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
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
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
rancorem qui comitatur vindictam aliud dimittere pâ—nitionem quaÌ„ comitatur zelus iustitiae owne adding withall instructions to their corrections and prayers to all their reproofes as Samuel for Saul euen after he had resolued to see his face no more all the dayes of his u 1. Sam. 15.35 life Thus if they do they shall breake the hearts of their children more with one blow then otherwise with a thousand Then shall men discerne it to bee an holy zeale that makes them so sharpe if notwithstanding their passion of anger they can expresse so much bowels of compassion as to teach them to mourne and to pray for them when their hands are most heauy vpon them CHAP. VI. Of the Qualification of Zeale IN euery created being there is a Substance and there are Accidents among which the chiefe are Qualities Euery thing is accounted excellent or base by these Mans Substance and Faculties of his soule are not so much esteemed of God as good Qualities in those faculties when these were lost God abhorred him though the other remained Thus is it in Zeale the substance * I meane Analogicall whereof I haue shewed in the Definition the Vse in the rest But the Qualification which is the chiefe thing in it without which zeale is worth nothing is yet vntouched And this taske as it is most necessarie so most difficult and therefore will take vp more time and require more labour then all the rest Zeale is like a blade which though it be made of neuer so good mettle yet if the workman want skill to giue it a right temper will neuer be good The Qualification of zeale is therefore our next worke The expression of zeale must be with 1. Boldnesse 2. Discretion 3. Compassion and this is nothing else but the due seasoning and tempering of it with these three things Boldnesse Discretion and Compassion in the manifestation of it Sect. 1. The first thing requisite in the manner of expressing our zeale is Boldnes Of Boldnes free from cowardise and lukewarmnesse If there be fire within there will bee boldnesse without Fire will bee feared but cannot be fearefull It is neuer in iest or disposed to a luke-warme temper but where euer it cometh it burnes vnlesse it be quite extinguished Of Boldnesse I spake somewhat before in the former Chapter but there onely vppon the By and briefly shewing what a true Zealot will do in case of difficulty Here I must treate of it more largely and shew what he must do in all cases and the reasons why This courage and boldnesse of spirit is requisite in All but most eminent in Magistrates and Ministers who being publicke persons haue most vse of zeale and for this cause is boldnesse most necessarie in them Howbeit the Magistrates sword being able enough of it selfe to sharpen and make him as bold as a Lion I will apply my selfe chiefly to the heartening and emboldening of the Minister not excluding others that exclude not themselues Princes when they send forth Ambassadors intend they should deliuer their message to greatest Potentates like Princes not slaues Ministers are Ambassadors for a 2 Cor. 5.20 Christ they therefore must take vpon them all that boldnesse which becomes the seruants of so Great a Lord so oft as they haue audience especially considering that he sends them not to his Superiors or Equals but to his Inferiors yea to his subiects or slaues When God sent Ezekiel to Rebellious Iudah with a sharpe message this was part of his instruction Be not afraid of them neither be afraid of their words though briars and thornes be with thee and thou dwell among Scorpions be not afraid of their words neither be dismayed at their b Ezeck 1.6 lookes Impudent sinners thinke to outface Gods Ambassadors sometimes by their power multitude sometimes by their threats and sometimes with their fierce and furious lookes God armes his Prophet against all making his face strong against their faces and his forehead against their foreheads yea as an Adamant harder then c Ezek 3.8.9 flint God doth not onely charge his seruants to bee stout and bold in his seruice but also workes an holy boldnesse in them when he sendeth them d Greg. Mag. hom 10. in Ezek. Ille enim esse veritatis defensor debet qui quod rectè sentit loqui nec metuit nec erubescit out He onely is meete to bee a Champion of Truth that neither feareth nor blusheth to speake any thing for it which on good ground he iudgeth conuenient To e Erubescere malum sapientiae est bonum fatuitatis idem ibid. blush at sinne is wisedome but to bee shamefac't when we are doing of good is the tricke of a foole and God neuer sent message by the hand of a foole When the Lord sent the Prophet Isaiah to rebuke hypocrites the beginning of his Commission runneth thus Crie aloud spare not lift vp thy voyce like a f Isay 58.1 trumpet He doth not onely bid him speake but crie cry out aloud euen with a full throate as the Hebrew word g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth And he had need of a wide throate indeed that shall vndertake some men He must go boldly to worke fearing no h Apertè abiecto omni timore Gloss Interlin colours He must crie with all his might He must not spare either himselfe by not straining or them by not reprouing He must bee the shrill and loud voyce of a Trumpet summoning them to battell with terror Hee i Cyril Alex. Com. in Isai lib. 5. tom 3. Non occultè nec in abscon dito loquere aliquibus sed intensa elata voce potius vtere omni libertate redargue delinquentes must not whisper his message or speake it in a corner but hee must deliuer it with great extension and eleuation of voyce with all freedome reproouing transgressors in publicke as speaketh S. Cyril Nor is this meant alone saith k Quanquam non de sola comentione vocis loquitur sed vehementiam verbi seueritatem intelligit ac si Deus fulmina è coelo ciacula retur Cal in hunc locum Caluine of a loud and thundring tone but of the sharpnesse of the matter so vehemently vttered as if God himselfe with his mightie arme should dart thunderbolts from heauen to wound the hairie scalpe of all hypocrites that go on in their iniquitie And this latter he must do that cannot do the former Euery man cannot speake like thunder but euery faithfull Minister must be for the subiect of his discourse a Boanarges to refractary sinners Nor lastly is it any peculiar charge giuen to this Prophet * Quod autem Isaiae hic dicitur sciamus Apostolis Episcopis omnibus ac ministris verbi esse dictum c. alone but it reacheth also to all Apostles Bishops and Ministers of the word who must crie aloud with a full throate not