subordination of the affections and passions to the Mind as it is inlightned and directed by the divine Laws and those of Reason This is the state of integrity in which we were first made and we lost it by the rebellion of our senses and inferiour powers which have usurpt the government of us ever since Here is the imperfection and corruption of our natures Now Religion designs to remove and cure these and to restore us to our first and happy state It s business is not to reform our looks and our language or to model our actions and gestures into a devout appearance not only to restrain the practice of open prophaneness and villany nor to comfort us with the assurance of Gods loving us we know not why But to cure our ill natures to govern our passions to moderate our desires to throw out pride and envy and all uncharitable surmisals with the other spiritual sorts of wickedness and thereby to make us like unto God in whom there is no shadow of sin or imperfection and so to render us fit objects of his delight and love So that whatever doth not tend to make us some way or other really better better in our selves and better in all Relations as fathers and children and husbands and wives and subjects and governours and neighbours and friends is not Religion It may be a form of Godliness but 't is nothing to the life and power And where we see not this effect of Religion let the professor of it be never so high and glorious in his profession we may yet conclude that either his Religion is not good or that he only pretends and really hath it not This I take to be a consideration of great moment and great certainty viz. That Christian Religion aims at the bettering and perfecting of our natures For the things it commands relate either to worship or vertue The instances of external worship are prayer and praise both which are high acts of gratitude and justice and they fit us for divine blessings and keep us under a sense of God and prepare us for union with him which is the highest perfection of which the creature is capable Thus the outward acts of worship tend to our happiness and the inward do infinitely the same They are Faith and Love and Fear Faith in God supports and râ—lieves us in all afflictions and distresses The love of him is a pleasure and solace to us in all losses and disappointments since he is an object most filling and satisfying and one that cannot be lost except we wilfully thrust him from us Fear of God hath no torment 'T is no slavish dread of his greatness and power but a reverence of his perfections and a lothness to offend him and this disposeth us also for the communications of his grace and love Ps. lxxxv 9 And this it doth by congruity and its own nature which is to be said likewise of the others So that they would make those happy that practise them whether they had been positively enjoyn'd or not And though no express rewards had been annext unto them There are other two acts of worship which Christianity requires which are instituted and positive and respect Christ our Lord They are the Sacraments Baptism and the Lords Supper both which are holy Rites of high signification and seals of an excellent Covenant between God and us assuring us of pardon of sins and all divine favours upon the conditions of our Faith and repentance and more firmly obliging us to holy obedience and dependance The only way in which we can be happy Whence we see briefly that all the parts of worship which Christianity binds upon us tend to our perfection and Felicity And all the vertues that it commands do the same both those that respect us in a personal and those others that relate to us as members of Societies Thus humility recommended Mat. v. 3 Meekness blest v. 5. purity v. 8 are vertues that accomplish our particular persons and make us happy in our selves For of Pride cometh Contention Prov. xiii 10 And a great part of our troubles arise from stomach and self-will all which humility cures And meekness also takes away the occasions of the numerous mischiefs we run into through the rage and disorder of our passions and 't is in it self a great beauty and ornament since it ariseth from the due order and government of our faculties Purity also which comprehends temperance of all sorts frees us from the tormenting importunity of those desires that drag us out of our selves and expose us to sin and folly and temptation and make us exceeding miserable besides which it is a perfection that renders us like unto God and the blest Spirits of the highest rank And Christian veâ—tues do not only accomplish and make us happy in our particular persons but in the more publique capacity also They dispose us to a quiet obedience to our governours without murmuring and complaining and thereby the publique peace is secured and all good things else in that But there are other vertues that Christianity enjoyns which have a more direct tendency to the happiness of others as Iustice Mat. vii 12 Charity 1 Cor. 13. Loyalty Rom. xiii and all other publique vertues may I think be comprehended under these Where there is no Iustice every man preys upon another and no mans property is safe Where Charity is wanting Jealousies hatreds envyings back-bitings and cruelties abound which render the world deplorably unhappy Where there is not Loyalty and conscionable submission to Governours the publique is upon every occasion of commotion involv'd in infinite miseries and disasters So that all the precepts of our Religion are in their own nature proper instruments to make us happy and they had been methods of Felicity to be chosen by all reasonable creatures though they had never been required by so great and so sacred an Authority These things I have said because I could not choose but take this occasion to recommend the excellency and reasonableness of our Religion And I have done it but only in brief hints because it ariseth but upon a Corollary from my main subject and from this I infer SECT III. III THat Christianity is the height and perfection of morality They both tend to the real bettering and accomplishment of humane nature But the rules and measures of moral Philosophy were weak and imperfect till Christ Iesus came He confirmed and enforced all those precepts of vertue that were written upon our hearts and cleared them from many corruptions that were grown upon them through ignorance and vice the glosses of the Iews and false conceits of the Gentiles and he inforced them anew by his Authority and the knowledg he gave of divine aids and greater rewards and punishments then were understood before yea he inlarged it in some instances such as loving enemies and forgiving injuries Thus Christ Iesus taught morality viz. the way of living like men And the
Instrument of our Happiness and means that we must use implied in striving viz. SECT III. III. ACtive endeavour in which Repentance and the fruits of it are implied Both Faith and Prayer are in order to this and without it they can neither of them turn to account For Faith without works is dead Jam. ii 20 and Prayer without endeavour fruitless yea indeed in the Divine estimate it is â—one at all 'T is bodily exercise no Prayer For when we invoke Gods â—elp we desire it that we may use â—t Divine grace is not a Treasure to lay up by us but an instrument to â—ork with And when we pray that God would assist us in our endeaâ—ours and endeavour not at all we mock God and trifle with him in our Prayers I say then That enâ—eavour is necessary and necessary in â— degree so eminent that this is always included in Faith when 't is â—aken in the highest and noblest â—vangelical sense viz. for the Faith â—hich justifies and saves for that â—omprehends all those endeavours â—nd their fruits whereby we are â—ade happy We must not expect that God â—hould do all exclusively in the â—ork of our Salvation He doth his part and we must do ours though we do that by his help too He that made us without oâ—â— selves will not save us without oâ—â— selves said the Father We are commanded to seek Mat vii 7 To Ruâ— 1 Cor. ix 24 To fight 1 Tim. vi 12 To give diligence 2 Pet. i. 10 Theâ—â— all import action and endeavour And that endeavour must not bâ— only a faint purpose or formal service but it must be imployed in the highest degree of care and diligence The Kingdom of Heaven suffereth violence Mat xi 12 and thiâ— violence must not be used in at heat and sudden fit only that cools and dies and contents it self with having been warm for a time Buâ— it must be a steady and constanâ— course of activity a continual striving to overcome the remaining difficulties of the way We must endeavour then vigorously and constantly and in that after our Faith is strengthned by deep consideration and divine assistance implored by ardent Prayer our course is I. To abstain from all the outward actions of SIN and to perform the external acts of the contrary vertues To cease to do evil Isa. i. 16 is the first step When the Publicans askt Iohn the Baptist Luke iii. 12 what they should do His direction was That they should not exact vers 13. and to the Souldiers asking the same question he answers Do violence to no man vers 14. These were the sins of their particular Professions which were to be quitted before any thing could be done higher We have ordinarily more power over our actions than our habits and therefore we should begin here and resolve deeply by divine help to cut off those supplies that feed vitious inclinations For wicked habits are maintain'd by actions of wickedness when they cease the inclinations grow more faint and weak And when we are come but thus far to have confined our lusts we shall be encouraged to proceed to destroy them 'T is said There is no great distance between a Princes Prison and his Grave The saying is most true in the Case of Tyrants and Usurpers â— and the habits of sin are both when they are restrain'd they are not faâ— from being destroyed if we imploy our endeavours and the divine aids as we ought This then I say must be donâ— First and the other part of the advice must be taken with it viz. we must â—ractise the outward actions of the â—ontrary vertues We must do well when we cease to do evil When we â—urn from darkness it must be to â—ight Acts xxvi 18 Not from one â—ind of darkness to another When we cease to oppress we must be â—haritable when we leave to tyranâ—ize over our inferiours we must â—e kind and helpful to them When â—e forbear to slander we must â—eak all the good we can of our Neighbour The outward actions of vertue â—re in our power and 't is somewhat â—o come so far as this What is â—ore viz. The inward love and deâ—â—ght in goodness will succeed in â—â—me if we persevere 'T is not â—â—fe for us to propose to our selves â—â—e greatest heights at first if we do we are discouraged and fall back God accepts even of that little if it be in order to more He despiseth not the day of small things Zech. iv 10 If thou dost well shalt thou not be accepted Christ loved the young man who had kept the external part of the Commandments Mark x. 21 If he had had the courage to have proceeded what he had done would have steaded him much The inward love of vertue and holiness is promoted by the outward exercises oâ— them and hereby the contrary evils are both pined and thrust out Thus of the First thing â—hat endeavour implies upon this muâ—â— follow next II. An attempt upâ—n evil habiâ—â— viz. Those that have been superâ— induced on us by carâ—lesness anâ— temptation bad customs and evil company Every victory is a means to another we grow stronger and the enemy weaker by it To have overcome the outward acts of sin is a beginning in our spiritual warfare but our chief enemies are the habits these must be attempted also but with prudence wild beasts are not to be dealt with by main strength Aâ—t and stratagem must be used in â—his War and 't is good policy I think â—ere to fight the least powerful foes â—irst the contracted habits before we fall on the inbred natural inclinations While our forces are weak â—tis dangerous setting upon the â—trongest holds viz. the vices of â—omplexion which are woven into our very natures If a man apply â—ll his force where he hath not resoâ—ution enough to go through with what he undertakes he receives a foyl and 't is odds but he sits down and faints Prudence therefore is to be used where we distrust our strength Fall upon sin then where 't is weakest where it hath least of nature and least of temptation and where we have arguments from reputation and worldly interests wherewith to war against it If we prevail we are heartned by the success Our Faith and resolution will grow stronger by this experience when we have triumpht over the sins of evil custom example and sensual indulgence And when that is done we must remember that 't is not enough that those habits are thrust out others must be planted in their room when the soyl is prepared the seed must be sown and the seeds of vertuouâ— habits are the actions of vertue These I recommended under the last head and shall say more of the introducing habits under one that follows on purpose III. The next advance in our endeavours is In the strength of God and in the Name of his Son to assault the greâ—ter Devils and to strive to cast out them I mean the sins of
There is no doubt but that an evil man may be convinced of his sin and vileness and that even to anguish and torment The Gâ—ntiles saith the Apostle Rom. ii 14 which have not the Law shew the works of the Law written in their hearts their thoughts in the mean time accusing or excusing one another Conscience often stings and disquiets the vilest sinners and sometimes extorts from them lamentable confessions of their sins and earnest declamations against them They may weep bitterly at their remembrance and be under great heaviness and dejection upon their occasion They may speak vehemently against sin themselves and love to have others to handle it severely All this bad men may do upon the score of natural fear and self love and the apprehension of a future Iudgment And now such convictions will naturally beget some endeavours A convinced understanding will have some influence upon the will and affections The mind in the unregenerate may lust against the flesh as that doth against it So that 2. such a meer animal man may promise and purpose and endeavour in some pretty considerable measure but then he goes not on with full resolution but wavers and stops and turns about again and lets the law of the members that of death and sin to prevail over him His endeavour is remiss and consequently ineffectual it makes no conquests and will not signifie He sins on though with some regret and his very unwillingness to sin while he commits it is so far from lessening that it aggravates his fault It argues that he sins against conscience and conviction and that sin is strong and reigns 'T is true indeed St. Paul Rom. 7. makes such a description seemingly of himself as one might think concluded him under this state He saith vers 8. That sin wrought in him all manner of concupiscence vers 9. That sin revived and he died vers 14. That he was carnal and again sold under sin vers 20. That sin dwelt in him and wrought that which he would not vers 23. That the law of his Members led him into captivity to the law of sin and vers 25. That he obeyed the law of sin If this be so and St. Paul a regenerate man was in this state it will follow that seeking and feeble endeavour that overcometh no difficulty may yet procure an entrance and he that is come hitherto viz. to endeavour is safe enough though he do not conquer This Objection presseth not only against this head but against my whole Discourse and the Text it self Therefore to answer it I say That the Apostle here is not to be understood of himself but he describes the state of an unregenerate man though he speaks in the first person a Figure that was ordinary with this Apostle and frequent enough in common speech Thus we say I am thus and thus and did so and so when we are describing a state or actions in which perhaps we in person are not concerned In this sense the best Expositors understand these expressions and those excellent Divines of our own Bishop Taylor and Dr. Hammond and others have noted to us That this description is directly contrary to all the Characters of a regenerate man given elsewhere by this and the other Apostles As he is said to be dead to sin Rom. vi 11 Free from sin and the servant of Righteousness Rom vi 18 That he walks not after the flesh but after the Spirit Rom. viii 1 â—hat the law of the Spirit of life in Christ Iesus hath made him free from the law of sin and death Rom. viii 2 That he overcometh the world Joh. 5.4 He sinneth not 1 Joh iii. 6 He hath crucified the flesh with its affections and lusts Gal. v. 24 Which Characters of a truly regenerate person if they be compared with those above-cited out of Rom. vii it will appear that they are as contrary as 't is possible to speak and by this 't is evident that they describe the two contrary states For can the regenerate be full of all manner of concupiscence and at the same time be crucified to the flesh and ill affections and lusts one in whom sin revives while he dies and yet one that is dead to sin carnal and yet not walking after the flesh but after the Spirit sold under sin and yet free from sin Having sin dwelling in him and a captive to sin and obeying the law of sin and yet free from the law of sin and death How can these things consist To tell us 'T is so and 't is not so and to twist such contradictions into Orthodox Paradoxes are pretty things to please Fools and Children but the wiser sort care not for such riddles as are not sense I think 't is evident enough then that the Apostle in that mistaken Chapter relates the feeble impotent condition of one that was convinced and strove a little but not to purpose And if we find our selves comprised by that description though we may be never so sensible of the evil and danger of a sinful course and may endeavour some small matter but without success we are yet under that evil and obnoxious to that danger For he that strives in earnest conquers at last and advanceth still though all the work be not dâ—ne at once So that if we endeavour and gain nothing our endeavour is peccant and wants Faith or Prayer for Divine aids or constancy or vigor and so Though we may seek we shall not be able to enter But 3 An Imperfect striver may overcome sin in some Instances and yet in that do not great matter neither if he lies down and goes no further There are some sins we out-grow by age or are indisposed to them by bodily infirmity or diverted by occasions and it may be by other sins and some are contrary to worldly Interests to our credit or health or profit and when we have been in any great degree prejudiced by them in these we fall out with those sins and cease from them and so by resolution and disuse we master them at last fully which if we went on and attempted upon all the rest were something But when we stop short in these petty victories our general state is not altered He that conquers some evil appetites is yet a slave to others and though he hath prevailed over some difficulties yet the main ones are yet behind Thus the imperfâ—ct striver masters it may be his beastly appetite to intemperate drinking but is yet under the power of love of Riches and vain pleasure He ceaseth from open debauchery but entertains spiritual wickedness in his heart He will not Swear but will backbite and rail He will not be Drunk but will damn a man for not being of his opinion He will not prophane the Sabbath but will defraud his Neighbour Now these half conquests when we rest in them are as good as none at all Then shall I not be ashamed when I have regard
to all thy Commandments saith the Kingly Prophet Psal. cxix 6 'T is shameful to give off when our work is but half done what we do casts the greater reproach upon us for what we omit To cease to be prophane is something as a passage but nothing for an end We are not Saints as soon as we are civil 'T is not only gross sins that are to be overcome The wages of sin is death not only of the great and capital but of the smallest if they are indulged The Pharisee applauded himself that he was not like the Extortioners Adulterers and unjust nor like the Publican that came to pray with him Luk. xviii 11 and yet he went away never the more justified The unwise Virgins were no profligate livers and yet they were shut out He that will enter must strive against every corrupt appetite and inclination A less leak will sink a Ship as well as a greater if no care be taken of it A Consumption will kill as well as the Plague yea sometimes the less Disease may in the event prove more deadly than the greater for small distempers may be neglected till they become incurable when as the great ones awaken us to speedy care for a remedy A small hurt in the finger slighted may prove a gangreen when a great wound in the head by seasonable applications is cured 'T is unsafe then to content our selves with this that our sins are not foul and great those we account little ones may prove as fatal yea they are sometimes more dangerous For we are apt to think them none at all or Venial infirmities that may consist with a state of grace and Divine favour we excuse and make Apologies for them and fancy that Hearing and Prayer and Confession are atonements enough for these Upon which accounts I am apt to believe that the less notorious Vices have ruined as many as the greatest Abominations Hell doth not consist only of Drunkards and Swearers and Sabbath-breakers No the demure Pharisee the plausible Hypocrite and formal Professor have their place also in that lake of fire The great impieties do often startle and awaken conscience and beget strong convictions and so sometimes excite resolution and vigorous striving while men hug themselves in their lesser sins and carry them unrepented to their graves The sum is We may overcome some sins and turn from the grosser sort of wickedness and yet if we endeavour not to subdue the rest we are still in the condition of unregeneracy and death and though we thus seek we shall not enter 4. A Man may perform many duties of Religion and that with relish and delight and yet miscarry As 1. He may be earnest and swift to hear and follow Sermons constantly from one place to another and be exceedingly pleased and affected with the Word and yet be an evil Man and in a bad state Herod heard Iohn Baptist gladly Mark vi 20 and he that received the seed into stony places received it joyfully Mat. xiii 20 Zeal for hearing doth not always arise from a conscientious desire to learn in order to practise but sometimes it proceeds from an itch after novelty and notions or an ambition to be famed for Godliness or the importunity of natural conscience that will not be satisfied except we do something or a desire to get matter to feed our opinions or to furnish us with pious discourse I say earnestness to hear ariseth very often from some of these and when it doth so we gain but little by it yea we are dangerously tempted to take this for an infallible token of our Saintship and so to content our selves with this Religion of the ear and to disturb every body with the abundance of our disputes and talk while we neglect our own spirits and let our unmortified affections and inclinations rest in quiet under the shadow of these specious services So that when a great affection to hearing seiseth upon an evil man 't is odds but it doth him hurt It puffs him up in the conceit of his Godliness and makes him pragmatical troublesome and censorious He turns his food into poyson Among bad men those are certainly the worst that have an opinion of their being godly and such are those that have itching ears under the power of vitious habits and inclinations An earnest diligent hearer then may be one of those who seeks and is shut out And so may 2. He that Fasts much and severely The Iews were exceedingly given to fasting and they were very severe in it They abstained from all things pleasant to them and put on sackcloth and sowre looks and mourned bitterly and hung down the head and sate in ashes so that one might have taken these for very holy penitent mortified people that had a great antipathy against their sins and abhorrence of themselves for them And yet God complains of these strict severe Fasters Zach. vii 5 That they did not Fast unto him but fasted for strife and debate Isa. lviii 4 Their Fasts were not such as he had chosen to loose the bands of wickedness to undo the heavy burden and to let the oppressed free vers 6. But they continued notwithstanding their Fasts and Gods admonitions by his Prophets to oppress the widow and fatherless and poor Zach. vii 10 Thus meer natural and evil men sometimes put on the garb of Mortification and exercise rigors upon their bodies and external persons in exchange for the indulgences they allow their beloved appetites and while the strict Discipline reacheth no further though we keep days and fast often yet this will not put us beyond the condition of the Pharisee who fasted twice in the week as himself boasted Luke xviii 12 And 3. An imperfect striver may be very much given to pious and religious discourses He may love to be talking of Divine things especially of the love of Christ to sinners which he may frequently speak of with much earnestness and affection and have that dear name always at his tongues end to begin and close all his sayings and to fill up the void places when he wants what to say next and yet this may be a bad man who never felt those Divine things he talks of and never loved Christ heartily and as he ought 'T was observed before that there are some who have a sort of Devoutness and Religion in their particular Complexion and if such are talkative as many times they are they will easily run into such discourses as agree with their temper and take pleasure in them for that reason and for this also because they are apt to gain us reverence and the good opinion of those with whom we converse And such as are by nature disposed for this faculty may easily get it by imitation and remembrance of the devout forms they hear and read so that there may be nothing Divine in all this nothing but what may consist with unmortified lusts and affections And though such talk
earnestly of the love of Christ and express a mighty love to his name yet this may be too without any real conformity unto him in his Life and Laws The Jews spoke much of Moses in him they believed and in him they trusted Iohn v. 45 His name was a sweet sound to their ears and 't was very pleasant upon their tongues and yet they hated the Spirit of Moses and had no love to those Laws of his which condemned their wicked actions And we may see how many of those love Christ that speak often and affectionately of him by observing how they keep his Commandments John xiv 15 especially those of meekness mercy and universal love Thus imperfect strivers may imploy themselves in the external offices of Religion I have instanced only in Three the like may be said of the rest And to this I add That they may not only exercise themselves in the outward matters of duty but may arrive to some things that are accounted greater heights and are really more and spiritual and refined To instance SECT V. I. THey may have some love to God Goodness and good men The Soul naturally loves beauty and perfection and all mankind apprehend God to be of all Beings the most beautiful and perfect and therefore must needs have an intellectual love for him The reason that that love takes no hold of the passions in wicked men is partly because they are diverted from the thoughts of Him by the objects of sense but chiefly because they consider him as their enemy and therefore can have no complacency or delight in him who they think hath nothing but thoughts of enmity and displeasure against them But if once they come to be perswaded as many times by such false marks as I have recited they are that God is their Father and peculiar Friend that they are his chosen and his darlings whom he loved from eternity and to whom he hath given his Son and his Spirit and will give Himself in a way of the fullest enjoyment Then the Love that before was only an esteem in the understanding doth kindle in the affections by the help of the conceit of Gods loving them so dearly and the passion thus heated runs out even into seraphick and rapturous Devotions while yet all this is but meer animal love excited chieâ—ly by the love of our selves not of the Divine Perfections And it commonly goes no further then to earnest expressions of extraordinary love to God in our Prayers and Discourses while it appears not in any singular obedience to his Laws or generous and universal love to mankind which are the ways whereby the true Divine Love is exprest for This is the love of God that we keep his Commandments saith the Apostle 1 Iohn v. 3 And as to the other thus If we love one another God dwelleth in us and his love is perfected in us 1 John iv 12 And on the contrary If a man say I love God and hateth his brother he is a lyar John iv 20 Charity then and universal obedience are the true arguments and expressions of our love to God and these suppose a victory over corrupt inclinations and self-will But the other love which ariseth from the conceit of our special dearness to God upon insufficient grounds that goes no further then to some suavities and pleasant fancies within our selves and some passionate complements of the Image we have set up in our imaginations This Love will consist with Hatred and contempt of all that are not like our selves yea and it will produce it those poisonous fruits and vile affections may be incouraged and cherish'd under it So that there may be some love to God in evil men But while self-love is the only motive and the more prevalent passion it signifieth nothing to their advantage And as the imperfect striver may have some love to God so he may to piety and vertue every man loves these in Idea The vilest sinner takes part in his affections with the vertuous and religious when he seeth them described in History or Romance and hath a detestation for those who are character'd as impious and immoral Vertue is a great Beauty and the mind is taken with it while 't is consider'd at a distance and our corrupt interests and sensual affections are not concern'd 'T is These that recommend sin to our love and choice while the mind stands on the side of vertue with that we serve the Law of God but with the flesh the law of sin Rom. vii 25 So that most wicked men that are not degenerated into meer Brutes have this mental and intellectual love to goodness That is they approve and like it in their minds and would practise it also were it not for the prevalent biass of flesh and sense And hence it will follow likewise That the same may approve and respect good men They may reverence and love them for their Charity Humility Iustice and Temperance though themselves are persons of the contrary Character yet they may have a great and ardent affâ—ction for those that are eminently pious and devout though they are very irreligious themselves The conscience of vertue and of the excellency of Religion may produce this in the meer natural man who is under the dominion of vile inclinations and affections and therefore this is no good mark of godliness neither Our love to God and goodness will not stead us except it be prevalent And as the love described may be natural and a meer animal man may arrive unto it So II. He may to an extraordinary zeal for the same things that are the objects of his love Hot tempers are eager where they take either kindness or displeasure The natural man that hath an animal love to Religion may be violent in speaking and acting for things appertaining to it If his temper be devotional and passionate he becomes a mighty zealot and fills all places with the fame of his godliness His natural fire moves this way and makes a mighty blaze Ahab was very zealous and 't is like 't was not only his own interest that made him so 2 Kings x. 16 The Pharisâ—es were zealous people and certainly their zeal was not always personated and put on but real Though they were Hypocrites yet they were such as in many things deceived themselves as well as others They were zealous for their Traditions and they believ'd 't was their duty to be so St. Paul while a persecutor was zealous against the Disciples and he thought he ought to do many things against that name And our Saviour foretells that those zealous murderers that should kill his Saints should think They did God good service in it John xvi 2 So that all the zeal of the natural man is not feigning and acting of a part nor hath it always evil objects The Pharisees were zealous against the wickedness of the Publicans and Sinners Zeal then and that in earnest for Religion may be in