A Treatise of the Affections, Treatise · Sermon 9
The IX. Sermon.
…ol. 3. 2.
Set your affections on things that are above, &c.
THere remains the fourth head,The extremity of the affections is zeal and it is due only to God. which is the extremity of the affections, and that is zeal. Zeal is due only to God, and the things of his worſhip: and therefore hence we may ſee, how infinitely they ſin, that ſet their affections on things here on earth, becauſe they rob God of his due; zeal, which is the extremity of the affections, is due only to God and the things of his worſhip. Phinehas was zealous for his God, Num. 25. 13. he gave the zeal of his affections to no other but God. Now, what is zeal?
Zeal is a high ſtrain of all the affections, Zelus quid 5. Things in zeal.whereby the heart puts forth all its affections with might upon that which it abſolutely affects; five things therefore there are, which concurre to the making up of zeal.
Firſt,1. A high meaſure of affections. A high meaſure of the affections. Every meaſure of the affections is not zeal, a man may affect a thing coldly and lukewarmly, that is not zeal. As a covetous man may have lukewarm good affections to the word. But this is not zeal, I ſay, zeal is a high meaſure of the affections. Zeal is a metaphoricall word in the Original, it's taken from the ſeething of water over the fire. foreign.Every meaſure of heat in the water is not ſeething. No, ſeething hot is a high meaſure of heating. The Apoſtle confeſſes how the falſe Apoſtles affected the Galatians. They zealouſly affect you, ſayes he, Gal. 4. 17. he confeſſes they did affect the Galatians, and he confeſſes they did highly affect them, in a very high meaſure, if it had been as well, as it was high: they zealouſly affect you,Clavaſius ſaith, it's fervor Divinae charitatis. that is, they highly affect you. Clavaſius a Caſuiſt for the Pope, having run through all the Alphabet of queſtions, in the end of his Book concludeth with zeal. Zeal, ſayes he, is a high meaſure of heat of affection, ſuch an one, ſayes he, as I have ſhewn unto Chriſt in writing this Book. It's a moſt devilliſh ſaying, for his Book is little elſe then a helliſh rhapſody of blaſphemies to Chriſt, and magnifyings of his holy father the Pope. But therein he ſayes right, that zeal is a high meaſure of the affection.
Secondly,2. Zeal a high meaſure of all the affections. In prol. ſ…n. dub. 3. As zeal is a high meaſure of the affections, ſo it is of all the affections. I do not ſay any one of the affections alone, or of ſundry together. But it is a high meaſure of all the affections. Bonaventura and other of the School make it only of love; Ludovicus Vives makes it to be compounded of two affections, indignation and pity. Others to be mixed of anger and love: this is not ſo: for zeal is a high ſtrain of all the affections. And therefore the Apoſtle ſets it as a generall height of the affections in generall. It's good, ſayes he, to be zealouſly affected in a good thing, Gal. 4. 18. he does not only ſay, it's good to be zealous in love, or zealouſly angry, but generally it's good to be zealouſly affected in a good thing. Sorrow for ſin is good, and therefore it's good to be zealouſly affected with it: Deſire of grace is good, and therefore it's good to be zealouſly affected with it. So that then we may be ſaid to be zealous for God; when our love to him is earneſt, our deſire of him is earneſt, our joy in him is earneſt, our indignation againſt whatever may diſhonour him or diſlike him, is earneſt: when we think nothing too good, nothing too dear, nothing too much to beſtow upon him. A man may love God in a lukewarm meaſure, hate ſin in a lukewarm meaſure, grieve for his corruptions, deſire faith and repentance, delight in good duties, pity the miſeries of others, fear to tranſgreſſe Gods Commandment, a man may have all theſe affections thus in a lukewarm meaſure: as this is diſpleaſing to God, ſo it is not zeal. Zeal is a high meaſure, the higheſt ſtrain of all the affections.
Thirdly,3. With all the might of the ſoul. As zeal is the higheſt meaſure of all the affections, ſo it is with all the might of the ſoul. For, when a man does zealouſly affect any thing, his affection is mighty upon it. Thou ſhalt love the Lord thy God with all thy heart, and with …ll thy ſoul, and with all thy might, Deut. 6. 5. that is, thou ſhalt love him zealouſly. Nimrod was a mighty hunter, Gen. 10 9. that is, he was zealous at his hunting. Woe unto them that are mighty to drink wine, Iſa. 5. 22. that is, that are greedy and zealous in the purſuit of their appetite in that kinde. David danced before the Lord with all his might, 2 Sam. 6. 14. that is, he did it zealouſly. Zeal is when the heart raiſeth up its affections with all its might on a thing. And therefore lukewarmneſſe is called negligence in the Scripture: Curſed is he that doth the work of the Lord negligently. As he that fights negligently, ſhews not all his might in his fighting, ſo he that goes about any duty of the Lords ſervice negligently, his heart does not ſhew all his might in it. It puts not forth all the might of its affections upon it. Lukewarmneſſe then is the negligence of the affection, and curſed is the man that does the work of the Lord negligently, ſayes the Text. But zeal is the might of the affection.
Fourthly,4. The putting forth of all the affections. As zeal is with all the might, ſo it is the putting forth of all the affections. When the heart affects a thing, and puts forth all its affections upon it, reſerving no part of its affections for any thing elſe, this we call zeal. Herod affected the preaching of Iohn, but he did not affect it zealouſly, he did not put forth all his affection upon it, he reſerved a main part of his affection for his pleaſure. And therefore he was not zealous in hearing. Hence it is that the Scripture cals lukewarmneſſe deceit fulneſſe, as Divines do obſerve; Curſed is the deceiver, Mal. 1. 14. that is, curſed is the lukewarm perſon that offers God leſſe then he hath; offers ſomewhat, and reſerves back ſomewhat, that puts not forth all his affection upon God and his Service. Zeal is the putting forth of all the affection. As when the heart affects God, and affects nothing in competition with him, this is to be zealouſly affected towards God. When the Jews had crucified Chriſt, and perſecuted Paul, and forbidden him to preach, the Text ſayes, the wrath of God was come upon them to the utmoſt, 1 Theſ. 2. 16. That is, the zeal of Gods fury, and anger and vengeance was on them. He kept nothing back; he was not angry a little, nor wroth a little, but he put forth the affection of his wrath to the utmoſt upon them. So when the heart puts forth the utmoſt of its love upon God, and the utmoſt of its delights upon his Word, and the utmoſt of its fear on his Name, and the utmoſt of its affection on his Commandments, then it is zealous; But if he keeps back ought to beſtow it elſewhere, it's a deceiver and a lukewarm heart.
Fifthly,5. Upon a thing that the heart doth abſolutely affect. As zeal is the putting forth of all the affection, ſo it is upon a thing which the heart does abſolutely affect. A man may affect a thing, when he does not affect it abſolutely. He affects ſuch or ſuch a thing, but he affects it not abſolutely. He affects it perhaps with a degree of affection, as far as twelvepence will go, he places may be a groats worth of affection upon a quire of paper. If he be askt five pounds of ſilver for a quire of paper, he does not affect it at that rate, and therefore he does not affect it abſolutely. But if a man have a true zeal of affection to a thing, he affecteth that thing with abſolute affection, let it coſt what it can, he affects it, let it coſt him all charges, and all pains, and all difficulties, yea, though it coſt him his life, he will have it, then he does abſolutely affect it. So that then is a man zealous for God and for grace, when his affections ſtand abſolutely that way. May be he will be glad ſo he may get it at an eaſie rate; but if he cannot, alas, he muſt have it, he concludes upon that, though it coſt him ſighs, groans, every daies ſtrivings, every daies labour, praying, meditating, repenting, parting with all his luſts, although never ſo dear. O his ſoul does affect it on that manner, he muſt and he will have it, rather then life. This man is zealouſly affected towards grace, and towards God, becauſe he affects it abſolutely. Thus Iob was zealous in affecting Gods Word, he eſteemed it above his neceſſary food, Iob. 23. 12. He does not ſay above his daily food, for ſo he might do, and not be zealouſly affected therewith; but he affected Gods Word above his neceſſary food, above all food abſolutely, without which his life could not confiſt; without which a man dies: ſuch food as this comes neareſt of all outward things to be abſolutely affected. A man affects it above lands, and above livings, above his ſilver and his gold, above all his pleaſures and his gamings, a man will part with them all, rather then part with his neceſſary food. Yet Iob affected Gods Word above it. And therefore he affected it zealouſly. This is the laſt thing in zeal. It is upon that which does abſolutely affect.
Albeit,Zeal is due only to God. now it may partly appear by the very definition of zeal, that it is due only to God, a man muſt not be zealous about any thing, nor zealouſly affected with any thing, but only with God and his worſhip. Nevertheleſſe we may yet further prove it.
Firſt,1. Becauſe it is the religious part of the affections. Becauſe Zeal is the religious part of the affections of the ſoul. Now the religious part of them are due only to God.
I profited in the Jews Religion, being zealous of the traditions of my Fathers, ſayes Paul, Gal. 1. 14. he makes zeal the character of his Religion. Seeſt thou a man zealous then after profits, and moſt earneſt to get means and maintenance and the things of this life? that man makes gain his Religion Seeſt thou a man zealous after any thing? that's his Religion. Zeal is the religious part of the affections, and therefore it's due only unto God.
Secondly,2. Becauſe zeal is the moſt of every affection. As zeal is the religious part of our affections, ſo alſo it is the moſt of every affection, and therefore only due unto God. Zeal is the moſt of every act that a man does. That which the minde mindes moſt and ſtudies moſt, that it mindes zealouſly; that which the memory remembers moſt, which the heart wils moſt, it wils zealouſly. That which a man fears moſt, and loves moſt, and deſires moſt, that it does zealouſly. Now if zeal be the moſt of every act of the ſoul, it muſt needs be idolatry to place it any where elſe but in the ſervice of God. Doſt thou meditate moſt, and think moſt of the world? thy thoughts are idolatrous: Doſt thou talk moſt, and confer moſt of the things of the world? thy words are idolatrous. Doſt thou cark moſt, and care moſt? doſt thou love moſt, and rejoyce moſt in any thing of this life? thine affections are idolatrous. Doſt thou ſorrow moſt for croſſes, and loſſes, and diſgraces, and the like, more then thou grieveſt for thy ſins? thy grief is idolatry. That's the hearts Idol which it doth affect moſt. How often is God in Scripture called the moſt High? the moſt High, Act. 7. 48. if he be the moſt high, then the moſt high of every act and of every affection muſt be for him. The very Heathen call God, Deus optimus maximus, God the moſt good, and the moſt great: ſo likewiſe he is the moſt terrible, and the moſt holy, and the moſt juſt; and therefore the moſt of our affections muſt needs be due unto him. Zeal is the moſt of every one of the affections, and that only is ſutable to God. The affections muſt be ſutable to the thing we affect;3. Zeal is the peculiar pitch of every affection. but nothing of all the affections is ſutable to God beſides zeal: for zeal is the moſt of every one of them.
Thirdly, As zeal is the moſt of every affection, ſo it is the peculiar pitch of every affection. There cannot be two moſts. The ſuperlative degree cannot be two; Doctiſſimus properly is a term peculiar to one body: the moſt learned man in the world is a peculiar word peculiar to one There may be ten learned, a thouſand learned, there may be many learned, but moſt learned is a peculiar title. So zeal being the moſt of the affections, it muſt needs be peculiar to ſome one thing, which cannot be any other but God. Chriſt gave himſelf for us, that he might redeem us from all iniquity, and purchaſe to himſelf a peculiar people, zealous of good works, Tit. 2. 14. Thoſe people that are zealous of good works, ye ſee they are people peculiar to Chriſt. They can be no other people but Chriſts people that are zealous of good works. No people under heaven are truly zealous of good works, but only his people. This is peculiar to Chriſt to have ſuch people: becauſe zeal is peculiarly due unto him. Thou canſt not poſſibly be one of Gods people, if thou beeſt not zealous for God. A zealous beleever, and a zealous repenter, and a zealous profeſſor, zealous in praying, and zealous in hearing the Word. Zealous people are peculiar people to Chriſt. Under love, and under joy, and under hope, and under fear, are not peculiarly due unto God. For I may love my health too, and I may delight in the bleſſings of this life, and I may fear a temporary evil. I may lend mine under affections to ſome things elſe beſides God; but my zeal being the moſt of my affections, muſt be given to God, zeal is peculiar to him. Thou art a worldling then, thou art none of Gods if thou beeſt not zealous for him. Thou art of thy father the devil, thou art none of Gods, unleſſe thou be zealous to him. Zeal is his peculiar.
Fourthly,4. Zeal is the moſt ſpending part of the affections. As zeal is the peculiar pitch of every affection, ſo it is the most ſpending part of the affections: A man muſt ſpend himſelf upon nothing but God; nothing elſe will quit charges. Now zeal is the ſpendingeſt ſtrain of every affection: It moſt ſpendeth the ſpirits, it moſt buſieth the body: you may gather what a ſpending thing zeal is, by the paſſage in the Pſalmiſt. David ſayes thus, My zeal hath conſumed me, becauſe my enemies have forgotten thy words, Pſa. 119. 139. David was ſo zealous for God, that he did even ſpend himſelf to ſee how his enemies diſhonoured his God. A childe of God is like a faithful ſervant to his Maſter, he is willing to ſpend himſelf in his ſervice. So he is content to ſpend himſelf in his employments for God. Paul when God employed him for the ſouls of the Corinthians, he ſayes thus, I will gladly ſpend and be ſpent for you, why? what was the reaſon? I abundantly love you, ſayes he, 2 Cor. 12. 15. that is, he was zealous in his love to their ſouls, God had employed him for the good of their ſouls, and he was ſo zealous in this employment, that he could even ſpend himſelf, and be ſpent for them. And indeed zeal it ſelf is a very ſpending thing. Thou art the devils Martyr that ſpendeſt thy ſelf upon the things of this life; thou art ſo wedded thereto, that thou ſpendeſt thy parts and thy wits hereabouts, thou ſpendeſt thy thoughts and thy time hereupon, thou ſpendeſt thy ſelf and thy ſpirits this way. The voluptuous man ſpends himſelf as much at his ſports, as a Miniſter ſpends himſelf in a Pulpit, as a godly man ſpends himſelf in good duties. As for Gods Service, thy prayers are ſo cold and ſo negligent, that thou ſpendeſt thy ſelf not at all in them. Thy repentance is ſo overly, it ſpends thee never a jot to go thorow it: thou art ſo eager after thy pleaſures, they ſpend thee; ſo earneſt after the world, that ſpends thee, becauſe thou art zealous about ſuch things. But it is otherwiſe with thee in the Service of God. This is another ſtrong reaſon, why zeal is due properly to God, becauſe a man muſt ſpend himſelf upon nothing ſo much as upon pleaſing of God, and doing his will, and ſeeking his glory. It is true, he may ſpend himſelf in his calling. But the greateſt part of the ſpending lieth in this, that he may walk with God in his calling. He ſpendeth himſelf in be labouring his heart to work in obedience, to follow his buſineſſes with faith, to go about his earthly employments as before God, to glorifie God in all his waies. A man may ground himſelf upon nothing ſo much as upon God. Zeal to God makes him a kinde of Martyr for Chriſt.
Fifthly,5. Zeal is the impatient part of the affections. As zeal is the ſpending part of all the affections, ſo likewiſe zeal is the impatient part of all the affections. It is true, we may deſire a good report among men, but our affections muſt not be impatient; if we cannot have it without bating an inch of a good conſcience, our deſire muſt be patient without it. We may grieve for a loſſe or a trouble, but our affection muſt not be impatient: if we ſee Gods providence hath ſent it, our grief muſt be patient under it. We may affect theſe outward bleſſings of God, but our affections muſt be patient of a privation, but our affections muſt be zealous to God; becauſe zealous affections are impatient of the contrary. We muſt ſo hate ſinne againſt God as to be impatient to endure it: ſo fear to offend him, as to be impatient of any boldneſſe that way; So love the glory of God as to be impatient of any diſhonour to his Name: ſo zealous to reprove ſinne in a neighbour, as not to ſuffer ſinne in him. Thou ſhalt rebuke thy neighbour, and not ſuffer ſinne on him, Lev. 19. 7. that is, thou ſhalt be zealous in rebuking. A high look and a proud heart I will not ſuffer, Pſa. 101. 5. that is, I will be zealous againſt it. I have not ſuffered my mouth to ſin, Iob. 13. 30. that is, I have been zealous in the ruling of my tongue. Zeal is the impatient part of all the affections, look what thine affections do zealouſly affect, they will not ſuffer the contrary. And therefore the zeal of thine affections muſt be unto God. Indeed if thine affections be lukewarm to God, thou mayſt wiſh that God might be glorified; but if he be not, thou canſt endure it: Thou mayſt pray to God for grace to heal thee of thy deadneſſe; but though he do not, thou canſt bear it. But if thine affections were ſo farre hereto, as to be zealous, they would be impatient, thou couldeſt never endure it. Zeal is the impatient degree of the affections, whereby when the ſoul does affect a thing, it is impatient without it. And therefore zeal is due only to God. Thus ye diſcern the evidence of this truth, that the zeal of our affection is due properly to God.