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
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
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
sense emulate them We should strive at least to overtake those that are foremost Yea true Zeal for God and Godliness will not set it self any bounds or limits You cannot call them zealous that stint themselves and count it an high point of prudence and discretion not to be too forward in Religion But as Love so Zeal is like Fire that cannot be hid it will break forth Quis enim celaverit ignem Lumine qui semper proditur ipse suo Such as are afraid of being counted zealous as if it was a matter of disgrace are far from such a spirit as David had who when he was mocked and despised of Michal spake resolvedly I will yet be more vile than thus if this be to be vile Fire is one of those things which say not It is enough Prov. 30.16 So true Zeal never says It is enough A zealous Christian would have more Grace more Zeal for God They that are zealous of good works desire to abound more and more in good works 18. True Zeal is not for a spurt for a flash it is constant a Fire that never goes out Like that Fire upon the Altar Lev. 6.13 Though I must grant the Zeal of a true Christian doth not flame up at all times alike yet it is never totally extinguished It is good to be zealously affected always in a good thing Gal. 4.18 And this is a good sign thy Zeal is right if it be constant There are some whose Zeal is but a flash scarce any sooner in than out again Some have a burning fit of Zeal for a while that is quickly over Their praeter-natural heat stays not But true Zeal is like the natural heat of the Body that continues as long as one lives Yea though it is like Fire in green wood subject to go out if it be not blown up yet that Spirit which first kindled this spark in Believers is given to dwell in them and to abide with them for ever And therefore though there may be some decays of Holy Zeal for a time yet it is stirred up again in the Faithful and usually burneth clearer after it is recovered As we sometimes see Fire blaze up more after a dash of water cast on it Yea ordinarily as we may observe a flame mount highest before it goes out ordinarily I say a Christians Zeal is most raised the nearer he is to his end But such as once seemed very forward for that which is good but are quite fallen off again have quite out-lived their Zeal they even give others cause enough to suspect that they were never sound OF A Lively Hope ROM 12.12 Rejoycing in Hope TO go on to the Trial of all other Christian Vertues might upon some accounts cross my design in what is Written which is to help and direct ordinary Christians in the Trial and exercise of Grace even such as cannot purchase or have not time to peruse large Volums I have spoken of the chief Cardinal Graces and shewed how they work how they may be known Prove these in your selves and there is no question but you have the whole Train of those better things that necessarily accompany Salvation As without these any other Vertues you may seem to have as Temperance Patience Meekness c. are but Shadows and Counterfeits So that I might make a Full-stop at what is Written Yet because many are kept off from any serious examination of their Estates satisfying themselves with this That they have Hopes and some That they have Joys too never enquiring How they came by them or of what kind they are Therefore before I conclude this Treatise I shall shew you how you may know whether your Hope and Joy be sound or no. And first of Hope But let me premise these Three Things 1. It is unquestionable that there is a false a deceiving Hope as well as a true and certain Hope There is a dead Hope as well as a lively Hope There is a confounding Hope as well as an Hope that maketh not ashamed There is the Hope of the Hypocrite Job 8.13 as well as the Hope of the Righteous Prov. 10.28 2. Better no Hopes than false Hopes As we may allude to that Prov. 26.12 Seest thou a Man wise in his own conceit There is more hope of a Fool than of him So there is more Hope of Sinners that are most despondent in one sense without Hope than of such as are very confident high in their Hopes but without any ground And how sad is it as I remember one says to sail on smoothly to Hell having Heaven all the while in view Hope that is like to end in horrour and utter desperation is not worth having 3. It is justly to be suspected that their Hopes are groundless and false who are unwilling to bring them to the Test and Trial. That part of a Man's Body which he could not endure to have touched we would conclude not right or sound But if your Hope be right it would not suffer any injury or damage by a fair impartial Trial but be more confirmed Now if you ask What is Christian Hope I answer It is a longing and fiducial expectation of Good promised to come in God's Time and Way Faith and Hope are very near akin Yet thus they differ 1. In Order Faith in order of nature is before Hope Hope is the Daughter at least the youngest Sister of Faith 2. In the Object Faith has respect to the whole Word of God Hope to the Word of Promise Good only is the object of Hope And Future Good Quod speratur non possidetur good to be received and enjoyed Rom. 8.24 Or if I may be said to hope that I am in a state of Grace that my Sins are pardoned which is hope of a present Good if my Hope be sound or if I say I hope God heard my prayer at such a time and gave in such a Mercy in answer to it here seems to be Hope of a thing past Here the word Hope seems to be used more improperly or taken more largely It is more properly a Perswasion though short of full Perswasion or Assurance But properly Hope looks at Good to come Whereas what is past may be the object of Faith as well as what is to come As we believe the Creation of the World a thing past as well as the Resurrection of the Body which is future 3. In their proper formal Acts. Faith apprehends and assents to the truth of the Promises Hope expects and looks for the Good promised An expectation of Good is the formal Act of Hope And herein also it is differenced from or contrary to Fear which is an expectation of Evil not of Good But that which I mainly intend is to shew wherein sound Hope differs from Presumption or from a false Hope Or how we may know whether our Hope be sound 1. True hope is not ordinarily obtained but after sad doubts and fears As it is Hos
the Jew first Of the Jew first as knowing most being instructed out of the Law ver 17 18. To be wise unto Salvation is to be wise indeed But a common notional Knowledg like a dead Faith may deceive will never save Men. Now to shew wherein sound Spiritual-Knowledg differeth from other common knowledg 1. Spiritual Knowledg differeth from Natural Knowledg as this is a Knowledg of Natural things that of Spiritual things Natural Knowledg is the Knowledg of a Man Spiritual Knowledg is the Knowledg of the Holy Prov. 9.10 the knowledg of a Saint or of a Christian Natural Knowledg is a Knowledg of God in his works Rom. 1.19 20. Spiritual Knowledg is a Knowledg of God according as he is revealed in his Word Psal 119.169 But here you may say Is there not a Literal Knowledg of the Word different from Saving Spiritual Knowledg Answ 2. Spiritual Knowledg differs from a Literal Knowledg as a Literal Knowledg doth not always infer a Spiritual Knowledg though a Spiritual Knowledg doth not include the Literal A Literal Knowledg is from a common illumination Spiritual Knowledg from a special Illumination of the Spirit Eph. 1.17 * Docet modum nempe per revelationem Sacrarum Literarum quae fit tollendo velum è cordibus nostris illustrando mentes nostras quò c. De Revelatione hîc loquitur non quae Prophetis speciali modo siebat sed quae omnibus piis communis est M. Pol. è Zanch. in Eph. p. 31. c. b. Not that it is by immediate Revelation as the Doctrine of the Gopel was made known to the Aspostles Nor do Divines intend such immediate Revelation or Inspiration when they distinguish betwixt Literal Knowledg and Spiritual as betwixt an acquired Habit and an Habit infused But this is by a special powerful irradiation and shining upon the Understanding lightning and raising it to a Spiritual discerning of the Mystery and method of Salvation revealed in the Word which a Man had but a slighty overly Knowledg of before 1 Cor. 2.14 The natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Though by such means as Reading Hearing Study Conference he may come to a notional literal Knowledg of the Scriptures and of the Doctrine of Christ yet without a special work of the Spirit a Man cannot spiritually discern the same Take a Natural Man that knows most of the things of God that can discourse well of Regeneration and other Points in Divinity yet they are strange things to him he sees them but as things afar off yea blindness of Mind in a prevailing degree still hinders him from passing a right practical Judgment of the surpassing worth and excellency of Spiritual things till he comes to this enlightning of the Spirit And one that is thus enlightned can say as he Joh. 9.25 whereas I was blind now I see He hath other thoughts of Sin than he had before he hath other thoughts of God and Christ of Heaven and Holiness than he had before 3. Spiritual Knowledg is not ordinarily attained without means and when it is attained it teacheth still to attend humbly and diligently on the means God hath appointed The more common works of the Spirit prepare for the special works of the Spirit So a common Literal Knowledg makes way for Spiritual Knowledg Certainly it is not the ordinary way and method of the Spirit to dart in the Saving Knowledg of God and Christ immediately into Souls that knew nothing of God and Christ before But those Divine Truths which we had but a dim and slighty apprehension of he sheweth with fuller and plainer evidence And as the Lord hath enjoyned us the use of the means to attain to Knowledg Men have no ground to hope they should come to Knowledg in the neglect of means Then shall we know if we follow on to know the Lord. Hos 6.3 We are not now to look for immediate Revelations but to hear what the Word saith which was given by Divine Inspiration What the Scripture saith that the Spirit saith Heb. 3.7 Rev. 2.7 We are to wait on the Spirit not to give us new Scriptures but to open our Vnderstandings to understand the Scriptures which he hath already given We are to Read Hear Pray c. that we may understand They that wholly neglect and despise the means of Knowledg that will not go to the Law and to the Testimony that seek not the Law at the Mouths of God's Messengers whose Lips should preserve Knowledg but despise prophesying conceiting themselves wiser than their Teachers And they that would be Wise and knowing besides and above that which is written and set up cry up the Light within as they speak above the written Word how much soever they are conceited of their own Knowledg should know that it cannot be sound Such as exalt their Wisdom against the Wisdom of God in his Word contemning the means he hath appointed are presumptuous indeed and Proud knowing nothing as they ought to know Such are not taught as the Holy Ghost teacheth be their pretences to the Spirit never so high To receive Wisdom's words to incline our Ears and apply our Hearts thereto to cry after Knowledg and lift up our Voice for Understanding to seek her as Silver and dig for her as for hid treasures this is the way indeed to find the Knowledg of God Prov. 2.1 c. 4. Spiritual Knowledg is clear and satisfying True it is that all who have the special Illumination of the Spirit have not the same degree and measure of Knowledg but recipitur ad modum recipientis Some Christians are but Babes not Men of Knowledg And we all know but in part and see but darkly compared with the Saints in Heaven Yet where God hath shined into the Hearts of any to give the Light of the Knowledg of his Glory in the Face of Jesus Christ Such must needs have a more firm and certain assent to the Truth than they who are in a state of Darkness As Peter said Joh. 6.69 We believe and are sure that thou art that Christ the Son of the Living God As Christ of the Disciples Joh. 17.8 They have received my Words and have known surely that I came out from thee As the Apostle Rom. 14.14 I know and am perswaded As the Gospel came to the believing Thessalonians not in Word only but also in Power and in the Holy Ghost and in much Assurance 1 Thes 1.5 As the Apostle speaks of the full assurance of understanding to the acknowledgment of the Mystery of the Gospel Col. 2.2 As Divines distinguish inter cognitionem agnitionem betwixt bare knowing and acknowledging of the Truth That of the Head only this of the Heart also that overly and superficial this deep and thorow As the Apostle prayeth here that they might be filled with the Knowledg of God's Will
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cumulata alta cognitio a knowing thorowly a deep apprehension of the Truth Many have the Truth lying loose on their Minds have only fleeting wavering apprehensions of it Whereas it is deeply impressed on the Minds of Believers And though they may not have so much notional Knowledg as others have yet they have not a bare Knowledg but are come to an acknowledgment of the Truth not a meer verbal but a real hearty acknowledgment at least of all Truth absolutely necessary to Salvation And as the Anointing hath taught them they shall abide in it 1 Joh. 2.27 Now are we come to know the certainty of those things wherein we have been instructed Do we see Spiritual things to be as great realities as are in the World Or are we still halting between two opinions and but almost perswaded of the Truth of Christianity Are our Minds hovering and in suspence thinking these things may be true or they may be false Though a Man be able to discourse Learnedly and Orthodoxly of the evil of Sin and a Sinners Misery without Christ of Christ and his Benefits and the way to be interested in him of the Day of Judgment Heaven and Hell that there is a place and state of everlasting Happiness prepared for the Righteous and there is a place and state of endless Misery for all that are finally impenitent and Unbelievers if yet he has come to no certain conclusion with himself about these matters he durst not venture all he hath in the World upon the Truth of these things surely it is but opinion that such a one taketh up withal it deserveth not the name of Knowledg 5. Sound Spiritual Knowledg is powerfully affecting By this we are not only resolved in our Judgments but resolved in our choice A good understanding will chuse the better part is for cleaving to that which is good So Wisdom and Spiritual Vnderstanding are joyned here And the wisdom of the Prudent is to understand his way Prov. 14.8 Spiritual Knowledg will teach one to approve things that are excellent Phil. 1.9 10. A meer Notional Speculative Knowledg is of no effect it leaveth the Will undetermined And let a Man know never so much in Religion if it be meerly speculatively not practically it is in effect as if he knew nothing Deut. 32.28 They are a Nation void of Counsel neither is there any understanding in them Hence the Scripture calleth all wicked Men Fools So Christ calleth the Pharisees Blind though many of them were knowing Their Knowledg being without effect it was as if they had none And can there be any greater Blindness or Folly in the World than for Men to prefer Worldly Pleasures Riches Honours before an Interest in Christ and the Favour of God and the Fruition of him to prefer Fading Lying Vanities before endless Joys enduring Substance and a never-fading Crown of Glory to chuse Sin Hell and Everlasting Destruction before Righteousness Holiness and Eternal Happiness If this be not sottish Folly tell me what is As there is a form of Godliness without the Power 2 Tim. 3.5 So there is a form of Knowledg Rom. 2.20 without the Power Notional Knowledg is weak indeed but Spiritual Knowledg that is powerful As they said Act. 4.20 We cannot but speak the things which we have seen and heard So we cannot but be affected with the great things God makes known to us by his Word and Spirit †Est enim Sapiens cui quaeque res saepiunt prout sunt Bern. If we are come to a Spiritual discerning of things then certainly we see an excellency in Christ so as to desire and prize an Interest in him above all things in the World we see the evil of Sin so as to dread and hate and resolve against it so as to forsake and flee from it we see a Beauty in Holiness so as really to fall in love with it and in good earnest to follow after it Isa 51.7 Hearken unto me ye that know Righteousness the People in whose Heart is my Law Vera cognitio non est imaginativa sed conjuncta cum serio affectu Sound Knowledg resteth not in the Head but in the Heart Wisdom resteth in the Heart of him that hath Vnderstanding Prov. 14.33 As we read of Wisdom entring into the Heart Prov. 2.10 When Wisdom entreth into thine Heart And so 6. Spiritual Knowledg is renewing Col. 3.10 And have put on the new Man which is renewed in Knowledg It is Non modo Lux sed sanitas quaedam integritas Animae It is not a Light in the Mind but the soundness of the Mind It is not only directing but rectifying not barely enforming but reforming and transforming It is true that Knowledg which is not Saving may make a great change in the lives of some As we read of some Apostates that had escaped the pollutions of the World through the Knowledg of Christ 2 Pet. 2.20 But Spiritual Knowledg that which is an effect of special Illumination is an Introduction to Spiritual Renovation to an inward thorow change It not only brings Conviction but is attended with Conversion There is a turning from Iniquity with this understanding of the Truth Dan. 9.13 And a coming in to Christ Joh. 6.45 Every Man therefore that hath heard and hath learned of the Father cometh unto me So the Spirit guideth those to whom he is given not only to the Truth but into Truth into all necessary Truth Joh. 16.13 An Emphatical Expression Tò docere terminatur in intellectu Sed ducere c. pertinet ad voluntatem affectum The Truth spiritually apprehended makes a Spiritual Impression on the Soul The Heart is new cast into the form and Mould of Divine Truth Rom. 6.17 Thus Sound Knowledg makes sound Spiritual Knowledg maketh a Spiritual Man As the Fear of the Lord i. e. the Word that teacheth his Fear is clean Psal 19.9 It is so not only formalitèr but effectivè pure in it self and a cause of Purity Spiritual Knowledg will make a Man spiritually minded And this is a grand difference betwixt Notional and Spiritual Knowledg The former doth something enlighten but not sanctify but the latter is also Sanctifying Joh. 17.17 Sanctify them through thy Truth Certainly that Knowledg of the Truth is not Saving which is not Sanctifying Nor is our Knowledg sanctified if we are not sanctifyed by it 7. Spiritual Knowledg is humbling Sound Knowledg does not puff up so as other Knowledg does 1 Cor. 8.1 2. If any Man seemeth to himself to know any thing i. e. is lifted up with proud and high conceits of himself in regard of his Knowledg he knoweth nothing yet as he ought to know We cannot think it to be the Apostles meaning here to commend Scepticism or a doubting of every thing in Religion or to commend a fained Modesty or denying the Knowledg God hath given us
spiritual than for those everlasting Pleasures at God's right-Hand or are more for worldly Riches than for Treasure in Heaven True Faith would lay the World and worldly Things low in our esteem low in our thoughts Faith judgeth of them by the Word it weighteth them in the Ballance of the Sanctuary it compares earthly and spiritual things worldly and heavenly things things temporal and things eternal together Thus the World appears a vain empty worthless base and contemptible thing indeed to a Believer not fit for him to set his heart upon but to get under his feet * Non incurvet terrenum opus quem sâ—des coelestium erigiâ— Bern. And when worldly things come to stand in competition with God and Christ and Heaven a Believer cannot but account them Loss and Dung. An Unbeliever for want of Faith makes light of Christ and his Benefits makes light of a Crown of Glory of Heavens Happiness revealed and offered in the Gospel He looks on them but as pleasant Fancies and golden Dreams but things of Sense even momentary Pleasures and perishing Riches are more taking with him These he looks upon as real the other he accounts but imaginary or uncertain But a true Believer on the contrary has a sight of those things within the Vail by Faiâ—h Faith is the Evidence of things not seen Thus he hath found the hidden Treasure he has found the Pearl of great price he has made a discovery of the good Land that flows with Milk and Hony Faith is that Spy that gives him certain intelligence of the heavenly Canaan He is put out of doubt of the infinite Treasures that are in Christ of that fulness of Joy and the everlasting Pleasures that are in God's Presence in Heaven Though Eye hath not seen nor Ear heard neither have entred into the Heart of Man the things which God hath prepared for them that love him yet God hath revealed them to such by his Spirit 1 Cor. 2.9 10. The Spirit working Faith gives the Soul a view of them And hence it is that worldly things appear to be but empty Bubbles and meer Trifles compared with spiritual things with things above Thus the World's Markets are marred with a Believer He can no more value earthly things at the rate that Worldlings do He is clearly convinced that he should be an infinite Loser if he should throw away his Soul and forgo all Interest in God and Christ and Heaven for such poor Commodities as these are He knows where to bestow his best and most serious Thoughts his Heart and Affections better than on the World He sees worldly things to be valuable only so far as they may help him forward in God's service and in Heavens way but when they would be a hindrance and pull-back would be tempting him from Christ would take him off from his Duty from his main work and business of serving and glorifying of God and working out his own Salvation he looks upon them not only as vain Shadows but as deadly Snares Well Sirs Apply these things to your Hearts While the World either worldly Pleasures or Profits c. bear greatest sway while our Hearts and Affections are captivated by them and our Lives ruled and governed by them we do but vainly pretend to Faith The World loseth its commanding Power the World is in some measure conquered and subdued it is brought low where Faith cometh You have heard before that a true Believer accounts Christ precious and here you see that he contemns the World Indeed it cannot be otherwise but look how much Christ is raised in a Man's esteem so much the World and worldly things go down 2. True Faith overcomes a threatning frowning raging storming World A sound Believer will not forsake Christ his Truth and Ways for any thing the World can do or threaten Rev. 2.7 8. He that overcometh shall inherit all things and I will be his God and he shall be my Son But the Fearful and Vnbelieving shall have their part in the Lake which burneth with Fire and Brimstone which is the second Death Observe here the fearful and unbelieving are opposed to him that overcometh And the fearful and unbelieving are coupled together predominant carnal Fear and true Faith are inconsistent Such as are offended when Tribulation and Persecution arise such as in time of Temptation fall away were never sound Believers It is true Sometimes in an hour of Temptation a Believer is sore shaken but though he fall he shall arise and recover himself as Peter did and Cranmer and others He may fall but does not fall away Again it is true he may have many fears that he shall not be able to hold out in the time of Trial but he is safer for those Fears that cause a godly jealousy over himself that quicken unto Prayer that keep him on his Watch. Self-suspicion is a means to preserve and secure the Soul which Self-confidence would betray and overthrow But tormenting Fears I grant would shew Faith to be but weak yet notwithstanding a true Believer may have such Fears they are not predominant still he is kept by the Power of God and kept through Faith As by Faith Moses refused the Honour of being called the Son of Pharaoh's Daughter and refused the Pleasures of Sin with the greatest Treasures in Aegypt as he thus overcame a flattering World so likewise by Faith he chose to suffer Affliction with the People of God and chose Reproaches for Christ and forsook Aegypt not fearing the wrath of the King Thus he also overcame a frowning and a raging World by Faith And all true Believers have the same Spirit of Faith though not in that heroical degree And Faith will teach a Man to account upon Sufferings All that will live godly in Christ Jesus shall suffer must look to suffer in and from the World 2 Tim. 3.12 A Man cannot follow Christ therefore except he deny himself and take up his Cross Again Faith concludes that Sin is far worse than Suffering That it is the greatest Folly in the World to run upon Divine Displeasure to avoid Man's Displeasure That the World cannot afflict any Torments on the faithful like those which God hath threatned and will most certainly inflict on the faithless Apostates Fire and Faggot is a light matter to that Fire and Brimstone which God hath prepared to be the portion of the fearful and unbelieving And further Faith concludes that all the Sufferings of this present time are not worthy to be compared with the Glory that is to be revealed That our light Afflictions which are but for a moment shall work for us a far more exceeding and eternal weight of Glory Thus true Faith will help us to overcome the World If we have this Faith then we are not of them who draw back unto Perdition but of them that believe and persevere to the saving of the Soul ACT. 11.18 Then hath God also to the Gentiles granted Repentance unto
from them Without doubt the wicked and impenitent are bound to believe God's threatnings denounced against such in his holy Word and so to conclude themselves at present in a miserable state subject to God's wrath and curse and final condemnation that if they die in their present state they are sure to be damned And certainly they that are bound to believe and conclude thus of themselves ought thereupon to be moved with fear Can there be any greater fool-hardiness than this for any to see Hell before them to see themselves ready to drop into that Lake that burneth with fire and brimstone for ever and yet not fear and tremble only indeed such are not to despair to conclude there is no hope There is hope yet upon condition and supposition that if they repent and turn they shall live they shall not die 4. There is a penal Fear not only a fear of punishment but a fear inflicted as a punishment Terror and consternation of mind is threatned as a punishment Lev. 26.16 I also will do this unto you I will even appoint over you terrour And v. 36. and if Men sin sin wilfully after they had received the knowledg of the truth there remains nothing for them but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries Heb. 10.27 This penal fear in its full strength and perfection is upon the Devils and the Spirits of disobedient ones in Prison with them They cannot but tremble Jam. 2.19 Horrour hath taken full and fast hold of them which they can no more any ways shake off This is one part of the punishment and misery of the Damned that they can never think of God and of his Wrath without Horrour and while they lie under the fierceness of his Wrath while they feel the weight and heat of it while they are scorching in the flames of his Wrath how is it possible to put off such thoughts 5. There is also a gracious holy filial Fear A Godly Fear and a Fear proper to the Godly Which is not only a fear of God as a Judg but as a Father not only a fear of Punishment but of the Offence a fear proceeding from Love An humble and reverent respect to his Presence Majesty and Excellency a careful shunning of what we know to be displeasing to him not only in regard of his Greatness Power Holiness Justice but also in regard of his Goodness and Mercy Psal 136.4 Hos 3.5 There is a Natural Fear as we have heard but this is a Spiritual Fear A Grace a choice fruit of the Sanctifying Spirit who is therefore called the Spirit of Fear Isa 11.2 There is a Sinful Fear which is forbidden as the Fear of Man c. but this is a great Duty commanded A special means to keep from sin Exod. 20.20 There is a Servile Fear but this is a Fear of Sons not of Slaves it well agrees with the Spirit of Adoption There is a Penal Fear but this is no Punishment but a special Blessing a rare and excellent gift of God As that is a precious Promise Jer. 32.40 I will put my Fear in their hearts Now I shall apply these things to the Text objected in these following Conclusions 1. It is not to be expected that the highest degree of love found in any Saint upon Earth should quite expel and cast out all natural Fear Christ's Love was absolutely perfect yet was he not without a natural fear of Death only that natural passion was in a perfect subjection to his Reason and Will the higher powers of his Soul and these in perfect subjection to the will of God his Father Note it is the work of Grace here not to extirpate natural Passions but to rule and govern them And the Self-denial Faith Love Patience Constancy of the Saints would not be tried by their sufferings if these were things that they had no fear of no natural reluctancy unto 2. So far as the love of God prevails so far carnal fear is expelled And some very learned Men think Quem timorem intelligi praestat nisi negation is auctorem quam dilectionem perfectam adfirmat nisi fugatricem timoris animatricem confessionis Tertull advers Gnostic the Apostle John speaketh of this kind of fear So Grotius and Dr. Hammond As the Fearful that are joyned with the Vnbelieving Rev. 21.8 may well be understood of such as are overpowrâ—d with carnal fear Such as are possessed with that spirit of fear 2 Tim. 1.7 of such a base cowardly timerous spirit that they dare not own the truth and ways of God when any danger may attend it Much might be said for this exposition It cannot well be denied but carnal fear is a tormenting thing But such is the power of holy love that it will raise the Soul ordinarily above such fear It will endue a Christian with a spirit of fortitude to bear the greatest torments Men can inflict as was seen in the Martyrs But as love in the Saints is not absolutely perfect here so neither are they wholly freed here from carnal fear nor are they wholly under the power of it It riseth sometimes and puts them into great disorder and confusion for a time but it is quelled and suppressed again 3. As the love of God gets ground in the heart servile fear is giving place The more vigorous and lively our love to God is the clearer evidence we have of his love to us that ordinarily we shall be more freed from that tormenting fear of being under his wrath And while we act from love it is certain we are not only or chiefly irrepelled by fear If love to God and his service be the chief moving principle then fear of punishment is not the chief And further the more we love God the more unwilling we shall be to entertain hard and black thoughts of him The more we love him the more lovely he appears to us And while our hearts are united and cleave to him in love we are secured from that fear which drives Souls from him 4. A true filial Fear of God is so far from being contrary to that it is a good evidence of love to God As on the contrary if we do not stand in awe of him if we care not to offend and displease him it is an argument that we do not love him True love to God will make us tender of his Honour and most sollicitous to keep in his Favour Res est solliciti plena timoris amor Thus if we have the Love of God in us we shall fear and shun what we know to be displeasing and a dishonour to him And when we fear sin more than punishment it argues that we love God above our selves that his Honour is dearer to us than our own ease or interest Yet all fear of punishment is not contrary to the love of God nor will prove one of a slavish spirit A Child of God is
Original Sin derived from our Parents We are Children of wrath by Nature We were shapen in sin and conceived in iniquity Some are proud of their Dignities Dominions But Man being in honour abode not in it but became like the Beasts that perish The Crown is fallen from our Heads wo to us that we have sinned What cause have sinners to be humbled who have not only lost that large dominion over other Creatures which Man had at first Gen. 1.26 28. but have so far lost their own freedom have sold themselves are captives to Satan slaves to divers Lusts Such who know what it is to be in bondage to Sin and Satan and are convinced of being in such a state will see no cause to be puffed up with their Honours Some are proud of their Strength But when a Sinner comes to know himself he sees himself to be without strength Rom. 5.6 That if he be left to himself there is no Temptation but would prove too hard for him That his Corruptions are utterly too hard for him That he is not able rightly to discharge any Duty of himself Some are proud of their Riches But the Sinner that knows himself sees himself run out of all with the Prodigal Luk. 15.14 That there is nothing he can call his own but Sin and Misery That he hath forfeited all cannot lay claim to the least of God's Mercies That he owes more than ten thousand Talents where he is not able to pay the least Farthing Some are proud of their Beauty But the Sinner that knows himself sees himself to be a very deformed Creature the Image of God which was Mans Beauty and Glory sadly defaced in him Some so childish as they are proud of fine Clothes of their Bravery But the Sinner that knows himself sees his nakedness or that he hath none but filthy Garments of his own that his own righteousness is but as a filthy rag Some are proud of their Wit and Parts But the Sinner that knows himself will be ready to confess and cry shame on himself as Agur I have not the understanding of a Man Pro. 30.2 as the Psalmist 73.22 So foolish was I and ignorant and as a Beast before the Lord. Some are proud of their supposed Goodness and Vertues But the Sinner that knows himself sees his Gold to be but Dross his fairest Vertues to be but glistering Sins Sirs if ever we were made humble it was this way by being made to know our selves what we were And why was Laodicea so proud but because she knew not that she was wretched and miserable and poor and blind and naked Rev. 3.17 And as this Knowledg of our selves is necessary to make us humble So to keep us humble As this kept the Apostle Paul humble thinking what a sinner he had been Hereupon he looked on himself as the least of all the Apostles and not meet to be called an Apostle because he had been a Persecutor 1 Cor. 15.9 And in another place he calls himself The least of all Saints And so those remainders of corruption and sinful defects which the best of God's Saints find in themselves while here make them walk humbly all their dayes Christians that are much in strict self-searching and serious self-reflection though they have more Grace than others that greatly neglect the same will see enough in themselves to keep them humble Yea I suppose such are the most humble Christians seeing more clearly and oftner observing so great defects in their best Graces Duties Services and so much contrary thereunto in themselves That there is so much darkness ignorance still in them that they have no more sound spiritual Knowledg and so much unbelief distrust no more Faith and trust in God so much worldly sorrow for outward losses crosses here and so little Godly sorrow for their own and others sins and so much inordinate love to the World and worldly things and so little love to God and Jesus Christ so much base carnal fear of Creatures and temporal evils and so little of a true child-like fear of God so much pride and self-conceit no more Humility and self-abasement so much selfishness no more self-denial so much guile no more plainheartedness and sincerity so much remisness no more zeal That there is so much backwardness to Duty straitness deadness and distraction in holy Duties no more life and delight that there is so much impatience discontent unthankfulness no more submission unto God that they are no higher in his praise That they serve God no better honour him no more The more that any of us know our selves the more we should see cause to be humble and humbled 3. If we know our selves aright we know our selves to be very impotent very indigent frail and mutable yea miserable creatures considered in our selves We deserve all kind of Miseries both to be miserable here and in the World to come And should such be lifting up themselves Lucifer-like that deserve to be laid as low as Hell Yea how many are the Miseries Afflictions that the best are here subject unto Psal 34.19 And can such be proud of the things of this life who have deep and serious apprehensions of Death approaching besides divers other ways of their being deprived of any earthly enjoyments Shall they be proud of their Estates that know they maybe soon blasted that know Riches have wings and see them ready to take wing and flee away Or proud of Friends that know Men of low degree are vanity and Men of high degree are a lie Or would such be proud of their Gifts Graces Comforts Experiences that know how short they come every way and know that to grow proud of any of these is the way to be cut shorter Now let us reflect on these things and on our selves Have we this self-aquaintance This is the necessary ground-work of Humility Without it true Humility can neither be attained nor maintained 2. True Humility is an Effect or Consequent of sound Humiliation Sound Humiliation ushereth in Humility Siquidem humiliatio via est ad Humilitatem Bern. Epist 88. sicut Patientia ad Pacem sicut Lectio ad Scientiam Though many have been humbled after a sort that were never humble as we heard before yet speaking of sinful creatures none are truly humble that have not been soundly humbled Though all such are not laid under like terrours in the work Some are brought down in a more gentle way But observe it the humble spirit is a contrite spirit Isa 57.15 It is true as was said before a sense of God's transcendently glorious and infinite Perfections is enough to humble the holy Angels or to keep them humble but to humble a Sinner there must be also a true sense of his own sinful imperfections An innocent creature must be humble a guilty sinful creature must be humbled as well as humble yea without being kindly humbled and brought to loath himself for sin the sinfulness of his nature
at others comforts and enlargements Psal 34.2 My soul shall make her boast in the Lord the humble shall hear thereof and be glad Psal 69.30 32. I will praise the name of God with a Song and will magnifie him with thanksgiving The humble shall see this and be glad 20. Humility causeth tractableness makes one of a yielding temper The humble spirit is an obedient spirit Such a one trembles at the Word as before is awed with the authority of God's Commands The humble is not for disputing but obeying But a proud spirit is a froward stubborn spirit The proud are set upon their own wills how cross soever to the will of God Neh. 9.16 But they and our Fathers dealt proudly and hardened their necks and hearkened not to thy Commandments And again v. 29. Yet they dealt proudly and hearkened not to thy Commandments Jer. 13.15 Hear ye and give ear be not proud Intimating that while Men are proud they will not regard God speaking to them will not heed God commanding So v. 17. If ye will not hear my soul shall weep in secret places for your pride It is from pride of spirit that Men will not hear will not obey The proud Men did not stick to give the Prophet the lie they told him to his face Thou speakest falsly when he came with God's Message Jer. 43.1 2. 21. Humility will prepare and make one very willing to bear reproach and contempt for Christ It is a light thing to an humble spirit to be vilified for Christ They that are vile in their own eyes will not think much to be vile in Mens eyes especially when it is for the Lord and their tender respect to his Will and Honour If for their high esteem of him and his Service they be counted as the filth of the World and off-scouring of all things they can be very well content Spernere mundum spernere nullum spernere sese Spernere se sperni Those four things that make an happy Man agree to and meet in the Humble He contemns the World he contemns none he contemns himself he contemns being contemned especially when he is contemned of others for his honouring the Lord. The Humble is little concerned about vindicating his own name while he is much concerned for the Honour of God When he seeks to wipe off any foul and false charge laid on himself to clear his own innocency yet it is not so much with respect to himself and his own credit as with respect to the reputation of Religion with respect to the Honour of God and Jesus Christ and to the interest of the Gospel that these may not suffer in and with him To be laid under slanders such as tend to the discredit of Religion and of his holy Profession this he could not but account an heavy Cross and Affliction but otherwise to be reproached for Christ's sake and the Gospel he would account an honour to him As they rejoyced Act. 5.41 that they were so far honoured as to suffer shame for his Name But proud spirits are for setting off themselves and making a shew in the World And no longer for Religion or for no more of it than may commend them to Men than will stand with their height repute and esteem in the World They that seek honour from Men will hardly be brought to own disgraced Truths and reproached Duties 22. Humility will cause an abhorrence of Pride especially in our selves The truly humble cannot like Pride in any but detest it most in themselves I do not say that the humble are free from all risings of Pride but such do more easily and clearly discover them and so make any risings of Pride occasions of their further humbling As we read of Hezekiah 2 Chron. 32.26 He humbled himself for the pride the lifting up of his heart When his heart was mounting up in Pride he soon observed the motion of it and quickly pluckt it down again Indeed there is no Grace so perfect in the Saints here but some remainders of the contrary corruption may be still found in them The most humble are not free from all stirrings of pride As one has the comparison Pride is like Misletoe that will grow on any Tree But as I may say Humility is so far even with it that as Pride will take occanon from a Christians Graces and Services to lift up and shew it self so Humility comes on it with a back-blow and takes occasion to exercise it self upon the very motions of Pride As Pride oft-times buddeth upon the flourishing acts and exercise of Grace so Humility is oft springing when in other respects it is Winter with the Soul As in Winter Trees grow at the root And as by the help of Grace we come to a plainer discovery of and greater displisance against Corruption so in this particular by Humility we are made more aware of Pride and heartliy engaged against it You may take this for a Rule where Pride is least felt where it is not discerned there it most prevails Sicut macula quanto magis crescit in Oculo tanto minus videt Homo sic superbia quanto major fuerit tanto minus percipitur As a Pearl in the Eye the more it spreads the less a Man sees so the more Pride prevails the less it is seen But true Humility will help one ordinarily to take notice of proud Thoughts as they arise and cause him thereupon to lie lower in Self-abasement Of Self-denial MARK 8.34 And when he had called the People unto him with his Disciples also he said unto them Whosoever will come after me let him deny himself HEre Christ the most perfect Pattern of Self-denial preacheth Self-denial And he doth not only commend it to all his Followers but urgeth it as of indispensible necessity of such necessity that none can be a Disciple of Christ upon other terms Here he calls the People with the Disciples to attend to this As if he had said These things I must needs tell you Whosoever will come after me let him deny himself He was full of this Matter and his Spirit within him constrained him He was pressed in Spirit till he had delivered his Mind here the Matter was of such weight and moment As it was with the Prophet Jeremiah Chap. 20.9 The Word in his heart was as a burning fire in his bones He could not keep it in He called the People unto him with his Disciples also Here was a Lesson for all sorts to learn and practise A Lesson for Ministers and People both for all ranks and conditions of Men. Whosoever would be a Christian indeed must deny himself Here none are exempted And this is one of the first Lessons a Christian must learn With the Old Philosophers that follow Aristotle Privation is one principle of Generation Self-abnegation is undoubtedly a necessary Principle of Christianity yea Self-denial is a main constitutive part of it This is one of the special Rules and Orders of
the Truth and in the Cause of God Answer 1. It concerns you to be well assured that it is God's Truth you are Zealous for How many that take their own private conceits for Divine Truths 2. All Truths are not of equal importance And though the least Truth may not be denied or opposed yet lesser Truths may be silenced and concealed when a Zealous contending for them would be to the wrong and prejudice of far greater and more necessary Matters That is not to defend but to betray the Interest of God and his Truth when Men care not perdere substantiam propter accidentia to lose the substance of Religion for Accidents and Circumstances And that is Erratick Zeal and Mischievous like Fire out of its place when Men are so hot and earnest in contending about lesser Points that they themselves neglect and do what in them lieth to hinder others minding the main of Religion Zeal like Fire in its proper place is of great use and benefit But out of its place very dangerous and destructive And remember Sirs that true Zeal for God is most for those Truths and Duties wherein the great interest of Religion lieth And is most against such things whereby God is most dishonoured the Gospel obstructed Religion most wronged discredited c. 8. Right Zeal is joyned with Christian Moderation is for Christian Concord One of a truly zealous Spirit is also of an healing closing Spirit is of a publick Spirit Right Zeal is more for the common interest of Religion than for private Opinions It is no Firebrand no Incendiary in the Church It is moved at what it sees amiss it is for Reformation but will not hurry Men upon disorderly actings in their passionate sense of Disorders It is against extreams on both Hands Passionate Transports and rash heady Courses are not the effects of an holy but of a bitter Zeal Right Zeal keepeth within due compass It is for Edification not for Destruction It is for Peace and Unity It is for Sodering and Cementing not for Separating such as should Joyn. As Fire though it separate Heterogenials congregates Homogenials Yea it will melt divers Metals into one Lump True Zeal is not for perverse Disputings tending to Strife but for godly Edifying in Faith It is not for kindling Dissentions or causing Offences and Divisions amongst Christians but is moved with great Grief at the sight of such things As the Apostle Who is offended and I burn not It is for maintaining the unity of the Spirit in the bond of Peace And they that are more zealous to maintain some By-opinions than to maintain Union and Communion with their Fellow-Christians are quite besides the Mark. The Churches Peace and Edifying one another in Love are far greater Matters than any unnecessary Opinions which too many too zealously contend for Yea Vnnecessary is too good a word for some of them I should have said unsound Opinions O that the Guilty here would seriously consider whether it would not be more for the Honour of God the Credit and Interest of the Gospel and the securing of true Religion amongst us to joyn with their Fellow-Christians so far as they can to hold together to their mutual help strengthening and encouragement than to be so hot for their Opinions which if they were true yet are far remote from the Foundation and so far from being necessary to Salvation that not one of hundreds that are saved and now in Heaven was ever of their Way and Opinion here To be so rigid in their Way to carry as if all were unfit and unworthy for them to hold Christian Communion with that come not over to such Opinions of theirs alas this is Wild-fire not true Spiritual Zeal And verily I cannot think of any thing that will probably more harden and encourage Papists at this Day than the sad Rents and Dissentions amongst Protestants As he said Is not the hand of Joab in all this So it is probable enough the Heads of Jesuites have been in this Divide impera They know a Kingdom divided against it self is not likely to stand long and hope to raise themselves on our Ruines 9. That is right Zeal when we are more moved with Indignities offered unto God than with any Injuries done to our selves When we are more zealous in God's Cause than in our own We find Numb 12.1 2. Miriam and Aaron speak against Moses yet he seemed not at all concerned for himself We find not any reply that he made He was meek in his own cause Whereas upon sight of the Peoples Impiety their Idolatry in the Cause of God he was presently all on a flame His anger waxed hot Exod. 32.19 To be mild in our own cause but zealous in God's is a sign that we are indeed zealous for God As it is a sign of the contrary when we are remiss as can be unmoved unless when our own Interest is wrapt together with God's Interest As most Parents and Masters can bear it well enough though Children fail never so grosly in respect of the Duty that they owe to God though Servants plainly neglect and contemn God's Service They can bear with their Impiety with their taking God's Name in vain with the prophaning of his Day c. And yet many times they are all Fire and Tow if such do but fail in point of good Manners to them if they be not very observant of them and their commands Now it is true the least Irreverence towards Parents and so negligence in Servants are Sins against God But if upon that account you are most moved and displeased then you will be displeased at other Sins as well and more displeased at greater Sins than you are at these You will be zealous for God when Self is not so much concerned 10. Right Zeal for God is joyned with real Love and true compassion towards Men towards Sinners Thus while we hate their Sins we should yet love and heartily wish well to their Persons While we cannot bear with them that are evil in that which is evil yet we should be glad to do them good and glad indeed if by any means we might be helping to make them better As great Enemies as the Jews were to the Gospel and to the Apostle Paul yet he could not but pity them and his hearts desire and prayer to God was for them that they might be saved Rom. 10.1 Zeal against Sinners hath anger and grief in it not hatred As in the Apostle 2 Cor. 12.21 True Zeal desires their Conversion rather than Confusion And would rejoyce more in their Reformation than in their Ruine Our Saviour checked the furious Zeal of the Disciples when they would fain have been calling down Fire from Heaven to consume those poor Creatures that would not receive him Ye know not what manner of Spirit ye are of Luke 9.54 55. They were too hasty at that time a spirit of Revenge was stirring in them which was not Elias's spirit