The Fire of the Sanctuary Newly Uncovered, Chapter 4
CHAP. IIII. Of the Grounds of Zeale.
VVE hauehave ſeene the Obiects for which, and againſt which our zeale muſt giuegive fire. Next I muſt ſhew, on what Grounds we muſt plant it.This Chapter hath two Sections cō taining the two grounds of zeale.
Our zeale cannot but bee naught, be the Obiect neuer ſo good, vnleſſe wee go to worke vponupon Grounds as good. The grounds be generally two: A diſtinct knowledge; and a lawfull calling.
Sect. 1Sect. 1. Shewing the firſt ground of zeale knowledge. One Ground of zeale is, a diſtinct knowledge of the cauſe we take vp. The goodneſſe of any thing is not of it ſelfe warrant enough to vsus, till in our apprehenſion wee know it to be good. A Lawyer may hauehave a good cauſe brought him; but it were neither ſafe for his Clyent nor wiſedome for himſelfe, to pleade it till he fully vnderſtand it from one end to the other, becauſe of the many turnings and windings which a ſubtill aduerſarie will make aduantages of.
It is Satans policie not to caſt any quench-coale into an ignorant Zelots fire, but rather helpe him with bellowes to blow it vp. The Diuell ſees that ſuch an one will not proue ſo dangerous to any as vntounto himſelfe; vnleſſe it be vntounto God and Religion, who many times receiue greater blowes from ſuch freſh water ſouldiers, then from a profeſſed enemie. For though they hauehave an heart willing to ſtand for good things, yet they are like a ſecond, that fighting in the darke, many times knocks downe his friend in ſtead of his foe.
This ignis fatuus or fooles fire haunted thoſe Iewes, who by the Apoſtles teſtimonie, were zealous enough, but it was not according to aRom. 10.2.knowledge. This want led them ſo much aſtray, that when they thought themſelues in the beſt & ſtraighteſt courſe, and moſt zealous for God; Phaeton-like they did what they could to ſet the world on fire, and became moſt ſacrilegious againſt the Sonne ofbQuid prodeſt habere zelū Dei, & non hábere ſcientiā Dei? Iudei putantes ſe zelum Dei habere, ſacrilegi extiterunt in filium Dei, quia non ſecundum ſcientiam zelati ſunt. Origen. God.
So then, zeale is worth nothing without knowledge to guide it: yea ignorant zeale is an intollerable cImportabilis abſque ſcientià zelus eſt Bern Sup. Cant. ſer. 49.euill. Who would endure a Commander ſetting or directing a battell when his eves be put out? Who would truſt a headſtrong blind horſe with the raines? Would he not more often run his head againſt a poſt, then keepe his way? and if he come at a dangerous bridge, chooſe rather to go beſide it then ouer it.
It is as naturall to error to draw ignorance after it, as for the load-ſtone to attract Iron. An ignorant man being euer ſuſpitious that others will deceiue him, preuents them by doing it himſelfe: and then proues more confident then before he was ſuſpitious. And though he may hauehave an Item, that he hath abuſed himſelfe, yet this will but adde paſſion to error; fire to tow; making him more mad: as once the conſtancie of Chriſtians in the truth, made Paul indAct. 26.11. perſecuting them euen to ſtrange Cities.
Nor is it ſtrange to ſee men more violent in a wrong way, then in the right, ſince in a wrong courſe, they hauehave wind and tide with them; but in a good, both againſt them. Their corruptions will eaſily hoyſe ſaile to their irregular paſſions, and the Diuels ſuggeſtions like ſtrong gales of wind, will ſet them a running in a headlong voyage.
But all theſe will oppoſe them when the ſhip is more carefully ſteered in a ſtraight courſe by a true compaſſe, by reaſon of the naturall enmitie and croſſe diſpoſition that is in them, againſt all that is good.
Violence therefore is dangerous in wayes vnknowne; becauſe after entrance into a by-way, direction comes (for the moſt part) too late. Then, either ſhame, or choller at their owne miſtaking makes men more violent: as they that in a iourney hauing loſt their way, out of very anger poſt harder in by-paths, then they did in the Roade.
An abſolute neceſſitie of diſtinct knowledge is therefore layd vponupon eueryevery Zealot. And this knowledge muſt be had from the Law and the Teſtimonies eIſai. 8.20.; beyond which if zeale go, it wanders in the darke without warrant, but not without ſinne. Whatſoeuer is not of faith is fRom. 14.23ſin. And that cannot be of faith, which is not cut out by the patterne of the word. Faith will not build vponupon humane foundations, or credit of man; but the vnderſtanding and iudgement muſt hauehave immediate information and ſatisfaction frō the Diuine word of truth.
It is then an extreame raſhneſſe and folly for any man to ſuffer his zeale to run before and beyond his knowledge, relying vponupon the iudgement or practiſe of other good men, as if it were warrant enough for him to ſweare, what a good man will ſay: and to defend what a goo… man hath done.
That is zeale ill ſpent which waſteth it ſelfe in crying downe other mens opinions, not as iudgement, but as affection kindles it; being able oft times, to ſay no more againſt them, then the chiefe Prieſts and Officers could alledge againſt Chriſt vntounto Pilate; If he were not an euill doer we would not hauehave deliuered him vp vntounto thee: yet ſeeme to take it ill that their bare duplicate page duplicate page clamor, without any either euidence or particular accuſation, ſhould preuaile with him to put an Innocent to death.
Many good (but weake) Chriſtians expoſe themſelues and their Zeale to much reproach and diſaduantage, by ſtanding out in ſome things which they hauehave onelyonly receiued by Tradition. There are ſome whom they will rely vponupon without all doubt or gaineſaying, or ſo much as ſearching to the bottome of their Opinions. And yet theſe people would thinke much to ſubſcribe to another man whom they louelove not ſo well, without requiring many reaſons more then enough.
Is not this one of our iuſt quarrels againſt the Papiſts at this day, as it was formerly of Chriſt himſelfe againſt the old Phariſies, for their Traditions? Yet when many people are demāded their reaſons of diuers opinions which they ſtand ſtoutly vntounto, is not their anſwer this? Becauſe the contrarie is againſt Gods word. Being preſſed to ſhew wherein, they reply; We are but ignorant people, we cannot diſpute with you: but ſo we are taught by Reuerend men, if you talke with them, they will bee able to ſatisfie you to the full.
VponUpon this ground they ſtand ſo firme, that none is able to remoue them. Their heart, they would you ſhould know, is as good as yours, though they cannot maintaine their Tenents as others can: and therefore they are reſolued to continue their courſe.
If this be not blind zeale, I know not what is. Let them ſuppoſe what they will: ſuch good meaning is naught, and their zeale too. For without knowledge the mind is not good; and he that haſteth with his feet gPro. 15.2.ſinneth.
Such a zealous man is like one that being blind or hood winkt, ſhould haſtly runne in an vncoth and dangerous way full of blocks, rockes, ditches, brookes, quagmires, or pits, and neuer giuegive ouer till deſtruction her ſelfe put a period to his deſperate race.
This is the reaſon why men become Sectaries and Schiſmaticks ſo faſt: they ſuffer themſelues to be ſeduced before they diſcerne the traps into which they are trained. And commonly ſuch as be moſt zealous in this kinde, change Religion as often as yong ſhoo-makers and taylors do maſters, running ouer all the Sects that be in the world, vnleſſe their courſe be interrupted by authoritie, and themſelues conſtrained to informe themſelues better.
But if they may runne on, what errour or hereſie will they not in time ſwallow downe like Gulls and Cormorants, and digeſt like Oſtriges? The beſt things corrupted, proue to bee the worſt. And zeale that giues luſter to all graces, if it once exceed the circle of knowledge, becomes moſt pernitious.
Who derides not the madneſſe of thoſe hare brained EpheſianshActs 19.32., that vponupon meere inſtigation of Demetrius againſt Paul, filled a whole Citie with an vproare, ſome crying one thing; and ſome a nother in great confuſion, the more part not knowing wherefore they were come together?
I wiſh it were breach of charitie to compare the ſtirs of our Browniſts, Anabaptiſts, Familiſts, and all the rabble of ſuch ſchiſmaticall Sectaries, (who may truly bee termed Puritanes,) with this inconſiderate action of thoſe rude Epheſians. If there bee any difference, it is onelyonly in this, that theſe mad-Martin mar-Prelates profeſſe in their words that they know God, but in their workes they denie him.
What then remaineth but that we all learne to make knowledge and humilitie, Vſhers to our zeale. Beware of Ignorance and Arrogancie; they are birds of a feather; ſeldome aſunder: for who ſo bold as blind Bayard? Put not the raynes of zeale into their hands; for they will certainely ſet all on fire; and if it proue not ſo, it ſhall not be their fault.
Zealous Dauid thought it a good argument to prooue his heart free from pride, that his zeale had bene confined to the Region of his knowledge and capacitie. Marke his plea: Lord mine heart is not haughtie, nor mine eyes loftie; neither do I exerciſe my ſelfe in great matters, nor in things too wonderfull for iPſal 131.1.2. foreignme. And it is a ruled caſe; he that will be ſuper wiſe kRom. 12 3., buſie and earneſt beyond ſobrietie and the meaſure of faith diſpenſed to him; and thinketh he doth well: ſetteth an higher price vponupon himſelfe then euer any man, but ſome foole like himſelfe, will giuegive for him.
This, lamentable experience hath in all ages taught to be too dangerous: it being ordinary with ſelfe-conceited Zealots, rather to defend ſchiſme, hereſie, blaſphemie, then by an ingenious retractation of errour, (which would honour them more,) to confeſſe their ignorance and temeritie.
An euill which the whole Chriſtian world had once ruefull cauſe to obſerue and bewaile in that Great Wit, Arrius. This man out of a vaine glorious emulation to excell Alexander Biſhop of Alexandria, (where himſelfe was alſo alNiceph. lib. 8. cap. 5. Miniſter,) diued ſo farre into curious Queſtions beyond his reach, that at length he went as low as hell it ſelfe, & brought vp thence that Hereſie, which, to his euerlaſting reproach, beareth his name denying the Godhead of Chriſt.
After him, Neſtorius, out of Zeale maintaining the raſhneſſe of his much admired friend Anaſtaſius; mSocratt. li. 1 cap. 32. Niceph. lib. 14 cap. 31, 32 33.fell into as groſſe an Hereſie. The occaſion, this. Anaſtaſius hauing in a Sermon bitterly railed againſt that Antient Title (which hee vnderſtood not, ſaith Nicephorus,) giuen to the Virgine Mary, nMaria foreign. The mother of God. Vide Origen. tom. 3. in Rom. Euſeb lib. 3. de vit. Conſtant.by the Fathers: and that ſharpe Cenſure of his being diſtaſted by them, Neſtorius would needs vndertake in fauour of his Anaſtaſius to iuſtifie, ſpending whole Sermons in proteſting againſt that Phraſe of ſpeech.
Afterwards, being by that Reuerēd Alexandrian Cyril in ſundry letters ſhewed the lawfulneſſe of that which he with much heate had publikely condemned: And his ſhallow braines not able to hold it vp any longer without admitting many groſſe abſurdities againſt the Perſon of Chriſt; and Laſtly his proud heart diſdaining ſubmiſſion and recantation, made choiſe in maintaining thereof (for want of other arguments out of which he had been beaten by diſputation) to fall into that moſt execrable Hereſie which denieth the Vnion of the two Natures of Chriſt in one Perſon.
It were tedious to particularize the detriments of blind Zeale; ſince this hath been the wall by which the Iuy of Hereſie, error and ſchiſme hath euer got vp to that vnhappy height which oft they mount vntounto. Great reaſon then it is, that wee ſhould euer build our Zeale on the ſure foundation of a diſtinct knowledge: and rather ſtand in doubt and ſuſpence touching things vnknowne;nMelius est dubitare de occultis, quam litigare de incer…is. Auguſt. de Trin. li. 8. Cap. 5. then contentiouſly bicker for things vncertaine, or beyond our Ken.
Sect. 2. Shewing the other ground of Zeale, a lawfull Calling.Sect. 2. The other Ground of Zeale no leſſe neceſſary, is a Lawfull Calling. If Inferiour Magiſtrates may not execute any part of Iuſtice without Authority deriued from Superiour Power: how much doth it concerne Chriſtians to attend vponupon God for a Calling and Commiſſion to warrant their proceedings?
Once hauehave a Calling, and ſpare for no Zeale which that Calling will admit. It is not for Saul himſelfe, but for Samuel to offer Sacrifice. It is not for eueryevery Perſon to mount the Magiſtrates Chaire, or the Prophets Pulpit, but for ſuch as are called of God, as Moſes oExod. 3.10.to the one, andpHeb. 5 4 Aaron to the other.
How often hauehave the Lords Meſſengers powred out bitter complaints and heauy woes againſt ſuch as runne before they were ſent? Did they onelyonly touch ſuch as in thoſe times vſurped the Propheticall Office, as their Succeſſors the Anabaptiſts doe now? Doth not the Goſpel alſo confine men to their proper ſtations, which they may not goe from, or beyond?
It is true, that in times of general Eclipſes, and corruption of Gods Word and Worſhip, Eliſha hauehave been from the Plowe,q1 Kin. 19.19 and Amos from the Heard, rAmos 7.14, 15. Hooker, in his Preface to his Eccl. Polity.aduanced to the function of Prophets. Caluin left the Profeſſion of Ciuill Law in France, to profeſſe Diuinity at Geneua, forſaken of her Biſhop, and impatient of longer bondage in Popery.
But where the Word and Worſhip is truly taught by able Profeſſors, and when a man is ſet & ſetled in a lawful Calling already, and not forced out of it; then to ſuppoſe that Zeale for God moueth him to abandon his former function, and to become a Preacher, (vnleſſe he be vnable or vnfit for his former Calling, and extraordinarily fitted for the function hee would now imbrace,) is to ſuppoſe without ground, and againſt that Rule,ſ1 Cor. 7.23. Let eueryevery man abide in the ſame Calling wherein he was called. And againe,tIbid. ver. 24. Let eueryevery man wherein hee is called therein abide with God.
If God in his Prouidence hauehave ſet a man in a Calling of vſe, fitted him for it, and giuen him comfortable imployment in it; abide in it he muſt, though he imagine he could be more vſefull in another courſe, or elſe he abides not with God. Leaue that, and he leaueth God. Go beyond that, and he goes without God. His vtmoſt tether, is,u1 Theſ. 4.11 Studie to bee quiet, and meddle with your owne buſineſſe. EueryEvery one muſt bee a Labourer *2 Theſ. 3.11no Loyterer, no Wanderer; a Workeman no idle Perſon; watchfull in his owne charge,x1 Pet 4.15. foreign. no Biſhop in another mans Dioceſſe.
It is not for eueryevery man to puniſh or magiſterially reproue ſinne in all that commit it. No man could hauehave better cauſe to draw ſword, then Peter for Chriſt, if our Lord had giuen him as good a calling, as the Iews did, occaſion: but both not cōcurring, his zeale proued but raſhnes,yMat. 26. and incurred his reproofe whoſe cauſe he defended.
Dauid would not fall vponupon ſinners, nor bee ſpeaking of good things in companies knowne to bee deſperately wicked; accounting it a duty to keepe his mouth cloſe ſhut whiles the wicked were before him: zPſal. 39.1, 2, 3.and ſaith of himſelfe, I was dumbe with ſilence, I held my peace euen from good, and my ſorrow was ſtirred, my heart was hot within me, while I was muſeing, the fire burned. Here was zeale, but no ſpeech. And when hee did ſpeake, it was not to them, but to God; and that no doubt in ſuch a tone as they deſcerned not: for otherwiſe it had been as good to hauehave ſpoken vntounto them, as in their hearing.
If any doubt whether Dauid did well, they may be reſolued by comparing this action to the rules of Salomon and Chriſt: the one counſelling not to rebuke a ſcorner: the other aduiſing not to cast Pearles before ſwine, leaſt they turne againe, and all to rend you.
It is then a cleare caſe that a Chriſtian is not bound to reproue, or diſcourſe of Religion to knowne or ſuſpected Scoffers. If hee teſtify in ſecret vntounto his God, his diſlike of ſuch Varlets, auoid needleſſe ſociety, and vnneceſſary Commerce with them, and in his ſoule ſecretly mourne for their diſhonoring of God; he hath done his duty.
To leade the Reader in circuite to the particular bounds of each mans calling were too long a Walke, and it would tyre vsus both. Breefly therefore, it may ſuffice for the preſent, to know that eueryevery mans Zeale muſt bee principally ſpent within his owne proper and diſtinct charge.
Were it equall that a Iuſtice of Peace ſhould be as buſie and peremptory in execution of his Office in another County, as where he is Authoriſed by Commiſſion, and when hee is within his owne Diuiſion? Can it be requiſite that a Chriſtian ſhould be as zealous beyond his Charge, as in his ſpeciall precincts? In no wiſe.
Dauid in his owne houſe will be peremptory in driueing from him all that be wicked.aPſal. 101. But when he is abroad and meets with company that like him not, his Zeale will ſhew it ſelfe not ſo much in thundring on them, as leauing of them.bPſal. 26.
Howbeit as a Iuſtice ſeeing diſorders though out of his reach, may friendly aduiſe, direct, and mildly admoniſh the diſordered; ſo may a Priuate man, his brother offending, although hee hauehave no particular charge of him. In performance whereof a mans age, place, and eſteeme is a great aduantage, or preiudice.
Young men, and ſuch as are not of eminent reſpect muſt be more ſparing, as Elihu was till his Elders had ſpoken. That will not bee well taken from them, which would bee receiued with thankes from ſome other. Herein eueryevery mans wiſdome muſt foreſee what is fit, before hee aduenture on that thankleſſe office which by his place and calling he is not tyed vntounto
And this in proportion muſt be the Miniſters Line. In his owne Cure he muſt be reſolute; otherwiſe, more ſparing in particulars. In another mans ſtation he muſt do what hee may; in his owne, what is needfull, whether he be old or young, whether they will heare, cEzek. 2.5.or whether they will forbeare.
The want of a Commiſſion the Deuill will ſoone eſpy, and make contemptible what was well meant, for want of Authority to countenance the action.dAct. 19. The Sonnes of Sceua ſeemed to vndertake a charitable worke in caſting out Deuills in the name of Ieſus: but the Deuills were not ſuch fooles as not to diſcerne their want of Commiſſion, and therefore leapt vponupon them and ouercame them, and preuailed againſt them, eIbid. ver. 16ſo that they fled away naked and wounded.
The former alledged example of Vzzah, but ſtepping out of his ranke to ſtay vp the tottering Arke by touching the body of it, which hee ought not to hauehave done, ſhould make men tremble to exceede their Callings though in Zeale for God, ſince what they therein may account deuotion, hee may condemne for raſh preſumption.
Such fires then as cannot bee kept within their owne Chimnies, but like ſparkes of greene wood will bee continually flying out vponupon all that ſtand neere them, and like ſquibbs runne ſputtering without difference or order til they be quenched or ſpent, are but wildfires, that ſometimes doe hurt, but neuer do good.
If men know not their bounds, their Zeale will bee beſt imployed in learning them, and waiting till they hauehave a Calling from God, who will then imploy them when they are fit for imployment.
A Soldier out of ranke, the more hee buſſles and laies about him, the more he diſordereth the whole Army, and expoſeth it to greater danger; ſo doth a Zelot, out of his Calling. He euer failes in diſcharge of his owne duty, that intrudeth vponupon another mans Calling.
Saul while he ſeemed very deuout in offering ſacrifice, therein being out of his calling offended, and neglected his owne, in ſparing of Agag, manifeſting in both ſo much rebellion as was worſe then Witchcraft▪ and ſo much ſtubbornneſſe as was in Gods account whoſe ſeruice hee prepretended,f1 Sam. 15.23. as bad as Idolatry.
Nor is this all. Hee that aduentures beyond his Calling, euer exceedes the proportion of the cauſe he medleth with, as Simeon and Leui who deſtroyed a whole CitygGen. 34.27. for one mans offence, and that after termes of ſatisfaction were both profer'd, and accepted.
The Apoſtle chargeth that no man ſuffer as a buſy body in other mens matters. h1 Pet. 4.They therefore that laſh out beyond their Callings, do often ſuffer, but neuer hauehave comfort in ſuffering; becauſe they ſuffer for that they ſhould hauehave let alone; and ſo they bring themſelues to ſhame; and Zeale, to reproach.