from Erasmus I learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tremellius renders it includere they would include they would comprehend both you and us and yet their zealous affection upon this account is not well And here zeal is reprehensible in those who care not much what a medly there is in Religious Observances so they and their party be included who are for meeting us half way in hopes to pull us after them a Generation who will never be contented with whatsoever Concessions are made them till they have again extirpated both root and branch Vt iis placeat quibus satis nihil est that they may be satisfied who will never have enough as the Orator These can be contented that there should be a halting betwixt God and Baal Baal-Berith that is in the signification of the Word a Seditious Covenant so long as they may be permitted a fire be it never so strange to consume their Sacrifice who are so indifferent in the Service of God that if they may be but Tolerated they care not how many Religions or wayes of worship there are besides These are such who tell us that their Moderation must be known unto all men but like the Devil they quote but half the Text it is not the Lord at hand For in God his Vnity is his Essence and as there is but One Lord so but One Faith One Church One Baptisme Speak they of an Accommodation what fellowship has light with darkness the Light of our Religion shining in the Candlestick of the Church by a glorious open and publick Profession of it With Darkness the hidden Mysteries of iniquity the cunning close contrivances of Schism and Sedition is there any Communion betwixt Christ and Belial that is as the words in their Etymology do import between Christ the Anointed of the Lord and Belial the Sons of violence and Disobedience It was an undeniable argument unto Solomon who had a most quick sagacious and discerning Spirit for the wisdom of God was in the Determination that the woman who was for Deviding the Child so that both might be sharers of it could not be the true Mother of it The Church of England like a pious and a holy Mother shews the truth of her affection whilst her bowels yern upon her Children in that she would by no means have them divided they prostitute both their Religion and Devotion neither have they the Bowels of a Mother who are so willing and sollicious that a Comprehensive Bill like a decisive Sword should sever their Profession in order to make an equal separation and so in any wayes to part stakes with those that are of another Perswasion True indeed difference in opinion should not breed difference in affection neither doth it in the Constitutions of our Church whilst we have a Brotherly Compassion for those that are seduced and do heartily pray that God would bring into the way of truth all such as have erred and are deceived But when Schism and Sedition once begin to pretend friendship with us and offers to shake hands without giving the Church any satisfaction for those sad Divisions which it hath already made so far from confessing or acknowledging what is past that it begins to plead its Merits that it has been so long quiet and has done no more mischief like that wicked Villain who when he had set a Temple on fire had the impudence to plead for himself that his Judges would be pleased to consider how many Temples he had left standing I say when once it comes to this that Faction must go hand in hand with nay demand the right hand of fellowship of Discipline Order and Vniformity farewel then the face of a Church in he midst of us and I pray God that be not the consequence upon such wicked Designs should our Candlestick be removed though our misery would be exceeding great yet our sin not so hainous as that now while it is fixed amongst us the Taper burning in it should be mangled and divided In the mean while let us not deceive our selves neither God nor his Church is to be mocked they who would divide the seamless coat of Christ are for a linsey-woolsey party-coloured Service amongst us what ever zeal they may pretend to Comprchension that they would take in all parties and make us so at Vnity amongst our selves certainly their Design is nothing but that approaching so near they might with the greater violence justle others down and so get up themselves and ride it is not so much a zeal for God and for his glory nor for the purity of the Reformed Religion as they would have us to believe but it is that they might ingross all respect and applause to themselves as if they only were left alone in the Kingdom who do sincerely serve the Lord they zealously affect but not well they would for a while include that so at an opportunity they might altogether exclude you or us that is separate you from us and us from you for in truth the whole Conspiracy is that you might affect them which is the Fourth and Last Observable wherein zeal is reprehensible and that again in relation to the zealots themselves when they would set the Church on fire to warm themselves by the flames of it by gaining Disciples not so much to their Cause as to their Party yea chiefly in this every private zealot may play a Game by himself alone distinct from the rest of his Company while they do many times supplant one another in gaining Proselytes to themselves being exceeding zealous that the People might affect them And this is the most remarkable Criterion as well as the truest impulsive cause of a bad zeal self-love and desire of applause together with an eager affectation of having many followers will transport a man that is Popular to many things that are not convenient and this is a Temptation to which the best of us all may be incident without a great measure of humility and self-denial But when this Spiritual Pride doth puff up a particular sort of men or in the same rank one man against another so that Simon Magus-like Act. 8.13 There should be here and there one and another whose business it must be to bewitch the people with their Sorceries whilst each one gives himself out to be the onely Power of God what is this but an overweaning Zeal that the people might affect and follow after them from the least of them to the greatest Nay as I have already hinted it is observable that seditious persons do many times supplant one another while some have a more winning that is whining way to out act the rest and are more crafty in stealing away the hearts of the unsettled and unstable multitude more out of a love to their persons than their own espoused Cause and this is chiefly then visible when the gap is made so wide by Division that the entrance is open though all hands were united
back slidings that had been made Oh say they The People must be regarded and one way or other we will please them But what says our well-resolved Apostle These insinuating Zealots have a kind affection but it is not well let them talk never so much of Comprehension the result of all must needs be Exclusion either they will Exclude you or us for the whole and sole Designe is that you might affect them Let no man blame me therefore that I will not in the least give way but still I will keep the right hand of fellowship for I have laboured more then all the rest that I am so exceedingly zealous for the Gospel which I have preached unto you that you should stand in it because I have delivered no more then what I received and that according to the Scriptures and is there not a Cause that I should be thus earnest especially is not the cause good Yes surely it is good to be always zealously affected affected provided it be in a good thing why not we as well as they in that which is bad I could wish even you my Galatians in the same circumstances with my self and that not only out of Fear because of my Authority when I am present with you but out of love to the thing it self when I am absent from you This is the Scope and Coherence of the words in which an account is given us both of a good and a bad Zeal as they are contradistinguished from and to each other the one is condemned and the other is commended and that in general because of these two qualifications in each of them 1. That which is bad is commonly of Persons either to make a party they affect you to be added to their Number or to Magnifie themselves they would that you should affect onely them 2. That which is good and commendable is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good thing that is it is guided by a good Rule managed upon a good matter and directed by a good intention To be a little more close and particular The two Verses will be the Subject of two Discourses for the first which is a Description of a bad or a wicked zeal it is described to us to be not as it should be in these particulars First In relation to the Object Zeal is reprehensible when it is of Persons not of Things 〈◊〉 of Men and not their Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they zealously affect you you your very selves not any thing that is good in you nor any good that is toward you Secondly In relation to the Subject when the Affectators of this kind are not rightly qualified either as to affection or intention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adverbs either crown or debase our Actions They Zealously affect you but not well Thirdly In relation to the Zeal it self when it is such a kind of Zeal as does directly in its consequence tend to Separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would either exclude you or us that is separate us from you and you from us Fourthly Yet once more Zeal is Bad in relation to the Zealots themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they would fain set the Church on Fire to warm themselves by the flameof it by thus gaining Disciples not so much to their Cause as to their Party yea chiefly in this every Zealot plays a private game by himself alone from the rest of his Company whilst they thus many times supplant one another in gaining Proselytes each man to himself wishing that the people might affect them And is not all this exceeding wicked in such a Maze of Ungodliness a Mystery of iniquity as this how shall they that are approved be made manifest we had need to look about us seriously and to bethink our selves who may be in the company conversing with us such as may have a Zealous affection for us but not well since their Design may be altogether Exclusion onely that they themselves might be affected But notwithstanding this let us hearken to our Blessed Apostle see him here watching for the souls of these Galatians even in their own way counter-working the Designes of the enemy far he is from approving a Laodicean temper of being neither hot nor cold the temper of such whom God shall one day spue out of his mouth and whilst they live they are a loathing to all good men he would not have us be like Ephraim a Cake that is dough baked but he takes Occasion from the industry of the Adversary to recommend to them and to us all the like Diligence and that with as great an earnestness assuring them that it is good to be always zealously affected in a good thing and so much the better and the more commendable if it be not only when their Apostle is present with them In which words in order to the commendation of a pious and a holy zeal we have Two parts 1. Approbatio ipsa The Approbation it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good to be zealous 2ly Ratio Approbandi The reason of that Approbation and that taken First Ab Objecto From the Object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be in a good thing Secondly Ab Habitu The Habit must be as unlimited as the Object is universally good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be always Thirdly Ab Occasione From the Occasion of expressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that it is a fixed habit unalterable it will chiefly take that occasion to express it when there is most need of it when the Spiritual Apostle or great Pastor is out of the way it is nor an eye Service before men but it is pleasing God as our Apostle here to his Galatians Not only when I am present with you This is the sum of the Text and of what I have to Discourse from it First Let us stand a while and as it were from the Pinacle of the Temple behold our danger let us be careful that we do not in the least miscarry in slipping aside or in falling away from our own steadfastness zeal at the best is but the excrescency of Love when it may either be true or false and therefore we find it no where commanded as a Duty but if it be rightly qualified it is praise worthy as being Good it is a pure flame kept alive and bright in the Ocean it is that fire of Love which many waters cannot quench And yet sometimes it is the overflowing of the Gall and the result of bitter cruel hatred it is as it were fire under the pot when the Stomach boils and the mouth foams out of the aboundance of the heart the mouth does speak and whilst wicked envious and malicious thoughts do blow the coales both tongue and face are on a flame the hands are ready to smite with the fist of violence and the feet are swift to run the wayes of Mischief whilst the passionate zeal
that there was a Toleration of each Service and yet the Jew counted the Samaritan a Devil and the Samaritan would not entertain a Jew no not a stranger for no other reason but because his face might look as if he were going up to Jerusalem the distance was so great and that because of their way of Worship though both were Tolerated yet they had no dealings one with another no not to eat and drink hardly to speak or discourse Thus Toleration is causal of that which Excommunication it self never pretended to in a well constituted Church tollit officia domestica it will not suffer a man to ingage himself in good offices of love and charity to those of another perswasion no though there be a Family-relation all Family-obligations are cancelled where falsly so called a Family of Love is set up this is that which is destructive c. Destructive of all civil society and commerce nay of Trade it self the popular reason why some would have it promoted for to be sure each party will inrich it self make a Monopoly of gain only to its own consistory whilst fractions are promoted factions will increase the Combination is the stronger only to give the greater blow with the fist of wickedness and to be sure the weakest shall be crushed against the Wall In the name of God therefore and in the love of one another let us Assemble our selves together in the places of Publick Worship with one accord laying aside all passion evil speaking and slandering let our outward behaviour an uniform Communion in the service of God be expressive of that inward affection which we bear to one another both as we are men and as we are Christians and if there be a froward and peevish generation amongst us that will contend both against the Laws of God and of the King all that we can reply is this That we have no such custome no nor the Church of God A holy Familiarity that is a Conformity in Religion is not in the least a cause of contempt external communion of all together with one accord is not the way to Levelling in the Sanctuary there is Order some go before and some follow after and in the midst of all God is glorified those lines which are drawn from the point of Vnion as their Centre to improve the similitude which I but now borrowed from a Royal Pen to the several parts of the Circumference round about keep their equal and their due distance they are called Parallels the word speaks a mutual congruity not a promiscuous contiguity they have a kind similitude one unto and a loving aspect one upon another yet each line keeps its fixed station without any the least interfearing Brotherly love does there continue where every man abides in that Calling in which he is called This is the happy result of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Concord in the text especially in the service of One God who has declared his Vnity to be his Essence there is but One Lord and as but One Lord so in the confession of him there is but One Faith and for an admission into that Faith there is but One Baptisme and but One Church in which is to be the Outward Visible and Uniform Administration of all the result of which Unity and Uniformity is this Phil. 2.2 3. The joy of all is full when all are like minded and of one accord hereupon nothing is done through strife or vain glory but in lowliness of mind each one doth esteem of others better than himself which brings me to the next part of the Text The Convention we see is every way Holy First the Persons holy the Apostles and the convert Disciples Secondly the Place that was Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenie in loc They left their own Houses and frequented the Temple we find them most an end assembled either at the Gate called Beautiful the more Beautiful because they were there whose feet were Beautiful bringing the glad tidings of Peace or else as in the Text in Solomons Porch Thirdly their Behaviour there that was Holy Solemn and Devout reverent even to outward appearance they were with one accord and where there was so much love so great a concord it could not be but there must be some respect some honour too which is the Subject of our next Discourse The Second SERMON The Convention as it was Holy so it was Regular Brotherly Love continued and yet a promiscuous parity was avoided there was a due Distance kept in this Solemn Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the rest whither they were friends or whither they were enemies whether they were within or without the pale of the Church the Apostles having took their seats no man durst to joyn himself to them Of the rest durst no man joyn himself to them In which words Three things are to be considered 1. BY whom this distance was kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Rest 2ly What was the present frame and temper of their minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man durst 3ly What was the Act which they did not dare to ingage themselves upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To joyn themselves unto them I confess that this Division at the first may seem somewhat nice but upon a second search we shall find it very useful for the illustration of the matter in hand 1. By whom this distance was kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Rest And these might be of three sorts First none of the convert Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the rest as distinguished from the Apostles ver 11. Great fear came upon all the Church Secondly None of those that were with the mixed multitude though they themselves might be distinguished both from the Apostles and the People ver 11. Even as many as hear those things ver 12. By the hands of the Apostles were signes and wonders wrought amongst the people but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the rest though amongst yet to be distinguished from both durst no man joyn himself unto them Thirdly No not the adversary himself ver 25. He doubts whitherto this might grow ver 26. The Officers bring them without violence fearing the People lest they should have been stoned and the wisest man in the Council gives his advice to discharge them ver 25. Gamaeliel was in this a Master of reason as well as a Doctor of the Law this is some further addition to his reputation in that he wished them to beware and to take heed what they did with those men lest they be found to fight against God ver 38. Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are the rest here may be reckoned up as they are distinguished from the Apostles in the fore going verse from the People in the latter end of this verse and from the Adversary throughout the whole context the Adjective Masculine put absolute in its due regiment without a Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉
were the greatest piece of gallantry in the world for a man to be so fool-hardy as to imagine that sometime for Diversion God himself may be mocked No wonder that there is such looseness in the lives of men when there is no stronger a bridle upon their tongues how are the reins let loose to all impiety to draw iniquity as it were with a Cart-rope with all ones might and all ones strength even with the hand of violence Hell it self suffers violence and the violent take it by force Woe and Alas how can it be otherwise but that the heart must be a sink of uncleanness where the eyes are as so many casements to let in vanity and the mouth is so wide a door to let out folly But surely it was never intended that the Word of Life should be thus magnified only in the great swelling words of vanity and impiety would you be happy in the earth live long and see good daies Psal 34.13 Keep your Tongues from evil and your Lips that they speak no guile Whatsoever things are lovely whatsoever things are of good report especially in the Dispensation of the Gospel in the solemn Administration of the Service of God since there is so much vertue let there be some praise think upon and follow these things Let that which is our chief happiness be our greatest honour what shall we villifie that which according to the entertainment it meets with I mean our Holy Religion proves where ever it comes either the ruine or the exalting of a Nation what must the Ark of God be set up in the House of Dagon made to truckle under Heatheanism and Atheisme how could it be otherwise but that the Philistines should be struck with Emerods the Plague to follow them from one City to another until they be almost utterly consumed But at another time bring the Ark aside to the House of Obed-Edom who receives it and the Salvation of his God with joy the House is blessed for the Guests sake the Lord prospers him and all that he has every thing that he puts his hand unto Never any man fared the worse for any respect or kindness unto Gods Service it was Nehemiah's prayer and the prayer of Faith heard in an accepted time in that he had Magnified the worship of the God of his Fathers with all his heart and with all his soul Nehemiah 13.14 Remember me O my God concerning this and wipe not out the good deeds which I have done for the House of my God and for the offices thereof But Alas How has the Church cause to invert this prayer against those that have evil will to Sion that God would Remember them concerning this and forget not the bad deeds which they have done against the House of their God and the solemnities thereof against Solomon's Porch the service and those that Minister therein they have returned evil for good not Blessing but contrariwise railing not suffering the Dispensation of holiness and life to be as it ought Magnified amongst them yea the very abjects have gathered themselves together making mows and mockings at what they will not learn to know and understand quite contrary to what was done in the Text where the very ordinary sort of people had the persons of holy men in admiration onely because of a Spiritual and holy advantage and that is the Second thing now to be considered in this Third part of the Text the Persons by and to whom this respect was given from the People to the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this the honour of these Saints their Persons to be had in esteem amongst the Multitudes First From the People whose voice at this time was the voice of God not many wise nor many noble Excluditur Pontificia factio they who sate in the Chair of Moses would give no heed to those who Preached Jesus that great Prophet who was to come into the World of whom Moses and all the Prophets did write ver 17. The High Priests and those that were with him even the whole Sect of the Sadduces were filled with indignation Thus as our Saviour formerly so fared his Disciples here St. John 7.48 Have any of the Pharisees or Rulers believed on him but this People who know not the Law are cursed and yet fullfilling all Righteousness they are Blessed having embraced the everlasting Gospel from the Multitudes where there was Love there was Honour also they met in Solomon's Porch the more company the greater was the welcome and the more glorious the solemnity when there the People who did here Magnifie were such as would not come too near and yet they would not stay away that so the Publick place for Divine Worship might be full Thronged Multitudes when they betake themselves into corners and separate from the places of open Assemblies are such who heap up Teachers to themselves and despise their lawful Guides they make themselves judges of those constitutions which they should not dispute but obey they speak evil of those Dignities which they should respect and despise those Dominions to which they should submit themselves and that not for wrath only but for Conscience sake But when the People go up by their Tribes to the House of God with the voice of Joy and Praise exercising themselves in a holy Religion with one Arm and one Shoulder the Saints singing with joyfulness and all the Priests cloathed with Righteousness how is the value of things and of Persons Sacred enhanced even to a popular veneration Popularity though it has its snares and temptations yet it is a joy and a comfort to those who labour honestly in the discharge of their Duty so long as it be found in the way of truth Applause from the vulgar though it be not to be sought by such as will approve themselves the Ministers of Christ Jesus through a bad as well as through a good report yet neither is it altogether to be despised when a man can chearfully reflect upon himself and his own labours that he has rightly divided the word of Truth and approved himself as a Workman that need not be ashamed herein alwayes exercising himself to have a Conscience void of offence toward God and toward all men Let the servant of God spend and be spent in the sincerer severer exercises of Religion and surely the very ordinary sort of People cannot be so disingenuous as the more he loves and takes care for their Souls the less he should be loved of them especially when he doth thus heartily bespeake them I seek not yours but you certainly when thus qualified and thus resolved without appearing all things to all men he may gain the more Honesty when all is done will prove the best Policy it is that which will set a man right in the eyes of God and of the People the result of integrity is peace both within and without to stand firm to the principles of order and solemnity without
they who they will it cannot be good it may be a zealous affection or affectation rather But it is not well And so I pass to the second thing In which Zeal is reprehensible and that is in relation to the Subject when the affectators of this kind are not rightly qualified as to affection or intention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They zealously affect but not well The question was cautelously put by Jehu however he was afterward mistaken in the management of his zeal when Jehonadab the son of Rechab came forth to meet him and salute him 2 Kings 10.15 Is thy heart right as my heart is right and he answered it is then was it a fit opportunity to call him up to him into his Chariot that he might see his zeal for the Lord of Hosts unless the heart be right zeal degenerates into hypocrisie and he that strains himself to act a passion upon the Stage for that while is as great a zealot as such a one who would fain make the world believe that he is transported upon the account of his Religion when neither his affection is real nor his intention sincere 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are Zealously affected but not well whose affection is not real such whose Zeal is rather Jealousie than love and this seems to be the proper import of the Phrase in the Text sumpta Metaphora a Procis Zelotypis Zelotypiae causa Paulum rivalem pseudo-apostoli non patiebantur Beza in loc The false Apostles who disturbed these Galatians in their Faith were jealous of St. Paul as their Rival lest he should too much win and gain upon the affections of the People and therefore they must needs be Zealous too and preach Christ out of strife and envy supposing so to add affliction to the other persecutions of this Blessed Apostle We find in Ezekiels Vision chap. 8.3 That in the same place where was the Image of Jealousie that prevoketh unto Jealousie behold the glory of the God of Israel was likewise there Sad it is that there should be cause to invert the Prophets Vision thus The Glory of the God of Israel is too much pretended where there are nothing but Images of jealousie erected and by uncharitable surmises and suspicions strange provocations unto Jealousie are fomented Thus in the words of a late excellent pen Zeal is many times both a Fire and Fan unto it self being blown by the ambient airy desire of applause out of a fond conceit of some selfish excellence and an evil eye upon the gifts and happy endowments of another True indeed we may covet earnestly the best gifts yea and especially that of Prophesie but then our emulations in reference to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary gifts of the holy Ghost bestowed by vertue of their Mission upon such as are diligent in the work of the Ministry ought not to be with a soure and a supercilious eye upon the better parts or more happy success of our Brethren covet we may and that earnestly the best gifts but yet says the Apostle shew I unto you a more excellent way 2 Cor. 12.31 and that is Love and Charity which is the Bond of all perfection Should we have the tongues of Men and Angels and yet want charity we are like a sounding brass and a tinckling Cymbal what is the gift of Prophecy the understanding of all mystery and of all knowledge without charity it is nothing charity envyeth not vaunteth not it self is not puffed up seeketh not her own is not easily provoked thinketh no evil beareth all things believeth all things hopeth all things endureth all things since then there are some whose Zeal has burnt up their Love they are so suspitious lest others should go before them that they overshoot themselves we may pity them because they are in a distemper and wish that they will return to a right and a sober mind but we cannot at all approve of such jealous ardors as these which spend themselves only that they may make a greater braze then is at their neighbours fire in such a case the Affection is not Real and therefore the Zeal is to be suspected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not well 2. Men are Zealously affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not well when the Intention is not sincere and this is the result of the former where the heart is not right void of a true affection there the main drift and scope of any action must needs be amiss A Man may shew a Zeal to himself in his earnestness for his Religion when it is more out of love to himself then to the thing which he professes as in the Text being willing that you should affect them Nay though it be a sad aggravation of the sin yet there is just cause to fear it that many are Zealous out of a Designe to Subvert and Supplant Religion when it is not established according to their humour and to bring an evil report upon the way of Godliness Such are they who decry Prophaneness and Debauchery so much that they forget Rebellion and Disobedience to be a sin who attribute the immoralities that are in mens lives to a certain Discipline restored in the Church and Government in the State and not to the general corruption of humane nature unhappily worse depraved amongst us from the Principles of Libertenisme in the late days of Rebellion first raised and since too much fomented So that these zealots have no reason to reproach us that the former days were better than these as if it were possible that God and his glory could be then more regarded when Tyranny and Usurpation was in the Throne Sacrilege and profane invasion in the Church Robbery and Oppression in every Street Sequestration and unjust Possession almost in every Estate And yet now we are Governed by a Law of Love every man sits under his own Vine and Figtree with great delight and our God is or may be worshipped in his Temple and there in the Beauties of his holiness now there is a King in Israel every man doth that which seemeth good in his own eyes Pudet haec opprobria Sad it is I confess that there should be any in the strength of such restored and renewed Mercies who provoke a Gracious God to anger and give occasion to the adversary to blaspheme but this does not excuse their malice who upon this account are ready to seek opportunity to themselves of shewing their Disaffection to the Government both Civil and Ecclesiastical rather then their Zeal for Piety and Holiness To these I have only this to say notwithstanding their pretended sanctity they cannot bragg over much of their honesty even to this day we observe it that they are a subtil crafty and a supplanting Generation And to all the world I do here profess it that upon thorow search and examination amongst all the divisions and separations that are in the midst of us could I but any where
in strength to pull down the inclosure yet every mans hand shall be against his Brother who shall first go in and take possession of the Field It was the pious animadversions of our late glorious Martyred King upon the mutual dissentions that happened amongst his enemies when both himself and the Ark was taken Captive That those contentions were but the struggling of Twins which before One Womb had inclosed the younger striving to prevail against the elder what one sort hunted after the other sought to catch for themselves and hence the same Royal Pen gives us this remark what a benefit their accrues from Unity and Uniformity So impossible it is that the Lines should be drawn from the Centre and not to divide from each other so much the wider by how much the farther they go from the point of Vnion Brethren in iniquity are not long friends Herod and Pontius are onely reconciled against Christ when their interests come once to be different they will again divide and be insolent enemies there being nothing harder then to keep ill men long in one Mind they are loth to be eclipsed or out-done in one common design he that gets most of popular applause is looked upon with an evil eye by the rest whilst on the other side they who are the most expert in framing snares and gins to hold the Vulgar Credulity by seemingly pious stratagems do hug themselves in the conceit of their own ingenuity above their fellows and still they pretend nothing but zeal and affection to those with whom they converse and all that they may keep the Populacy fast to themselves They would that the people should affect none but them And thus I have done with the first part of the Text which is the account given us of a bad and a wicked zeal described to us from the object of it when it is of Persons not of things of men and not their graces and those either Clergy Laity or persons in a more mixed Relation a certain Juncto or Knot of acquaintance they zealously affect you from the Subject of it when the affectators are not rightly quallified as to affection or intention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not well from the nature of the zeal it self when in its direct consequence it tends to a Shisme or Separation and Dis-union nay though the pretence be Comprehension yet the design is to exclude you or us separate us from you and you from us And lastly from the zealots themselves when their design is to warm themselves by the Church when it is one fire to gain Proselytes to their Party rather then to their Cause they would that you should affect them Application That we be careful lest we be drawn into temptation and a snare that we be not deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the slight of men as if the Dice were to be set upon us and we were to be hectored out of our Religion as too too many are out of their estates as it were by the cogging of a Dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we beware of the subtilty of the old Scrpent and the craft of a new Generation of Vipers who lie in wait to deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we take heed of the cunning wiles the curious arts and Methods the industrious contrivances the ingenious sophisms of error and sedition By these two hints we may both examine our selves and be circumspect as to others know a false Zeal should either we be carried away with it or we may discover it in any one else should they seduce us by it And they are these Is not the Zeal pretended the product of Passion more than Piety the result of the Bodies Gonstitution more then a virtuous habit and frame of Mind and again is not the Thing for which there is so much Zeal more the Zealots interest then his Devotion Is he not a more laborious slave to his worldly profit than a diligent servant to his Gracious God First Is not the Zeal the product of Passion more then Piety the result chiefly of the Bodies Constitution rather then of a Virtuous habit and frame of Mind that Zeal which is the consequence of mans temper is to be suspect for choler as is moderation for lukewarmness which proceeds from an easie facil Disposition we are not to ascribe that to Piety says a late excellent pen which a man owes to his Complexion and think Religion makes him zealous when it is his Constitution Not by the way but that a Mans Natural Disposition may be Sanctified and God may and does make use of our tempers and inclinations in order to his service yet there is cause enough of suspition when the passions are not regulated or in the language of the Apostle rather then the Philosopher when we have not crucified the affections and the lusts that zeal is not kindled by a coal from the Altar in which iniquity is not done away the lips are still unclean when in other circumstances of life there are the same heats nothing but choler and anger and that violent and long continued upon every little or no occasion They whose hearts are a sacrifice of holy incense a pure flame a burnt-offering a sweet smelling savour acceptable unto God cannot spare any of their heat upon outward provocations they can pass by injuries unconcerned and be quiet so God may have his honour intire they value not their own they have not given up their understanding to their splene love and charity is the Rule they walk by amongst men and though many times they shew themselves concerned in the cause of God yet it is not so much a fretful humour running in their blood as the overflowing and circulation of Grace from the heart in a word it is a zeal for Gods House that it may stand not a design to promote their own house that it may be exalted higher which doth thus Consume them and that is the Second Note of distinction whereby we may know and beware of a false Zeal Is not the thing for which there is so much zeal more the Zealots interest then his Devotion is he not more a laborious slave to his worldly Mammon then a diligent servant to his gracious God And this is that which renders zeal though for a good thing it self to be bad The Devil thought it a sufficient Plea against Job that he did not serve God for nought none was like Job for prosperity which he knew to be the result of his Piety God hedged him in on every side no wonder if none were like him in all the earth for his integrity one that feared God an eschewed evil Had not they reason think you those who made Silver shrines for Diana to set the whole City in an uproar in the defence of their great Goddess in so much that nothing else could be heard for two hours together but this Out-cry Great is the Diana of the Ephesians whom not only