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
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-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
they fall foul one upon another cutting themselves with Knives and Lances till the blood gush out upon them these are the heats of Brethren in iniquity a friendship turned to the worst of hatred till amongst them many times blood touch blood whereas that zeal which conerns it self for God and for his Glory is the peaceable fruit of Righteousness it is a coal brought by the Ministration of Cherubims and Seraphins those Spirits that are a flame of Fire with which both mouth and lips being touched all sin is purged away and the zeal because Permanent and Constant is therefore Good Good a word that speaks all perfection as much as finite Beings are capable of it is what the B. Apostle recommends to the Galatians in the Text after he had given them an account in the verse preceding of the Temper of their Seducers a description of their wicked Zeal to pervert them from the Faith he would not have the Galatians in the last to abate any thing of their Christian Fervours for God and for his Truth It is God that answereth by fire in them against their opposers and Gainsayers and therefore let him be God this fire let it be preserved alive yea though St. Paul be absent from them For it is good to be zealously affected alwaies in a good thing and not only when I who have authority and a jurisdiction over you am present with you but out of love to the thing it self when in my care of the other Churches I have occasion to withdraw and to be absent from you In the words which are the commendation of a Pious and a holy Zeal we have these two Parts as I have before mentioned 1. Approbatio ipsa The Approbation it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good to be zealous 2ly Ratio Approbandi The reason of this Approbation which is Three-fold First Ab Objecto From the Object of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be in a good thing Secondly Ab Habitu From the Habit which must be as unlimited as the Object is universally good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be always Thirdly Ab Occasione From the Occasion of expressing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only when I your Apostle am present with you First The scope of the Text being such a Zeal commended to us as is it self a Moderation that is a Medium between luke-warm indifference and hot-headed Phrenzey in the general it is laid down as the Foundation of all That it is good to be Zealous Zeal is many times the Product of a true Repentance 2 Cor. 7.11 In that ye sorrowed after a godly sort what carefulness it wrought in you yea what Zeal certainly then it is not alwayes it self to be repented of nay it was the Command of him who sat in the midst of the Seven Golden Candlesticks whose eyes were as a flame of Fire and his feet like unto fine Brass as if they burned in a furnace unto the Church of Laodicea that Church which was neither hot nor cold Rev. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou zealous and Repent Zeal is like the Element to which it is often compared a good Servant though a bad Master a Good Servant when in subjection to in subordination with that obedience which we are to pay unto our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we are fervent in Spirit serving the Lord but a Bad Master when it rules not only in us but over us transporting us so much that we forget either our Duty to God or our Charity to our Brother As bad as some may esteem of Zeal who care not to put themselves to over-much trouble for God and for his service who consult their own ease and quiet so much that they are not sollicitous what becomes of the outward Professions the publick attestations of Holiness and Piety who are for doing their own business but nothing else let the World go how it will they are not concerned so they may be permitted a lazy retiredness and unusefull privacy yet zeal is Good when it walks abroad to be seen of men when it is not a candle under a bushel but on the house top or set upon a hill the holy hill of Sion that all the Passengers may behold it and be directed by it it is transcendently Good and that in the three common acceptions of Goodness jucundum honestum utile it is a pleasant Good it is honest and of good report it is every way profitable First Zeal is Good that is it is bonum jucundum it is a pleasant good though it be the exerting of our passions there is great complacency and satisfaction in it whilst we are musing the Fire burns and we have no rest till at last we speak with our tongues the result of it is great peace to a mans Conscience when at any time he supposes that he has disburdened his Soul in the cause of God it is a comfortable reflection upon a spiritual and a holy magnanimity when a man is satisfied with himself that he is not afraid or ashamed to speak and write his mind and to act according to an honest Principle maugre all opposition and discouragement when it is rightly qualified it is an excellent pre-requisite disposing a man to be a resolute Confessour or a joyful Martyr it fits a man to suffer with great joy and gladness the spoiling of his goods the loss of his life any thing rather then make shipwrack of his faith and of a good Conscience It is not requisite therefore that a true zealot should be an ill-natured person one that is contented with any thing rather then his present state and condition of life it is not like the peevishness of Jobs wife upbraiding its self with its own integrity as if we had served our God for nought and washed our hands in innocency to no purpose therefore upon every little and light affliction we must presently curse God and die neither is it like the fretting and fuming of Jonas displeased because God is gratious because the sentence of judgment against the evil works of the sons of men is not executed speedily therefore Jonas thinks that he does well to be angry even unto death No there are the comforts of life in the heats of a holy zeal and that life is the light of God Nay further yet This Supererogating grace I want a name for it it is somthing more then Love the surplusage of it not by it self a distinct vertue for once therefore allow me the expression I say this Supererogating grace is not onely a pleasant good that is warmth and refreshment Peace that passeth all understanding to the pious soul where it is seated but it is likewise comfort and encouragement unto others how many have taken fire at such heats as these to see a Martyr die with courage and resolution was the great inducement for others chearfully to embrace the same flames the Phoenix providing
of God or no whether the fire that works in them and sparkles from them descend from Heaven and is a flame of Love or be fetched from Hell and is a world of iniquity both may be though in different respects to consume our Sacrifices by their works you shall know them see and observe therefore with our Apostle in this Text are they not more solicitous to make a prey upon your Persons then to manifest their own and so improve your graces thus they zealously affect you but not well are they not more desirous for a separation then to keep the Unity of the Spirit in the bond of Peace This is all out of love unto themselves that you might have their Persons in admiration and they get the advantage yea they would exclude you that is by a roaring Bull and a thundering Excommunication or they would exclude us by sequestration had they Power by cunning seduction withdrawing themselves though they are both invited and intreated to Communicate no Anathema is pronounced against them only they excommunicate themselves and they lead the simple and ignorant into Houses both Adversaries agree in this in that they would have the World to follow after them and thereout get no small profit to themselves they do thus exclude that the people might affect them And may not the Watch-men of Israel now stand upon their Guard and be as industrious in their business to know both what of the night and what of the day when there lye to such potent enemies at the catch seeking night and day whom they may devour whom they may snatch out of the fold and lead like Sheep unto the slaughter surely it is good for them alwayes to be zealously affected in so good a thing as is the converting of those who have erred from the Truth to restore the wandring sinners from the errour of their wayes and so to save the Souls that are committed to their charge from Death and to prevent in others a multitude of sins yea and to the People also this caution may not be unfitly given that they be stedfast to that Faith which is delivered to them that should their chief Apostle because of his care of the other Churches or of the Church in general have occasion to with-draw from them I meane such a one as an Apostle not those that are left behind to be Teachers in every City for unless they abide upon their charge the enemy will take advantage of their absence as well as of their sleeping to sow his Tares should he be away upon the discharge of his duty in another place such a One who has a Rod in his hand where-with to restrain them a certain power and jurisdiction over them nay not a Rod only but a Sword also when he can call in the saecular Arm to his assistance to execute wrath upon them when such an Apostle as this is absent the People must be careful that they follow the directions of their Spiritual Guides which are set over them as knowing that it is good for them likewise to be zealously affected in so good a thing as is holding fast to the Doctrine and Discipline of Faith and godliness which from the Church they have received keeping to a form of found and wholesome words which in the Church they have used and this their zeal and stedfastness they are to make manifest not only when such a one as St. Paul their chief Apostle is present with them and all because of the Churches enemies on every side as if the Apostle directed his Epistle to us who it seems are bewitched as sadly as were his Galatians from obeying the Truth delivered to us There are false Brethren and false Accusers such as zealously affect you but not well yea they would exclude you or us that you might affect them But it is good to be zealously affected alwayes in a good thing and the rather because I am absent from you It is good to be zealously affected alwaies in a good thing These words were the first occasion of pitching my thoughts upon this Subject Observing the variety of heats that are in the World about Religion certainly some distinction difference must be admitted that whilst there be such strivings and contendings about the way of Godliness surely as all cannot be imagined to tread the un-erring Path so neither must we be so sottish as to imagine that every one is out of the way By considering these words as they do relate unto the Galatians in their Circumstances at the time of the writing of this Epistle we may I hope make a clew of thread to extricate our selves out of the like Labyrinths that notwithstanding the various pretensions that are made to Truth and Piety we be not as children tossed to and fro with every wind of Doctrine That then which was first in my thoughts I found upon a second search to be the summe of the whole Text and therefore was forced to take in both verses It is good to be zealously affected c. The words are brought in with a Conjunction exceptive or discretive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is good to be zealous and so they do refer as they are something discriminated or distinguished from the fore-going verse in which the Apostle gives the Galatians an account of what might be the temper of their Seducers supposed to be the impure Gnosticks who did so early disturb the peace of the Church by obtruding upon the Disciples Judaizing Observances though they themselves were not Circumcised neither did they alwayes walk as did the Jews but out of a pretence they were zealous for the way of their Fathers laying heavy burdens upon the People which they would not touch themselves no not with one of their fingers This was such an Hypocrysie that Chap. 11.14 St. Peter seemed more out of prudence than Piety to comply with it and St. Paul was so zealous that he withstood him to the face for he was to be blamed and Barnabas also being of too easie and facile a temper a Son of Consolation was not a little to his own grief carried away with this Dissimulation But whatever rules of prudence some who at that time were set over the affairs of the Church might walk by thinking thereby that they did consult the Publick Peace and so kept all quiet no Peace saith our stout Apostle St. Paul with the wicked for hence an occasion was given that the way of God was evil spoke of and those who keep themselves up close to the rules of their Duty could not avoid the unkind surmises and hard speeches of the People whilst in the mean time the cunning Adversary took this opportunity upon the hopes of an Accommodation to work out his own designes upon those who were of a more easie perswasion and therefore they were zealous and industrious to gain more and more to their party to get ground because of some concessions or rather
Ephesus but the whole world worshippeth Many men have their Religion tied at their Purse-strings and be the thing good or bad for which they contend if it once comes to make for their profit they are soon induced to espouse the quarrel and they shall manage it with too much eagerness But true Zeal for God and for his Glory is not of so low and so sordid a principle it doth not run in the veins of the earth but it is a fire fetched from heaven a beam or a ray from the Sun of Righteousness To conclude As we are to be watchful of others that their ignes fatui their new lights and strange fires do not deceive us and carry us out of our way for they will lead us downward to the Chambers of Death so we are to examine our selves that we be not hurried away with our own impulse that passion do not overmuch sway us and interest blind us Let us but make sure of these two that the thing for which we are earnest be in it self just and good and that our own intensions and designes be holy and pious that we have no sinister and by-respects either to get a name in the world or to make a trade of our Religion more to serve our selves upon it then our God by it secure we but this that the thing in it self and the heart be right and then let our Light shine before men that they may see it yea Let us thus be a spectacle to Angels and to men whilst the one frowning and the other rejoycing do behold our zeal for the Lord of Hosts For It is good to be zealously affected always in a good thing which is the second General of the Text the subject of the next Discourse to wit the account given us of that zeal which is good The Second SERMON Verse 18. It is good to be zealously affected always in a good thing and not onely when I am present with you THe Prophet Elijah who was exceeding zealous for the glory of the God of Israel upbraiding the people with their luke-warmness and indifference in religion how they feared the Lord but withall served other Gods not altogether forsakeing the worship of their Fathers and yet admitting the abominations of the Heathen amongst whom they lived which were a snare unto them resolved at last to put the whole business to an issue 1 Kings 18.21 24. He came unto all the people and said how long halt ye between two opinions if the LORD be God follow him but if Baal follow him I even I onely remain a Prophet of the LORD but the Prophets of Baal are four hundred and fifty Men And as if he should have said Let us institute a Sacrifice to our unknown God let us see what Deity it is which will have a regard unto his own oblation Call ye upon the name of your God and I will call upon the Name of the LORD and the God that answereth by fire let him be God At which Determination it is to be observed that the Prophet though upon this extraordinary occasion would neither by an overhasty anticipation prevent nor by a tedious delay let slip the Publique solemn opportunity for daily and ordinary Devotion But Verse 36. At the time of the offering of the evening Sacrifice Elijah the Prophet came near and said O Lord God of Abraham of Isaac and of Jacob Let it be known this day that thou art God in Israel Farther it is remarkable that the Fire which at this time came from heaven was not a sudden Flash of Lightning which for the present struck terrour and amazement into the Spectators and instantly disappeared no neither was it a Fire that did Consume the Sacrifice and no more but the effect of it was a whole burnt-offering not the wood onely but the very Stones and the Dust were consumed and it licked up all the water that was in the Trench And the result of all was that when all the People saw it in most humble acts of adoration they fell on ther faces and Worshipped and the Voice of the People at that time was the Voice of God and they said The LORD he is God the LORD he is God Blessed be our God that the Prophet Elijah is not left alone a double portion of his Spirit though it be a Spirit of Burning doth rest upon the Prorhets and the Sons of Prophets even to this day let the Sons of Belial be Four hundred and fifty men twice told and all resolved into a grand Committee about Religion we need not fear with Elisha's Servant let us lift up our eyes to the Hills whence cometh our help and we shall see that those who are with us are more than those that are with them even the Mount of God full of Horses of fire and Chariots of fire round about the Priests of the most High God It is the glory of the God of Israel in the midst of us and about that Glory an everlasting Defence like the Prophet Elijah we put the cause of God and of his service to this issue why should we halt between two opinions it is a broken not a divided heart which God accepts The God that answereth by Fire let him be God yet such a Fire as spends it self upon a proper Sacrifice neither the Fire strange nor the Oblation unusual but a Fire upon such a sacrifice in which all the Tribes of Israel are concerned and that is the daily Ministration which is to be solemnized at the set and appointed times of the Morning and of the Evening Oblation Such a Fire too as is not of a sudden appearance or a short continuance which spends it self in a Blaze and goes out in a smoak but a Fire to consume both the Sacrifice and the Altar too yea though it be of stone I mean those heavenly seraphical Devotions and the Pious heart though once an heart of stone from whence they ascend a Fire to consume the Dust and to lick up the Water the dust of the Earth is in this regard worse than stubble not to be seen buried in its own embers neither can the water any longer find a place all filthy humours and noisome Corruptions are done away and there is nothing but a pure bright flame of love which many waters cannot quench Such as these are the Zealous Ardours for a setled Religion and the kind fervors in the due Celebrations of a solemn Devotion which while the ignorant and unlearned many unstable People have more diligently observed they have been convinced of all judged of all the very secrets of their hearts have been made manifest and falling upon their Faces they have Worshiped God reporting God to be in those solemnities of a Truth surely such a zeal as this which doth thus contend for the way of Godliness is not like the mad frenzey of the Priests of Baal which shews it self only in up-roars and in tumults whilst in the fray