whereas the Papists contrary to plain Scripture and to all our Senses will needs have it to be no more Bread One thing more must be laid down here that Man's Reason and understanding Faculty since the Fall is naturally blind and dark depraved whence it is apt to judg sinisterly and falsly of Spiritual things unable spiritually and savingly to discern them without the special Illumination of the holy Spirit Yet it will not follow that Men must lay aside their Reason either waiting for immediate Revelations with the Enthusiasts or subscribing to the dictates of Men hand over head right or wrong true or false with the Papists But they are to use their own Vnderstandings the best they can to get Instruction from the Word of God which was written to make wise the Simple not leaning to their own Vnderstandings which are so lame but earnestly calling in the help and guidance of the Spirit of Truth to lead them into all Truth And they are in the most hopeful way to find the Spirit 's assistance here who are most diligent and careful in the use of those means whereunto he directs Men such as Reading Hearing the Word Meditation Prayer Conference But observe as to the sight of an Object these three things are joyntly-necessarily required Scil. 1. The Eye or Visive Faculty 2. The Object to be seen 3. The Light to irradiate the Object So to the knowledg of Religion and the Doctrine of Salvation these three things are no less necessarily concurring 1. Our Reason or understanding Faculty 2. The Object or Doctrine of Truth to be known 3. Nam et oculus sic factus est ut videre lumen possit sed videre non potest nisi se illi lumen infuderit Fulgent Epist 6. That the holy Spirits's enlightning the Mind or opening the Understanding to apprehend and discern this Object Which illumination of the Spirit is twofold common or special Pardon this Digression For several Reasons I have thought it not unseasonable at this time to speak something of the Interest of Reason in the matters of Religion Concerning which for fuller Satisfaction peruse those few sheets forecited But thus that denying of our selves which Christ calleth us unto doth not include a renouncing of the use of Reason 4. When we are required to deny our selves the meaning is not that we should destroy our selves or unnecessarily do any thing tending thereunto Self-denial is an eminent and precious Grace but Self-murder a very great and dreadful Sin To be ready to lay down our lives when God calleth to it is an eminent act of Self-denial but to cast away our lives in a discontened humour or by neglect is quite another thing 5. To wrong our selves by denying our selves the needful comforts God alloweth us is not Christian Self-denial As some poor melancholy persons almost famish themselves To deny our selves a sober moderate use of Creature-comforts that we have need of is more than the Lord requires Some there are so covetous that though they have great Wealth and Riches yet they have not power to eat thereof Here is Self-denial even from the basest selfishness A denying of natural self for worldly self But the greatest wronging of our selves is a rejecting Grace offered This is Self-undoing not right Self-denial 6.
Servants may take comfort in Hezekiah though a King found no such Cordial in the World He could take comfort in this even when sick unto death when he had received the Sentence of Death Isa 38.1 3. And this was their rejoyceing who had little in the World to take comfort in 2 Cor. 1.12 when they were as sorrowful and having nothing yet they would not have parted with the joy of their Sincerity for all the World God is so pleased with Sincerity that where he sees it he is ready to overlook Infirmities As true Gold has its grains of allowance Heb. 8.10 12. And all the paths of the Lord are Mercy and Truth to such as walk before him in Truth and Sincerity He will be a Sun and Shield to such and no good thing will he withhold from them that walk uprightly Psal 84.11 They shall have his favour and countenance here His Countenance doth behold the Vpright Psal 11.7 They have his most gracious and benign Aspect And they shall be taken into and enjoy his Glorious Presence hereafter Whereas an Hypocrite shall not come before him the Vpright shall dwel in his presence Psal 140.13 Who shall dwel in God's holy Hill The Psalmist tells you Psal 24.3 4. He that hath clean hands and a pure heart Psal 15.1 2. Such as walk uprightly Thus indeed the end of the perfect and upright Man shall be peace perfect peace and endless happiness But there is a twofold Integrity or Uprightness There is a Natural or Moral Integrity and there is a Spiritual Integrity 1. There is a Natural or moral Integrity which is the effect of common restraining Grace As God gives the Consciences of some natural Men that power and quickness that in many particular actions they are seen to carry well following the dictates of their Consciences Thus they are kept from gross Sins and shew forth many commendable Vertues and that not out of Cunning but of Conscience Their Consciences will not suffer them to do otherwise As Joseph's Brethren said We are true Men we are no Spies So many natural Men are true to their Principles Many of the Heathen of whom we read in their Writers were just honest plain-dealers would speak as they thought and what ever they lost or suffered would not break their words they were homines quadrati Square-men and such indeed as quite shame and will condemn many that are called Christians who having banished or seared Conscience live in those sins that many an honest Heathen would have chosen to die rather than commit And the Lord himself gives testimony to the Integrity of Abimelech so far that if he had known Sarah to have been another Man's Wife he would not have taken her to his House Gen. 20.6 Yea I know thou didst this in the Integrity of thy heart Yet we have no ground to suppose that Abimelech at that time was a Saint a truly Upright Man 2. There is a Spiritual Integrity which is the effect of special renewing Grace The effect of God's writing his Laws in the heart When being renewed in the spirit of our mind we put on the new Man which after God is created in Righteousness and Holiness of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eph. 4.23 24. When not only a Man's Conscience but his Will also is for that which is right not only in some particular actions but in his general course When a Man intirely without reserve resignes and gives up himself to God heartily resolved for God and ordinarily acting for him with respect to his Will and to his Honour and Glory in what he does Thus Integrity includes both being Vpright in heart and being of upright Conversation Psal 11.2 with 37.14 They that are upright in heart will be of upright conversation will walk uprightly and none can be of upright conversation none can walk uprightly without an upright heart This uprightness is perfect for kind though but imperfect as to degree As a Child has all the parts of a Man though not in that full proportion as a Man hath but is growing toward it But that Integrity which may be found in a natural Man is but an imperfect Embrio or a False-Conception Sincerity and Uprightness to speak properly is not a particular distinct Grace but a necessary mode of all true Grace It is the right mode of every Grace and of every good Work too So we read of the Sincerity of Love 2 Cor. 8.8 of Love unfeigned 2 Cor. 6.6 And of Faith unfeigned 1 Tim. 1.5 Sincerity in a Christians Graces is as a Golden-twist in a Bracelet or Neck-lace of Pearls it goes thorow every Grace or as the Veins in the Body that run thorow all the Parts and Members Yea Sincerity is as the Soul of Religion without Sincerity we can have no more than a form of Godliness like a dead Carcass Now to shew how Sincerity and Uprightness may be known O that I might be a welcom Messenger to some to shew some their Uprightness who cannot rest but long to be satisfied in this Point 1. The Upright Man though simple plain is not stolid Though there is an holy simplicity joyned with Sincerity 2 Cor. 1.12 yet a brutish stolidity gross ignorance and integrity are utterly inconsistent Pro. 19.2 3. That the Soul be without Knowledg is not good In our old Translation thus For without Knowledg the mind is not good The foolishness of Man perverts his way Indeed ignorance is both Mother and Nurse of Impiety but no friend to Integrity Prov. 2.13 Walking in the wayes of darkness is opposed to keeping the paths of Vprightness As the Simple and such as err are put together Ezek. 45.20 Pro. 1.22 How long ye simple ones will ye love simplicity There is a simplicity that is no vertue It is the Man of understanding that walketh uprightly Pro. 15.21 Not the fool Pro. 19.1 He is perverse Some rest in their good meanings and boast of their good and honest hearts while they have no care to know what is the good and acceptable and perfect will of God such are not upright 2. The Upright Man is for knowing the whole Will and Counsel of God He is willing to hear of his duty to learn his whole duty He would not stop his ear against any Message that comes from God The single eye sees best Mat. 6.22 It would not shut out any light that comes from above from the Father of Lights The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Sincerity some would have taken from the Eagles trying of her young holding them forth to the full view of the Sun who as they say rejects those as spurious and not her genuine brood which cannot with open eye behold the Sun or as most take it the word is translated from Wares that are right good that one is not afraid to shew and bring forth into the light of the Sun When Men hate the Light and will not come into the
Hope will give Courage will put a Man in heart and make him resolved for God A true Christian to maintain his Hope will not care to quit present worldly Possessions If we could be perswaded to disclaim all interest in and Hope of Heaven to embrace this present World if we could be content to take up with the World for our Portion then certainly we have no sound Hope of Heaven It is a weighty saying O that it may be well weighed They are no true Hopes of Glory to come Mr. Baxt. Ep. ded before his 32. Directions c. if you cannot cast over board all Worldly Hopes when the Storm is such that you must hazzard the One. 11. A sound Hope will raise ones Thoughts Heart and Desires Heaven-ward What is Hope but an expectation with desire or a desiring expectation As the Apostle speaks of his earnest expectation and Hope Phil. 1.20 So we cannot have a lively Hope of Heaven without lively desires after Heaven Rom. 8.23 We which have the first-fruits of the Spirit groan within our selves waiting for the Adoption to wit the Redemption of our Body It cannot be that such as have a sound Hope of Heaven should place their happiness or terminate their desires in the World 12. A lively Hope will quicken and raise the Heart in praise and thankfulness to God Psal 71.14 I will hope continually and will yet praise thee more and more This Hope is called good Hope through Grace 2 Thes 2.16 And Souls that have it cannot but see cause greatly to admire extol and magnifie Divine Grace 13. Sound Hope is a furtherance of Spiritual Joy Rejoycing in Hope As Bernard sed nunquid tantae laetitiae spes erit sine laetitia Yea this Hope oft causeth Joy even in Affliction Psal 119.49 50. Remember the Word unto thy Servant upon which thou hast caused me to hope This is my comfort in my affliction for thy Word hath quickened me The word of promise giving Hope thus brings in Joy and comfort too Sound Hope will chear the Heart and keep it alive under troubles without which it would faint and sink If our Hearts die within us like Nabals under worldly Troubles this would shew we have not a lively Hope of Heaven Such as rejoyce in Hope of the Glory of God will be ready even to glory in Tribulations as Rom. 5.2 3. Of Spiritual Joy ANd so I come to the Trial of Mens Joyes As there are counterfeit Graces so there are false Joyes As we read of the Hope of the Hypocrite so likewise of the Joy of the Hypocrite Job 20.5 A Joy that will end in sorrow and consternation Yea It is possible for Souls that have true Grace yet to be mistaken in their Joys As we find the Seventy Disciples returning with Joy Luk. 10.17 saying Lord even the Devils are subject unto us through thy Name Notwithstanding says Christ v. 20. in this rejoyce not that the Spirits are subject unto you but rather rejoyce because your names are written in Heaven Where he at once corrects and directs their Joy As one says Many times the more excellent a Sermon is Mr. A. Burg. the more carnal the heart of the Preacher may be So Christians may rejoyce carnally in Spiritual Enlargements and Spiritual Experiences As Grace can find something even in natural comforts to feed and increase Spiritual Joy Joy in the Lord So Corruption sometimes prevailes on the contrary making Spiritual Duties and Spiritual Priviledges and Mercies the matter and ground of carnal rejoycing And further as some Christians through weakness yield to needless fears and take up sad conclusions against themselves and their own Estates debarring themselves of comfort belonging to them So others again through heedlesness please themselves erroneously in their own fancies and rejoyce in sparks of their own kindling which they take for the comforts of the Spirit That we should not only try our Graces but our Comforts For which purpose take these following notes 1. Spiritual Joy is not wont to come in till Godly Sorrow hath prepared and made way for it Bernard Opportunè post tristitiam gaudium subit post laborem quies post naufragium portus Thus the Lord oft turns Water into Wine turns his Peoples Sorrow into Joy Christ was anointed to give the Oyl of Joy for mourning the Garments of Praise for the spirit of heaviness Isa 61.3 They that sow in Tears shall reap in Joy Psal 126.5 6. Hearts that were never broken are not yet prepared for Christ to bind them up Paul had a casting down to the Earth before he was caught up to the third Heavens They that have great elevations of Joy and yet were never humbled for Sin have cause enough to suspect their Joy is not right 2. Spiritual Joy hath the Holy Spirit for its Authour Thus it is the Joy of the Holy Ghost 1 Thes 1.6 As I said of a lively Hope it is a fruit of the Spirit Gal. 5.22 Ministers may be helpers of a Believers Joy as 2 Cor. 1.24 but under the Spirit He is the principal efficient Now they that have not the Holy Ghost their Sanctifier cannot have him their Comforter The Disciples were filled with Joy and with the Holy Ghost Act. 13.52 This fruit of the Spirit never grows alone but hath other fruits accompanying it Indeed there may be Saving Sanctifying Grace without actual Joy and Consolation but there cannot be true Joy without Saving Sanctifying Grace 3. Spiritual Joy is never to be found without Saving Faith Rom. 15.13 Now the God of Hope fill you with Joy and Peace in believing No other way that it can be attained Sound Joy is the Joy of Faith Phil. 1.25 Being justified by Faith we have Peace with God and rejoyce in hope of the Glory of God Rom. 5.1 2. Without true Saving Justifying Faith no Peace with God and without Peace and Reconciliation with God no ground for Joy So then if we would know whether our Joy be right we must inquire after the truth of our Faith Certainly a temporary Faith can have no betrer than a temporary Joy following it 4. Spiritual Joy ordinarily is not attained without self-probation without self-searching Gal. 6.4 Let every Man prove his own work and then shall he have rejoycing in himself The ground of an Hypocrites Joy ordinarily is out of himself in the good opinion and esteem of others But says the Apostle 2 Cor. 1.12 Our rejoycing is this the testimony of our Conscience And this we see is the Scripture-way and method for attaining Spiritual Joy to commune with our own Hearts to ask our own Consciences seriously what evidence they can give that we are in a state of Grace that our works are done in Sincerity And when Conscience can give testimony of our Godly Sincerity and Integrity then indeed we have good ground to rejoyce But therefore such as are great strangers to themselves and fear examining their Consciences strictly lest
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