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
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
with grief and horrour to see sinners posting on in the broad way to Hell and Destruction As the Psalmist 119.53 Horrour hath taken hold upon me because of the wicked that forsake thy Law Then it would greatly rejoyce our hearts might we be a means of stopping any such in their desperate career a means of converting any Sinner from the errour of his way and consequently of saving a soul from death Now what should they think of themselves who are wholly unconcerned I mean carry as not at all concerned how it goes with the Souls of others Such as would say with Cain Am I my Brothers keeper Such as make no conscience at all of but grosly neglect that plain and necessary duty of reproving Sinners though they have never so loud a call and never so fair opportunity Are not they said to hate their Brother in their heart that will not rebuke but suffer Sin upon him So what enemies are they to Souls that are enemies to the Gospel and the faithful preaching of it 1 Thess 2.15 16. True love wisheth the best good to Men and so the means of it without which it is not ordinarily obtained But though sound love respecteth the Souls of Men and their spiritual welfare chiefly yet not only So Are we far from envying others prosperity Charity envieth not 1 Cor. 13.4 Are we grieved for others calamities As the Psalmist 35.13 14. Is it our desire not to be wanting in any Office of love to others Ubicunque homo est ibi beneficeo locus est Sen. would we do good to all as we have opportunity Are we for helping and shewing mercy to any in misery so far as we are in a capacity Do we not know how to hide our selves from our own flesh Yea do we not only deal our bread to the hungry but draw out our Souls our Bowels to them And are we for setting aside all base self-respect in the love we bear and the good we do to others Are we willing to do good to such as either will not or cannot recompence us Do we not some way aim at our own ends advantage praise c. Charity seeketh not her own To love another but for and with respect to our selves is not properly to love another but only to love our selves But if we can find our hearts going out in love and good-will towards all Men though we cannot expect so much as thanks from one of many this is very comfortable But here you may ask Quest 1. Should we not with the Psalmist 139.21 22. hate the wicked How than are we to love all Men Answ As we are to loath and abhor our selves so far as we are sinful and yet notwithstanding we must love our selves so we are both to love and hate the wicked As God hath a love to them as his Creatures and many ways is doing good to them whom yet he hates as they are wicked So must we In hating a sinner we must neither hate his nature for his sin as one notes nor his sin for the Man but hate Sin as sin Dr. Burgess Chain of Graces p. 239. and love the Man considered as a Man There is a Physical or natural goodness which is found in wicked Men as they are Men which includes in it a capableness of moral goodness for which they are so far to be esteemed and loved And while the wicked are in a possibility of being reclaimed from their wickedness we must pity pray for and heartily wish well unto them and indeavour to promote their Conversion and Salvation as it may lye in our way to contribute thereunto Quest 2. Is it not sometimes lawful to imprecate God's Vengeance on the wicked Answ This is not to be done ordinarily First of all Supplications Prayers Intercessions must be made for all Men 1 Tim. 2.1 Contrary to the custom of the Jews as Dr. Lightfoot notes who use to curse the Heathen and pray for none but themselves and those of their own Nation and Religion In praying for all we should pray for the wicked that God would restrain convince and convert them if it be his will If we pray that God's hand may find out his enemies his right hand those that hate him it must be conditionally that is If they be incurable incorrigible implacable obstinate in their malice against God his Church and Interest Before we pray absolutely against any particular Persons we should look well to our warrant Charity hopeth all things 1 Cor. 13.7 while we cannot certainly know or pronounce such without all hope of mercy we should not dare in our prayers to devote them to Justice What some holy Men have done here as David c. seems to be extraordinarily Spiritu praevidentis non voto optantis from a spirit of Prophesie rather than from the spirit of Supplication Unless we had their spirit we have not their warrant to pray directly against any Mens persons Quest 3. May not the righteous sometimes rejoyce seeing Gods Vengeance on the wicked as Psal 58.10 Answ As God is glorified by the Judgment which he executeth and as it may tend to promote his Interest and the good and safety of his Church and People so they may rejoyce at the cutting off and fall of wicked and mischievous Instruments but may not rejoyce meerly in their destruction Not as it makes against them but as it makes for Gods Glory and the good of others Qu. 4. Is it not lawful to desire that Justice may be done on notorious offenders Now is this to love them to will their punishment Answ We may desire that such may be punished without breach of Charity 1. When it is not from any private grudge but from a love to publick justice and with respect to the glory of God thereby 2. When we have respect to the good of the Community As we owe more love to the publick Society of which we are Members than to particular Members in the Society and much more then to corrupt gangren'd Members that endanger the whole Body When great notorious crimes go unpunished the Community may suffer for it Blood desiles a Land so Whoredom Drunkenness c. And where Men care not to let such sins go unpunished it provokes the Lord to punish for them It is better that the Offenders should suffer punishment than the whole Body should suffer for them Again when great crimes go unpunished more are encouraged to commit them That this is a sparing cruelty There is Credulitas parcens and there is Misericordia puniens Civil Magistrates are ordained of God to be a terror to Evil-doers And it is better that such should suffer than be suffered to go on to corrupt and infect others It is sinful against Charity to will the punishment of another meerly sub ratione mali as evil to him But the punishment of notorious Offenders hath also Rationem boni is good being a means of keeping up justice and order
I be a Master where is my Fear said the Lord unto those that despised his Name in offering to him the blind for Sacrifice and that which was torn and the lame and the sick Mal. 1.6 8 13. If we are possessed of the Fear of God how shall we be awed when attending on his Ordinances with thoughts of being in his special Presence and under his strict Eye that observes our very hearts and all our carriage in his Service we should dread to think of taking his sacred and reverent Name in vain We shall be seriously deeply affected with what the Lord hath said that he will be sanctified in them that come nigh him Lev. 10.3 He is greatly to be feared in the assembly of his Saints and to be had in Reverence of all them that are about him Psal 89.7 But if ordinarily we care not how unpreparedly we rush into God's presence take no heed to our feet to our thoughts and affections when we are to go to God in Prayer or to receive the Law from his mouth or to attend on him in any other holy Ordinance and Duty and if we are ordinarily rash and rude careless and customary in the Services we present unto him what would this shew but a profane spirit and that we know not our distance nor have any due Fear of God 4. The true Fear of God will teach us to carry as in God's presence in our ordinary course which is walking in his Fear Eccl. 8.12 It shall be well with them that fear God which fear before him Fear before him that is are still awed with his Presence Thus the Fear of God has an influence upon a Man's ordinary course It will cause him to walk circumspectly He will study to walk worthy of the Lord unto all pleasing Not that any do or can in a strict sense walk worthy of the Lord. A worthiness of exact proportion here is impossible There is no walking worthy of the Lord secundum propriam et absolutam condignitatem according to proper condignity but only secundum quandam congruitatem et condecentiam with some measure of condecency Carrying in some measure sutably to our Relation unto such an holy God and agreeably to the profession of his Name This exact walking the Fear of God teacheth As the Psalmist 16.8 I have set the Lord always before me I foresaw the Lord always before my face as it is Act. 2.25 I still considered and looked upon God as present with me an observer and Arbiter of all my thoughts words and actions The Fear of God will thus set us in God's Presence and keep us there So it will not only keep us awake and intent in holy Duties wherein we draw nigh to God after a special manner but will also make us circumspect and watchful in our ordinary conversations Thus the Fear of God would ordinarily regulate us in natural actions Cause us to eat and drink in Fear contrary to those we read of Jude 17. feeding themselves without Fear The Fear of God would teach us whether we eat or drink or what ever we do to do all to the Glory of God When the Glory of God is not habitually intended in ones general course and frequently actually intended also there is little sign of the Fear of God So the Fear of God would make Men conscionable in civil Actions in their places relations and several employments in the World The Fear of God would make a just and a good Magistrate 2 Sam. 23.3 He that ruleth over Men must be just ruling in the Fear of God See 2 Chro. 19.9 The unjust Judg in the Parable was one that feared not God Luk. 18.2 6. The Fear of God would make good Subjects too This will teach us to be subject for the Lord's sake 1 Pet. 2.13 For Conscience sake Rom. 13.5 This would mould and work the heart to the best submission and officiousness towards others Ephes 5.21 Submitting your selves one to another in the Fear of God The Fear of God is a strong and powerful motive and impulsive and also a good Rule and Measure in this Case This will make good Servants Col. 3.22 Ephes 6.5 How diligent and faithful will such be who in their serving Men still have an eye on their Master in Heaven Whatever relation one is in it would be strange indeed if such an one that fears God should not carry better than those which have not his Fear So this would generally regulate Men in their Trades Bargaining and worldly Commerce 5. The true Fear of God useth to produce a cautious fear and a jealous fear A cautious fear ordinarily to avoid temptations and occasions of sin and to shun the appearance of evil What seemeth to be sinful or is very like it In doubtful cases the Fear of God will encline us ordinarily to follow the safest course So likewise it produceth a jealous fear of our selves of our sinful and deceitful hearts Fear is the Centinel of the Soul to give notice of danger It will not suffer us to dwell carelesly like the Men of Laish Judg. 18.7 It will set and keep us on our Watch. It is an enemy to Security Presumption and Self-confidence It will teach us to work out our Salvation with fear and trembling and to pass the time of our sojourning here in Fear Phil. 2.12 1 Pet. 1.17 6. The Fear of God opposeth the predominancy of base carnal fear It is a good guard against the sinful fear of Man a good Antidote against faint-heartedness in the Cause of God a cure of base sinful cowardise Such as fear God know he has ways enow to deliver his Servants how great soever their perils may be As they said Dan. 3.17 Our God whom we serve is able to deliver us Or however if he should not work their Deliverance here yet in perishing for God they should be full safe in losing their lives they should save them In the Fear of the Lord is strong confidence And further they that truly fear God will more dread the thoughts of Apostacy from God than any Persecution from Men. 7. The Fear of God promotes true humility And so it opposeth Pride Rom. 11.20 Indeed reverence and humility towards God are very near a-kind Further The Fear of God teacheth an humble carriage towards Men. As we see there Ephes 5.21 But of Humility I shall discourse next 8. The Fear of God will encline us to pitty our poor Brethren that are any way laid under God's displeasure Job 6.14 To him that is afflicted pity should be shewed from his friend but he forsaketh the Fear of the Almighty He that does not shew pity thinks not how justly and how easily the Almighty may contend with him for it The Fear of God and hard-heartedness towards Men under the afflicting hand of God are things that do not agree 9. The true genuine Fear of God is for propagating its kind If we have it we shall desire to teach
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