Body of Divinity, Book 7 · Chapter 26
CHAP. XXVI. II. Fear.
IT is that passion which makes the heart to shrink and withdraw it self from anObjectum timoris est malum futurum dissicile, cui resisti non potest. Aquinas 1a, 2ae. Quaest. 41. Art. 2. Vox foreign à militia sumpta est, propriéque dicitur, cùm quis se in fugam conjicit. Est enim à foreign, quod est fugere Timor appellatur, quia propriè sit expectatio …orum censurae, qui in dignitate sunt constituti foreign censero. Plus autem est timere aut metuere, quàm vereri: unde illud: Malo vereri, quàm timeri me à meis. Metus est dolor quidam, ac perturbatio, ex opinione impendentis mali, quod vel perniciem, vel molestiam afferre possit. Arist. Vos. Instit. orat. l. 2. c. 6 Sect. 1. & 2. imminent evil which it conceiveth it self now unable to escape or suffer.
First, It must be exercised alone upon fit objects. The things we may and must fear are real evils.
1. Natural, as poverty, shame, danger, death, when God or our lawful Governour threaten them against us, for we must fear Gods threats and tremble at his Word, or when God or the Magistrate executes them, therefore when we hear of the punishment of sinners, also it must make us fear. Iacob feared Esau, and David saith, He feared reproach, that is, due and just reproach.
2. Spiritual, at all times, viz. sinne, Gods anger and eternal damnation, we must fear to sinne, to incurre Gods anger, and bring our selves to death, as Ioseph feared, How shall I do this great evil? and Paul saith, Having this terrour, we perswade men; and Iob feared the judgement of God, and durst not wrong his servant. So long must we fear eternal punishment of sin till we be freed from it by Christ, and then we must fear it no more.
Secondly, The measure of our fear in two things.
1. All our fears of what things soever ought to be moderate, so farre as to awaken wit, courage and care to avoid peril, and no farther. For all the affections of man were planted in him to further his welfare, and they must be fitted to that end in the measure of their working. As we see in Iacobs fear of Esau, and in Christs fear in the Garden; yea our fear of Gods anger and eternal death should be so moderate as only to move us to use the right means of escape, even of submitting our selves to God. Only in one case excessive fear is no sinne, but alone a fruit of weaknesse, viz. when God shews himself extraordinarily in terrible signs, or when an Angel shews himself.
2. We must fear spiritual evils more then natural, sinne more then mans displeasure or any losse, and damnation above all other evils whatsoever, as the Saints of God and Martyrs in former times have done. David saith, I will not fear what man can do unto me; And I will not fear though I walk in the valley of death.
We must not fear
1. The causlesse anger or reproach of men, nor imaginary evils, The wicked stie when none pursueth. The noise of a leaf shall chase them, Levit. The shadows of the mountains seem men to them, Iudg. 4.
2. More real evils when they oppose us in a way of our duty, Fear not them that kill the body; fear not any of these things that thou shalt suffer.
3. The evils against which God hath secured us by his gracious promise, as the Lord bids Ioshua not to fear, and the people are commanded not to fear when they shall see a great army. David said, God is my light and shield, I will not fear what man can do unto me. A Christian reconciled to God should not fear any outward danger, for he hath God ingaged to him to save and deliver him in all extremity. The fearfull must to hell, those which fear when and what they should not.
The way to rectifie this passion is to get faith in God, true fear of God and a good conscience toward God; pray to him to sanctifie it.
The affection of fear must be distinguished from the grace and vertue of fear. Though where ever this vertue is there the affection by power of the vertue will be ordered also aright, yet they must be distinguished, for the affection of fear is in all men naturally, yea in the very Devils, but the grace of the fear of God is a part of sanctification, and cannot be found but in the elect childe of God.
The fear of God may be thus defined.
It is a grace whereby a man is so overawed with the apprehension of Gods greatnesseIoseph feared to sin against God. Obadiah feared the Lord greatly. See Dr Gouge on Eph. 5. 2…. Mr Wheatley on Noahs example. and presence, that he dare not offend him, Deut. 23. 12, 13, 14. Eccles. 8. 12. Prov. 23. 17.
The fear of God is an excellent grace, 1 Sam. 12. 14, 15. Mal. 1. 6. Ier. 5. 22. I will shew you whom you shall fear, him that can cast soul and body into hell fire, saith Christ.
There is not any one vertue more frequently commanded nor abundantly commended in Scripture. It is the first and chiefest point of wisdom, Prov. 1. 7. & 9. 10. Psal. 111. 10.
Fear of the Lord is taken
1. Generally for all graces and gracious dispositions, Eccles. 12. 13. as faith in the New Testament carries all graces with it, so fear in the Old: compare those two Proverbs, Prov. 13. 14. with 14. 27.
2. For that affection whereby the soul in a filial manner is overawed with the greatnesse and goodnesse of God, Hos. 3. 4.
Reasons. 1. From God, he is in himself every way surpassing excellent, having in him a perfect mixture of greatnesse and goodnesse, able to destroy, and yet willing to save and help, and in respect of us he hath an infinite and unlimited Soveraignty, as being a Creator who hath full and absolute power to dispose of the creature which he hath made of nothing, he can save and destroy, he hath authority to command, and reason to be displeased, if any thing be done by us otherwise then becometh us.
Secondly, From our selves, we are mean and vile in comparison of God, no wayThere is a natural distance between him and us, he being the Creator we the creature, dust and ashes. 2. A moral distance, he is infinitely pure, we unholy and sinful. able to resist him or flie from him, or to deliver our selves out of his hand, and worthy to be subject to him in the lowest degree.
Thirdly, The effects of this fear are most excellent.
1. It interests him in whom it is to all the gracious promises of God for this and a better life, it plainly proves a man to be regenerate and sanctified, and to be Gods true childe and faithful servant.
2. It worketh a great tranquillity of minde, and a most setled quietnesse of heart, it armeth the heart against all carnal and inordinate *This fear was a stain in the face of all Melancthons excellencies, Nemo modestior quidem sed nemo timidior, saith Zanchy of him, in an Epistle to Bulling. Pessimus in dubiis augur timor metus pessimus tyrannas.fear of other things, Exod. 1. 17. Isa. 8. 12, 13. Luk. 12. 4, 5. and strengthens against all temptations.
There is a double fear:
1. Of Reverence, a reverent respect to God, this is kept up by considering Gods Attributes discovered in the Word, Psal. 16. 8. Iob 31. begin. Isa. 6. 3. Exod. 23. 11. Hab. 3. 16.
2. Of caution or circumspection in our conversation. This is stirred up by considering,
1. The strictnesse of the Law, Psal. 19. 9. it condemns not only acts but sinfull lusts and motions, Psal. 119. 96. 1 Cor. 2. 3.
2. The sad fals of the Saints when they have laid aside the fear of God. Peter fell by a damsels question.
There is a servile fear of God as a Judge, and a filial fear of him as a Father, the one is ne puniat, the other ne deserat. Aug.
Courage or Boldnesse:
It is a passion quite contrary to fear, which stirreth up and quickneth the minde against evil to repel or bear the same without dejectednesse.
Saul, David, and Davids worthies, Ionathan, Caleb and Ioshua were couragious. A godly man is bold as a young Lion. Be of good courage, Be strong, saith God to Ioshua. Caleb and Ioshua would have gone up to possesse the Land notwithstanding the strength of the Canaanites.
There is a double Resolution:
1. In sinne and iniquity, Ier. 18. 12. The devils are consirmed in wickednesse.
2. In the truths and wayes of God, Dan. 3. 18. This is an almighty work of Gods Spirit, whereby a Christian is able to do and suffer glorious things for God and his cause, Dan. 1. 8. Act. 21. Nehemiah, Esther, Athanasius, Luther and others were thus couragious.
There is boldnesse with God that flows from innocency, Iob 11. 15. and that flows from slattery, a boldnesse that ariseth from a seared conscience, Deut. 29. 19. and from a reprobate conscience, Heb. 6. 1. Iohn 14. 17.
It must be well ordered:
First, For the Object of it, it must be exercised against all sorts of evils, Natural, which may come upon us in the way of our calling and duty, as David used courage against Goliah, 1 Sam. 17. 34. Ionathan against the Philistims, and Esther against the danger of death; the Judges of Israel were couragious; and Paul in his sufferings, and chiefly Christ Jesus, when he set himself to go up to Ierusalem and to bear the curse of the Law. It must be withdrawn from unfit objects, we must not be couragious against Gods threats, nor great works, as thunder, nor against our betters, nor against the evil of sinne and damnation. To be bold to do evil, and to despise Gods threats is hardnesse of heart. This was the sinne of the old world, and the Philistims when the Ark came against them, and of Pharaoh.
Secondly, For the measure of our courage, it must be alwayes moderate, so as to resist and bear such evils as do necessarily offer themselves to be resisted and born, not to provoke danger.
2. It must be used more against publick enemies and evils then private, and against spiritual evils then natural; we must resist Satan, strong in the faith.
Motives to true Christian Courage:
1. It is both munimentum, the armour of a Christian, and ornamentum the honour of a Christian.
2. Consider what examples we have in Scripture of this vertue, Moses, Exod. 10. 26. Ioshua, Daniel, Esther, Peter, Paul.
Means of getting Courage.
1. See your fearfulnesse with grief and shame, and confesse it to God with sorrow, for in the acknowledgement of the want of Grace begins the supply thereof.
2. Consider of the needfulnesse, worth and excellency of this Grace.
3. Beg of God the Spirit of Courage.
4. Take heed of self-confidence, Heb. 11. 34. Frustra nititur qui non innititur. Bern. Remember Peter and Dr Pendleton.
In the last place I shall handle some compound affections, Anger, Reverence, Zeal. It sutes well with Gods Attributes and his Dispensations, that we should Love, Joy, and be confident, and yet fear, Psal. 11. Matth. 8. 8. God discovers different Attributes of Mercy and Justice, on which we are to exercise different affections. His Dispensations also are various, as there is a fatherly love, so there is ira paterna, Deut. 26. 11. Jude 11. See Phil. 2. 13.There is the passion or affection of anger, which is a good thing, as all natural affections are, & the vice of anger which is sinful and wicked. It is the offence of the will upon the apprehensiō of an injury done to it. Ira & iracundia differunt, ut iratus, & iracundus. Ira de causa est, iracundia de vitio multum irascentis, Donatus. Adel. Act. 4. Sc. 7.
Of Anger.
Anger is a most powerful passion, and hath by an excellency engrossed the general name of passion to it self.
The most usual name used by the Hebrews to signifie Anger is Aph, which signifies also the nose, and by a Synecdoche the whole face, either because in a mans anger the breath doth more vehemently and often issue out of the nose, which is as it were the smoke issuing from the flame kindled about the heart, or else because in the face anger is soonest discerned. The Grecians used two names to expresse this affection foreign and foreign, in the Latine it is called ira, because it maketh a man quasi ex seire, as it were to go out of himself; Ira furor brevis, It is the rising of a mans heart against one that behaveth himself amisse, to punish him.
It is a mixt affection compounded of these three affections, Hatred, Desire, Grief.
1. There is hatred in pure just and innocent anger, of the sinne and fault principally, and a little for the present, of the faulty person: but in corrupt anger of the fault little or nothing, of the person most of all.
2. There is Grief in pure anger at the dishonour done to God, in corrupt anger at the wrong done to ones self or his friend.
3. There is desire in pure anger of using means according to our vocation ofRomani non habent vocabula quibus irae gradus distinguant. Nisi quod gravior ira foreign vocatur furor. Vos. Instit orat. l. 2. …. 2. Sect. 1. bringing the party to repentance, and hindering the infection of the sinne: in unjust anger of revenging our selves upon the party, and delighting in his smart, therefore it is so violent a passion, because it is composed of those three, all which affections are fiery. It is easie to perceive all these three concurring in every angry person. Therefore such as are in love or in pain, or in sorrow or hungry, in deep studies, are very teachy and soon moved to anger, for in all these there is an excessivenesse of some one or two of these passions, whereof anger is made, and therefore anger is soon provoked, seeing that these will soon breed a third, as wood and fire will cause a slame with a little blowing.
The formal cause of it, is when any thing is highly esteemed by us, and that isCa…sa ob quam alii irascimur, est contemptus, five negligentia Vos. Rh…t. l. 2. c. 2. contemned by another.
I. The rectitude of it.
In the state of Innocency there was little use of it, while man did not offend God, nothing offended him. Christ was perfectly holy and yet angry at the hardnesse of mens hearts, and the pollution of the Temple; so man might have been angry at the sin of the devils when he knew it. Then it would have been no perturbation to his spirit nor blinding of his minde.
II. The corruption of it.
Wherein observe
1. The Object this corrupt anger is conversant about, and the measure of it.
2. The Causes which produce it.
3. The many cursed Effects it produceth in mens lives.
Of the first.
There are many Objects of anger. The right object is dishonour done to GodsThe object of it is our corrupt self, any injury offered to our name, ease. There is a disorder of anger in regard of the motive. Four kinds of things should not provoke anger in a man 1. Needful duties which God hath enjoyned unto a man, so Nebuchadnezzar was angry with the three children for not worshipping the Images which he set up, and Iudas with the woman for anointing Christs feet. 2. Things lawful and indifferent, which neither God nor man forbid, but are left to my choice and liberty, ought not to be a motive to anger, as Eliah was angry with David for enquiring about the reward which should be given to him that did kill Goliah, he might do it the better to whet his own courage and the courage of others. 3. Natural imperfections are not to move anger but pity, as to be angry with one because he stammers, because he speaks overfast, is slow of wit, dull of capacity. Lastly, sins of meer infirmity and frailty, Gal. 6. 1. so the anger of Paul and Barnabas one against the other in the case of taking Mark with them to visit the Churches, was sinful. name, sin, that only displeaseth God.
The object of it is mistaken,
1. When I am angry with God, he is exempted in regard of his excellency and spotlesse holinesse. Ionah was faulty this way, and Salomon notes it of men who have perverted their wayes, that they fret against God.
2. When I am angry with my Superiours, it being the passion of correcting, punishing, the faults of such should grieve us not anger us, therefore Ionathan was not altogether blamelesse for being angry against his father Saul in the behalf of David.
3. When I am angry with an innocent party, where there is no fault there should be no displeasure.
Lastly, In most cases to be angry with unreasonable or senslesse creatures which are too mean to be the objects of anger, as Balaam was wroth with his Asse; so to be angry with a horse for stumbling or starting, unlesse when they be exorbitant from their natural goodnesse, as when the Lion and Bear would worry a sheep.
Secondly, One offends in the measure or quantity of anger, when he is angry more then enough. The proper end of anger is to awaken courage and set it a work to chastise evil, or to resist and beat it down that the minde may not be surprized with it; such a moderate stirring of this passion as doth serve thus to set the minde a work to resist and oppose a fault or evil thing, is allowable, but if it come to a greater heat or flame then so, then it exceeds and is naught. If it be more vehement where the offence is less, then it is excessive. There may be a fault in the defect, when we are not moved, a just occasion of anger being offered, as in admonishing, reproving or correcting.
Secondly, The Causes which produce it.
Since the fall the natural humours of the body. The immediate cause of it is pride and arrogancy the fruit of self-love, Proud and haughty scorner is his name that deals in fierce wrath, Should such a one as I be thus dealt with?
2. Our low esteem of others in comparison of our selves.
3. Those things which should cause us to be meek and quiet, as learning, wisdom, any affront done to that excellency which God hath given us, whereas these should cause us to be meek, our weaknesse (which should also make us meek) puts us into passion, simple and sick folks are most passionate.
Thirdly, The cursed Effects and fruits of this passion of anger.
1. It produceth a great deal of sorrow and woe in this world, The angry man never wants woe; who hath reproaches, enemies?
2. It disarms the soul of its own force, and layes it open to be invaded by an enemy, In patience possesse your souls. Prov. 25. ult.
3. Puts out the eye of our reason, Ira furor brevis, Eccles. 7. 9. Impedit ira animum, ne possit cernere verum. Ionah said to God, I do well to be angry to death.
4. It hurries all the other passions of the soul its own way.
5. It is destructive to one of the principal ends of mans being, to humane society, Prov. 22. 24.
6. It sets the tongue on fire, whence comes reviling, raging, Moses when he was angry spake unadvisedly with his lips.
7. It produceth abundance of wicked actions, swearing, cursing, quarrelling, hurting and rude carriage, crying, stamping, staring.
8. It hinders a man from any communion with God:
1. From hearing, Receive the ingrasfed word with meeknesse.
2. Prayer, 1 Tim. 2. 8. Unbelief and anger hinder our prayers.
3. The Sacrament, that is a feast of love.
9. It quencheth all the motions of Gods Spirit and closeth with the devil, he by it possesseth the very soul, Ephes. 4. 26, 27.
Mans nature is enclined to causlesse, ungrounded and excessive anger, 1 Sam. 20. 30, 31. Eliab was angry with David, when he spake valiantly. Nebuchadnezzar raged against the three children for not worshipping his golden Image, and against the Wise-men of Babel for not being able to declare his dream. Herod also was wroth against the Wisemen, because they returned another way, and brought him not word back again concerning the childe Jesus whom they came to enquire of and worship. A godly man may fall into passionate fits, be over-cholerick, as David and Ionah.
Reasons why man is so prone to this unreasonable distemper.
1. The abundance of those vices in every one which concur to the working of unjust anger.
1. Self-love which makes one prone to anger, because it is so wakeful, jealous, observative.
2. Folly, Anger rests in the bosom of fools; A fool in the day of his wrath is known: An angry man exalteth folly, gives it a high room in his heart, makes it a great ruler and commander within him, now all men are in the corruption of nature fools, and have that title given them by the holy Ghost.
3. Pride, By pride alone cometh contention, saith Salomon.
2. Anger is a common fault, therefore Salomon saith, Make no friendship with an angry man, lest thou learn his wayes.
3. Men make small account of it, a little passion, choler, they say.
4. The bodily temper in the farre greater number furthers it, the fiery choler which is in a mans body is the instrument of this hot vice.
So having a soul defiled with those vices which beget anger, a body consisting of such humours as will set anger on work, finding many examples of it, and making little account of it, no wonder if a man do prove a wrathfull creature.
This anger is greatly disgraced in Scripture, Prov. 12. 16. & 14. 17, 29. & 21. 24. & 19. 19. & 22. 24. & 29. 22. it is a fruit of the flesh.
Lastly, The work of grace in sanctifying anger.The well ordering of this passion.
1. The efficient cause of holy anger. The principal cause is the Spirit of God in planting a new nature in the soul, and so in this affection. Morall Philosophy may go a great way in moderating anger, but the Spirit of God only makes it holy.
2. Sanctified reason is the immediate caller of it out and orderer of it: if it beSanctified anger is zeal, and sanctified restraint of anger is meekness and forbearing, a meek spirit is a thing much set by of God. holy anger it is a grace, and therefore must be called out by reason.
Secondly, The motive or occasion of it, we are angry for what we should
1. Grosse and presumptuous sins done wilfully, openly, as Christ was angry with the Pharisees and Peter. Sins grosse for matter, presumptuous for manner, and mischievous in effect, not common imperfections, weaknesses.
2. Insolencies against the Church and Commonweal.
3. For wrongs offered to us in a publick place, a place of Authority, as Moses.
Thirdly, The object about which it is conversant, only sinne, the persons with whom we may be angry, are
Our Inferiours, or near Equals, not our eminent Superiours, though they do us some wrong, Eccles 8. 3. It is an affection of punishing, and we may punish no others, least of all must we be angry with God, Prov. 19. 3.
Fourthly, For the quicknesse of it, we must be slow to anger, Eccles. 7. 9. Pro. 14. 17▪ 29. Mat. 5. 22. not without a cause or unadvisedly.
Fifthly, The measure of it.Passio appetitus sensitivi in tantum est bona, in quantum ratione regulatur. Si autem ordinem rationis excludat, est mala. Ordo autem rationis in ira potest attendi, quantum ad duo. Primò quidem, quantum ad appetibile in quod tendit, quod est vindicta. Alio modo attenditur ordo rationis circa iram, quantum ad modum irascendi: Ut scilicet motus irae non immoderatè senescat, nec interius, nec exterius. Aquin. 2a, 2ae, Quaest. 158. Art. 2. Vide Art. 1.
1. It must be alwayes temperat, so much as to quicken spirits, not darken reason.
2. It must not exceed the proportion of the evil, when God is much dishonoured it must be more, as in Moses.
Sixthly, For continuance.
It never must be long, The Sunne must not go down upon our wrath, it must not be a bed-fellow. There must not be more anger then is requisite for the true and proper end of anger. The corrupt end of corrupt anger is revenge. But the true and proper end for which God did plant it in the heart was twofold.
1. That it might serve as a means to inable the body and minde more to procure its just defence against any evil or hurt that should be offered it, especially against any sinful temptation: Christ was angry with the Devil when he tempted him to worship him; Iacob with Rachel, Gen. 30. 2.
2. To stir us up when need is to use earnestnesse for the reforming of sinne in others which have committed it, so Christ was angry against them that did buy and sell in the Temple, and often against the hypocritical Pharisees, which made him so sharp with them oftentimes.
Marks of sanctified anger:
1. What is the thing which stirres this passion? Is it because God is dishonoured? Moses his spirit was never stirred above twice in his own cause, but he was impatient when the Israelites worshipped the golden Calf. The zeal of Gods house consumed Christ.
2. Such a one is most of all angry with himself, because he knows no man commits more injuries against that which is dear to himself, Gods glory, his own peace, against his own wanderings, failings.
3. He observes that rule, Be angry and sin not, because it is against sin.
4. Holy anger will provoke him to his duty, Nehemiah was troubled when the Sabbath was prophaned.
5. It doth not exceed for measure.
Means. 1. To provoke this affection against sin, 2. To bridle our inordinate passion about things for which we should not be angry.
Of the first.Love God and hate sin.
Consider first how amiable a thing it is for a man to be impatient for God, a great part of our holy zeal (which is the edge of the soul) is anger against sinne. It is intensus gradus purae affectionis, zeal is a composition of love and anger.
Secondly, God himself is extreamly angry with sinne, and the workers of iniquity. He is jealous, wrathfull, he drowned all the world, burned five Cities, made his Sonne drink of the cup of his wrath, was never angry for any thing but sinne.
Thirdly, Rightly understand the nature of sinne, what ever may call out anger meets only in sinne, it is an injury against God, a contempt, an ingratitude against him, who is the holiest, wisest, excellentest in heaven and earth: who are they that do this, base creatures, worms, potsherds, that receive every thing which is good from him?
Secondly, How to bridle our inordinate passions:
1. Take heed of pride and overweening thy self, Pro. 11. 2. & 21. 24. David was much provoked at Nabal, but suffered Shimei to rail at him, there is nothing to be esteemed but the glory of God, his favour, communion with him.
2. Avoid suspition, love which is opposite to anger, is said not to be suspicious.
3. Abstain from all occasions of anger, take heed of tale-bearers, resist it in the beginning.
4. Consider the excellency of meeknesse and long-suffering, rightly understand the hand from which every injury comes, real or supposed: Shimei cannot curse David, but God bids him, he orders it.
5. Look to thy own thoughts, passe the thing over, doe not think of it, Matth. 15. 19.
6. Consider the glorious examples of Moses, David, Christ himself.
7. Often disgrace this vice unto your selves, call to minde how earnestly God hath condemned it, how he hath vilified it, and those that give themselves unto it. Anger rests in the bosom of fools; the holy Ghost bids us put away anger and wrath, bitternesse, crying and evil speaking; he bids us, Walk not with an angry man, nor have fellowship with a furious man; he saith, An angry man aboundeth in transgression, it is opposite to Love, the best of vertues, a very drunkennesse, and disgrace thy self to thy self.
Reverence.
It is an affection by which the soul is stirred to entertain the good which appearethIt may be f…lt working when a man approacheth a Prince or some eminent superiour, he finds a kind of motion carrying him to give all due respect to him. It seemeth to stand in the joynt-working of love, fear, desire, love towards the person or thing, fear to offend, lose or abuse the person or thing, desire to win it, and to be the better for it. to be of some worth or excellency according to its worth.
It must be exercised upon fit objects, things and persons reverend.
The holy things of God, his Sanctuary, Sabbath, Word, Sacraments and other Ordinances in which men draw near unto him, Levit. 26. 2.
The Image of God consisting in righteousnesse and holinesse. Salomon saith, that wisdom shall give a comely ornament.
The Persons to be honoured, are
1. The godly and vertuous, whom we must respect for the image sake of God that is in them.
2. Governours and rulers of all sorts, Commandment 5th.
3. The Ministers of the Gospel.
4. Aged persons having a stamp of Gods eternity.
Reverence is properly exercised upon a person esteemed excellent and eminent in grace and vertue, especially if it be also joyned with Soveraign Authority. If Authority be separated from Vertue, yet in well considering men it will beget Reverence, for the place will be loved, though not the party. If Vertue be separated from Authority, that will beget a great measure of Reverence in a well-judging soul.
Secondly, For the measure, we must honour and reverence things and persons more or lesse, as they are more or lesse reverend, every person and thing according to its degree.
We must not reverence:
1. Idols and false gods, I mean the image of any God-head set up to worship or any conceited imaginary God. To kisse the Calves (a sign of Reverence) was a sinne.
2. Vile and base men of sinful and wicked carriage, in regard of wealth, wit, beauty and other paintings. Masters, Parents, Kings must be reverenced for their Authority, but not for other vain things.
Zeal.
Zeal is by some defined the heat and intention of all the affections, as varnish isSee Elton on Col. 4. 13. and Mr Wards Coal from the Altar. no one colour but that which gives glosse and lustre to all, Act. 26. 7.
It is a holy warmth wrought by the Spirit of God, whereby all the affections are drawn out unto the utmost for the Lord and his glory.
It is nothing but heat or warmth, whence zealous men in Scripture are said to burn in the Spirit, but it is a spiritual heat wrought in the heart of man by the holy Ghost, improving the good affections of Love, Joy, Hope, for the best furtherance of Gods glory; using the contrary affections of hatred, anger, grief against Gods enemies.
Dr Holland when he went any journey was used to say to the Fellows, Commendo vos dilectioni Dei & odio Papatus.
All the servants of God should be zealous for the Lord, Revel. 3. 19. This is required in the Minister, Act. 18. 25. the hearer, Luke 24. 32. of them that would pray with comfort, Iam. 5. 16. in every part of the service that we do unto God, Rom. 12. 11. it is in general required of us in our whole profession and practice of Religion, Tit. 2. 14. Iehosaphat is praised for it, 2 Chron. 17. 6. See Chap. 31. 25. 2 King. 23. 25.
Reasons. God is a Spirit, a pure act with whom we have to do, therefore we must be spiritual: he would not accept the first-born of an Asse, because it is a dull sloathful creature.
Secondly, It is conversant in matters of Religion which are of highest concernment in the world, all the heart, soul and strength, are to be laid out about them.
Thirdly, This is an excellent grace,
1. Because it is the best evidence of a Christian, the Spirit of God works like fire.
2. The greatest means to draw out the soul to service for Christ, Isa. 6. when he was toucht with a coal from the Altar, then he cries, Send me.
3. It will save a sinking Church, Numb. 25. 10. Ier. 5. 1.
4. It is the glory and beauty of all our services, as varnish adds a lustre to all other colours, makes them amiable.
Two Cautions.
1. It must be guided by knowledge, Rom. 10. 2. Zeal without knowledge is like mettle in a blinde horse; Knowledge without zeal is like a precious stone in an old Toads head.
2. Mannaged by wisdom, we must not go beyond our calling.
Signs of holy Zeal:
1. One is impatient for injuries done against God, so Moses, Exod. 32.
2. It is ready to be imployed in any service which may advance God, as Isa. 6.
3. It makes a man do it couragiously; a zealous man is bold for God, Shall such a man as I flee, said Nehemiah.
4. He will spare no cost in the cause of God, Cant. 8. 7.
5. What ever it hath done for God it never thinks it hath done enough, Phil. 3. 12, 13.
6. This heavenly fire shines abroad, but burns most within.
7. Makes one take pleasure in the zeal and forwardnesse of others, I would all the Lords people were Prophets.