Treachery The settled bent of their Hearts and so the general course of their Lives is right 16. The upright Man is striving after and growing up towards full Perfection The Righteous shall hold on his way And he that hath clean Hands wax stronger and stronger Thus the Way of the Lord is strength to the Upright And his Word does good to the Upright Mic. 2.7 It is an ill sign when one is at a constant stay in Religion When one holds on in a round of Duties without going forward And commonly Hypocrites go out at last in a stinking snuff But the Path of the Just is as the shining Light which shineth more and more unto the Perfect Day Prov. 4.18 Such are pressing towards the Mark Phil. 3.14 15. Of Zeal TIT. 2.14 A peculiar People zealous of good Works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accensum studio bonorum operum as Beza fervently given unto good Works as in our old English translation Zeal is a word of various acceptation In general it signifies heat and fervour From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferveo In Heb. 10.27 there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read fiery indignation in our old Translation violent Fire This Word is transferred to the heat and fervour of the Spirit and Affections which is of diverse kinds As 1. There is a natural Zeal As some naturally are of lively active spirits full of mettle as we use to say Luther seemeth to have been naturally of such a temper As Bucer said of him Nihil in eo non vehemens What an happy thing it is when such a temper is guided and acted by Grace Ordinarily such will do more for God 2. There is a carnal Zeal We find emulations among the works of the Flesh reckoned up Gal. 5.19 20 21. In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle James condemns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter Zeal Jam. 3.14 Envy is a kind of Zeal but not of the right kind It is bitter Zeal It is a sort of wild Grapes There is a Blind Zeal Such as Idolaters Papists Persecuters may be acted by A blind zeal when Men are Zealous in a false way and Zealous against the Truth Taking light for darkness and darkness for light Calling good evil and evil good There is a superstitious extravagant and erratick zeal when Men are Zealous about such things where it would be a vertue to be cool and moderate And there is an Hypocritical Zeal when Men have or seem to have great Zeal for the Truth and against Errour and falshood but it is only for self-respects and carnal ends Thus carnal Zeal moves in a large Sphere takes a great compass 3. There is a Spiritual Zeal A being zealous of good Works indeed and zealous for God even for his sake An holy Zeal This is both commanded Rev. 3.19 Be zealous And commended Num. 25.11 Phinehas the Son of Eleazer hath turned my wrath away while he was zealous for my sake So this Zeal should not go unrewarded Many commend lukewarmness and indifferency in Religion under the terms of Moderation Prudence and Discretion But Christ and the World are not of a mind A lukewarm temper the Lord cannot endure Rev. 3.15 16. Because thou art luke-warm and neither cold nor hot I will spue thee out of my mouth But as Bishop Hall observes Vol. 1. p. 903. The goodness of God winks at the Errors of honest Zeal and so loveth the strength of good Affections that it passeth over their Infirmities Again ib. p. 938. He Pardoneth the Errours of our fervency rather than the indifferencies of lukewarmness Indeed where there is no Zeal for God there is no Love to God Qui non Zelat non amat Where there is Life there will be some heat Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be spiritually alive and to be lively are not more alike in sound than really akin Zeal in one degree or other is as inseparable from spiritual Life as heat is from fire It 's true as every sincere Christian is not a Nathaniel for degree and measure of Sincerity and plain-heartedness So neither is every such Soul a Moses a Phinehas an Elias for Zeal Yet the Kingdom of Heaven suffers violence and the violent take it by force Mat 11.12 And it is one property of Christ's redeemed ones his peculiar People to be zealous of good Works This holy Zeal of which I am to speak as was said of Vprightness and Sincerity is not any distinct particular Grace but a modus or respect of other Graces Though some define it as a compound of Love and Anger Zelus est affectus ex amore irâ mixtus cum scil irascimur ei à quo laeditur id quod amamus Yet I cannot so confine it There must be Zeal accompanying our Repentance 2 Cor. 7.11 And Zeal in our Love We must love fervently 1 Pet. 1.22 and 4.8 And it is the symtom of corrupt times when love waxeth cold Mat. 24.12 Zeal is the spritely vigour and activity of all Grace the ardor of all the Affections with the earnestness and intention that is in all spiritual actings Indeed the chief heat of it is in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.11 This Fire is burning in the gracious Heart in the sanctified Will and Affections yet its heat is further diffused into the Conversation All our Spiritual Sacrifices must be offered up with this Fire Fervent in Spirit serving the Lord. Prayer must be Zealous fervent Prayer Jam. 5.16 Col. 4.12 13. Ministers must Preach zealously as Apollos Act. 18.25 None are allowed to do the work of the Lord negligently remisly There must be Zeal in hearing the Word Here our hearts should burn within us as Luk. 24.32 we should be zealous in reproving as Gal. 2.11 Yea no good work is well done without Zeal We must be zealous of and zealous in good Works It s not enough barely to do good Works but we must be earnest upon it and vigorous in the Work Quest But how shall we know whether our Zeal be right Answ 1. True Zeal is guided by a right Judgment a judgment regulated by the Word To allude to that Isa 4.4 The spirit of judgment must go along with the spirit of burning A blind ignorant rash Zeal is not good nor will it prove ones estate good Such a Zeal Paul had while a desperate Persecuter Act. 26.9 which afterwards he saw to be fury and madness rather than Zeal v. 11. This made him Mad once not his learning as Festus would have had it v. 24. such a Zeal the carnal unbelieving Jews had Rom. 10.2 Let Men be never so zealous in their way if it be not God's way their Zeal runs waste God is not honoured but dishonoured not well pleased but displeased with that Zeal which is not according to his Word To be zealous for what he hath not commanded and much more to be zealous for what he hath forbidden to be zealous against
could not but express his Zeal for God at Athens when he had none to back him Acts 17. Come see my Zeal for the Lord says Jehu a Kings 10.16 An Hypocrite is not well pleased if he have not some to take notice of his Zeal some that will applaud him for it His Zeal in a good cause is soon cooled if he have not some about him such as would encourage and help to blow it up Whereas true Zeal will burn still when there are none about it but such as endeavour to blow it out As Lot's Soul was vexed from day to day in Sodom with their unlawful deeds 2 Pet. 2.8 If a Zealous Christian hath his lot cast in a wicked prophane Place or Family even there will his Zeal be breaking forth True Zeal will not be smothered or put out with the coldness and deadness of others about it but rather useth to be more excited and intended As Fire burns hottest in cold frosty Weather 5. True Zeal is not Partial but would appear for all that wherein God's Honour and Interest lieth It is as Extensive as sincere and sound Obedience It is Quantitas intensiva obedientiae according to Dr. Ames Thus to be Zealous of good works in the whole kind of them ready to promote any good Work earnestly desirous to abound in every good Work would shew our Zeal to be right But a partial Zeal as a partial Obedience is not right As partial heats in the Body are no signs of good Health To be Zealous for works of Charity but no friends of Holiness and true Piety Or to seem forward for pious Exercises but to be careless of other Moral Duties To be negligent in the duties of our particular Callings and Relations cannot be right True Zeal in a Magistrate will make him active for God as a Magistrate as Nehemiah was True Zeal in a Minister will make him diligent in the work of his Ministry Like Apollos who being fervent in Spirit spake and taught diligently the things of the Lord Acts 18.25 True Zeal in the Master of a Family will make him Industrious in his Place To instruct his Houshold in the Way of the Lord and to engage them in God's Service after Abraham's example Yea one that is truly Zealous of good Works will act uniformly Not be hot in Prayer Hearing Conference and Cold and Heartless as to other Duties 6. True Zeal sets against all Sin as it is discovered This will cause ones Blood to rise against Sin So a Man will be ready to reprove and shew his dislike of Sin as he has opportunity So he will endeavour in his Place according to his Power to oppose Sin to prevent suppress it True Zeal will make a Man an enemy to Sin wheresoever he sees it wheresoever he meets with it To appear very forward to condemn the faults of an Enemy of such as bear no good will to us and to bear with Sin in our Friends in such as are nearly related to us this is not right True Zeal would make one like Levi in God's Cause Who said unto his Father and to his Mother I have not seen him neither did he acknowledg his Brethren nor knew his own Children Deut. 33.9 As Asa would not bear with Idolatry in his own Mother 2 Chron. 15.16 In the trial of your Love observe its working at a distance as this will better appear in its workings towards those that are farthest off in its being extended to Strangers Enemies than in its workings towards Friends and Relations that are near you But in the trial of your Zeal on the contrary especially observe how it worketh near hand To condemn Sin in others but to indulge and spare our own Sins is not right Some are so Zealous against others Offences De Adventu Dom. Ser. 4. as Bernard says that they might seem to hunger and thirst after Righteousness if they had the same judgment also of their own Sins But now a weight and a weight as he alludes is an abomination to the Lord. True Zeal would least endure Sin in its own Territories As Fire has most power on what is next it Zeal where it is in truth will be firing out ones own Corruptions Like an Hearth of fire among Wood and like a Torch of fire in a Sheaf As the Psalmist says My Zeal hath consumed me Psal 119.139 So Zeal will be consuming ones Lusts Are we salted with this Fire according to the expression Mark 9.49 A truly Zealous Christian has the greatest indignation against his own Sins and is most forward to take revenge on himself and them 2 Cor. 7.11 And he would not spare one of his Sins Jehu destroyed Baal out of Israel yet this shewed his Zeal was not right that he departed not from the sins of Jeroboam he was still for the Golden Calves 2 Kings 10.28 29. A resolved indulgence and allowance of any known Sin and true Zeal are inconsistent 7. A right and regular Zeal is most vehement in the greatest Matters As Fire the grosser the substance that it takes hold Ignis in materia densiori acriùs urit and feeds upon the hotter it burns True Zeal is more for plain and necessary Duties than for any disputable point or matter of Controversie So likewise it riseth against Sin according to the quality and aggravations thereof What one noteth to have always been the Hypocrites guise Dr. Downam on Psal 15. p. 33. is the genius of false Zeal scil To neglect the greater Duties and to affect the observation of the less to prefer Circumstances before the Substance and Ceremonies before the works either of Piety or Charity to place the height of their Religion either in observing or urging Ceremonies or contrariwise in inveighing against them Observe it to be more Zealous for or against a Ceremony than for the weightiest and most substantial Duties or than against great and foul Enormities to be more Zealous about some disputable Point and Opinion wherein sound Christians may have different apprehensions than for main matters of Faith and Godliness matters essential to true Christianity wherein all that are Christians indeed must agree both as to Belief and Practice is no good sign You would not take him for a wise and careful Builder that laid the greatest weight on the weakest part of the Wall So it must be indiscreet Zeal or worse than indiscreet which is more for unnecessary Opinions than for the most substantial Duties and fundamental Truths Is that true Zeal for God Or rather is it not a selfish Zeal which is for ones own Opinions neglecting those things which make most for the Honour of God and wherein the main interest of Religion lieth Though many warm themselves at these Sparks many comfort themselves that they are Zealous in their way for their own Parties and Opinions yet in the end they may lie down in sorrow for it But some will say Would you not have us Zealous for
11. True Zeal is for expedition in God's Service As Phinehas Ignis est maxime actuosus maximè mobilis who was zealous for God could not sit still when he saw God so greatly Dishonoured Psal 106. Then stood up Phinehas and executed Judgment Then stood up Phinehas The word may import his readiness and forwardness to appear for God against Sin as occasion was then offered So Nehemiah testified against the Merchants that had lodged but once or twice without Jerusalem under the Wall on the Sabbath threatning to clap them up If they did so again he would lay hands on them Neh. 13.20 21. So David Psal 101.8 I will early destroy all the wicked Though it may point at the usual time of sitting in Judgment in the morning yet withal it may import that he would not be delatory in the work Thus Zeal will set Men early on work for God will make Men quick and speedy in giving check to Sin as they have power and opportunity to put a stop to it as soon as they can Sinful sluggish demurs delays put-offs are contrary to the nature of true Zeal So a listlesness to Duty is no sign of Zeal It is cold that benummeth So it is a sign of the want of Zeal a sign of extream coldness when we cannot find our hands to turn them to any good work when we are like the slothful Prov. 19.24 that hides his hand in his bosom 12. True Zeal makes souls as forward unto so free and lively in God's service What a Man does zealously he does very heartily To be zealous of good Works is not barely to do some good Works but it further implieth earnestness alacrity and fervency of spirit in the doing of Good Works To pray with Zeal is more than saying a Prayer it is no less than to be fervent in Prayer to pray earnestly To be zealous in works of Charity is not meerly to give to such that stand in need but to give willingly and freely Like those of Macedonia 2 Cor. 8.3 that were willing of themselves That needed no spurring on What the Apostle sayes of Love 1 Cor. 13.4 It is kind bountiful this may well be said of Zeal which is the fervour of Love Zeal is bountiful at least in will and desire Cold has a condensing and contracting quality but heat rarifies and extends So Zeal in the Heart enlarges it A zealous Christian would not serve God at an ordinary rate he desires to abound in the work of the Lord. The flame will be mounting upwards A zealous spirit is a raised spirit raised in God's Service But a cold dead heart is still bearing downward We read of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 So one of a zealous spirit never thinks he does enough for God He will desire still to serve him more and to serve him better 13. True Zeal gives courage in the Cause of God filleth the Soul full of resolution for God And indeed that may be the meaning of Jehoshaphat's heart being lifted up in the wayes of the Lord. A zealous Spirit is a magnanimous Spirit An holy Zeal is indeed Cos fortitudinis the Whetstone of Valour As Esther's Zeal for God and his People put courage into her though she might naturally be timorous as is common to her Sex What an heroick resolution was there Esth 4.16 I will go in unto the King and if I perish I perish If we have no Spirit no Courage to appear for God his Truth and Wayes sure we have no Zeal forthem Indeed of all things Sinners are most offended at holy Zeal They that have nothing to say against Christian Meekness or Charitableness and some other Graces yet can ill endure the heat of Godly Zeal O it is scorching and tormenting to them Here they are ready to cry out Fire fire as one says This oft puts them into a great combustion Yet true Zeal will break thorow opposition Many Waters cannot quench Love neither can the Floods drown it The like may be said of Zeal It is not quenched or cooled but oft more intended and increased when others would discourage it 14. True Zeal that is a cause of such courage and resolution for God that giveth confidence and boldness before Men yet is joyned with Humility and Holy Fear and Trembling before God One gracious disposition is not contrary to another And true Zeal is not blown up with high thoughts of ones self but with high thoughts of God The Dread and Reverence of the most High of an infinitely Glorious and Holy Majesty promotes true Zeal for God helpeth to set an edge upon it and steeleth the Soul with an holy boldness hardeneth it against a base carnal fear of Man Mr. Vines But it is not right when as one says Zeal that should eat us up is eaten up of Pride 15. Right regular Zeal will more dispose and fit us for our Work and Duty not take off from Duty or transport into Sin That is not Zeal but distempered Passion it is not from Grace but from the workings of Corruption when we are discomposed and unhinged 16. If we have true Zeal for God it will be a joy to us to see any zealous and active for God As on the other hand it will be our great grief to see Men generally cold indifferent lukewarm in Religion To see others regardless of God and of the interest of true Religion will move our displeasure and indignation But it will not offend us to see any acted with regular Zeal for God Indeed the Apostle did and would rejoyce that Christ was Preached though some preached Christ out of envy Phil. 1.15 18. How much more would he have rejoyced to have seen as good proof and evidence of their pure Love and Zeal as he saw of their Envy carrying them out in the work If we are truly zealous for God we shall be taken with those whom we see or hear to be zealous for him our hearts will be towards such yea knit to them as Jonathans was to David And we shall bless God for such As Deborah Judg. 5.9 My heart is towards the Governours of Israel that offered themselves willingly among the People Bless the Lord. She desired that the Lord might be praised that put such a spirit into them If others out-shine us here yet if we have true Zeal for God we shall be so far from envying them that the more zealous any are the more we shall honour and be taken with them 17. If we are truly zealous we have an holy emulation a desire to follow yea if it might be to outstrip those that excel in vertue As the Apostle speaks 1 Cor. 14.12 Forasmuch as ye are zealous of spiritual gifts seek that ye may excel As the Corinthians Zeal and forwardness provoked very many 2 Cor 9.2 We should not envy such as have got the start of us and yet should in a good
sense emulate them We should strive at least to overtake those that are foremost Yea true Zeal for God and Godliness will not set it self any bounds or limits You cannot call them zealous that stint themselves and count it an high point of prudence and discretion not to be too forward in Religion But as Love so Zeal is like Fire that cannot be hid it will break forth Quis enim celaverit ignem Lumine qui semper proditur ipse suo Such as are afraid of being counted zealous as if it was a matter of disgrace are far from such a spirit as David had who when he was mocked and despised of Michal spake resolvedly I will yet be more vile than thus if this be to be vile Fire is one of those things which say not It is enough Prov. 30.16 So true Zeal never says It is enough A zealous Christian would have more Grace more Zeal for God They that are zealous of good works desire to abound more and more in good works 18. True Zeal is not for a spurt for a flash it is constant a Fire that never goes out Like that Fire upon the Altar Lev. 6.13 Though I must grant the Zeal of a true Christian doth not flame up at all times alike yet it is never totally extinguished It is good to be zealously affected always in a good thing Gal. 4.18 And this is a good sign thy Zeal is right if it be constant There are some whose Zeal is but a flash scarce any sooner in than out again Some have a burning fit of Zeal for a while that is quickly over Their praeter-natural heat stays not But true Zeal is like the natural heat of the Body that continues as long as one lives Yea though it is like Fire in green wood subject to go out if it be not blown up yet that Spirit which first kindled this spark in Believers is given to dwell in them and to abide with them for ever And therefore though there may be some decays of Holy Zeal for a time yet it is stirred up again in the Faithful and usually burneth clearer after it is recovered As we sometimes see Fire blaze up more after a dash of water cast on it Yea ordinarily as we may observe a flame mount highest before it goes out ordinarily I say a Christians Zeal is most raised the nearer he is to his end But such as once seemed very forward for that which is good but are quite fallen off again have quite out-lived their Zeal they even give others cause enough to suspect that they were never sound OF A Lively Hope ROM 12.12 Rejoycing in Hope TO go on to the Trial of all other Christian Vertues might upon some accounts cross my design in what is Written which is to help and direct ordinary Christians in the Trial and exercise of Grace even such as cannot purchase or have not time to peruse large Volums I have spoken of the chief Cardinal Graces and shewed how they work how they may be known Prove these in your selves and there is no question but you have the whole Train of those better things that necessarily accompany Salvation As without these any other Vertues you may seem to have as Temperance Patience Meekness c. are but Shadows and Counterfeits So that I might make a Full-stop at what is Written Yet because many are kept off from any serious examination of their Estates satisfying themselves with this That they have Hopes and some That they have Joys too never enquiring How they came by them or of what kind they are Therefore before I conclude this Treatise I shall shew you how you may know whether your Hope and Joy be sound or no. And first of Hope But let me premise these Three Things 1. It is unquestionable that there is a false a deceiving Hope as well as a true and certain Hope There is a dead Hope as well as a lively Hope There is a confounding Hope as well as an Hope that maketh not ashamed There is the Hope of the Hypocrite Job 8.13 as well as the Hope of the Righteous Prov. 10.28 2. Better no Hopes than false Hopes As we may allude to that Prov. 26.12 Seest thou a Man wise in his own conceit There is more hope of a Fool than of him So there is more Hope of Sinners that are most despondent in one sense without Hope than of such as are very confident high in their Hopes but without any ground And how sad is it as I remember one says to sail on smoothly to Hell having Heaven all the while in view Hope that is like to end in horrour and utter desperation is not worth having 3. It is justly to be suspected that their Hopes are groundless and false who are unwilling to bring them to the Test and Trial. That part of a Man's Body which he could not endure to have touched we would conclude not right or sound But if your Hope be right it would not suffer any injury or damage by a fair impartial Trial but be more confirmed Now if you ask What is Christian Hope I answer It is a longing and fiducial expectation of Good promised to come in God's Time and Way Faith and Hope are very near akin Yet thus they differ 1. In Order Faith in order of nature is before Hope Hope is the Daughter at least the youngest Sister of Faith 2. In the Object Faith has respect to the whole Word of God Hope to the Word of Promise Good only is the object of Hope And Future Good Quod speratur non possidetur good to be received and enjoyed Rom. 8.24 Or if I may be said to hope that I am in a state of Grace that my Sins are pardoned which is hope of a present Good if my Hope be sound or if I say I hope God heard my prayer at such a time and gave in such a Mercy in answer to it here seems to be Hope of a thing past Here the word Hope seems to be used more improperly or taken more largely It is more properly a Perswasion though short of full Perswasion or Assurance But properly Hope looks at Good to come Whereas what is past may be the object of Faith as well as what is to come As we believe the Creation of the World a thing past as well as the Resurrection of the Body which is future 3. In their proper formal Acts. Faith apprehends and assents to the truth of the Promises Hope expects and looks for the Good promised An expectation of Good is the formal Act of Hope And herein also it is differenced from or contrary to Fear which is an expectation of Evil not of Good But that which I mainly intend is to shew wherein sound Hope differs from Presumption or from a false Hope Or how we may know whether our Hope be sound 1. True hope is not ordinarily obtained but after sad doubts and fears As it is Hos
the Jew first Of the Jew first as knowing most being instructed out of the Law ver 17 18. To be wise unto Salvation is to be wise indeed But a common notional Knowledg like a dead Faith may deceive will never save Men. Now to shew wherein sound Spiritual-Knowledg differeth from other common knowledg 1. Spiritual Knowledg differeth from Natural Knowledg as this is a Knowledg of Natural things that of Spiritual things Natural Knowledg is the Knowledg of a Man Spiritual Knowledg is the Knowledg of the Holy Prov. 9.10 the knowledg of a Saint or of a Christian Natural Knowledg is a Knowledg of God in his works Rom. 1.19 20. Spiritual Knowledg is a Knowledg of God according as he is revealed in his Word Psal 119.169 But here you may say Is there not a Literal Knowledg of the Word different from Saving Spiritual Knowledg Answ 2. Spiritual Knowledg differs from a Literal Knowledg as a Literal Knowledg doth not always infer a Spiritual Knowledg though a Spiritual Knowledg doth not include the Literal A Literal Knowledg is from a common illumination Spiritual Knowledg from a special Illumination of the Spirit Eph. 1.17 * Docet modum nempe per revelationem Sacrarum Literarum quae fit tollendo velum è cordibus nostris illustrando mentes nostras quò c. De Revelatione hîc loquitur non quae Prophetis speciali modo siebat sed quae omnibus piis communis est M. Pol. è Zanch. in Eph. p. 31. c. b. Not that it is by immediate Revelation as the Doctrine of the Gopel was made known to the Aspostles Nor do Divines intend such immediate Revelation or Inspiration when they distinguish betwixt Literal Knowledg and Spiritual as betwixt an acquired Habit and an Habit infused But this is by a special powerful irradiation and shining upon the Understanding lightning and raising it to a Spiritual discerning of the Mystery and method of Salvation revealed in the Word which a Man had but a slighty overly Knowledg of before 1 Cor. 2.14 The natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Though by such means as Reading Hearing Study Conference he may come to a notional literal Knowledg of the Scriptures and of the Doctrine of Christ yet without a special work of the Spirit a Man cannot spiritually discern the same Take a Natural Man that knows most of the things of God that can discourse well of Regeneration and other Points in Divinity yet they are strange things to him he sees them but as things afar off yea blindness of Mind in a prevailing degree still hinders him from passing a right practical Judgment of the surpassing worth and excellency of Spiritual things till he comes to this enlightning of the Spirit And one that is thus enlightned can say as he Joh. 9.25 whereas I was blind now I see He hath other thoughts of Sin than he had before he hath other thoughts of God and Christ of Heaven and Holiness than he had before 3. Spiritual Knowledg is not ordinarily attained without means and when it is attained it teacheth still to attend humbly and diligently on the means God hath appointed The more common works of the Spirit prepare for the special works of the Spirit So a common Literal Knowledg makes way for Spiritual Knowledg Certainly it is not the ordinary way and method of the Spirit to dart in the Saving Knowledg of God and Christ immediately into Souls that knew nothing of God and Christ before But those Divine Truths which we had but a dim and slighty apprehension of he sheweth with fuller and plainer evidence And as the Lord hath enjoyned us the use of the means to attain to Knowledg Men have no ground to hope they should come to Knowledg in the neglect of means Then shall we know if we follow on to know the Lord. Hos 6.3 We are not now to look for immediate Revelations but to hear what the Word saith which was given by Divine Inspiration What the Scripture saith that the Spirit saith Heb. 3.7 Rev. 2.7 We are to wait on the Spirit not to give us new Scriptures but to open our Vnderstandings to understand the Scriptures which he hath already given We are to Read Hear Pray c. that we may understand They that wholly neglect and despise the means of Knowledg that will not go to the Law and to the Testimony that seek not the Law at the Mouths of God's Messengers whose Lips should preserve Knowledg but despise prophesying conceiting themselves wiser than their Teachers And they that would be Wise and knowing besides and above that which is written and set up cry up the Light within as they speak above the written Word how much soever they are conceited of their own Knowledg should know that it cannot be sound Such as exalt their Wisdom against the Wisdom of God in his Word contemning the means he hath appointed are presumptuous indeed and Proud knowing nothing as they ought to know Such are not taught as the Holy Ghost teacheth be their pretences to the Spirit never so high To receive Wisdom's words to incline our Ears and apply our Hearts thereto to cry after Knowledg and lift up our Voice for Understanding to seek her as Silver and dig for her as for hid treasures this is the way indeed to find the Knowledg of God Prov. 2.1 c. 4. Spiritual Knowledg is clear and satisfying True it is that all who have the special Illumination of the Spirit have not the same degree and measure of Knowledg but recipitur ad modum recipientis Some Christians are but Babes not Men of Knowledg And we all know but in part and see but darkly compared with the Saints in Heaven Yet where God hath shined into the Hearts of any to give the Light of the Knowledg of his Glory in the Face of Jesus Christ Such must needs have a more firm and certain assent to the Truth than they who are in a state of Darkness As Peter said Joh. 6.69 We believe and are sure that thou art that Christ the Son of the Living God As Christ of the Disciples Joh. 17.8 They have received my Words and have known surely that I came out from thee As the Apostle Rom. 14.14 I know and am perswaded As the Gospel came to the believing Thessalonians not in Word only but also in Power and in the Holy Ghost and in much Assurance 1 Thes 1.5 As the Apostle speaks of the full assurance of understanding to the acknowledgment of the Mystery of the Gospel Col. 2.2 As Divines distinguish inter cognitionem agnitionem betwixt bare knowing and acknowledging of the Truth That of the Head only this of the Heart also that overly and superficial this deep and thorow As the Apostle prayeth here that they might be filled with the Knowledg of God's Will
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cumulata alta cognitio a knowing thorowly a deep apprehension of the Truth Many have the Truth lying loose on their Minds have only fleeting wavering apprehensions of it Whereas it is deeply impressed on the Minds of Believers And though they may not have so much notional Knowledg as others have yet they have not a bare Knowledg but are come to an acknowledgment of the Truth not a meer verbal but a real hearty acknowledgment at least of all Truth absolutely necessary to Salvation And as the Anointing hath taught them they shall abide in it 1 Joh. 2.27 Now are we come to know the certainty of those things wherein we have been instructed Do we see Spiritual things to be as great realities as are in the World Or are we still halting between two opinions and but almost perswaded of the Truth of Christianity Are our Minds hovering and in suspence thinking these things may be true or they may be false Though a Man be able to discourse Learnedly and Orthodoxly of the evil of Sin and a Sinners Misery without Christ of Christ and his Benefits and the way to be interested in him of the Day of Judgment Heaven and Hell that there is a place and state of everlasting Happiness prepared for the Righteous and there is a place and state of endless Misery for all that are finally impenitent and Unbelievers if yet he has come to no certain conclusion with himself about these matters he durst not venture all he hath in the World upon the Truth of these things surely it is but opinion that such a one taketh up withal it deserveth not the name of Knowledg 5. Sound Spiritual Knowledg is powerfully affecting By this we are not only resolved in our Judgments but resolved in our choice A good understanding will chuse the better part is for cleaving to that which is good So Wisdom and Spiritual Vnderstanding are joyned here And the wisdom of the Prudent is to understand his way Prov. 14.8 Spiritual Knowledg will teach one to approve things that are excellent Phil. 1.9 10. A meer Notional Speculative Knowledg is of no effect it leaveth the Will undetermined And let a Man know never so much in Religion if it be meerly speculatively not practically it is in effect as if he knew nothing Deut. 32.28 They are a Nation void of Counsel neither is there any understanding in them Hence the Scripture calleth all wicked Men Fools So Christ calleth the Pharisees Blind though many of them were knowing Their Knowledg being without effect it was as if they had none And can there be any greater Blindness or Folly in the World than for Men to prefer Worldly Pleasures Riches Honours before an Interest in Christ and the Favour of God and the Fruition of him to prefer Fading Lying Vanities before endless Joys enduring Substance and a never-fading Crown of Glory to chuse Sin Hell and Everlasting Destruction before Righteousness Holiness and Eternal Happiness If this be not sottish Folly tell me what is As there is a form of Godliness without the Power 2 Tim. 3.5 So there is a form of Knowledg Rom. 2.20 without the Power Notional Knowledg is weak indeed but Spiritual Knowledg that is powerful As they said Act. 4.20 We cannot but speak the things which we have seen and heard So we cannot but be affected with the great things God makes known to us by his Word and Spirit †Est enim Sapiens cui quaeque res saepiunt prout sunt Bern. If we are come to a Spiritual discerning of things then certainly we see an excellency in Christ so as to desire and prize an Interest in him above all things in the World we see the evil of Sin so as to dread and hate and resolve against it so as to forsake and flee from it we see a Beauty in Holiness so as really to fall in love with it and in good earnest to follow after it Isa 51.7 Hearken unto me ye that know Righteousness the People in whose Heart is my Law Vera cognitio non est imaginativa sed conjuncta cum serio affectu Sound Knowledg resteth not in the Head but in the Heart Wisdom resteth in the Heart of him that hath Vnderstanding Prov. 14.33 As we read of Wisdom entring into the Heart Prov. 2.10 When Wisdom entreth into thine Heart And so 6. Spiritual Knowledg is renewing Col. 3.10 And have put on the new Man which is renewed in Knowledg It is Non modo Lux sed sanitas quaedam integritas Animae It is not a Light in the Mind but the soundness of the Mind It is not only directing but rectifying not barely enforming but reforming and transforming It is true that Knowledg which is not Saving may make a great change in the lives of some As we read of some Apostates that had escaped the pollutions of the World through the Knowledg of Christ 2 Pet. 2.20 But Spiritual Knowledg that which is an effect of special Illumination is an Introduction to Spiritual Renovation to an inward thorow change It not only brings Conviction but is attended with Conversion There is a turning from Iniquity with this understanding of the Truth Dan. 9.13 And a coming in to Christ Joh. 6.45 Every Man therefore that hath heard and hath learned of the Father cometh unto me So the Spirit guideth those to whom he is given not only to the Truth but into Truth into all necessary Truth Joh. 16.13 An Emphatical Expression Tò docere terminatur in intellectu Sed ducere c. pertinet ad voluntatem affectum The Truth spiritually apprehended makes a Spiritual Impression on the Soul The Heart is new cast into the form and Mould of Divine Truth Rom. 6.17 Thus Sound Knowledg makes sound Spiritual Knowledg maketh a Spiritual Man As the Fear of the Lord i. e. the Word that teacheth his Fear is clean Psal 19.9 It is so not only formalitèr but effectivè pure in it self and a cause of Purity Spiritual Knowledg will make a Man spiritually minded And this is a grand difference betwixt Notional and Spiritual Knowledg The former doth something enlighten but not sanctify but the latter is also Sanctifying Joh. 17.17 Sanctify them through thy Truth Certainly that Knowledg of the Truth is not Saving which is not Sanctifying Nor is our Knowledg sanctified if we are not sanctifyed by it 7. Spiritual Knowledg is humbling Sound Knowledg does not puff up so as other Knowledg does 1 Cor. 8.1 2. If any Man seemeth to himself to know any thing i. e. is lifted up with proud and high conceits of himself in regard of his Knowledg he knoweth nothing yet as he ought to know We cannot think it to be the Apostles meaning here to commend Scepticism or a doubting of every thing in Religion or to commend a fained Modesty or denying the Knowledg God hath given us
or to condemn Knowledg but indeed to condemn Pride in the opinion or conceit of our Knowledg There is a Woe to those that are wise in their own Eyes Isa 5.21 True Wisdom and Lowliness go together Prov. 11.2 With the Lowly is Wisdom And Wisdom and Spiritual Understanding go together Indeed Sound Spiritual Knowledg would take down the swellings of Pride Pride cannot reign where Sound Knowledg dwelleth Spiritual Knowledg cannot be without a Sound Knowledg of God ‖ Igitur ignorantes quique Deum rem quoque ejus ignorent nec esse est Tertul. de Poenitentia And the more we know of God the more we shall see cause to be humbled in our selves As holy Job the more he saw of God the more he was humbled Chap. 42.5 6. Again Spiritual Knowledg cannot be without a Knowledg of our selves And when the Spirit enlightneth Sinners one of his first works is to convince of Sin Joh. 16.8 Now certainly they that are lifted up in themselves know little of themselves They that are thorowly convinced of Sin and come to know themselves aright cannot but have low thoughts of themselves Again Spiritual Knowledg is not without the Knowledg of Christ * Cui enem veritas comperta sine Deo cui Deus cognitus sine Christo cui Christus exploratus sine Spiritu Sancto Tertul de Anima the only Mediator betwixt God and Man Now the Knowledg of Christ leads us out of our selves makes us appear to be worse than nothing in and of our selves Again Let me add this even they that are best learn'd in the School of Christ cannot but be sensible that they know but in part that they are very defective herein Christ's Scholars the further they learn the more they perceive their own Iâ—norance and Shallowness O the depths in Divinity How short are our Conceptions How many Mysteries here that we are not able to dive into or fathom †Maxima pars corum quae scimus est minima pars corum quae nescimus All we know is but little to what we know not It is the Novice in Religion that is in most danger of being lifted up with Pride 1 Tim. 3.6 While such as know little are too often wise in their own conceits they that have made greatest proficiency cannot but charge themselves with folly See Psal 73.16 22. Prov. 30.2 3. 8. Spiritual Knowledg is nourishing As the Lord promiseth that his People should be fed with Knowledg and Vnderstanding Jer. 3.15 As some have noted with Knowledg and Vnderstanding there may not only respect modum pascendi the manner how their Teachers should feed them scil understandingly and prudently but also materiam pastûs the matter of their Food the sound Knowledg of God's Word This is nourishing There 's Heart in it As Timothy was nourished up in the Words of Faith and of good Doctrine 1 Tim. 4.6 As the Word of God is compared to Milk 1 Pet. 2.2 Indeed there is both Milk and strong Meat Heb. 5.12 It is pabulum Animae The Spiritual Knowledg of God and his Word does Souls good indeed It is as Food to the Graces of the Spirit as Fuel to holy Affections Therefore the Apostle Peter prayeth 2 Pet. 1.2 Grace be multiplyed unto you through the Knowledg of God and of Jesus our Lord. And in his concluding exhortation to grow in Grace chap. 3.18 he addeth and in the knowledg of our Lord and Saviour Jesus Christ as a means specially conducing to their growth in Grace I have shewed you even now that Spiritual Knowledg is a great promoter of Humility So doth it further on Repentance As that expression of a Mans knowing the Plague of his own Heart 1 King 8.38 may shew There is no Repentance without knowing the Plague of ones own Heart Spiritual Knowledg is both an In-let and a stay and help to Faith and trust in God Psal 9.10 They that know thy Name will put their trust in thee So Knowledg is put for Faith Isa 53.11 By his Knowledg i. e. by the Knowledg of himself shall my righteous Servant justify many So it begets and maintains the Fear of God The Spirit of Knowledg and of the Fear of the Lord go together Isa 11.2 Prov. 2.3 5. If thou cryest after Knowledg then shalt thou understand the Fear of the Lord. And if thou knowest God aright surely thou wilt reverence him thou wilt fear before him thou wilt stand in awe of him fear to offend him Again this is ever a Friend to the Love of God Psal 91.14 Because he hath set his Love upon me because he hath known my name They that know his Name will set their Love on him How great is his Goodness and how great is his Beauty If we know him aright we cannot but admire him Jer. 24.7 I will give them an Heart to know me that I am the Lord not only an Vnderstanding but an Heart to know me They shall know me so as to love own and cleave to me It follows and they shall be my People and I will be their God That this Promise I will give them an Heart to know me seemeth to be the same in sense with that Deut. 30.6 The Lord thy God will circumcise thine Heart to love the Lord thy God The Spiritual Knowledg of God hath both Light and Heat in it It warmeth it enflameth the Heart with love to him It promotes Sincerity Phil. 1.9 10. Psal 36.10 O continue thy loving-kindness to them that know thee and thy Righteousness to the upright in Heart Here they that know God and the upright in Heart are the same Persons They that know God aright would dread to think of mocking God in Religion would fear to play the Deceivers Would not God search this out for he knoweth the secrets of the Heart Thus Spiritual Knowledg is sound indeed Notional-Knowledg is windy and airy Men may have their Heads swelled with it but that 's all Their Hearts are not bettered by it As Meat that lyeth on the Stomack undigested is more noxious than nourishing it breedeth ill Humours a meer speculative Knowledg is like Food that digests not I remember it is Bernard's comparison 9. Spiritual Knowledg is fruitful Good Knowledg is like good Seed As the Apostle says of the Word here Col. 1.6 It bringeth forth Fruit in you since the day ye heard it and knew the Grace of God in Truth It brings forth the Fruits of Repentance and Reformation Psal 119.104 Through thy precepts I get Vnderstanding therefore I hate every false way Job 28.28 The fear of the Lord this is Wisdom and to depart from evil is Vnderstanding And the fruit of Obedience Psal 111.10 A good Vnderstanding have all they that do his Commandments Deut. 4.6 Keep my Statutes and do them for this is your Wisdom and your Vnderstanding 1 Joh. 2.3 4. Hereby we do know that we know him if we keep his Commandments He that saith I know him
Article as Estius says because in it especially the Jews differed from Pagans or because it is the first Article of our Faith But he might questionless have added other Articles which the Devils as well believe and are convinced to be certain Truths They believed Jesus to be the Son of God Mat. 8.29 And that he was the Christ Luk. 4.41 The Devil that puts others upon questioning whether there be a God Or whether the Scriptures be the Word of God hath no doubt of these things himself He that would have Men Atheists or Infidels is far from being either himself Atheism and Infidelity are Sins which the Devil cannot be guilty of An Atheist or an Infidel is in that respect worse than the Devil himself Now certainly that Faith which the Devils have cannot be true Saving-Faith But the Devils have such a Faith as this they are clearly convinced that the Scriptures are the Word of God and that what God's Word holds forth is certainly true How absurd and irrational is it to suppose that the Devils that are Damned have that same Faith for the nature of it which the Scripture calls precious Faith and which it maketh the condition of Salvation And yet mistake me not I grant a Dogmatical Faith is included in Saving Faith As the Vegetative Soul is included in the Sensitive or as both these are included in the Rational Soul So a believing that there is a Christ that he is come in the Flesh and a believing the Word of Christ is included in our believing in him And indeed they that believe not what is spoken of him in the Gospel that believe not the Son of God his taking Mans Nature on him uniting it to his Person that there was such a one as Jesus Christ that was born of a Virgin that suffered was crucified at Jerusalem and rose again from the dead and ascended up to Heaven according to the Scriptures they that allegorize the true Christ out of Doors and only acknowledg a Christ within them they do not believe in that Jesus whom Paul preached whom all the Apostles preached whom the Father sealed I further grant that to believe with a Dogmatical Faith is part of Man's duty It is a setting to our Seal that God is true Joh. 3.33 And he that believeth not God hath made him a Lyer 1 Joh. 5.10 Think what an heinous Sin it is to give God the Lye If you deny his Truth you deny him to be God If he were not the God of Truth he were not the true God And further we must grant that the Word is a great gift of God that it is a wonderful favour that he is pleased thus to reveal his Mind and Will and make himself known to the Sons of Men. And that it is a work of the Spirit though but a common work which such may have as shall not be saved to bring Men to assent to the Truth All this is granted But yet though we know the Truth and cannot but assent to it in our Judgments if we do not embrace it with suituble Affections if we do not heartily cleave to it and sincerely submit to it our simple belief of the Truth is so far from being a Saving work that it will increase our Condemnation as our guilt is increased by it 3. True Saving-Faith is not a meer perswasion that my Sins are pardoned that I shall be Saved Some have gone this way Believe that your Sins are pardoned for Christ's sake and they are pardoned and you justifyed Believe that you shall be saved by Christ and you shall be saved A short cut to Heaven But how little need is there to teach Men Presumption or to encourage it But to shew you the Vanity of this conceit 1. All that hear the Gospel are bound to believe in Jesus Christ But all such are not bound to believe that they are pardoned justifyed and shall be saved 1 Joh. 3.23 This is his Commandment that we should believe on the Name of his Son Jesus Christ And what Duty is more pressed in the Gospel But where doth the Gospel command all to believe that they shall be saved How many alas that are in their Sins that are such as the Word of God condemneth Know ye not that the Vnrighteous shall not inherit the Kingdom of God Such as the Apostle speaketh of 1 Cor. 6.9 10. believe contrary to the Gospel if while such they believe that they are pardoned and shall be saved The Gospel calleth us to repent that our Sins may be blotted out And we have no ground to believe or hope that our Sins are pardoned till we repent When we find unbelief spoken of as the great condemning Sin we must not take it so as if Sinners were condemned because they would not believe that their Sins were pardoned Nor is it the sense of that Article in our Creed I believe the Remission of Sins that I believe my Sins are remitted Too many lay down this Conclusion that yet stand condemned by the Sentence of God's Word All impenitent Sinners are bound to believe that at present they are in a state of Wrath Heirs apparent of Hell that except they repent they shall perish they cannot be saved 2. Are we not justifyed by Faith Deny that and you deny plain Scripture Now we cannot be justifyed by Faith if we are first of all to believe that we are pardoned and justified Le Blanc Thes Theol. p. 212. §. 103. Quomodo enim possemus justificari per actum qui justificationem jam factam praesupponit Must we believe our Sins are pardoned that they may be pardoned Must we believe we are Justifyed that we may be Justifyed What can be more absurd Then we must believe what is not that it may be as we believe If the first Act of Faith be to believe that I am pardoned and justifyed then Remission and Justification must needs go before Faith The Act supposeth the Object In order of Nature Faith is before Justification otherwise we are not justified by Faith and in order of Nature at least we must be justified before we can truly believe that we are justified Therefore we cannot be justified by believing we are so It is a plain contradiction to say that we believe before we are justified and yet are justified before we believe 3. It cannot be the first Act of Faith to believe I shall be saved except instead of the Word some special Revelation besides the Word be the Ground of my Faith This is plain because it is not at all credible to me according to the Word that I shall be saved till I know I have Faith such a Faith as hath Salvation annexed to it by promise such a Faith as purifieth the Heart worketh by Love c. According to the Word only he that believeth with such a Faith shall be saved That I cannot believe according to the Word that I shall be saved till I find such a Faith
and of preserving the community both from guilt and punishment And thus the due execution of justice on Evil-doers is to be willed 3. When we desire not their punishment so much as their repentance and reformation We may will their temporal punishment and yet earnestly desire that it may go well with their souls And this is not inconsistent with true love to will their punishment but not for it self as punishment to them but as a means to reclaim them to bring them to a sense of their sin c. So much of love to all Men. 2. More particularly the love of God will incline a Man even to love those that hate him to love his very Enemies Amicos diligere omnium est Tertul. lib. ad Scapul inimicos autem solorum Christianorum It is common to all to love their friends but proper unto Christians to love their enemies Diligere enim diligentes est naturae Ludol Carthus in Evang. diligere non diligentes est gratiae Nature teacheth to love those that love us but only Grace teacheth to love those that love us not So this would be a notable proof that our love to God is sound if for his sake we love our enemies Therefore let us search and enquire how our hearts stand affected towards those that manifest and declare enmity and ill-will to us Mr. Baxt. Christian Directory Par. 4. p. 186. qu. 2. As one says Anothers enmity must not blind and pervert our judgment of him and hinder us from discerning all that is amiable in him nor must it corrupt our affections and hinder us from loving it and him I grant we may be sensible of others enmity and the injuries we receive from them yet their sin should be a greater trouble to us than our own affliction or suffering by them We may reprove an Enemy but in love we may not reproach an Enemy We may in many cases defend our selves yet must we take heed of a spirit of revenge and take heed of being injurious our selves under pretence of defending our selves from injury We may be cautelous and watchful not to expose our selves to the will of an Enemy yet not uncharitable in our censures and speeches making him worse than indeed he is We may not presently judg every one an Enemy to God that is contrary to us It may be from Prejudice and Passion not from rooted Malice what they do against us But however it is with them the Lord hath taught and commanded us to love and carry well towards them and we must do so as we would shew our selves his Children Mat. 5. 44 45. We cannot tell but they may belong to God He can make them Vessels unto honour And though they are unprofitable yea injurious to us yet they may be helpful and beneficial unto others whom we are bound to love We ought to love them for any good in them for any good that any other may receive from them And if we can love them when no self-respect moveth us thereunto it is a clearer evidence that we love them for Gods sake But if you cannot forgive their trespasses how can you hope that God will forgive you yours See Mark 11.25 26. Thou that sayest and speakest thy very heart I can never love such or such a one I shall never be friends with them while I live know this is sad language it speaks thee to be in the gall of bitterness And as one says Cor. Burgess Chain of Graces pag. 252. He that hath not grace to love an Enemy did never love his Friend from his heat Flee his friendship that cannot love an Enemy If ever thou move him he will be ready to remove thee for ever from his heart Now what say you to this Some indeed have an Art of carrying fair and smooth they can keep in their wrath that it shall not appear in their looks or speeches But can you truly say that you love and bear an hearty good will towards others how ill soever they carry towards you Do you wish no worse to them than to your own souls Do you pray for them a kindness which they cannot reject Father forgive them Lord lay not sin to their charge Would it rejoyce you to see them come on to a participation of Grace with you here and so to have fellowship with you in Glory hereafter And do you desire their prosperity here so far as may be good for them And would you not be unwilling if it lay in your way to promote it Are you so far from desiring to revenge your selves on them that you wait for opportunities to befriend them Oh! how few of such a spirit and yet how plain a duty Exod. 23.4 5. If thou meet thine enemies Ox or his Ass going astray thou shalt surely bring it back to him again If thou see the Ass of him that hateth thee lying under his burden and wouldst forbear to help him or wouldst cease to leave thy business for him thou shalt surely help him Rom. 12.20 If thine enemy bunger feed him if he thirst give him drink Mat. 7.12 All things whatsoever you would that Men should do unto you do ye even so to them Not as others do to you but as ye would that others should do unto you and that with a regular will a will guided by a right and sound judgment So on the other hand Quod tibi non vis fieri alteri nè feceris Do not that to another which thou wouldst not have another do to thee Rom. 12.21 Be not overcome of evil but overcome evil with good It was said of Julius Caesar Benignitate adeò praedictus ut quos armis subegerat clementiâ magis vicerit He was so gentle courteous that whom he subdued with force of Arms he overcame more with clemency and yet might he be far from loving Enemies as the Word of God and the Spirit of Grace teacheth But do you unfeignedly desire your enemies welfare and would you gladly be instruments of promoting it Are you for doing good to them that hate you unless where it may be more to your own hurt or danger than to their benefit and advantage And are you sorry grieved for them when evil befalleth them Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth Job 31.29 30. If I rejoyced at the destruction of him that hated me or lift up my self when evil found him Neither have I suffered my mouth to sin by wishing a curse to his soul Is it no joy to you to see an enemy fall into misery much less a joy to see him fall into sin Charity rejoyceth not in iniquity 1 Cor. 13.6 And are you ready to take notice of any good and commendable thing in an enemy and to speak well of him for it Have you no delight to hear or speak of his faults and miscarriages Are you for hiding rather than discovering his nakedness Had
at others comforts and enlargements Psal 34.2 My soul shall make her boast in the Lord the humble shall hear thereof and be glad Psal 69.30 32. I will praise the name of God with a Song and will magnifie him with thanksgiving The humble shall see this and be glad 20. Humility causeth tractableness makes one of a yielding temper The humble spirit is an obedient spirit Such a one trembles at the Word as before is awed with the authority of God's Commands The humble is not for disputing but obeying But a proud spirit is a froward stubborn spirit The proud are set upon their own wills how cross soever to the will of God Neh. 9.16 But they and our Fathers dealt proudly and hardened their necks and hearkened not to thy Commandments And again v. 29. Yet they dealt proudly and hearkened not to thy Commandments Jer. 13.15 Hear ye and give ear be not proud Intimating that while Men are proud they will not regard God speaking to them will not heed God commanding So v. 17. If ye will not hear my soul shall weep in secret places for your pride It is from pride of spirit that Men will not hear will not obey The proud Men did not stick to give the Prophet the lie they told him to his face Thou speakest falsly when he came with God's Message Jer. 43.1 2. 21. Humility will prepare and make one very willing to bear reproach and contempt for Christ It is a light thing to an humble spirit to be vilified for Christ They that are vile in their own eyes will not think much to be vile in Mens eyes especially when it is for the Lord and their tender respect to his Will and Honour If for their high esteem of him and his Service they be counted as the filth of the World and off-scouring of all things they can be very well content Spernere mundum spernere nullum spernere sese Spernere se sperni Those four things that make an happy Man agree to and meet in the Humble He contemns the World he contemns none he contemns himself he contemns being contemned especially when he is contemned of others for his honouring the Lord. The Humble is little concerned about vindicating his own name while he is much concerned for the Honour of God When he seeks to wipe off any foul and false charge laid on himself to clear his own innocency yet it is not so much with respect to himself and his own credit as with respect to the reputation of Religion with respect to the Honour of God and Jesus Christ and to the interest of the Gospel that these may not suffer in and with him To be laid under slanders such as tend to the discredit of Religion and of his holy Profession this he could not but account an heavy Cross and Affliction but otherwise to be reproached for Christ's sake and the Gospel he would account an honour to him As they rejoyced Act. 5.41 that they were so far honoured as to suffer shame for his Name But proud spirits are for setting off themselves and making a shew in the World And no longer for Religion or for no more of it than may commend them to Men than will stand with their height repute and esteem in the World They that seek honour from Men will hardly be brought to own disgraced Truths and reproached Duties 22. Humility will cause an abhorrence of Pride especially in our selves The truly humble cannot like Pride in any but detest it most in themselves I do not say that the humble are free from all risings of Pride but such do more easily and clearly discover them and so make any risings of Pride occasions of their further humbling As we read of Hezekiah 2 Chron. 32.26 He humbled himself for the pride the lifting up of his heart When his heart was mounting up in Pride he soon observed the motion of it and quickly pluckt it down again Indeed there is no Grace so perfect in the Saints here but some remainders of the contrary corruption may be still found in them The most humble are not free from all stirrings of pride As one has the comparison Pride is like Misletoe that will grow on any Tree But as I may say Humility is so far even with it that as Pride will take occanon from a Christians Graces and Services to lift up and shew it self so Humility comes on it with a back-blow and takes occasion to exercise it self upon the very motions of Pride As Pride oft-times buddeth upon the flourishing acts and exercise of Grace so Humility is oft springing when in other respects it is Winter with the Soul As in Winter Trees grow at the root And as by the help of Grace we come to a plainer discovery of and greater displisance against Corruption so in this particular by Humility we are made more aware of Pride and heartliy engaged against it You may take this for a Rule where Pride is least felt where it is not discerned there it most prevails Sicut macula quanto magis crescit in Oculo tanto minus videt Homo sic superbia quanto major fuerit tanto minus percipitur As a Pearl in the Eye the more it spreads the less a Man sees so the more Pride prevails the less it is seen But true Humility will help one ordinarily to take notice of proud Thoughts as they arise and cause him thereupon to lie lower in Self-abasement Of Self-denial MARK 8.34 And when he had called the People unto him with his Disciples also he said unto them Whosoever will come after me let him deny himself HEre Christ the most perfect Pattern of Self-denial preacheth Self-denial And he doth not only commend it to all his Followers but urgeth it as of indispensible necessity of such necessity that none can be a Disciple of Christ upon other terms Here he calls the People with the Disciples to attend to this As if he had said These things I must needs tell you Whosoever will come after me let him deny himself He was full of this Matter and his Spirit within him constrained him He was pressed in Spirit till he had delivered his Mind here the Matter was of such weight and moment As it was with the Prophet Jeremiah Chap. 20.9 The Word in his heart was as a burning fire in his bones He could not keep it in He called the People unto him with his Disciples also Here was a Lesson for all sorts to learn and practise A Lesson for Ministers and People both for all ranks and conditions of Men. Whosoever would be a Christian indeed must deny himself Here none are exempted And this is one of the first Lessons a Christian must learn With the Old Philosophers that follow Aristotle Privation is one principle of Generation Self-abnegation is undoubtedly a necessary Principle of Christianity yea Self-denial is a main constitutive part of it This is one of the special Rules and Orders of
purpose Of the concurrent judgment of Protestants concerning the Interest of Reason in matters of Religion The more the understanding of a Christian discerneth the Evidences Pag. 14. §. 24. and true Reason of all things in Religion the far greater advantage his Will hath for the love of it and fixed resolution never to forsake it and for seriousness and constancy in an holy Self-denying Life and for patience in Sufferings and joyful hopes of Heavenly Glory For Grace worketh on Man as Man That is as a rational free Agent whose Will must be guided by the light of his understanding So they And yet we must say that there are many Points in Religion which Mans Reason without Divine Supernatural Revelation could never discover as ver 9. the Mystery of the Trinity the Incarnation of Christ c. Though part of the Christian Religion be evident by the Light of Nature yet what is not of Natural Revelation the soundest and strongest Reason and Understanding of Man could never reach unto without the help of Supernatural Revelation As there is no seeing without Light so there is no Knowledge without some intelligible Evidence Again This we must not hold That what is Supernaturally revealed though in it self never so much above the reach of Natural Reason is not to be doubted of but must be concluded infallibly certain Though we may not take any thing to be the Word of God without Reason Mr. Baxt. of Self-denial pag. 280. yet when we have Reason to take it to be his Word we must believe and submit to all that is in it without any more reason for our Belief Since it is evident by many Infallible proofs that the Scriptures are the Word of God the God of Truth that cannot Lye we have good reason indeed to yield our ready and full assent to whatsoever is taught and held forth in the Sacred Scriptures And it is unreasonable not to believe the Word of God that God who is Omniscient and All-wise that he cannot be deceived and who is infinitely Holy and Good that he cannot deceive Thus those high Points of Faith which could never be cleared by natural proof or evidence yet we are to receive as unquestionable Verities upon account of God's Veracity they being revealed by him in his holy Word In such cases to acknowledg the short-sightedness of our imperfect understandings is but reasonable But to deny or question the truth of Divine Revelation is most unreasonable and impious Yet it must be noted That this no way befriendeth those who would impose new Articles of Faith upon Christians or put a false sense on any part of Scripture that it may be thought to favour their Errors and Absurdities Such are like the false Prophets of old Ezek. 13.7 that would tell the People The Lord saith it albeit he had not spoken Thus the Papists would father the first-born of Monsters and grossest of Absurdities their Transubstantiation upon God and Jesus Christ A Doctrine full of Contradictions contrary to common Sense and Reason and to many plain points of Faith But from what Scripture do they learn or can they prove it that a Priest hath power by mumbling over a few words to turn Bread and Wine into the very Body and Blood of Christ It 's true we read This is my Body And so it is Sacramentally and Representatively notwithstanding it is naturally Bread still And how oft is it called Bread even after Consecration shewing that its substance is not changed by its Consecration but only its use It is Bread still when Consecrated when Administred when Eaten 1 Cor. 11.26 27 28. As often us ye eat this Bread c. Whereas the Papists contrary to plain Scripture and to all our Senses will needs have it to be no more Bread One thing more must be laid down here that Man's Reason and understanding Faculty since the Fall is naturally blind and dark depraved whence it is apt to judg sinisterly and falsly of Spiritual things unable spiritually and savingly to discern them without the special Illumination of the holy Spirit Yet it will not follow that Men must lay aside their Reason either waiting for immediate Revelations with the Enthusiasts or subscribing to the dictates of Men hand over head right or wrong true or false with the Papists But they are to use their own Vnderstandings the best they can to get Instruction from the Word of God which was written to make wise the Simple not leaning to their own Vnderstandings which are so lame but earnestly calling in the help and guidance of the Spirit of Truth to lead them into all Truth And they are in the most hopeful way to find the Spirit 's assistance here who are most diligent and careful in the use of those means whereunto he directs Men such as Reading Hearing the Word Meditation Prayer Conference But observe as to the sight of an Object these three things are joyntly-necessarily required Scil. 1. The Eye or Visive Faculty 2. The Object to be seen 3. The Light to irradiate the Object So to the knowledg of Religion and the Doctrine of Salvation these three things are no less necessarily concurring 1. Our Reason or understanding Faculty 2. The Object or Doctrine of Truth to be known 3. Nam et oculus sic factus est ut videre lumen possit sed videre non potest nisi se illi lumen infuderit Fulgent Epist 6. That the holy Spirits's enlightning the Mind or opening the Understanding to apprehend and discern this Object Which illumination of the Spirit is twofold common or special Pardon this Digression For several Reasons I have thought it not unseasonable at this time to speak something of the Interest of Reason in the matters of Religion Concerning which for fuller Satisfaction peruse those few sheets forecited But thus that denying of our selves which Christ calleth us unto doth not include a renouncing of the use of Reason 4. When we are required to deny our selves the meaning is not that we should destroy our selves or unnecessarily do any thing tending thereunto Self-denial is an eminent and precious Grace but Self-murder a very great and dreadful Sin To be ready to lay down our lives when God calleth to it is an eminent act of Self-denial but to cast away our lives in a discontened humour or by neglect is quite another thing 5. To wrong our selves by denying our selves the needful comforts God alloweth us is not Christian Self-denial As some poor melancholy persons almost famish themselves To deny our selves a sober moderate use of Creature-comforts that we have need of is more than the Lord requires Some there are so covetous that though they have great Wealth and Riches yet they have not power to eat thereof Here is Self-denial even from the basest selfishness A denying of natural self for worldly self But the greatest wronging of our selves is a rejecting Grace offered This is Self-undoing not right Self-denial 6.
as if he knew not himself carry as if he loved not himself as if he contemned himself as if he cared not what became of himself We must have no regard of our Selves have no regard of Estates Liberties or Lives but seem prodigal of them cast away all we have in the World rather than desert God and Christ to keep any thing here The substance of Self-denial is included in the particulars here laid down Yet I shall shew further by other Notes how we may know whether we have true Self-denial 1. Self-denial is not without Self-abhorrence Indeed it begins here it begins in a loathing of our selves for Sin Ordinarily Self-conceit reigns till such time as a Man is humbled and comes to see his own Vileness and abhors himself for Sin One never truly denies himself till he falleth out with himself First there is a falling out with himself and then a falling off from Self But till we are thorowly displeased with our selves we shall be still adhering to our selves And where Self-esteem prevails a Man is for Self-exaltation both which are contrary to Self-denial And further As one part of Self-denial is a denying and forsaking our Lusts taking their part no longer making no more provision for them and utter abandoning of them with a Will and Resolution to have no more to do with them before we come to this we must see the evil and baseness of Sin we must come to a loathing of it and to a loathing of our selves for it 2. True Self-denial is not without Faith in the Promises or without eying the recompence of Reward We must see greater matters than those things we are called to deny our selves in far greater matters that God hath promised or we shall never willingly and chearfully forgo Temporal Enjoyments for him Heb. 11.24 25 26. It was by Faith that Moses was so willing to deny himself in point of Honour refusing to be called the Son of Pharaoh's Daughter and in point of Pleasure chusing rather to suffer Affliction with the People of God than to enjoy the pleasures of Sin for a season and in point of Profit esteeming reproach for Christ greater Riches than the Treasures of Egypt For he had respect unto the recompence of the Reward When a Man comes to see that the Lord does not bid him any loss here but that he should be an everlasting gainer by denying himself then he may chearfully deny himself and otherwise he will hang back They cannot but account these hard sayings Let a Man deny himself and take up his Cross And if any Man hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple I say they cannot but account these hard sayings who are not assured of the truth of the Hundred-fold Promise Mat. 10.29 30. who are not assured that Christ has greater things to give and bestow better Riches a better Name a better Inheritance a better Life than that he calleth any to part with for Him Now is Christ in so good Credit with us that we dare take his Word here that we dare put our whole Estates all our Concerns our very Lives into his Hand Would we trust him with all we have upon his single Bond And are the things of another World so real and certain to us and so great in our Eye that we cannot but dispise all things here below and count them but loss compared with the things above 3. True Self-denial is not without the Predominant Love of God and Jesus Christ As Self is taken down in any God and Christ are exalted As Self is losing Christ is gaining on the Soul The more Self comes to be slighted and disregraded the more Christ is esteemed The more Self-love is mortified the more does the Love of God and Christ prevail and take place And if we love him not above our selves how can we deny our selves for his sake He that loveth his Estate more than Christ cannot be willing to part with his Estate for Christ He that loves his Life more than Christ cannot be willing to lay down his Life for Christ Thus we can be no more sound in the point of Self-denial than we are in our love to God and Jesus Christ 4. True Self-denial is ever joyned with an humble frame of Heart As the Apostle Paul though he was in nothing behind the chiefest Apostles yet confessed himself to be nothing 2 Cor. 12.11 I have nothing to glory of 1 Cor. 19.16 Self-denial is not for arrogating any praise or honour unto Self which is due to God or would diminish and detract from God's Glory A Self-denying Spirit would not be pleased but very much disquieted with any praises from Men which tend to rob God of the Glory due to his Name He would abhor that Men should attribute any thing to him in a way injurious to the Honour of God 5. Self-denial will teach us to subject our minds and judgments to the Sentence of the Word It is not against the use of Reason as was shewn before but against the exalting of Man's Reason above or against the Wisdom of God It will subject Reason to the word of Faith which is indeed most reasonable Self-denial will take a Man off from Self-conceitedness from being wedded to his own opinions Self-denial will be pulling down strong holds of Carnal Reasonings with every high thing that exalteth it self against the Knowledg of God As the Apostle says We can do nothing against the Truth but for the Truth So one that has learnt to deny himself will not hold or maintain any Error or Opinion contrary to the word of Truth that he sees the Word of God against How plausible soever it may seem to carnal and corrupt Reason and how zealous soever he hath been for it yet once seeing it disagreeable to God's Word he dare no longer own it As we would not reject and deny Christ as Teacher and Prophet we must be willing to learn of Him we must be ready to hear Him in all He hath to say to us Acts 3.22 Him shall ye hear in all things whatsoever he shall say unto you Therefore they that are wedded to their own Opinions that have taken them for better for worse and will not be taken off though they have never so plain Scripture-evidence brought in against them such I say are not Self-denying Persons but rather Self-condemned And they that are so in love with their own Notions and Conceptions that they are rather for wresting the Word than for regulating their Conceptions by it And they that are so conceited of their own Knowledg and Abilities that they are readier to deny or question the truth of what is held forth in God's Word than to acknowledg or suspect the shallowness of their own Apprehension are not of a Self-denying Spirit Alas they are nearer denying God than denying themselves 6. Self-denial mainly opposeth and
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