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
containing all necessarie rules of Faith d Zelus cum in bono accipitur est quidam feruor animi quo mens relicto humano timore pro defensione veritatis accenditur Alcuinus The office of zeale about this is to preserue the honour thereof vntainted from all blemishes of error staines of heresie indignities of Tyrants and Atheists striuing for the faith of the e Phil. 1.27 Gospell Holding fast f T it 1.9 the faithfull word not quarrelling to separation for euery difference in opinion touching points not fundamentall and vndecided In which case no man must be iudged for his doubting g Rom. 14.1 See the marginall note of our last Translators nor may any doubting man iudge others who h Ibid. ver 3 doubt not The fire of zeale must blaze highest in maintenance of capitall truths i Iude ver 3. Earnestly contending for the faith once deliuered vnto the Saints Wise men will defend that part of a Citie most which may occasion most dammage by suffering a breach And zeale will then especially be as one of the Cherubins with a flaming sword to keepe safe the word of Life when the chiefest mysteries are corrupted or questioned Saint Paul when the honour of his Gospell lay at the stake seemeth vnable to expresse the heate he was in marke his vehemency though we saith he or an Angell from heauen should preach any other Gospell vnto you k Gal. 1.8 then that which we haue preached vnto you let him be accursed A heauie doome most vehemently denounced And yet not satisfying himselfe in shewing so much zeale as he was able to expresse by one single pronouncing this dreadfull anathematisme he doubles his speech as if the fornace of his heart were now heated with zeale seauen times hotter then it was wont l Ibid. ver 9. As we said before so say I now againe if any man preach vnto you another Gospell then that ye haue receiued let him be accursed Thus in cases of like consequence must we be affected But to be all on fire in defence of questionable truths which if they were yeelded vnto vs could adde nothing to that stocke of graces which accompanie saluation is a thing ill beseeming those diuine flames of holy zeale To what profit are those hot disputes and sharpe contentions about the place assigned for that maze of horror vnto vngodly men the Oecumenicall Assise the Equalitie of glorie the Hierarchie of Angels and many more He that putteth himselfe vpon the office of a Superuisor and Controuler of other mens opinions touching points of this nature may breed vaine ianglings but will edifie but a little These things are of the nature of sauce rather then meate dish them out as curiously as Art can deuise and when all is done they nourish not Marke such as are zealous of spirituall gifts if they seeke not to excell to the vse of edifying you shall be sure to finde them excelling in vanitie And more quarrels arise by one such conceited Doctor then many wise men with all their wisedome shall be able to take vp This is that bloudie knife that cutteth asunder the very sinewes of Christian loue This causeth Professors of the same faith to leade huge armies of sectaries like Pigmies and Cranes one against another so wasting their zeale in defence of trifles that they haue none left to make a wall of fire about points of more moment With what heart can we ioyne against a common enemie when euery little difference is prosecuted with such heate as if it were vnlawfull or at least dangerous to vnite our forces for feare of fiering one anothers tents by encamping together He that can be so hote with his brother for a trifle would certainly exceed the proportion of any cause with an enemie destroying more by intemperance then he is able to build by his zeale Witnesse the bickerings betweene some Lutherans Caluinists as they are by some nick-named which haue giuen RELIGION since the last reformation thereof a greater blow then all the thunderbolts of Rome set together Is it not Nuts to our Romish neighbours to see men belch out such bitter raylings and to put out such tart volumes one against another touching the manner of Christ discension into hell the libertie of the Sabbath the power of Witches the possibilitie of Demoniacall possessions the seate of faith the superioritie of preaching reading and praying In all which and many more the diuisions of Reuben are great thoughts of heart Is it now a time to be diuided among our selues when all our forces vnited are little enough to withstand the common aduersarie Oh when will our eyes be opened to see our hearts be mollified to bewaile the breaches of the enemy vpon vs by such vnbrotherly childish contentions among our selues Ere while wee could see nothing in S. Paul but fire when the foundation of the Gospell began to shake by the vndermining of seducers But in an inferiour point which was but as a Pinacle not of so much necessitie as beautie to set out the Pile he layeth his hand off the bellowes and puts out the fire For being consulted touching Virginitie m 1. Cor. 7. and hauing no particular direction therein from the Lord he sparingly and mildly set downe his iudgement and that by way of friendly aduise onely not of command from the Lord. And as if this were not enough to manifest his moderation he will by no means peremptorily determine the question but giueth euery man libertie therein that is of another mind n Ibid. ver 36 to do what he will These two presidents of the Apostle may suffice to declare what temper our zeale must ascend vnto in defence of the Word Maintaine we must with all our might the Principles of faith But of inferiour doubtful truths we may onely gently discourse what seemes most probable not violently hold them to dissention o 2. Tim. 2.23 c. Schisme no though the grounds of such our opinions seeme neuer so solide Herein it is as honourable to yeeld as to conquer since euerie man must follow the things which p Rom. 14.19 make for peace and wherewith one may edifie another 2. The worship of God 2. Another particular which zeale must fortifie is that Worship of God which the Word prescribeth The second Commandement which interdicts Idolatrie and false worship doth as firmely enioyne zeale for preseruation of that true worship which the Lord doth appoint Therfore the Apostle ioynes Zeale and Worship together requiring that worshippers be zealous q Rom. 12.11 in spirit seruing or worshipping the Lord. It is then a good and comely thing to be zealously affected towards and for the worship of God For this our Lord was so zealous that the zeale of the very house of God did euen euen eate him vp by the house no doubt vnderstanding and meaning Synecdochically the whole Worship r Quis comeditur
The iniquity of the other made him to shed teares ouer his owne frailty And his owne frailty made him condole his brothers iniquity This affection is of great vse it cannot but wound an ingenious minde and make him ashamed to see another mourne ouer his sin though happily before hee did not bewaile it himselfe Much better is a sweete and brotherly compassion then a sowre and sterne affection of a passionate minde saith c Gilb. sup Cant ser 32. Metior est dâ—â— is fraterna câ—mpassio quam indignantis animi durus immitis affectus Gilbert in his continuation of Bernard vpon Salomons Song Compassion shewes that a man knowes himselfe he that shewes no compassion makes no acknowledgement of his owne sinfull condition but proudly carries himselfe as if sinne and he had neuer beene acquainted where as in truth none commonly is more intimate with that strumpet then himselfe And yet with all let men beware of false compassion There are as some say in the the Sea fishes of so many different shapes as may paralel for outward resemblance all the beasts vpon earth Sure I am there are in the hearts of hypocrites so many counterfeit graces as may match in shew all that are true in the Godly Among other they haue some of them a counterfeit of true Compassion whereby they seeme to condole with others and to extenuate their faults to any that speake of them not out of loue to their brethren whom they seeme to bewaile but out of deere affection to the like sinnes in themselues which hereby they would palliate and defend from blowes When a man falls into discourse of such or such a mans faults and begins to aggrauate them perhaps with a minde bad enough these coÌ„passionate selfe-louers will be ready to say Oh Sir be not too rash and cruell it was but a fruite of humane weaknesse the best may offend and it is not good to iudge too hardly we are all men you shew little compassion c. whereas all this fluttering and crying of the crafty Lap-wing is but to draw you from her owne nest He hath a hellish brood of the same kinde and that you may fauour him and his sin he will stoutly pleade his fellow offendors cause without a Fee Doe you not thinke that if the iudge should bee as pitifull to the theefe at the Barre as another would bee that is guilty of the same offence the Countrey would soone swarme with theeues like Bees in summer and the Hangman might go practise vpon himselfe if hee should stand in neede of vsing his Trade This therfore is of al other the most cunning defence of a mans owne iniquity which while it goes masked vnder the name of Compassion to others doubles his own transgressions Compassion is like to Ieremies figgs whereof some were good and some naught both sorts excelled d Ier. 24.3 the good figgs very good and the euill very euill that they could not bee eaten they were so euill Compassion saith e Hugo de sc vict erud Theol. Libello de 4. volunt in Christo Triplex compassionis modus est Alia ex natura alia ex virtute c. Hugo is of three sorts the one is from Vice the other from Nature and the third from Grace The first is when a man is touched with an euill greefe because he is touched in that wherewith he was formerly held by the bonds of an vnlawfull loue The second is that whereby a man out of naturall piety which is all one with naturall affection to superiors condoleth the miseries of such as are neere him when hee seeth nature afflicted and oppressed with euills beyond the bounds of humane strength and contrary to naturall piety The third is that whereby for Gods sake we sympathize with others in their greefes when wee see righteousnesse oppressed innocency suffer The first of these he pronounceth culpable the second vnblameable and the third commendable He might well haue added that compassioÌ„ which comes from grace extends it selfe to the falls of our brethren into sinne who ought to be restored with bowels of compassion yearning vpon them and forcing vs to giue them the best helpe we can to set them againe on their feet This is more then a common loue it is indeed the Quintessence of it which makes our very hearts to drop at the sinnes of our brethren as marble with raine though it lie in the dry Compassion makes a man to put his brothers soule into his owne body and his owne soule into his brother as f Greg. mor. cap 26. Afflicti in se animum sumit vt prius in se dolentis passionem trauiserat nunc contra dolorem illius ministerium concurrat Gregory speakes in another case and to make it his owne case and so to deale with his brother as with himselfe which if he doe hee will not exceede nor yet omit any thing to recouer the other He that bestowes teares of compassion vpon his neighbour giues him somewhat of himself as well as of his goodnesse and it is impossible that he who hath this should bee wanting in any thing to his power for his neighbours good Then doe we shew compassion indeed when we bewaile his fall as if we had fallen our selues and seeke to wash away his sinne if it were possible by our owne teares This if wee doe though we doe much for him yet more for our selues He that hath such a tender heart for the offences of others shall finde it more tender more ready to mourne when himselfe offendeth Compassion therefore must declare it selfe whensoeuer wee declare our Zeale for God g Hugo de S. Vict. in Ioel. 2 Zelus est feruor animi ad coÌ„passionem natura pronus c. Hugo saith well that Zeale is such a heate as is prone to compassion of nature The Lord when he sharply reprooued and iustly disinherited Adam did yet make him h Gen. 3.21 a coate of skinnes to couer his nakednesse which sin made shamefull When Christ denounced woes vnto Ierusalem hee i Luk 19 41. wept ouer it When Samuel in Zeale departed from Saul and saw him no more all the daies of his life yet he mourned k 1 Sam. 15. for him Saint Paul calls for meeknesse to such as by sudden temptation are ouertaken with a l Gal. 6.1 fault Saint Iude requires vs of some to haue compassion making a m Iude 20. difference And Saint Paul pronouncing a curse on inordinate walkers he did it n Phil. 3 18. weeping The ground of Compassion is loue which being expressed will temper the sharpnes of reproofe and make it more medicinable Reprehension of it selfe is hardly tollerable vnlesse mixed with friendly intreaties euen as the launcing of a wound though it be necessary yet will not be endured by the Patient vnlesse all meanes to mitigate the paine be applyed to o Chrisost in 2 Tim. 4.2 hom 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him VVhatsoeuer a man doth with a heart rent in peeces by Passion is rather an effect of violence seeking reuenge then a fruite of charity studying reformation He that can reioyce and be glad and take pleasure to torture his brother by turning his finger in his wounds is a cruell tyrant no true Zealot It is impossible that any soule needing instruction should receiue any benefit if hee bee taught in a brawling and a chiding tone although the lesson bee neuer so needfull let him apply himselfe to learne with all his might yet hee will carry away nothing but greefe and sorrow as Chrisostome p Chrisost in 2 Tim. 2.24 hom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speakes Howbeit he speaketh this of such as he supposeth to be ingenious and tractable not of obstinate stiff-necked bulls that will not be tamed but by the fiercest Mastiues and vpon whom mildnes will worke no other effect but scorne and contempt of him that is so milde This obserued a man may take all liberty hee can in reproouing as occasion is offered and his calling admitteth And when this course is takeÌ„ such as are reproued must not with Plutarcks Parasite thinke to iest or laugh out any thing that is pressed on them they must not grow angry without a cause or neglect amendment when neede requireth See Caluin vpon Iob 31.1 Serm. 123. Then shall we finde by experience the truth and benefit of that heauenly Prouerbe q Prou. 25.12 As an earering of Gold and as an ornament of fine gold so is a wise reproouer on obedient eares It is good to be zealously affected alwaies in a good thing Gal. 4.18 FINIS Errata PAge 9. reade a sono literae ζ. p. 15. for state read seate p. 21. line 1. for or r. â—f line 4. r. commended it p 59. l. 1. r. yet it was p. 63. l. 17. r. equalize some small p. 27â— l. 19. blot out it is like that p. 309. l. 4 5. blot out and enioyned p. 321. l. 5. r. tongues p. 355. l. 19. r as bad as out p. 361. l. 3. for and r. addes p 395 for Inne r. in p. 430 dele Quere p. 438 for inuitation r. imitation p. 447. for mitted r committed p. 470. l. 19. for doth r. doe p. 480. for shore r. store