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
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
should no more Lye or Curse or Swear and he that was given to Tipling and Drinking should no more be intemperate this will not prove a Man Sanctified You may be civilized and yet not sanctified For a Man to argue thus I am not guilty of open profaneness therefore I am a Saints is no better arguing than to reason thus I have not the Plague or Leprosy therefore I am a Sound Man But who knoweth not that a Man may be Sick of diverse other Diseases who is free from these And may not one die of a Feaver or Consumption though he have not the Plague 2. If we are sanctified by Faith there is not only a negative but a positive change wrought in us One that is Sanctified hath put off the old Man and put on the new He may say by the Grace of God I am not what I was sometimes and by the Grace of God I am what I am He is not now what he was before he is now what he was not before Once he was Proud Self-conceited but now humble self-abhorring Once very vain and it may be profane but now strict and serious Once altogether selfish but now self-denying Once he was at least in his Heart an Enemy to the Power of Godliness and perhaps a scoffer at Holiness but now a lover and follower of what before he had so great a Prejudice and Antipathy against Once he was very backward to Religious Duties to the strict observation of the Sabbath to the reading of the Word to Family-Prayer and secret Prayer c. but now his delight is in Holy Duties and he could not live without them Once his Heart was wholly set upon Sin and the World but now in a good measure weaned from the World now resolved and set against Sin now set upon God and Christ set upon Holiness and Heaven and heavenly things 3. If we are sanctified by Faith then there is a thorow change wrought in us As the Apostle prayeth 1 Thes 5.23 The very God of Peace sanctify you wholly your whole Spirit and Soul and Body 2 Cor. 5.17 If any Man be in Christ he is a new Creature old things are past away behold all things are become new Behold q. d. this is a thing to be well observed Sanctifying grace makes a great change indeed Mark it Behold all things are become new The new Creature hath a new Heart a new Tongue a new Life The new Creature walks by a new Rule is for new Designs new Employment new Company new Delights Sanctification is a renewing of the whole Man As in our natural state corruption overspreads the whole Man for which reason it may be called the old Man So if we are sanctified Grace makes a change on the whole Man for which cause it may be called the new Man though it makes not a perfect change here in this Life The new Creature is renewed in every part though he be renewed but in part while here He has a perfection of Parts though not of Degrees As a Child hath all the Parts of a Man though not aâ— Mans Proportion As when Day breaketh the whole Air is immediately enlightned though not in that degree as when the Sun is up and shineth in its Strength As Fire quickly enters all the Pores of the Iron put into it though it is not presently red hot Sanctifying Grace worketh upon the Judgment Will Affections upon the whole Soul all its Powers and Faculties And hence ariseth a main difference betwixt the Conflicts of the Regenerate and those Contests which are in the Unregenerate There is oft a great Contest in an Unregenerate Man betwixt his Conscience convinced and awakened and his corrupt Will and vile Affections Conscience calleth him one way while his Will and Affections draw him a contrary way But in the Regenerate there is warring in the same Faculties As all the Faculties are renewed though but imperfectly Hence as the Twins Jacob and Esau strove in Rebeckah's Womb so there is Flesh and Spirit the remainders of Corruption and a Principle of Grace striving in every Faculty Not only an enlightned Conscience against Sin but the habitual bent of the Will and Affections against it too The renewed part of the Will and Affections or to speak more properly that new gracious quality in the Will and Affections against the Unregenerate part or what remains of the old Man in them And though that better Principle is sometimes born down through the impetuousness of Temptation c. yet hence it is that a Regenerate Man sinneth not with full Will and Consent as he did before he was Regenerate Again Sanctifying Grace maketh a thorow change turning the Soul from all Sin to hate every false way So that no Iniquity is regarded in the Heart One that is Sanctified is for cleansing himself from all filthiness both of Flesh and Spirit Again It makes a thorow change inclining the Soul to Obedience unto the Will of God in all things To have a respect to all God's Commands An holy Rule and an holy Heart do well agree As the Apostle saith Rom. 7.22 I delight in the Law of God after the inner Man 4. If we are Sanctified by Faith we are for making progress in Holiness till we come to Perfection As we may see natural things growing up to Perfection in their kind the Seed growing up to a flourishing Plant the Set growing to a Tree the Child growing till he becomes a Man So Sanctifying Grace is of a growing nature And though all that are Sanctified are not of the same pitch and stature in Grace yet all are endeavouring and breathing after Perfection The least Saint would be perfectly Holy and the highest Saint cannot but see great imperfection in himself and so is grieved that he is no more Holy Such never think they have Grace enough while they may have more But as for such as cry up a mean in Religion and conceit they need be no better than they are and desire to be no better they that like to stand at a stay are not right Certainly there is no good Man but desires to be better than he is 3. Mors fidei est separatio charitatis Bern. True Saving-Faith worketh by Love Gal. 5.6 It worketh it begets Love and it works by Love Indeed Faith and Love are two most active Principles that will set the Soul on work How doth Faith beget Love Why thus As it perswades the Soul of the love of God to us miserable lost sinners in giving his Son his only begotten Son and the love of Christ in giving himself for us for our Redemption As it perswades the Soul of the rich and free Grace of God in offering his Son and of Jesus Christ in offering himself to us together with the greatest benefits we can think of or desire to make us for ever happy That such things should be done for and offered unto such undeserving and illdeserving Creatures that Christ
freed from but there is some special Sin or other that they are wedded unto and in league with and this they seek to hide palliate and excuse all they can whether it be Pride or Sensuality Voluptuousness or Covetousness c. that that is a Mans special beloved Sin a natural Man is for cloaking that Sin and cannot endure to hear his Herodias spoken against he studies Evasions and Distinctions to defend that Sin and to put off Convictions Thus the natural Man and Hypocrite will beat about the Bush I remember Mr. Hooker compares the Confessions of such to the Cries of the Lapwing As the Lapwing will cry and flutter and make most ado when furthest from her Nest or from her Young So such whose Hearts are unsound whatever Sins they take notice of yet they use to keep aloof off from their special Sins But the Doves of the Valleys they mourn every one for his Iniquity Ezek. 7.16 And this is a good Sign when a Mans sowrest looks are on his Dalilah his darling-Sin 3. Godly Sorrow is not only moved for open miscarriages which others may take notice of but is also stirred and working upon secret Sins As Judah said Gen. 38.23 Let her take it to her lest we be shamed Many would blush to have their Sins discovered who are not troubled while they can keep them close under-board If they have been guilty of lying and are found out or guilty of some theft or wrong done to their Neighbour and it is brought to light then they are vexed and disquieted The Thief is ashamed when he is taken But might they have gone on in Sin undiscovered it would not have troubled them That cannot be Godly Sorrow where there is no respect unto God And there is no respect unto God where secret Sins are not a Burden God sees in secret He sets our secret Sins in the light of his Countenance And so if we have godly Sorrow we shall take notice of cast a sorrowful Eye even on our secret Sins As it is more that God knoweth and is displeased at them than if they were known to all the World 4. Godly Sorrow is stirred in a sense of spiritual Impurities and not only moved at some gross Immorality Natural Conscience may fly in a Mans face for grosse Sins though secretly and closely committed Sins that defile the Hands that defile the Body stare a Man in the Face and he cannot so easily look off from them The filthiness of the Flesh disquiets the Conscience of many a natural Man while he is not sensible of the filthiness of his Spirit he quite overlooks other Sins seated within that defile the Heart and Soul But a gracious Soul is burdened with Unbelief spiritual Pride Hypocrisy with the inward Distempers of his Spirit yea many times he observes and is humbled for the first risings of Corruption first Motions to Sin 5. Godly Sorrow is moved as upon a sense of the prevalence and stirring of Corruption so upon a sense of the Souls being so wanting and weak in Grace A natural Man will complain when his Conscience is like a raging Sea for want of Peace while he complains not that his Heart is like a dead Sea he is not troubled for the want of Grace He could pray with the Psalmist Psal 51.9 Hide thy face from my Sins but not go on with the Psalmist ver 10. Create in me a clean Heart O God and renew a right Spirit within me Or if he prayeth for a clean Heart an holy Heart it is without Heart Confes lib. 8. â—7 As Austin confesseth he did when a young Man Da mihi Castitatem Continentiam sed noli modo timebam enim ne me cito exaudires cito sanares à morbo concupiscentiae quam malebam expleri quam extingui The natural Man loves Sin and therefore while such cannot truly desire Grace nor mourn for the want of Grace But the gracious Soul is weary of Sin Sin is its greatest Burden He sees a beauty in Grace and Holiness is taken with it and is ashamed to see himself so short here Like him that cried out with tears Lord I believe help thou mine Vnbelief He desires indeed to love God and is ashamed that he loveth God no more He would prize Jesus Christ and is grieved that he prizeth Christ no higher He is grieved for Sin and this further is his trouble that he can grieve no more He follows after Holiness and mourns to think that his Heart and Life are no more holy 6. A gracious Soul is humbled for the Iniquities of his holy Things When others are highly conceited of their formal heartless Services he sees cause to be ashamed of his best Performances is troubled for sinful defects in his best Duties As the Church confesseth Our Righteousnesses are as filthy Rags As Nehemiah when he had shewn great Zeal for God and his Service yet prayed Neh. 13.22 Remember me O my God concerning this and spare me according to the greatness of thy mercy Others rest in the Work done when they do Duties they care not how indeed take God's Name in vain yet they think they thereby make God their Debtor Like those Isa 58.3 who said Wherefore have we fasted and thou seest not wherefore have we afflicted our Souls and thou takest no knowledg As if the Lord did them wrong if he did not take notice of them and reward them A gracious Soul sees need of much Incense as Rev. 8.3 to perfume the best Prayers and Services that ever he presenteth unto God And it is God's free-grace that these are accepted as well that his Transgressions and Sins are pardoned Yea such a Soul is more troubled and afflicted in Spirit that he prayeth so weakly with so little Faith and Fervency than others are for not praying for their many sad and sinful Omissions of the Duty He is more troubled for hearing no better with no more reverence and trembling at the Word than others for their often turning away their Ear from the Word 7. A gracious Heart is ordinarily touched with a sense of the least Sins Others may be troubled for great Enormities but such a Soul would not make light of the least Infirmities Indeed no Sin is to be called or accounted little positively and absolutely but only comparatively There is not the least Sin but deserveth Death and can that be a small matter that deserveth Death Yet some Sins are more hainous deserving a greater Condemnation and a sorer Punishment But it is with a tender Heart as it is with the Eye that tender part a small Mote in the Eye offends it and makes it run over So not only gross Sins but lesser Miscarriages will grate sore on a tender Heart It is oft smitten for vain thoughts idle words inordinacy in following lawful Employments a little Excess in the use of Creature-Comforts or outward Recreations such things as others account venial Matters yea think it a foolish
humble they would gently stoop to them But it is very grievous to a haughty mind to bow and buckle to a low condition Eccl. 7.8 The patient in spirit and the proud in spirit are there opposed Impatience is mainly from pride And till our hearts are humbled we shall never kindly accept of the punishment of our iniquity Lev. 26.41 But the humble Soul takes all patiently If he be sick impoverished c. he will not expostulate with God and say why am I thus but rather admire that it is no worse 13. Humility will teach thankfulness As the Humble will justifie God in all his severity so they cannot but magnifie him for his Mercy The more humble any one is the more thankful He will be thankful even for the least of Mercies As Jacob acknowledged I am less than the least of all thy mercies which thou hast shewed unto thy Servant Gen. 32.10 And how much more will such a one admire the free Grace of God in any his special favours But proud spirits are not affected with the Mercy of God in what he does for them they look upon all that comes as due Yea when they have much they can be discontented that they have no more They are full of murmurings and complaints as if they were wronged because they have not all they would have Pride shews it self both in unthankfulness and discontent The Proud are ever hard to please What God does for them does not please them Like many proud sawcy beggars who are not pleased with an ordinary Alms count not an ordinary Alms worth thanks 14. Humility teaches souls to pray aright and makes Souls prayerful As it is Prov. 18.23 The poor useth intreaties or supplications So the humble and poor in spirit A poor Man and a Beggar are terms with us oft used promiscuously Poverty will put Men upon begging The humble and poor in spirit will be much in Prayer and serious and earnest in Prayer O such could not live without Prayer And there is no coming to God in Prayer but upon our knees no coming but in Humility in a sense of our wants and of our unworthiness The Humble and they that seek God are put together in the Promise Psal 69.32 The Humble will seek God Such will pray and cry to God and God cannot forget the cry of the Humble Psal 9.12 He will hear the desire of the Humble Psal 10.17 15. Humility will teach souls to wait as well as pray It makes the soul willing to wait for an answer in God's way and time You account those proud sawcy beggars that are not pleased with what you give them as was said before or that will not stay and wait a little till you are ready to serve them But the Humble will say as the Psalmist 123.2 Behold as the eyes of Servants look unto the hand of their Masters and as the eyes of a Maiden unto the hand of her Mistress so our eyes wait upon the Lord our God until that he have mercy upon us The truly humble know that God is worthy indeed to be waited on and that his Mercy is worth waiting for and that they for their parts deserve to be kept waiting and that it is of God's free and abundant Grace if after long waiting Mercy do come in at last 16. Humility causeth reverence in God's Worship in the soul's approaches unto God The Humble in some good measure apprehend an infinite distance betwixt God and them they are sensible of their unworthiness and unfitness to have any converse with so great and glorious and holy a Majesty As Abraham Gen. 18.27 Behold now I have taken upon me to speak unto the Lord which am but dust and ashes As Ezra ch 9.6 O my God I am ashamed and blush to lift up my face to thee my God As the Publican through the sense of his own vileness was ashamed to draw nigh to God and to lift up his eyes to Heaven Luk. 18.13 so likewise the poor humble contrite spirit attends on the Word with reverence trembles at the Word Isa 66.2 17. Humility teacheth Charitableness towards others The Humble use to have more Charity for others than for themselves They have more to say to extenuate others faults than they would have to say for themselves They are for excusing others so far as they may while they are strict and severe in judging themselves The Humble will not despise such as are below them nor envy such as are above them They are charitable The proud are scornful From an over-high esteem of themselves they come to scorn and contemn others or are envious grudging at such as are above them in Place Estate or Gifts 18. Bern. Humility teacheth meekness Nimirum collectaneae sunt humilitas et mansuetudo Humility and Meekness are like twins nourished with the same Milk Diverse of those considerations that tend to make us humble also tend to meeken us Humbleness of mind and meekness are put together Col. 3.12 And they go together As we read of Christ our chief Pattern and Examplar Mat. 11.29 I am meek and lowly in heart Proud persons use to be very tutchy One scarce knows how to speak how to carry towards such Proud Haman is in great wrath if Mordecai fail in a matter of Complement A proud spirit is a turbulent spirit Only by pride cometh contention Pro. 13.10 Such are given to strife Pro. 28.25 We read of the wrath of pride Pro. 21.24 But the humble will be of a patient quiet calm and peaceable spirit Not easily provoked and soon pacified When the proud are easily provoked a small matter will move and irritate them but they are hardly reconciled not pacified without great submission without very much ado Only here must be some allowance for humane frailty where the natural temper and constitution is cholerick c. where there is the Grace of Humility and so Meekness in truth It will not appear so fair in one that is naturally of a rugged and boisterous temper It requires more Grace to master and tame a fierce disposition Yet Grace where it is will be striving against the stream of natural headstrong Passions though it be oft born down by them 19. Humility will teach us as to be sensible of and sorry for our own spiritual weaknesses and sinful imperfections so likewise to be pleased with to rejoyce in the greater abilities more shining and flourishing Graces and comfortable enlargements of others The humble Soul is glad while he is weak yet that others are strong while he can do but little yet that others are full of activity for God while he alas drives on but heavily yet that there are others whose hearts are lifted up in God's wayes who are following hard after God The Proud are not well pleased to see others go before them They are ill affected towards those that by out shining seem to obscure and eclipse them The Humble will not repine but rejoyce
approach to God Thus his Prayers proceed not from feigned Lips Psal 17.1 So he praiseth God with uprightness of heart Psal 119.7 The Hypocrite thinks it enough to draw nigh to God with his Mouth and to honour him with the Lips Mark 7.6 Well hath Isaiah prophesied of you Hypocrites as it is written This People honoureth me with their Lips but their Heart is far frem me The Hypocrite contents himself with a form of Godliness with meer Bodily Exercise The upright Man is a true Worshipper one that worshippeth God in Spirit and in Truth John 4.23 Phil. 3.3 The upright Man takes not up with any outward Form but laboureth for an inward frame sutable to the Worship he performs 2 Chron. 29.34 The Levites were more upright in heart to sanctifie themselves than the Priests The upright Man looks not only to the matter of Duty but to the manner also how it is to be done 2. The upright Man is not one prest to God's Service but a Volunteer in his Service To serve God with a perfect heart and willing mind go together 1 Chron. 28.9 As we read of the People 1 Chron. 29.9 Then the People rejoyced for that they offered willingly because with a perfect heart they offered willingly As of David ver 17. As for me in the uprightness of my heart I have willingly offered The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Simplicity is oft used for Freeness or Liberality The simple and sincere heart is a free heart It is free in God's Service and accounts his service perfect Freedom The Hypocrite sets to Duty as a Task and Burden he is glad when a duty is over The upright Man's heart is in these ways Holy Duties that are means of special Communion with God are his best Meal-times Job 23.12 I esteemed the words of his Mouth more than my necessary Food Such would not know how to live without the Word without Prayer c. The World could not hire them to lay Duties aside by all it has to proffer True the upright Man finds not at all times the like chearfulness in God's Service But the spirit is willing when the flesh is weak Or if his Spirit be sometimes straightned 't is his burden when it is so And he prays to be established with a free spirit When he finds any listlessness unto and weariness in God's Service it is a thing he is weary of He has little joy in any thing while he cannot take delight in God and his Wayes 3. The upright Man has a special respect unto God in Duties He looks most at God's Approbation Having a respect to every known Duty and having respect to God in all are great signs of Uprightness To look straight forward Prov. 4.25 the Hypocrite looks asquint He has not a right intention of serving honouring and pleasing God in what he does The Upright looks most at God The Hypocrite looks most at Men. He does all to be seen of Men Mat. 6.5 23.5 The Hypocrite would think all his labour lost if he have not Man's applause or approbation He loves the praise of Men more than the praise of God like those John 12.45 The Upright little regard Man's commendation or censure either As it was a small thing with the Apostle to be judged of Mans judgment but he would account all lost indeed without God's Approbation and Acceptance He would not that his praise should be of Men but of God He more dreads than courts Man's applause Or if he finds himself sometimes tickled and taken with it in cool blood he abhors himself for it But if he may know that God has accepted his Work the Lord's Well done good and faithful servant would do him good at heart 4. The upright Man is for secret Duties He makes conscience of them delights in them The Lord shall see his Nathaniel's under the Fig-tree in their private Walks in their Closets He sees them oft retiring themselves The Hypocrite who is only for making a shew cares not for secret Duties which Men can take no notice of If Conscience will not let him alone without doing something here yet he has no love to them he is very slighty in them 5. The upright Man is not only for Duties that are in fashion and credit among Men but those that may expose him to Scorn or Persecution As Daniel would hold on Praying and giving Thanks to God when it was likely to cost him his Life Dan. 6.10 The upright Man studies the Point of his Duty more than his own safety 13. The upright Man is an humble Man Such as walk uprightly also walk humbly Mic. 6.8 Though Vprightness and Perfection are oft made all one in Scripture yet the Upright have only a perfection of Parts here but as to Degrees they still find great imperfection in themselves that humbles them As the Apostle Phil. 3.12 Not as though I were already perfect The more Gracious the more Humble As the highest Stars seem least None are so sensible of the least sinful warping or stepping awry it troubles none so much as those whose greatest care is to walk Uprightly There is a Generation that are pure in their own Eyes and yet are not washed from their Filthiness Prov. 30.12 Behold his Soul which is lifted up is not upright in him Hab. 2.4 Hypocrites as a sound Divine says is but the off-spring of Pride Mr. Bax. 14. The upright Man is one that walks by Faith walks in the Name of the Lord Zech. 10.12 We can walk and stand upright no longer than we are strengthened by him And it is Faith that fetcheth in strength from him Cant. 8.5 Who is this that cometh up from the Wilderness leaning upon her Beloved Upright Souls see a necessity of the Grace and Assistance of Christ and so lean and depend on him 15. The upright Man is steady and even in his Course But Hypocrisie is a cause of unsteadiness of inconstancy Psal 78.8 A Generation that set not their heart aright and whose spirit was not stedfast with God And ver 37. Their heart was not right with him neither were they stedfast in his Covenant The Hypocrite is good only by fits He is in a good Mood sometimes but it is soon over This will not prove one upright to take a right step or two But we must be upright in the Way and upright in our general Course Psal 106.3 Blessed are they that keep Judgment and be that doth Righteousness at all times At all times when alone as well as while in company with the Good at home and abroad On our own Days as well as on the Lord's Day In Prosperity and Adversity Not only when Righteousness is applauded and encouraged but when it meets with the severest checks and greatest rubs The upright though they may sometimes stumble in the way or step aside through Frailty yet they do not wickedly depart from it through falseness of Heart and base
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