first and second Rules pag. 441. third Rule pag. 444. fourth Rule Ibid. fifth Rule pag. 450. Discretions Rules touching the Circumstance of Time 3. The Circumstance of Time pag. 459. 1. Rule hereabout pag. 460. the second Rule 462. wherein a man may somewhat yeelde to the times and yet not be a Temporizer pag. 467. How farre euill men may in some cases be tollerated pag. 469. some indiscretion to bee pardoned to some men pag. 478. CHAP. VIII Of Compassion the last thing with which Zeale must be qualified page 479. False Compassion page 482. Three sorts of Compassion page 485. The fruitlesnesse of Zeale without Compassion page 490. THE FIRE of the SANCTVARIE Vncouered OR A TRACT OF ZEALE CHAP. I. EXCELLENT and Admirable is the Nature Vse of the holy Fire of Zeale No acceptable Sacrifice can be offered without it a Nullum omnipotenti Deo est tale Sacrificium quale est Zelus animaruâ— Greg. hom 12. in Ezek. no oblation it selfe so pleasing to God yet no one Grace so much in disgrace what by ignorance of and emnity against this arch enimy to sin b Irae sua stimulum iustitiae ZeluÌ„ putant cuÌ„ vitium virtus putatur culpa sine metu cumulatur Greg de past cura lib. 3. cap. 1. admâ—n 17. Some take the heate which their fiery disposition blowes vp to be Zeale for Religion and let vice once bee thought a virtue What a mountaine of euils will soone be cast vp without feare of ill-doing Others truly zealous are often at a losse when they set vpon the chace which prophane men espying thinke that warrant enough to pull downe the whole Fabricke of Zeale because indiscreete Zeale hath sparkled two farre And laying themselues in ballance with such zealots suppose that of the two themselues though the worst be the wisest men Thus is the pretious fire of Zeale blasphemed because mistaken And when more then now How few Ieremies feele that fire in their bones c Ier. 20.9 which will not be kept in How many ready to cut in whole riuers vpon that little sparke which is in those few How few Dauids that are eaten d Psal 69.9 vp with the zeale of Gods house How many zealous to e Psal 83.12 take to themselues the houses of God in possession and eate them vp The generall coldnesse of these last and therfore worst daies benuÌ„ming our spirits reqâ—ires a fire to warme them And the malice of the world puts a danger vpon Zeale vnlesse we haue wisedome so to guide this fire as to auoid the Snares which malice will set before vs and endeauour to hunt vs into The more disgrace to be zealous the more need to shew zeale accompanied with discretion to rule this heauenly flame Fire-workes proue dangerous to the vnskilfull Better quench that fire which is already kindled then to kindle that which we cannot gouerne It cannot then but bee a needfull and gratefull worke to shew the Nature and Qualities of a Fire so vsefull that he can be no good Christian who is without it so vnknowne that hardly the best know the properties of it and how to vse it How little hath beene written on this Theame a more able and exquisite Lynceus hath made report and powred out a zealous complaint against the great iniustice offered to zeale for that no man hath done her the right of a iust Treatise This I thinke is one maine cause that makes the world so strange to her and her to the world The Antients f Amb. in Psal 119. Greg Naz in LaudeÌ„ Heronis alibi August tract 10. in Iohn nec nâ—â— in Psal 69. Chrisost hom 62. ad Sopul Greg. Mag. Hom. 12. in Ezek. Bern. Ser. 23 24. 49. super Cant. alibi who taught it rather by Practise then Pen spent more lines in the praise then in the description of it After them the Schoole-men their translators either spake lesse or lesse to the purpose For by that time a thing nick-named Discretion had rak't out this fire Hee now was the onely man that could chop Diuinitie into smallest shreds and driue it nearest together placing Religion rather in Contemplation then Action No maruaile therefore if Zeale got no more rome in their Voluminous Writings and that as if she had deserued no better then Iezabel there is scarce so much left her as the skull and the feete and the palmes of her hands to know her by Long after the rode of Zeale had been vntrauelled and the High way growne ouer with the Mosse of Key-coldnesse New Zelographers arose who like Caleb Ioshua in coasting of Canaan began to trauell and discouer that Region anew setting vp way-markes and encouraging others to go vp and possesse it Of which first discouery I hope it will offend no good man to say that it deserues more honour then the latter more elaborate Descriptions of Others who taking direction from those first Spyes haue made the paths more plaine and the way more direct Those first Searchers of late time gaue a good ghesse at the Nature and Bounds of Zeale but drew it not in so large a Map as could bee wished Their meditations and labours in this kind are herein like the Obseruations of seuerall Trauellers into Forraine Countries some obseruing one thing and some another but none all that deserues to be noted It will not then bee amisse out of the seuerall Trauells of Others and mine owne Suruey to compile a Compleate Treatise of Zeale In persuite of which proiect my cheefe aime is to set forth to life the Nature the Obiects the Grounds the Ends and the Qualification of this Sanctuary Fire CHAP. II. Of the Nature of Zeale This Chapter hath 3. Sections THE first thing to bee knowne is the Nature of Zeale To attaine this wee must first search out the precize signification of the word then the seuerall acceptations of it as by vse of speech it is applied and thirdly ariue at some Definition of it Sect. 1. Sect. 1. Of the signification of the word Zeale The word it selfe is Greeke which is therefore retained in the best later Languages because the most Learned could neuer finde another word fully to expresse it as he a Ioan. Driedo de Râ—gul dogm S. Script lib. 3. tract 2. Cap. 1. Augustinus autem quibusdam in locu Suidaâ— alij vtriusque linguae periti qui non habentes latinum vocabulum quo vim verbi Zeli sufficienter explicarent c. inquit ille that hath done best in explication thereof hath obserued Zeale b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferueo bullio Eustathius annotat vero per onomatopaeian esse factum hoc verbum à sono literae is a branch of that Roote say Gramarians which signifieth a hyssing noise made by burning hot mettle cast into water Zeale then in strict acception of the word is a fiery hissing heat fighting
sometimes to be so zealous in Holy Dauid by this Rule was a sound Zealot indeed Hee often burned in spirit when he suppressed the flame from the view of man God onely discerned the vent hee gaue it I was dumbe with silence I held my peace euen from good and my sorrow was stirred My heart was hot within me while I was musing the fire burned Then spake I with my tongue Lord make mee to know mine end c. His heart was first on fire before the flame was in his tongue and when hee opened the tunnel it did after the nature of fire ascend and shewed it selfe first vnto God This Zeale of his did not make him fiery onely in a point or two for he saith of himselfe e Psal 119 128. I esteeme all thy precepts concerning all things to be right and I hate euery false way On the other side we may see the Zeale of the Pharises discouered for counterfeit They tooke great paines to set out a glorious outside and a painted face of Profession but within were no better then painted Sepulchers or the Sumpters of f See Speeds Chron. Cardinal Wolsey If you looke vpon their outward carriage it is with as much austerity and rigour as may be Behold their very pots and platters Math. 23. you shall see them bright without but looke not within least the filthinesse annoy you they being filled to the brim with extortion excesse Outwardly they appeare righteous vnto men but within they are full of hypocrisie and iniquity To this must bee added that euen in their outward Actions their Zeale is not vniuersall They are more carefull for Mint and Annis and Cummin then for the weightier matters of the Law iudgement mercy and faith For these haultings our Sauiour brands them with the Hypocrites marke ouer and ouer three times together Hypocrites in graine If then a Minister set himself in great heat against some sins and not against all The Triall If he presse many duties on his flock and performe few or none himselfe denounce terrors with a thundring tone but not comfort the broken spirit inueigh against Conformers on the one side or Puritans on the other and yet liue like an Atheist let his pretence bee what it will his End is not Gods glory for then his Zeale would be Vniuersall I do not say that he should at the same time do all things at once There is a time to launce and cut as well as to bind vp and heale All Texts afford not al points al sorts of applicatioÌ„ All Anditories require them not But I speake this onely to this end that a constaÌ„t zealous temper must bee shewed in performance of euery particular duty throughout so oft as opportunity and occasion are offered and that as well in life as in Preaching or any other Ministeriall Seruice If he be not thus proportionable in all he is not truly zealous in any So for a Magistrate to be very sharpe against some outrages committed by meane and contemptible persons but letting alone such as offend as highly in other kinds perhaps in the same kinds too if they be persons of Qualitie or otherwise can make him by friends To bee hot against strangers but cold enough in punishing such as are vnder his owne roofe to seeme zealous for God and the King onely to prosecute with more violence such as they beare a secret grudge vnto to boast of impartialitie and yet giue no countenance to Religious men but rather for this very cause that they labour to liue strictly in the sense of the Apostle g Ephe. 5.15 although they bee euery way conformable to the Lawes of God the Church and Common-wealth to haue a preiudicate opinion of them and a secret heart-burning against them this is not zeale but furious passion blazing onely that way which the wind driues it and flaming as the base affectation of windie popularitie which God abhorreth shall happen to blow it vp Iehu was so sicke of this disease that he was not ashamed to be his owne Herald to proclaime it vnder the name of zeale fathering his bastard furie vpon zeale for the h 2. King 10.16 Lord when none but the base ambition of his owne false heart begat it He must needs call Iehonadab to witnesse his zeale when Gods Spirit discouered it to be but an hypocriticall ladder to ascend the Throne Could that be zeale to grub vp Ahabs stocke by the roots for his sinne against God that could yet suffer those monuments of Idolatry in Dan and Bethel to remaine as quiet as much esteemed as much adored as euer before in Ahabs life and that by Iehu himselfe How is it that the Lord complaines Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart i Ibid. ver 31 c Here is euidence enough to proue his zeale to be counterfeit and to giue all men notice how little the Lord cares for such flashes of lightning in stead of a solid fire of heauenly zeale Such also who being in inferiour offices take occasion then to crie quit with some that heretofore did offend them and present a few poore snakes letâ—ing more escape vnobserued that deserue punishment more cannot so bleare the eyes of the world as to be taken for zealous They will be discouered by the most blincking drunkards to be malitious reuengers of their owne priuate passions and that it is not conscience of an Oath but other respects that make them so busie Finally by this all ciuill Professors and formall hypocrâ—tes may find themselues empty of zeale for Gods glorie in the best actions they performe What shall the zealous fastings k Isai 58.3.4 and sacrifices l Cap. 66.3 of hollow hearted Christians who want zeale to kindle them gaine at Gods hand but reproofe and loathing That is not zeale that brings men to Church on the Lords day and yet suffereth them to liue like Diuels all the weeke after that will make a man pray in the Church or in his familie in the morning and yet neuer put him in mind to any purpose of God all the day after vnlesse to blaspheme his terrible Name that will make men seeme deuout in the duties of the first Table and yet suffer them to be very deceitfull couetous and corrupt in their dealings with men that will carrie them with violence against an oath but not against iugling and lying for their owne aduantage 2. Rule zeale is moued by sinne not by priuate iniuries or profits 2. True zeale is set on worke by the consideration of sinne against God and not by iniuries or profits of our owne Zealous Lot doubtles suffered much and long vnder the vncleane vnnaturall barbarous Sodomites Yet we heare of no fretting or impatience at their vnneighborly dealing Nay when he was in perill of his life they readie to offer violence vnto him and to pull his house
hate the enemies of God with a perfect c Psal 139.22 hatred Thus where euer zeale commeth it setteth the whole heart on fire making men say with those two Disciples Did not our hearts d Luke 14.32 burne within vs Obiectum 2 Secondly the Obiect of zeale to wit the principall and the chiefest White it leuels at is the glorie of God There be I confesse diuerse particulars which zeale shoots at but Gods glorie is the highest comprehends all those vnder it as meanes to aduance it Some make the worship of God to be the principall Obiect of zeale which they nominate in their Definitions but this is too low and too narrow Too low because the glorie of God is aboue it as much as the End is aboue the Meanes Too narrow because there be other things wherein Gods glorie is as deepely interessed as in his worship Therefore besides that which is in this place spoken by way of explication of the Definition I haue purposely intended the next Chapter to declare more particularly and largely the seuerall lesse principall Obiects of zeale which could not be conueniently and artificially couched in the Definition it selfe 3. Finis Thirdly the End of zeale is the end of all our Actions e 1. Cor. 10.31 the preseruation and aduancement of the glorie of God To proue this at large were but to ouerlade the Treatise needlesly and to preuent my selfe of speaking of it more copiously in that place f Viz in Chap. 5. to which according to my method proiect it more properly pertaines Confutation of two errors But before I can go further I must tumble aside two errors laid iust in my way Error 1 The one by some Neotericks who for hast discerned not a simple from a compound supposing vpon their first view of zeale that it was a compounded or mixt affection or Anger and Loue And so without more fixed inspection commended for such vnto others Error 2 The other by more antique Schoolemen who prying more curiously into the nature of this burning heate found it indeed a simple but withall simply confined it to one affection of Loue g Aquin. 1. 2. q. 28. ar 4. Bonau in Prol. sent dub 3. Greg. de val super Aqui. Disp gener 3. q. 2. p. 3. alijque as if zeale had no hearth or tunnell but this Both which blockes I shall endeauour to remooue with one lift Zeale is neither any one Simple or Compounded passion or in any one onely but a fierie temper and disposition in all differing from them as fire from mettell in a fornace And as courage in a valiant man is no compounded thing of his passions and spirits but a braue temper intention of both so also is zeale This truth the Rule of contraries will yet better cleare if we set zeale by the opposite to it luke-warmnesse To be luke-warme is not want of sufficient heate in one affection onely but all Zeale therefore must needs put fire into so many of the affections and passions as luke-warmenesse depriueth thereof Hereupon it is that zealous men feele a burning in all their affections as well as in any as obiects present themselues It is a wonder to see those elder exact Professors pin Zeale to one Passion whereas it cannot bee denied that Zeale in one zealous action shewes it selfe equally in diuerse passions together Moses declared as much heate of indignation against those Calueish Idolaters Exod. 32. as he did Loue for God The like did Phineas in the slaughter of Zimri and Cosbi As one h Driedo l. â— de Reg. script tract 2. cap. 1. Jn zelo Phinees bis zelus ponitur Semel pro vehementia amoru erga deum zelum autem irae habuit contra peccantes Eodem modo Hugo de S. vict in Ioel 2. zelus est feruor animi ad compassionem naturae ad vltionem paenae ad deuotionem gratiae proni c. Ita August Tract 10 in Ioan. Quis comeditur zelo domus qui omnia que ibi videt peruersa satagit emendare cupit corrigere non quiescis si emendare non potest tollerat gemit c. of the faction of Schoolemen hath to his praise long since confessed And in godly Iealousie all one with Zeale doe not Loue and Feare and Anger equally present and bestirre themselues with like feruor Breefly I will no more denie Loue to bee the Master Passion in setting Zeale first on worke then I will grant Zeale to be an effect of Loue it being rather a Consequent then an effect thereof A true Zealot Sacrificing all his Affections to the honour of his God hath this fire of Zeale to kindle them all like that celestiall fire consuming the Sacrifices of Eliah Which Fier was no effect flowing fâ—om the Sacrifice it selfe but onely a meanes by fiering it to make it accepted To conclude Zeale cannot be without Loue Loue cannot liue without Zeale yet is not Zeale any more participant of the nature of Loue though ioyned with it and all the the rest of the Passions to inflame them then that thin water which runnes along with the bloud in the body of man to temper it is of the nature of bloud CHAP. III. The Obiects of Zeale HAuing vncouered this Fire by a Definition my next worke is to discouer more largely the seuerall subordinate Obiects for whose sakes it burneth Zeale hath a double taske the one of a Defendant the other of an Opponent Accordingly it hath a two-fold Obiect Good and Euill maintaining that opposing this It euer defendeth what is truly Good This Chapter hath two Sections It neuer opposeth any thing but what is certainly Euill Sect. 1. Sect. 1. Of the good things which zeale defendeth viz. The first taske of Zeale is on the behalfe of Good to abet it What heauenly wisedome counts worthy our choyce is an honourable cause for Zeale to maintaine Now what will either Grace or Nature desire but good It is not then for the honour of Zeale to take part with any thing else It is good yea comely a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be zealously affected in a good thing alwaies b Gal. 1.18 that is for that thing which is good for euery thing c Ego volo vos in omnibus bonis resplendere Theodor. that is good not onely that good which reflecteth on our selues but all that any way concerneth the honour of him who is the Author of goodnes If the loue of goodnesse prouoke vs to Zeale where euer Zeale findeth goodnesse in distresse it becomes her Champion But though zeale vndertaketh the protection of euery thing that is good yet chiefly it patronizeth that which commeth nearest the chiefest good and wherein the glory of our Highest Soueraigne is more deepely interessed Of this nature is his Word his Worship his Seruants 1. 1. The word of God One particular Obiect of zeale then is the Sacred word of Truth
able or willing to discerne of things that differ takes away all difference betweene a zealous Christian and a head-strong headlong Aiax Some certainly in all places will be found that will be glad to take occasion to lay on Rutilius for Aemilius his fault Let Authoritie consider how great wrong it were to a common-wealth to punish Felons and to passe by Traitors The scandall is no lesse to the Gouernment of the Church to vse seueritie against peccadilloes and make a gaine of more scandalous courses Samuel neuer acknowledged Sauls diligence in killing the meaner Amalakites to smell of any coale from the Alter so long as Agag and the best of the Prey were spared aliue It were a foule blot to Israel that Tamar hauing plaid the incestuous whore should escape the fire yet most vnreasonable that guiltie Iudah should pronounce that sentence for though she deserued death by the Law of God yet was she in the conscience of her Iudge more righteous ſ Gen. 38.26 then himselfe so that he must needs condemne himselfe first in condemning of her Againe let such as be zealous sticklers for Democraticall or Aristocraticall discipline consider how ill the Church can be gouerned by one politie the Commonwealth by another Let them take notice of that woe which sticketh as close to the ribs of such as call good euill and sweete sowre as of such who call euill good and sowre sweete t Isai 5.20 The terror whereof should asswage the heate they are in against things not yet decided to their liking and keepe them from that violent pelting at Ceremonies and crying away with that which themselues are not able from good grounds to condemne It were ridiculous to the world scandalous to the Church dangerous to a mans owne selfe to be obserued more afraid of a Ceremonie in a Church then of worldlinesse pride malice and selfe-loue in his owne bowels Poore Vzzah was smitten dead but for touching the Arke when it was not lawfull for any to touch the body of the Arke and when if in that case of necessitie it might be thought a tollerable offence yet it pertained to others more neare about it to performe that office And yet men now count it an high peece of zeale to direct their Directors and like Clockemakers to take the Church all in peeces at their pleasure But what should the sheepe do with the shepheards crooke what the foote in turning the body topsy-turuey to become the head and what the common souldier in leading the u Greg Naz. in Orat. de moderatione seruand in disput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armie It was long since the zealous complaint of an holy man that men could no sooner get vp their names in the world and be able readily confidently to muster vp a few places of Scripture nothing to the purpose but they thought themselues sufficient to encounter Moses himselfe setting vpon him as furiously as * Idem ibid. Dathan and Abiram euer did Happie were this age had it none of that temper To such as these it is in vaine to say any thing therefore directing my speech to them whom moderation hath yet a better hand ouer I will say but this of that same ancient Father their cōtumacie I beseech you let vs flie from their madnesse let vs abhorre lest we perish with them in the same vengeance If there be any thing amisse let our zeale set vs to praying not to rayling which becomes neither men nor Angels toward the Diuell himselfe If the Church be foule the struglings of priuate persons will but raise the dust If any thing be faultie our Sauiours rule in another case will fit inferiors passing well Let him that is without sinne cast the first stone at it If wee cannot do this the next way we can possibly take to the best reformation is by prayers x Psal 83. and teares y Psal 119.136 CHAP. IIII. Of the Grounds of Zeale VVE haue seene the Obiects for which and against which our zeale must giue fire Next I must shew on what Grounds we must plant it This Chapter hath two Sections cōtaining the two grounds of zeale Our zeale cannot but bee naught be the Obiect neuer so good vnlesse wee go to worke vpon Grounds as good The grounds be generally two A distinct knowledge and a lawfull calling Sect. 1 Sect. 1. Shewing the first ground of zeale knowledge One Ground of zeale is a distinct knowledge of the cause we take vp The goodnesse of any thing is not of it selfe warrant enough to vs till in our apprehension wee know it to be good A Lawyer may haue a good cause brought him but it were neither safe for his Clyent nor wisedome for himselfe to pleade it till he fully vnderstand it from one end to the other because of the many turnings and windings which a subtill aduersarie will make aduantages of It is Satans policie not to cast any quench-coale into an ignorant Zelots fire but rather helpe him with bellowes to blow it vp The Diuell sees that such an one will not proue so dangerous to any as vnto himselfe vnlesse it be vnto God and Religion who many times receiue greater blowes from such fresh water souldiers then from a professed enemie For though they haue an heart willing to stand for good things yet they are like a second that fighting in the darke many times knocks downe his friend in stead of his foe This ignis fatuus or fooles fire haunted those Iewes who by the Apostles testimonie were zealous enough but it was not according to a Rom. 10.2 knowledge This want led them so much astray that when they thought themselues in the best straightest course and most zealous for God Phaeton-like they did what they could to set the world on fire and became most sacrilegious against the Sonne of b Quid prodest habere zelū Dei non hábere scientiā Dei Iudei putantes se zelum Dei habere sacrilegi extiterunt in filium Dei quia non secundum scientiam zelati sunt Origen God So then zeale is worth nothing without knowledge to guide it yea ignorant zeale is an intollerable c Importabilis absque scientià zelus est Bern Sup. Cant. ser 49. euill Who would endure a Commander setting or directing a battell when his eves be put out Who would trust a head-strong blind horse with the raines Would he not more often run his head against a post then keepe his way and if he come at a dangerous bridge choose rather to go beside it then ouer it It is as naturall to error to draw ignorance after it as for the load-stone to attract Iron An ignorant man being euer suspitious that others will deceiue him preuents them by doing it himselfe and then proues more confident then before he was suspitious And though he may haue an Item that he hath abused himselfe yet this will but adde passion
to error fire to tow making him more mad as once the constancie of Christians in the truth made Paul in d Act. 26.11 persecuting them euen to strange Cities Nor is it strange to see men more violent in a wrong way then in the right since in a wrong course they haue wind and tide with them but in a good both against them Their corruptions will easily hoyse saile to their irregular passions and the Diuels suggestions like strong gales of wind will set them a running in a headlong voyage But all these will oppose them when the ship is more carefully steered in a straight course by a true compasse by reason of the naturall enmitie and crosse disposition that is in them against all that is good Violence therefore is dangerous in wayes vnknowne because after entrance into a by-way direction comes for the most part too late Then either shame or choller at their owne mistaking makes men more violent as they that in a iourney hauing lost their way out of very anger post harder in by-paths then they did in the Roade An absolute necessitie of distinct knowledge is therefore layd vpon euery Zealot And this knowledge must be had from the Law and the Testimonies e Isai 8.20 beyond which if zeale go it wanders in the darke without warrant but not without sinne Whatsoeuer is not of faith is f Rom. 14.23 sin And that cannot be of faith which is not cut out by the patterne of the word Faith will not build vpon humane foundations or credit of man but the vnderstanding and iudgement must haue immediate information and satisfaction frō the Diuine word of truth It is then an extreame rashnesse and folly for any man to suffer his zeale to run before and beyond his knowledge relying vpon the iudgement or practise of other good men as if it were warrant enough for him to sweare what a good man will say and to defend what a goo◠man hath done That is zeale ill spent which wasteth it selfe in crying downe other mens opinions not as iudgement but as affection kindles it being able oft times to say no more against them then the chiefe Priests and Officers could alledge against Christ vnto Pilate If he were not an euill doer we would not haue deliuered him vp vnto thee yet seeme to take it ill that their bare clamor without any either euidence or particular accusation should preuaile with him to put an Innocent to death Many good but weake Christians expose themselues and their Zeale to much reproach and disaduantage by standing out in some things which they haue onely receiued by Tradition There are some whom they will rely vpon without all doubt or gainesaying or so much as searching to the bottome of their Opinions And yet these people would thinke much to subscribe to another man whom they loue not so well without requiring many reasons more then enough Is not this one of our iust quarrels against the Papists at this day as it was formerly of Christ himselfe against the old Pharisies for their Traditions Yet when many people are demāded their reasons of diuers opinions which they stand stoutly vnto is not their answer this Because the contrarie is against Gods word Being pressed to shew wherein they reply We are but ignorant people we cannot dispute with you but so we are taught by Reuerend men if you talke with them they will bee able to satisfie you to the full Vpon this ground they stand so firme that none is able to remoue them Their heart they would you should know is as good as yours though they cannot maintaine their Tenents as others can and therefore they are resolued to continue their course If this be not blind zeale I know not what is Let them suppose what they will such good meaning is naught and their zeale too For without knowledge the mind is not good and he that hasteth with his feet g Pro. 15.2 sinneth Such a zealous man is like one that being blind or hood winkt should hastly runne in an vncoth and dangerous way full of blocks rockes ditches brookes quagmires or pits and neuer giue ouer till destruction her selfe put a period to his desperate race This is the reason why men become Sectaries and Schismaticks so fast they suffer themselues to be seduced before they discerne the traps into which they are trained And commonly such as be most zealous in this kinde change Religion as often as yong shoo-makers and taylors do masters running ouer all the Sects that be in the world vnlesse their course be interrupted by authoritie and themselues constrained to informe themselues better But if they may runne on what errour or heresie will they not in time swallow downe like Gulls and Cormorants and digest like Ostriges The best things corrupted proue to bee the worst And zeale that giues luster to all graces if it once exceed the circle of knowledge becomes most pernitious Who derides not the madnesse of those hare brained Ephesians h Acts 19.32 that vpon meere instigation of Demetrius against Paul filled a whole Citie with an vproare some crying one thing and some a nother in great confusion the more part not knowing wherefore they were come together I wish it were breach of charitie to compare the stirs of our Brownists Anabaptists Familists and all the rabble of such schismaticall Sectaries who may truly bee termed Puritanes with this inconsiderate action of those rude Ephesians If there bee any difference it is onely in this that these mad-Martin mar-Prelates professe in their words that they know God but in their workes they denie him What then remaineth but that we all learne to make knowledge and humilitie Vshers to our zeale Beware of Ignorance and Arrogancie they are birds of a feather seldome asunder for who so bold as blind Bayard Put not the raynes of zeale into their hands for they will certainely set all on fire and if it proue not so it shall not be their fault Zealous Dauid thought it a good argument to prooue his heart free from pride that his zeale had bene confined to the Region of his knowledge and capacitie Marke his plea Lord mine heart is not haughtie nor mine eyes loftie neither do I exercise my selfe in great matters nor in things too wonderfull for i Psal 131.1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me And it is a ruled case he that will be super wise k Rom. 12 3. busie and earnest beyond sobrietie and the measure of faith dispensed to him and thinketh he doth well setteth an higher price vpon himselfe then euer any man but some foole like himselfe will giue for him This lamentable experience hath in all ages taught to be too dangerous it being ordinary with selfe-conceited Zealots rather to defend schisme heresie blasphemie then by an ingenious retractation of errour which would honour them more to confesse their ignorance and temeritie An euill which the whole Christian
downe about his eares he answered with mildnesse and prayers I pray you brethren do not so n Gen. 19.7 wickedly Yet the dishonours of God he tooke deepely to heart and feared not to declare how much he was vexed with the filthy conuersation of the wicked For that righteous man dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull o 2. Pet. 2.7.8 deeds He that could contemne all iniuries done to himselfe could not digest any that was done to his God When Moses was personally abused in a high degree not onely by the skumme of the Congregation but by his owne Brother p Num. 12. Sister he was not stirred a whit The holy Ghost notes of him euen at that very time that he was very meeke aboue all the men that were vpon the face of the q Ibid. ver 3. earth Howbeit when God was abused he could then send forth great flames of sire Witnesse his zeale in the matter of the r Exod 32.19 Calfe and after in the businesse of Corah Å¿ Num. 16.15 He that before could neglect his honour to retaine his meeknesse now forgets his meeknesse to shew his zeale for the Lord. Let it not seeme tedious that I adde the example of our Lord himselfe Neuer any suffered so many and such contradictions of t Heb. 12.3 sinners yet at priuate wrongs he was neuer troubled When he was reuiled he reuiled not againe when he suffered he threatened u 1. Pet. 2.23 not Nay not so much as opened his * Isai 53.7 mouth Neuerthelesse when he saw the Temple prophaned Gods worship polluted whereby the honour of God was layd in the dust so great a fire was kindled within him that the flame was readie to wast and eate himselfe x Ioh. 2.17 vp And as zeale is not stirred with the apprehension of iniuries offered no more is it blowne vp by the bellowes of profit expected He that was so zealous that no man was in labours so abundant vnder stripes so much in prisons so frequent in deaths so often in iourneyes so painefull in perils of waters of robbers by his owne Country men by the heathens in the Citie in the wildernesse in the sea among false brethren c. in zeale so much exceeding others that when they were but offended he burned y 2 Cor. 11. not counting his life deare vnto himselfe so that he might finish his course with ioy and the Ministrie which he had receiued of the Lord Iesus to testifie the Gospell of the grace of z Acts 20.24 God he I say that aduentured and endured so much vndertooke none of all this for his priuate aduantage To the Ephesians he appealed that he had coueted none of their siluer or gold or apparell but they well knew his owne hands had ministred to his necessities and to them that were with a Ibid. ver 33.34 him To the Corinthians he protesteth that he sought not his owne profit but the profit of many that they might be b 1. Cor. 10.33 saued And when he was so iealous ouer them with godly c 2. Cor. 11.2 iealousie it was not for feare he should loose their exhibition for he preached vnto them the Gospell of God d Ibid. ver 7. freely He sought not theirs but e 2. Cor. 12.14 them All this did abundantly demonstrate his zeale to ayme at the glorie of God Now then Triall if men can see God dishonoured and their brethren abused yet lie still and be as quiet as Lambes till some personall wrongs arouze and enrage them and then play the Bedlams and Tygers vnder a pretence of zeale this is certainly no fire from heauen nor kindled for God The heate of Simeon and Leui was great for the defiling of Dinah their f Gen 34.7 Sister but because it was not the consideration of sinne against God but the apprehension of an indignitie put vpon themselues it was iustly censured and accursed by their owne father for no better then cruell g Gen. 49.7 wrath though ShecheÌ„ could not be excused If men make zeale a meanes to discharge their gaule against such as are faithfull in the Land and to be as Gun-shot to reuenge their priuate quarrells vpon the Seruants of Christ making a man a transgressor for a word picking quarrells for trifles and taking malitious aduantage from the omission of of some small thing for which they care as little as for the dust of their feet yet to make this for want of a better the cudgell to giue him whom they hate the Bastinado If all this I say or any of this may passe for zeale towards God then bloudy Doeg glad of an opportunity to murther the Priests of the Lord h 1. Sam. 22. and the Butcherly Iewes who persecuted to death the Lord of life may be accounted good Zealots Yea the Diuell himselfe would put in for a roome among Zealots as high as the best of them all So also if men shall make zeale their drudging Asse to bring in gaine to themselues make deuotion the cummin to towle customers to their shops and profession a painted cloth to cozen them with a false light when they haue gotten them thither and in all these pretend zeale and the glory of God they exceedingly gull deceiue themselues This is with Ziba to accuse Mephiheshâ—th to Saul in hope of his estate It is like Iezabels Fast for Naboths Vineyard like Iudas his Sermon for the cramming of his bag like Felix his hearing in hope of money from Paul like Demetrius his practise to keepe vp his trade like the zeale of Iehu to obtaine the kingdome and like the preaching of the Diuell to perswade our Sauiour to swallow his baite 3. 3. Rule zeale makes no difference betweene friends and foes True zeale is as violent against sin in the dearest friend as in the greatest enemy It sets against euery one that setteth against God It takes them for enemies that are enemies to God be they father brothers sisters or any others neuer so i Ambros in Psal 119. zeluÌ„ Dei qui habent omnes sibi inimicos putant qui sunt hostes Dei quamuis patrem fratres sorores c. neare Do not I hate them saith a zealous sparke that hate thee and am not I grieued with those that rise vp against thee I hate them with a perfect hatred I count them mine k Psal 139.21.22 enemies In this case and sense our Sauiour speaketh If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also he cannot be my l Luke 14.26 disciple It was Leui his commendation in reuenge of Gods m Exod. 32.27 28. quarrell to know neither father nor mother brethren nor children so as to pittie or spare when God bad kill n Deut
in our selues pull moates out of other mens eyes and neuer complaine of beames in our owne take liberty from others and giue it to our selues q Gal. 2.4 force others to circumcision whiles we breake the Law r Gal. 6.13 be in a rage at that man that eateth our sheepe but neuer take offence at the sheepe that eates vp the man Depopulators executing Lawes against sheep stealers let vs blush to say wee ayme at Gods Glory be we neuer so hot against other mens sinnes If the Apostle espy such fire breaking out hee will soone suppresse it with that cold water Thou that teachest another teachest thou not thy selfe Thou that preachest a man should not steale dost thou steale Thou that saiest a man should not commit adultery dost thou commit adultery Å¿ Rom. 2.21 22. Thou that abhorrest Idols dost thou commit Sacriledge Canst thou lash another mans back and not thinke to be lashed thy self when thou layest thy back open vnto him and puttest a whip in his hand Either bee sure to bee more righteous then Iudah or else forbeare to sit in iudgement on Tamar least shee though bad enough be the better of the two thine owne conscience drag thee to the Barre lift her to the Bench and thou proue the Felon she the Iudge 7. True Zeale is constant 7. Rule Zeale is constant No estate persons places or time can either put it out or abate it True Zeale will not onely shew it self in a zealous beginning either to preach or professe the Gospell while Ministers want Liuings and the People somewhat that a zealous profession may bring them in but also when they are at the topp of preferment and the greatest glut of outward prosperity Looke vpon Dauid and you shall finde him no lesse zealous with the Crowne on his head then when God humbled and kept him low by the Persecution of Saul no lesse frequent and feruent in religious duties at Court then any where else Good old Samuel as free from Bribes and neglect of duty when hee was Primate of all Israel as when he was but an inferiour Minister at Ierusalem Behold Daniel a Fauorite in an Idolaters Court when al the Grandees of Babilon had vowed and plotted his ruine for obseruing the Law of his God yet euen then and there when Daniel knew that the writing was signed which would cost him his life he went into his house and his windowes being open in his chamber towards Ierusalem he kneeled vpon his knees three times a day and prayed t Dan. 6.10 and gauâ— thankes before God as hee did afore time Yea true Zeale the higher it is listed the more it will flame the brighter it shines and the further it will be discerned No fire is seene so farre as that of the Beacon If then wee can be religigious Triall and zealous when wee are young or poore and thinke Zeale a cumber when we are growne wealthy and great if we can be good only during the life and gouerment of some Iehoiadah Kindle a great fire when a Minister commeth and put it out in whole or in part so soone as hee is gone reproue a swearer when hee that abhorres it is present sweare like Deuills our selues when he is away If a cramm'd belly will allay our heate for God and like those cursed Priests wee can cry Peace so long as men giue vs whereon to gnawe u Mic. 3.5 And if some preferment can stop our mouthes and we can be content to bee silent out of Pollicy to keepe that and hope to get more If we can tune our fidles to the Base of the Time and iust like Fidlers who are said to haue Psalmes for Puritans obscene Songs for Good fellowes resolue to play nothing but what the company call for Bee Protestants in the Morning and Papists at Euen-Songe If wee carry this candle in a darke Lanthorne so as with the turne of a hand it may bee quite shut in if any approach to whom wee would not bee knowne by our light or are loath to be obserued to haue any such about vs All this is but horrible Parasiticall basenesse that holds a candle to the Time no fire to kindle a Sacrifice for God The fire of the Sanctuary neuer went out that therfore which the most haue in their Censers is no better then that of Nadab and Abihu who offering strange fire before the Lord by a fire that went out from the Lord x Leuit. 10.1 2. were deuoured Sect. 2. Sect. 2. Shewing the subordinate end of Zeale Reformation Thus farre the Principall end of Zeale the aduancement of Gods Glory and the Rules to try if our Leuell bee right I come now to point at the other which is subordinate the Reformation of what is amisse To be on fire at disorder is a commendable temper if our aime be as right as our passion is strong It is not our heate but our end that commendeth the Action When the God of Israel and his Worship were forsaken and the flames of Idolatry horribly breaking out in all parts of the Church some bringing fire some fewell others laying it on and all the rest repairing thither to warme themselues at it vnlesse some that could not Go for halting betweene two opinions whether God or Baal were the better y 1 King 18 Eliah then bestirred himselfe and bestowed the fire balls of Zeale vpon such as had been Principall Actors in this disorder But that which iustified his action was his end the remouing of Idolatry and re-establishing the truth and true worship of God This appeares by his owne words vnto God himselfe I haue beene very iealous for the Lord God of Hosts for the children of Israel haue forsaken thy couenant throwne downe thine Alters z 1 Kin. 19.10 and slaine thy Prophets with the sword When Nehemiah saw the Iewes that had taken wiues of Ashdod Ammon and Moab and their children speake halfe in the speech of Ashdod and could not speake in the Iewes Language but according to the Language of each people A hodg-potch of both he contended with them and cursed them and smote certaine of them and pluckt of their haire and made them sweare by God saying yee shall not giue your daughters to their sonnes a Neh. 13.23 24 25. nor take their daughters for your sonnes or your selues A strong and strange heate yet no other then Seraphicall for Zeale was his Line a lawfull calling his circumference and reformation his Center Paul was not afraid sometimes to vse the dreadful Axe of Excommunication to cut off scandalous sinners from the Visible body of Christ for a time but hee neuer durst medle with that edge-toole but for Reformation Writing to the Church of Corinth he coniured them in the name of the Lord Iesus to deliuer vnto Satan the Incestuous Malefactor Hee meant by a solemne Excommunication publikely denounced in the face of the whole
our courage go no higher then the beating of curres not daring to looke a Lion in the face If our zeale do loue to runne vpon the ground and dares not fasten vpon the high places of sinne if we set our foote vpon silly wormes that if they turne againe can do vs no hurt but are afraid so much as to touch the hole of the Aspe and to put our hand on the cockatrice den this is as farre from zeale for the glorie of God as cowardise from the noblest valour None so tyrannicall ouer inferiors as the basest Cowards True valour counts nothing so base as medling with such as are not very well able if they list to resist 5. True zeale not beaten downe but more inflamed by difficulties 5 Rule Zeale is inflamed by difficulties It deuoureth the briars and thornes prick they neuer so sharply It kindles in the thickets of the forrest bee they neuer so greene and sappie to quench it It will not onely burne when it hath authoritie to countenance it but blazeth aloft when greatnesse it selfe seekes to bucket it out Wee may see it in Nehemiah counselled by Shemaiah to leaue worke and take Sanctuarie for feare of Sanballet conspiring to surprize and slay him in the night Should such a man as I flee and who is there that being as I am would goe into the Temple to saue his life d Neh. 6.11 I will not go in saith that burning Lampe As fire leapeth from one house to another burning the ayre as it goes so Zeale from one duty to another notwithstanding all oppositions and it causeth a Christian to be among difficulties as a man made of fire walking in stubble Much puddle water may be cast vpon it but fire from heauen not bee so quenched Yea as water causeth the fire in the forge to flame the higher so difficulties increase the feruor of Zeale Paul being disswaded from going to Ierusalem because of the dangers waiting him there grew into a passion which made him more hot on the iourney not without anger at them who out of the heate of their entire affection desired to e Act. 21.13 preserue him in peace Luther feares not his Enimies at Wormes though hee haue timely intelligence of their conspiracy to cut him off The news rather animates then abates his resolution and thither hee will though he were sure to meet with as many Deuils in that place as there are tyles on the houses Yea in very Horses that haue mettle we may discerne most courage to the Battle when the Instruments of Warre sound loudest in the enemies Campe. Let difficulties daunt Fooles that neuer expect them nor know how to breake through them A true zealot hath fire-balles enough to fire the strongest Fort of the Enimy Hee knowes the Kingdome of heauen suffers violence and there is no taking of it but by force Nothing befalls him which he looked not for Seneca's enemies could not faster learne to raile then he to contemne it Will the Christian Zealot then bee to seeke how to keepe off the boyish squibbs of scorne and disgrace Nay if any man will hurt Gods faithfull witnesses that vexe those that dwel on the earth they haue fire enough in their mouthes to deuoure f Reu. 11.5 them Nay Antichrist himselfe with all his forces Armies cannot stand before them for Zeale in them is that g Reu. 20.9 fire if Saint Augustine mistake h De ciuit Dei lib. 20. cap. 12. per totum not that came down from heauen and consumed them all that compassed the Campe of the Saints aboue and the beloued Citie Such Zeale then as goes out by euery drop of water cast on it by a flouting Sanballat or a gybeing Tobiah and by euery glimmering Sun-shine of persecution arising such as make a great blaze when prosperity credit peace and preferment are bellowes to blow it but are so carried about as hay in a whirle-wind with the blast of the Time that they will bee ready to fire that which before they maintained if the wind turne neuer so little about and through feares or hopes will bee of any Religion and temper that the strongest Faction imbraceth resoluing to goe no further then a faire wind weather and a calme tide will carry them and and if any storme arise presently to make to the shore to preuent perill of life and goods Such Zealots I say as these neuer had any coale from the Alter to kindle their Sacrifices they neuer knew what it was to ayme at the Glory of God If they did they would not like sheepes-heads fall a running at the sight of euery dog that offereth to put his nose ouer the hedge They would not bee such cowardly cuâ—res as to runne in at doores so oft as they see one stoope for a stone If their Zeale were true they would make all time seruing-Monkies afraid to play with their fires or to come neere them and the world should soone know that it were better to anger all the Waspes in the Countrey all the Witches in the world all the Deuils in hell then one of these Sparkes by sin against God The right Zealot dreads no weather feares no colors he takes Christs Crosse on his shoulders a fagot in his armes and his life in his hand and so resolues to goe through fire and water prison and sword or any thing else that stands in his way vnto God Reproaches for Christ hee laies vp as his Treasures The greatest difficulties opposing are not so much as vnwelcome to this Herculean Christian Ioshua will not loose Canaan for the Iebusites Towre euen the children of Anak are but i Num. 14.9 bread for his teeth 6. Rule Zeale is most sharp against a mans owne corruptions 6. True Zeale Prosecutes not sinne in any so much as in our selues wee are so well acquainted with our owne corruptions that impartiall Zeale cannot finde so much cause of fury against others as our selues nor will it allow vs that liberty which wee denie k Chrisost hom 18. in Matth. vnto others When Paul was a Saul who but hee against others with neglect of himselfe binding and deliuering into Prisons both men and women for Christ and persecuting this way to the death l Act. 22.4 But when Saul was a Paul then he laies the traine to his owne heart and giues fire cheefly to the Canon planted against himselfe iudging himselfe the greatest of sinners m 1 Tim. 1.15 and the least n Ephes 3.8 of Saints Zeale will make a man tie himselfe to as much or more strictnesse then hee requires of another Paul did not enioyne Timothy to beate downe his body while himselfe drunk wine but allowed Timothy the o 1 Tim. 5.23 wine and tooke the blowes p 1 Cor. 9.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Triall himselfe If then we can be like Bedlams at other mens sinnes and defend or suffer the same or as bad