A Treatise of the Affections, Treatise · Sermon 11
The XI. Sermon.
Col. 3. 2.
Set your affections on things that are above, &c.
THe ſixth is,6. Zeal is the tranſporting of the ſoul out of it ſelf. Zeal is the tranſportation of the ſoul out of it ſelf. When a man is zealous in a paſſion, he is tranſported out of himſelf, the paſſion hath command of him, and not he of his paſſion. As a man that is all on fire with anger, or with choler, it tranſports him out of himſelf, and he is under the command of his anger, his anger rules him; it is well for him now if his anger be good; but if it be carnal, what a woful condition is he in! If a mans zeal be good and for God, he is happy. As David was zealous for God, he was tranſported out of himſelf, he was not his own man. No, ſayes he, I am thine, Lord ſave me, for I have ſought thy precepts. Pſal. 119. 94. he ſought Gods precepts with ſuch zeal. that he was not his own man, he was under the command of his zeal, his zeal was to God, and it did captivate him to God, I am thine, ſayes he. He was at Gods diſpoſe, not at his own, for his zeal tranſported him out of himſelf. Himſelf would tranſgreſſe, but his zeal would not let him. Himſelf would be careleſſe, but his zeal would not ſuffer him. He muſt do as his zeal would have it. He had not the command of himſelf. No, he was at the command of his gracious zeal. It was well for him it was good: for now on the contrary, if a mans affections be ſet upon the things of this life, he muſt have pleaſures, and he muſt have his living and his maintenance, and he muſt have this, his affections are ſet on it, he is zealous after them: this man is not his own man, he is a ſervant of his luſts. As David ſaid, I am thine, Lord: ſo he may ſay on the contrary, I am thine, World, I am thine Pleaſure, I am thine Satan, I am at thy command and thy ſervice. As the Text ſayes, Paul a ſervant of Jeſus Chriſt, Iude a ſervant of Jeſus Chriſt, for they were zealous for Chriſt, and their zeal made them not their own men: ſo I may ſay of a wicked man, Eſau a ſervant of ſinful pleaſure and delights, Demas a ſervant of this preſent world, Diotrephes a ſervant of his own ambition; for they were zealous of theſe things, and their zeal made them ſlaves thereto. Whoſoever committeth ſin is the ſervant of ſin, Ioh. 8. 34. ſayes Chriſt to the Jews; ſervant? ſay they, we were never ſervants, we are free: ſervants, ſayes he, yea, ye are the ſervants of ſinne, ye go about to kill me, ſayes he. Are not ye the ſlaves of ſinne, when ye will be obedient to your luſts, to doe ſuch an ill office as to murther me? I know there be two kindes of ſlaves and ſervants; ſome that are in arctâ cuſtodiâ, cloſe priſoners; Such ſervants of ſinne are they, that are kept ſo cloſe, that they cannot go one ſtep beyond prophaneſſe. Some in libera cuſtodia, are falſe priſoners. When a mans luſts hold him in a longer chain, like birds in a larger Cage, which may be is free to be a profeſſour, and come to Church, and hear, and pray, and be civill; and when he is once at the length of his chain, his luſts pull him back: the former are affections Galliſlaves, chained to their ſeats and their oars; the latter are their ſluggiſh meſſengers, to go up and down of their errand. And therefore the devil which takes all advantages of a mans affections, is ſaid to hold him captive at his pleaſure, 2 Tim. 2. 26. O ſayſt thou, I am not the devils captive at his pleaſure, I will not ſwear, nor ſwagger, nor be drunken as ſome will; alas, alas! it is not the devils pleaſure to have thee a drunkard or a ſwearer, it is his pleaſure to uſe his ſervants ſome for one ſervice, ſome for another: it is not his pleaſure to employ thy tongue in ſwearing; No, he'l employ thy tongue only in talking civilly of the things of the world. It is not his pleaſure to uſe thee for drunkenneſſe and whoredom, but to go on in ſecurity and formality, and preſumption.foreign. …ayes Ariſtotle, ſervants have no leiſure. O what a hideous caſe art thou in, the zeal of whoſe affections is not ſet upon God! What will not thine affections command? and then if they command thou art not thine own man, thou muſt obey. Let coveteouſneſſe command; how wilt thou curtail thy prayers to God in the morn? how ſeldom wilt thou be thinking of God all the day? how wilt thou cark, and pinch, and ſpare? Let mirth and jollity command thee, how wilt thou jeſt, and fool, and hoit, and play, and giggle, and mock, any thing for paſtime? Let revenge command thee, how angerly wilt thou look? how ſnappiſhly wilt▪ thou ſpeak? how churliſhly wilt thou bend thy fiſt? or how baſely wilt thou ſtudy to do a diſpleaſure? how apt to miſconſtrue what thy neighbour doth? how ready to entertain any flying rumour of him? thus thou art not thine own man, but haraſed, and hurried up and down by thine unruly affections, till they have undone thy ſoul for ever. O conſider then the wofulneſſe of this thy ſlavery, when the zeal of thine affections is thus disjoyned from God. Conſider quickly if thine affections keep thee in ſervice long, they'l keep thee ever; the longer a man ſtays in ſervice, the more fool he is. Alterius ne ſit, qui ſuus eſſe poteſt: In the Law of God it is written, that if a ſervant after ſeven years bondage did ſtill love his Maſter, the Law ſayes thus, let his Maſter boar his ears, and make him ſerve for ever, Exod. 21. 5. well, take heed; thou loveſt to live on as thou doſt, and thou likeſt thy ſlaviſh courſes too too well, take heed, I ſay, leſt thine ears be nayled to thine affections, and thou be made a ſlave for ever, I fear me, we have many of ſuch ſlaves, their ears boar'd with an awl, and their ſouls then bound pren…ice for ever to the waies of Death.
Seventhly,7. Zeal is the ſtrength of the ſoul Zeal is the ſtrength of the ſoul, zeal carries all the ſtrength of the ſoul with it, leaves none behinde. And therefore the Scripture puts theſe two things together, ones zeal and his ſtrength. Lord, where is thy zeal and thy ſtrength? ſayes the Prophet, Iſa. 63. 15. If he ask where his zeal is, he asks where his ſtrengh is? for zeal is the ſtrength of the ſoul. Ye know Iacob wreſtled with God for a bleſſing, and his effectuall fervent prayer prevailed, but how does God expreſſe it? he expreſſes his zeal thus. By his ſtrength he had power with God, Hoſ. 12. 3. his prayer was a zealous prayer, and therefore it was a prayer with ſtrength, by his ſtrength he had power with God. He prayed, and he prayed with ſtrength, he laid all his ſtrength that he could on the duty, and by his ſtrength he had power with God. Look what a man is zealous unto, all his ſtrength goes to it, he leaves none behinde. O the miſery of a carnal heart, that is not zealous for God, he hath no ſtrength at all left for God, or the ſaving of his ſoul. Would he pray? alas! he hath no ſtrength to pray with. His prayers are as weak as bul-ruſhes. Would he reſiſt ſin? he hath no ſtrength to reſiſt it with. His ſtriving to reſiſt it is nothing able. O how hardy is be to commit ſin! the charges and the coſt that is in drinking does not terrifie the drunkard from his drunkenneſſe, the coſt that is in gariſh apparrell does not terrifie the proud from their vanity in cloaths. The diſgrace that is in ſinne does not terrifie the Adulterer from his luſt. The fear of fathers and mothers diſpleaſure does not terrifie the ſpend-thrift from his ryot. No, wicked men are hardy that way, becauſe their zeal goes that way. But to that which is good, how weak is thy heart? Ezek. 16. 30. nihil metuendum vidit, metuit tamen: the leaſt croſſe look of a father, or a mother, or a great man, ſcares him. One twelve-penny charges affrights him: One petty difficulty damps him, becauſe his zeal ſtands towards another point; take him at the plough, there he can be ſtrong to labour, he'l toyl, he'l ſweat, he'l hold out. Take him at prayer, he is as weak as water; take him at a Tale or a Story, he'l remember it well, and repeat it after you, his memory is ſtrong; take him at a Sermon, his memory fails him; take him in a buſineſſe to manage, his wit is ſtrong, his parts ſtrong, he hath an excellent reach; but take him in mortification, he is as weak as a man without underſtanding. This is the miſery of thy ſoul, when thy zeal is not ſet upon God. The devil is the ſtrong man, Mat. 12. 29. and thou haſt no ſtrength to encounter him; thy luſts are ſtrong to inthrall thee, and thou haſt no ſtrength to be free, and yet thou piſheſt at theſe things: Men think nothing of the devil, as though he were nothing but a ſcare-crow, they defie him every hour in the day, they jeſt at him, ſaying, the devil is a fool, they'l paint him on their wals, and call for him as though they would give him a challenge. I remember a pretty Proverb, that I reade the Germans have, Non pingendus eſt Diabolus in pariete, quia ſponte ſua venit. Paint not the devil on the wall, he'l come ſoon enough of his own accord. I am ſure, he comes too ſoon to beguile men, too ſoon to bewitch and befool men, too ſoon to diſarm men from all ſtrength to that which is good. If he can once ſet thine affections on the things of this life, he hath gotten the victory, and thou art not able to recover.
Eighthly,8. Zeal is the confidence of the ſoul Sperant omnes quae cupiunt nimis, ſayes Lucian. Zeal is the full confidence of the ſoul: that does a man chieflyeſt truſt to, which he is zealous upon. He that is zealous for the world he truſts to the world, otherwiſe he would not be zealous for it. He truſts to have pleaſures, and he truſts to have goods, and he truſts to be eſteemed that is zealous about them. What, do you truſt to bear all before you? as we uſe to ſay, when we ſee a man hot and zealous upon any thing, the ſoul would not be zealous but that it verily truſts to prevail. Thus ſhall …ine anger be accompliſhed, and they ſhall know that I the Lord have ſpoken it in my zeal, Ezek 5. 13. God was confident of the fullfilling of his wrath, why? becauſe he had ſpoken in his zeal. Indeed God may well be ſo, were he neverſo little angry: but the words do expreſſe the nature of zeal. It's the full truſt of the ſoul to ſpeed. A wiſe man will not be hot upon any thing, unleſſe he truſt to go through ſtitch. If zeal then be the full truſt of the ſoul, what a mad man art thou not to be zealous for God. Thou truſteſt to the world, and truſteſt thy pleaſures, and truſteſt thy paſſions, thou doſt not truſt God. If thou truſtedſt the Lord God, thou wouldeſt be zealous for God. Alas, alas! thou canſt not truſt God, thou never laboureſt to pleaſe him. He that depends on a man, and muſt be for to truſt him for help and aſſiſtance, he will not offend him. Alas! what truſt can he have to him, if he offend him continually? when the Sydonians and the Tyrians had offended K. Herod, their countrey being nouriſhed by the Kings countrey, Act. 12. 20. they laboured to pleaſe him again. So if thou wouldeſt truſt Almighty God, thou wouldſt labour to pleaſe him, and to be zealous for his Name; and not make him thine enemy by thy ſinnes and iniquities, Thou which blaſphemeſt his Name with thine oaths, and abuſeſt his creatures with thine intemperance, and prophaneſt his Ordinances with thy careleſſeneſſe and neglect, and diſpleaſeſt him all the year long. Alas! how canſt thou truſt him? thou makeſt him thine enemy; canſt thou truſt one that he'l befriend thee, that vows he will hang thee? canſt thou truſt he'l help thee at all hands, that is provok't to undoe thee? thou art a damned man, if God do not pardon thee. Thou art a wofull wretch, better thou hadſt never been born, if God give thee not grace. And canſt thou truſt God he will be good to thee: what and diſpleaſe him day by day? offend him every foot? No, no, thou mayſt truſt him, he will confound thee. Thou which art a lyar, thou mayſt truſt him what he ſayes in the Apocalyps. Rev. 21. 8.All lyars ſhall be caſt into the lake of brimſtone. Thou which art a ſwearer, mayſt truſt him, he'l never hold thee guiltleſſe. Thou which art a drunkard, and a company-keeper, and a whore-monger, mayſt truſt him, thou ſhalt never inherit the Kingdom of Heaven; thou which talkeſtidlely and improfitably, mayſt truſt him, he'l call thee to an account at the day of judgement. Thou which hardeneſt thy neck againſt the reproofs of the word, mayſt truſt him, he'l deſtroy them without remedy; this he hath paſt his word he will do, and herein thou mayſt truſt him: thou canſt never truſt him for mercy or grace or any good thing; thou diſpleaſeſt him daily, and makeſt him thine enemy. And how canſt thou truſt him? what thinkeſt thou? does not he know how little thou careſt for his Commandments? how little thou reſpecteſt his Ordinances? how baſely thou uſeſt him in thy waies? indeed if thou wert zealous for his glory, and zealous to pleaſe him in holineſſe of life, and zealous to obey him, and ſeek him, then thou mighteſt truſt him. Thou canſt never truſt him otherwiſe. By this time thou mayſt ſee what a woful condition thou art in, if the zeal of thine affections be not ſet upon God.
But many poor ſouls may demand,Signs whether the zeal of thine …ffections be ſet on God, 1. Sign. If thine affections be notable to God-ward. how then ſhall I know whether the zeal of mine affections be ſet upon God? I anſwer thee: There are ſeven ſigns whereby thou mayſt know it.
The firſt, If thine affections be notable to God-ward: a man may have a little hope, and a little grief, and a little joy, and a little pity, and no body ſee it. But if it be zealous, it will quickly be notable; every one, when once it is zealous, every one will note it. When Epaphras was zealous to ſave ſouls in Coloſſe, what ſayes Saint Paul of him? I bear him record, he hath a great zeal for you, ſayes he, Coloſ. 4. 13. Paul could not but note it in him, he ſaw ſo many ſtrong expreſſions of it.
This holineſſe and forwardneſſe is very remarkable. But if on the contrary there be no notable expreſſions of grace in you, alas! there may be ſome goodneſſe, ſome pity, ſome grief, ſome motions; but this is no zeal, it is not remarkable. If a man be zealous for the world, his ſcraping and ſparing is notable, his toyling and ſtudying, and talking that way is very notable. I will bear him record, he is a worldling; the world is ſo much in his ſpeeches the world is ſo much in his courſes, and ſo much in his face. Look upon his wayes, he is ſo combred with thoughts of the world: Look into his family, there be ſo few good duties of grace, and ſo many tokens of the world: Look upon his meetings, his diſcourſes of edifying are ſo ſcarce, and of the world are ſo copious, I will bear him in record, he is a worldling. Were we zealous for God, there would be divers ſigns and expreſſions of our zeal unto God. Saint Paul when he would make it plain to the Corinthians, that he was an Apoſtle to them, he tels them, truly the ſigns of an Apoſtle were wrought among you, 2 Cor. 12. 12. If we were zealous for God, ye might anſwer, Truly the ſigns of true zelots are wrought among us: ye that profeſſe Chriſt, what ſigns of true zelots are there in you? if your brethren be ſecure and grown-dull, do ye labour to quicken them? If the Goſpel do not thrive, do ye labour to further it? if grace be little ſtirring in the Pariſh, does Heaven ring with your groans and your prayers? if zeal were exiſtent among you, it would be notable and remarkable among you, we might ſay, I bear you record it is ſo, nay, the wicked without would obſerve it, we bear them record, they keep a great ſtir about heaven, our lives would convince them. May be they would hate us and reproach us the more: but this is certain, our lives would convince them, as Chriſt's did the Centurion, doubtleſſe this is a righteous man, Luk. 23. 47. So your lives would convince all their conſciences; doubtleſſe they are ſtrict men, doubtleſſe they are humble, and meek, and religious. Thus it would be, were we zealous. But if our religion be not notable, hardly notable to our ſelves, we can hardly tell whether we have true faith and repentance, and zeal at all, yea or no: much leſſe notable to others, it is to be feared ye are not zealous for God.
The ſecond ſign of zeal towards God is,2. If thou beeſt impatient of ſinne. to be impatient of ſinne. Zeal, as aforeſaid, is the impatient part of the affections: if a man do affect a thing but a little, he can be patient without it; but if he affect it very deep and with zeal, O his affections are ſet on it, and he is impatient if he ſpeed not. So that if thou beeſt zealous againſt ſin, thou art impatient of ſin, thou canſt not ſuffer it. Zeal is impatient of whatever is contrary to it. That this is the nature of zeal, you may ſee by the poor blinde zeal that was in Paul before his converſion: he was zealous to God as he thought, and thinking that the Church of Chriſt were contrary to all men, enemies to God and man, therefore now in the blindeneſſe of his zeal he perſecutes that way unto death: Concerning zeal I perſecuted the Church, Phil. 3. 6. It was a woful kinde of zeal to perſecute the Church, but yet there you may gather the nature of zeal, it cannot abide that which is contrary: and therefore if thou beeſt zealous againſt ſin, thou canſt not abide ſinne; better journey, riding, ſtudies, prayers, exhortations, any courſe thou wilt uſe, rather then abide it: thou canſt never abide any thing that is diſpleaſing to God, but reſiſt it to the utmoſt, and this reſiſting will be,
Firſt Univerſal:1. Zeal cannot abide any ſinne. If thou beeſt zealous, there is no ſinne thou canſt poſſibly abide. Nothing is cold but the fire does reſiſt it; ſo nothing is ſin but zeal does reſiſt it to the utmoſt. I eſteem all thy precepts concerning all things to be right; I hate every falſe way, Pſa. 119. 128. This is zeal indeed, there is never a falſe way that a man can abide that is zealous. To be zealous againſt one ſinne, and lukewarm againſt another, this is not zeal.
Secondly,2. In any perſon. General, in all manner of perſons.
Firſt, In a friend as well as in an enemy: If thou beeſt zealous, thou wilt finde fault with thy friends when they ſin, as well as obſerve a fault when thine enemy offendeth.1. In friend. Men are apt to obſerve when their enemy ſinneth, O how unconſcionable is he! thus he hath done, and ſo he hath done; but if thou beeſt zealous, when thy friend does tranſgreſſe, thou wilt not abide it. Fire will not only labour to conſume the water that comes to put it out, but alſo the wood that comes to maintain it. So it is with zeal, Do not I hate them that hate thee? ſayes David to God, Pſal. 139 21. He could not abide to count them his friends that were not friends unto God, though otherwiſe they were very friends unto him, and may be ſaved his life, and were patrons and benefactors unto him, he could not wink at their ſins, becauſe they were his friends: though thy friend be a ſwearer or a carnal wretch, yet if he be thy friend, and thou dependeſt upon him, thou canſt ſee it and not ſee it; but if thou beeſt zealous, all his ſins thou wilt count diſcourteſies to thee.
Secondly,2. In childe. In ones childe as well as a ſervant, you ſhall have many, they are angry at every ſin a ſervant commits; but if their children do ſin, they connive; it was no ſuch great fault, alas! he did it unwittingly, and what would ye have a childe do? ſay they: they can excuſe it in their children, and leſſen it; but if thou beeſt zealous, thou canſt not abide ſinne in thy ſon any more then a ſervant, thou wilt correct him, and curb him, and threaten him, and counſell him, and never endure he ſhould ſin, if thou canſt poſſibly help it. What, my ſon, and be wicked? what doe I love God, and ſhall I ſuffer my loins to diſhonour him? Son, know thou the God of thy father, otherwiſe I count thee a baſtard, and no ſon. This brake old Elies neck, becauſe he ſuffered his ſons to be wicked, when he by godly ſeverity might have remedied it. A zealous man when his ſon hath committed things worthy of death, will not ſpare him, Zech. 13. 3.
Thirdly,3. In wife or husband. In ones own wife or husband, or father or mother, as well as in a neighbour, zeal cannot abide it; husband thou doſt not love me as long as thou liveſt thus; wife, thy heart is not with me as long as thou doſt thus; how canſt thou love me when thou doſt not love God nor thine own ſoul? this is the meaning of our Saviour: If any come to me, and hate not father and mother, and wife, and children, and brethren, and ſiſters, yea, and his own life, he cannot be my Diſciple. Luk. 14. 26. A zealous man cannot abide to yield to ſin, for the beſt of them all.
Fourthly,4. In a rich man. In a rich man as well as in a poor man, if thou beeſt zealous, thou canſt not abide ſin, neither in the rich, nor in the poor: if poor men offend, and if beggars be idle and ungodly, then thou wilt complain; Oh, the poor are ſo wicked, they break down our hedges, who would releeve them? they will not be orderly, they lie drinking in Ale-houſes, and ſpend it away on the pot, therefore who would releeve them? But if the rich be keepers of company, and vain in their pleaſures, thou art not ſo zealous againſt their ſins, alas! this is no zeal: but let a wicked man be as great as King Ahab, Micaiah will deal roundly with him. Nehemiah will not ſpare Lords nor Nobles when they ſin, Neh. 13. 17. For a Magiſtrate to puniſh poor Malefactors, and not the Gentry, when they do tranſgreſſe, is this zeal? no it is curſed partiality.
Fifthly,5. In ones ſelf. In ones ſelf, rather then in any body elſe; true zeal is more zealous againſt ſinne in ones ſelf then in all the world beſides; otherwiſe, ſayes our Saviour, it is hypocriſie and not zeal. Thou hypocrite, firſt caſt out the beam out of thine own eye, and thou ſhalt ſee clearly to cast out the mote out of thy brothers eye, Mat. 5. 7. Zeal I ſay, is like unto fire, it is hot it ſelf firſt, before it heat others: may be the fire meets with many other things that it is not able to heat it, as the bottom of a kettle of water, the fire cannot heat it, nevertheleſſe the fire will be ſure to be hot of it ſelf. So it is with thee: if thou beeſt zealous againſt ſinne, thou wilt be like unto fire, rather ſuffer cold to be in any other, then ſuffer it to be in it ſelf; ſo thou wilt rather ſuffer ſin in any body elſe, then ſuffer it in thy ſelf: thou wilt not ſuffer ſin any where elſe by thy good will, but above all things thou wilt not ſuffer it in thy ſelf. This is the ſecond ſign of zeal towards God, it is impatient of ſin.
The third ſign of zeal towards God is,3. It cannot be quiet without aſſurance of Gods favour. it cannot be quiet till it be aſſured of Gods favour, and of Chriſt. Thou art never earneſt for God, if thou canſt poſſibly be quiet without aſſurance of Chriſt and of Heaven: the reaſon is plain, I need not expreſſe it. I know many a childe of God is not aſſured hereof, but there is never a childe of God under heaven, but he is reſtleſſe till he be, Alas! he is never zealous for God, if he be quiet without aſſurance of Gods love in Chriſt Jeſus. Can I zealouſly love him, whoſe love to me I am not aſſured of? for all that I know he will cut my throat, he will turn the ſoreſt enemy I have, I cannot zealouſly love him. No more canſt thou zealouſly love God, as long as thou art quiet without the aſſurance of his love. For all that thou knoweſt God does not love thee, God he may damn thee and caſt thee to hell for ever, and turn the ſoreſt enemy in the world to thy ſoul, for all that thou knoweſt, and therefore thou canſt not zealouſly love him; if then thou be a zealous lover of God, either thou art aſſured of his love, or thou canſt never be quiet without it: give diligence, ſayes the Apoſtle, to make your calling and election ſure, for if ye do theſe things, ye ſhall never fall. 2 Pet. 1. 10. ye ſhall never fall, if ye make it ſure, but if ye can be quiet without the aſſurance of election and Gods love, ye may fall, and for all that I know, break your necks for ever, and periſh for evermore. Go to then, examine your ſelves, what does your conſcience tell you, ye are not ſure of Gods favour, nor your election to life? ye hope well ye ſay, but ye are not aſſured of it, neither does it break your ſleep a jot, nor hinder your ſports, and your pleaſures, and your mirth, it is certain ye were never zealous for God. What a wofull thing is this! haſt thou but one ſoul, and art thou no more careful of it? art thou to live either for ever in heaven or hell, when thou dieſt, in all torture and torment world without end? and art thou no more diligent to make ſure before hand? perhaps thou mayſt be ſaved, yea, but perhaps thou mayſt be damned. And haſt thou no more love to thy ſoul, then to be quiet with uncertainties? O how many be there among us that have no aſſurance from God, what he means to doe with them? whether to ſave them, or to deſtroy and to damn them? how many go blundring on in an uncertain opinion, and conjecturall hope of Gods favour, and have no certainty at all of the ſame? how many that are haunted with fears and terrours, and doubts this way, and never labour to be ſure? how many that have had pretty aſſurances a good while ago, and now they have loſt them, and yet they ſit idlely, and go dreaming on in the duties of religion, as if they could ſhift well enough, though they never recover again? this is no zeal: if thou beeſt zealous, thou canſt never endure to be under uncertainties, never to be quiet till thou haſt gotten the aſſurance of Gods love.
The fourth ſign of zeal towards God is gladneſſe to further and to be furthered in the waies of God. 4. Glaadneſs to further and be furthered in the waies of God.If thou beeſt zealous, thou art glad to be reproved, and told of thy ſinnes; glad that the Miniſter ſhould meet with thy corruptions, and rip them up in the Pulpit: as a Patient is glad that the Phyſitian ſhould hit right on his diſeaſe. When Peter had met with thoſe three thouſand in the Acts, and told them plainly they were murderers of Chriſt, as ye may reade in the Chapter, the Text ſayes, they gladly received the Word, Act. 2. 41. Peter laid a greater ſin to their charge, then we have unto yours. We have told you that ſome of you are adulterers, and ſome of you drunkards, &c. which is bad enough, and ye are offended hereat; but Peter told them they were murderers of Chriſt, and they gladly received the Word; they were not angry with Peter but with themſelves, and were glad to be told of it, a ſign they were zealous. A zealous man is glad to further, and to be furthered in all goodneſſe, he is glad to meet with the godly, that ſo he may be quickned by conference; glad to hear news of a Sermon, that ſo he may go to it and be edifyed; glad of every opportunity both of doing and receiving good; glad to go to a Sacrament which is Chriſts feaſt; ſo were the good Iſraelites, glad at the Sacrament of the Paſſeover, they kept that feaſt with great gladneſſe, 2 Chr. 30. 21. Glad that there was one, glad that they were at it, they were very glad, ſayes the Text If thou beeſt zealous, thou wilt be glad of a Communion, and glad to be at it. When thou haſt been at a Sermon, thou wilt be glad that ever thou wert at it: O the Word does thee ſuch good, that thou goeſt home with all gladneſſe of heart, yea, though the Word did never ſo much contradict thy corruptions. As the good people in Nehemiah, when they had been reproved and rebuked in the Congregation, and told of their ſins, and made to cry out unto God, they went home and ate their meat with all joy, glad that they underſtood the words that were told them, Neh. 8. 12. Thus thou wouldeſt to if thou wert zealous towards God; but if thou goeſt about the duties of Gods worſhip, as ſorry peeces of buſineſſe, if thou doſt not delight in prayer, and in hearing the Word, if thou canſt ſit weariſomely, and when will the Miniſter have done? a man may ſee it in thy countenance, thou art not joyfull to hear, this is a ſign thou haſt not one ſcruple of zeal towards God. The poor impotent man in the Acts, when Paul was a preaching, he lookt ſo merrily and ſo greedily upon him, as if he would fain have it faſter then Paul could deliver, he was a faithfull hearer: The ſame heard Paul ſpeak, and Paul ſtedfaſtly beheld him, and perceived he had faith to be healed, Act. 149. He perceived he had faith, how did he perceive it? he perceived it by his countenance, he could give a ſhrewd gueſſe by his looks: while Paul was preaching,5. Rejoycing to ſee the …orwardneſſe of others. he looked ſo cheerfully, and ſo greedily upon him, as if he drunk in every point that he ſaid. The man without doubt was zealous to hear.
The fifth ſign of zeal towards God, is rejoycing to ſee the forwardneſſe of others: I rejoyced greatly, ſayes Iohn to the elect Lady, I rejoyced greatly, that I found of thy children walking in the truth, 2 Io. 4. Nay, if you be zealous, though it may ſeem a diſparagement to thee, that others ſhould be as gracious and famous as thy ſelf, yet thou wilt joy in it: it ſeemed to be a diſparagement to Moſes, that Eldad and Medad of low rank in the Church, that ſuch as they ſhould propheſie in the Camp. Before Moſes was counted the only Prophet of the Lord, but now Eldad and Medad propheſie as well as he: this I ſay might have ſeemed a diſparagement to him, yet he was ſo farre from repining thereat, as that he was glad for to hear it; would God that all the Lords people were Prophets, Num. 11. 29. I confeſſe a good man may be diſcontented hereby at the firſt, fleſh and blood was ſtirring in good Ioſhua himſelf at that time, Moſes, forbid them, ſayes he. But a godly ſoul will check himſelf, and pull down his ſpirit, and force his heart to be glad, and rejoyce in the goodneſſe of others, though it be a ſeeming diſparagement to him. A good Miniſter rejoyceth to hear of another Miniſters gifts, that out-ſtrips him. A good man rejoyces to ſee others that are better and better beloved then himſelf, though younger and inferiour, and meaner otherwiſe. But if thou doſt not joy to ſee men zealous for God, it is certain thou art a wretch: may be thou thinkeſt much, thine eye is evil, becauſe they are ſo good and ſo godly, and the like; this is an argument of a graceleſſe heart: may be thou art apt to judge hardly of ſuch and ſuch, becauſe they are holier and preciſer then thy ſelf, O but if thou wert zealous, thou wouldeſt rejoyce for to ſee it. Haſt thou a better gift then another? thou art bound to help him: hath he a better gift then thou? he is bound to be helpfull to thee.Camment, in Iob. It is a good ſaying of Auſtin, Tolle invidiam, & tuum eſt quod habeo: tollam invidiam, & meum eſt quod habes. Take away envy, and look wherein I excell thee is thine: I will take away envy, and then look wherein thou excelleſt me is mine. If thou be zealous, thou wilt rejoyce howſoever. Be he a childe, thou wilt rejoyce that he is better gifted then thy ſelf; nay, for that may a carnal heart do, and be proud, he may rejoyce that his childe is better-memoried, better-witted, better-gifted then himſelf. O thinks he, this is my childe, this is my ſonne, this is my daughter, never a father or mother hereabouts can ſay they have ſuch a childe. This is nothing but pride. But be it a ſervant, yea, be it a ſtranger, be it one whom thou counteſt thine enemy, thou wilt rejoyce in his gifts; ſo God may be glorified, no matter though I be diſgraced, yea, I count it my honour, that my ſhame in the world may be the ſtirrup for Gods honour to get up: thus thou wilt reaſon, if thou haſt a ſpirit of true zeal. It is greatly to be bewailed how many ſymptomes of Atheiſm are amongſt us in this regard: For men are ſo far from rejoycing in the forwardneſſe of others, that they grumble, and they thunder at nothing ſo much, as that any ſhould be forward and zealous for God; they had rather have an hundred boon-companions then one zealous man, rather be acquainted with twenty that are carnal, then one that is holy in his wayes. I thank God, ſayes one, we have never a Puritan in our Pariſh. I am glad we can ſay, we have none of theſe ſingular fellows in our town, ſayes another. I ſpeak not of ſuch as the Law doth count Puritans, enemies to the State and the Church, it is a bleſſing indeed there be none ſuch: but of the godly that are called Puritans by the impure tongues of the wicked; the State hath no better friends under heaven, the Kingdom no better Subjects in the world, then are they: for theſe are they that pray away Gods judgements from the Land, that are earneſt with the Lord in prayer for the King and Councell, and the Church, while the men of the world by their drunkenneſſe, and whoredomes, and coveteouſnes, and ſecurity, and contempt of Gods Word, are pulling down vengeance on the Nation, and provoke God for to plague us. But theſe are they that moſt people have little joy in. O my brethren, where we have ten or twenty ſuch Puritans in our Pariſh, I would to God we had an hundred. I tell you, the day will come, that the worſt drunkard in the Town would give a world, if he had it, he were ſuch a Puritan. In this ſenſe the very Heathen man ſayes, that every good man is a Puritan: Integer vitae ſceleriſque purus, An entire man of life, and a pure man, pure from the ſins that others do live in. Had ye any zeal towards God, ye would be glad that all the Countrey were ſuch Puritans.
The ſixth ſign of zeal towards God is, zeal to Gods Church and his people. 6. Zeal to Gods Church and people.Paul before his converſion you may know his zeal was not right, becauſe his zeal was againſt the Church. Concerning zeal, ſayes he, I perſecuted the Church, Phil. 3. 6. His zeal was againſt the Church, and therefore not right: but after his converſion he had a zealous care of all the Church, his zeal was then to the Church. If the Church were not well, O how it troubled him! If the Church were well, O how it comforted him! If the Church were any where perſecuted or infected, with errour and doctrine of devils, then he was frequent in prayer for it, often would he labour, and ſigh, and mourn for it, and be writing for the good of it. Now the Saints and the people of God, theſe are the Church. Unto the Churches of Galatia, Gal. 1. 2. that is, unto Gods people in Galatia. To feed the Church of God, Act. 20. 28. that is, the people of God. Greet the Church that is in their houſe, Rom. 16. 5. that is, the Saints that are in their houſe. In all Churches of the Saints, 1 Cor. 14. 33. theſe are the Church of God. Now if thou be zealous for God, thou wilt be zealous for Gods Church Examine thy ſelf. Doſt thou mourn for the troubles and diſquietments of Gods Church, that the Church is ſo afflicted in all parts of the world? Does it prick thee to the ſoul? Doſt thou go to God, and put him in remembrance? Remember the Children of Edom, O Lord, how they ſaid, down with it, down with it, even to the ground: remember Lord the Tobiahs and Sanballats of theſe times, remember Lord how they cry, down with thy people, down with them, root them out, &c. This is an infallible ſign to try thy heart by. If thou be zealous for God, thou wilt zealouſly affect the Church of God. Nehemiah cannot ſmother his grief, but it would ſhew it ſelf in his face, even at the Kings elbow, when Ieruſalem lay waſte. Vriah cannot finde in his heart to eat and drink freely, or take the pleaſure of his own houſe, as long as the Ark of God, and Iſrael, and Iudah abode in tents. Thou muſt needs be affected with the Church, if thou beeſt zealous for God. If thou beeſt zealous for God, thou muſt needs love there where God loves. God loves the very gates of Sion, he loves his Church better then he loves all the world beſides. And ſo wilt thou, if thou beeſt zealous for him. The Church is the whole company of his Saints upon earth. One Saint is dearer then a million of other men. It is a good ſaying of Syracides, foreign, Eccl. 16. 3. One juſt man is better then a thouſand others. Though he be a beggar in the world, he is better then a thouſand wicked, though they be all Lords and Nobles. Becauſe he is one of Chriſts redeemed; and ſo thou wilt love him, and affect him. Thou wilt love him, if thou beeſt zealous to Godwards, I ſay, thou wilt love a childe of God, albeit in a leathern-coat, more then father and mother, wife and children, friend or patron, ſo they be not Saints, I mean, with more ſpirituall love then thou loveſt them all. And therefore much more the Churches of the Saints.
The ſeventh is,The 7 ſign ſhewing moſt zeal, when the Lord threatneth to be going away. If thou beeſt zealous for God, then thou wilt be moſt zealous when the Lord threatens to be going away. If ever men will buy any thing at the Fair, they'l buy when they are all breaking up ſtandings, taking up their wares, and packing away. If ever they'l be forward to buy, then they will. God is now perchance ſhutting up ſhop-doors, is now packing up his commodities, and his graces to be gone. The doors of his Sanctuary have been open a long time, and the Shop-windows of Heaven have ſtood broad ope this many a year. And we ſee plainly the dead of the market is come, no body buyes almoſt; How long hath he preached, and ſcarſe any converted? How many Sermons and Market-daies have we had? we can hardly ſee one drunkard converted, one adulterer converted, one worldling converted, one unprofitable profeſſour converted. O that we could ſee it! but alas! we cannot; our commodities ſtick upon our hands, we can have no vent for grace, nor Goſpel, nor Chriſt, nor mercy, nor any thing. The dead, the dead of the market beloved, the market is dead. God is now ſhutting up to be gone; and as we may juſtly fear, to remove away his Candleſtick, to take away the power of his Ordinances, and to withdraw his Spirit from ſtriving any more with us, our ſtubbornneſſe is ſo great. We are grown to deſpiſe his reproofs, to be incorrigible under his word, to be malicious againſt his rebukes, what encouragement hath he to ſtay? Now if ever ye will be zealous, now ye will;Ferrum quando calet, cudere quiſ que valet. now ye will come in, and be wrought on, or never; now your proud hearts will ſtoop, or never. Now ye'l cry hard, and pray hard, and beg hard, or never. foreign. It's grievous to come a day after the Fair, as we ſay. I mean, now is the laſt pinch, in all probability it is ſo, either now let us look to it or never. It will be grievous to come a day after grace. No man can repent without grace of God, and therefore if he come a day after grace, he cannot repent, vid. Eze. 24. 13.