Divine Characters in Two Parts, Part 1 · Chapter 33
CHAP. XXXIII. The Zealous Hypocrite Is he that hath a zeal for God, but not according to God.Defin.
IT is a zeal of his own making or imagining. No vertue is more miſtaken than this of zeal; no wonder then, if this hypocrites zeal he much miſ-ſhapen. Whatſoever hath in it any thing of the nature of fire, is quick and active, and requires a more nimble eye to diſcerne it, and more acute judgment to judge of it; which, this hypocrite wanting, muſt needs be groſſely miſtaken in it. He thinks, if his fire be kindled upon Gods Altar, ſtrange fire and celeſtial fire, will make no great difference, becauſe he hath not either the skill, or the leiſure to diſtinguiſh between them. But he that ſhall more throughly penetrate into the ſeveral natures of them, will finde as wide a difference between them, as the fire of the Sanctuary, and the fire of hell. No grace is more uſeful to promote Gods work, if it be right; no counterfeit of grace, more dangerous to abuſe Gods people, if what is falſe, be permitted to act.
It is granted by all, that zeal hath its name from an hiſſing heat *foreign ferveo, bullio., which fire, or ſomething that hath fire in it, (as burning hot mettle) caſt into water, maketh. So that zeal, in the ſtrict acceptation of the word, is a fiery hiſſing heat, fi…hting with ſome contrary: which being applied to that zeal, which is exerciſed in, upon, or againſt ſomething that is ſpiritual, muſt needs be very dangerous, if it proceed from ſtrange fire. If the unnatural and furious heat which a fiery temper or diſpoſition bloweth up, do paſſe for zeal, what great, what dangerous fires a little ſpark kindleth! If it be true fire, yet out of the hearth, what deſperate combuſtions are produced by it! Where indiſcreet zeal ſparkleth too far, it endangereth the whole Fabrick of Religion, and religious ſociety. Great cauſe then to diſcover and detect this hypocrite, who is an Incendiary in the Churches of Chriſt. He ſets the Church in a flame by fire borrowed from hell, and thinks he doth God good ſervice aJohn 16.2, as if his falſe fire were kindled by a true coale from the Altar; every man faſhioning a zeal to his own humour and liking, like thoſe ſeducers of the Galatians; of whom Paul, thus, They zealouſly affect you, but not well bGal 4.17.
On the contrary, the true Chriſtian hath his zeal from, Differ.and according to God.
He knoweth that it is good to be zealouſly affected alwayes in a good thing cVer. 18. Therefore he firſt endeavours to have his lips touched by one of the Seraphims, with a live coal from the Altar dIſa. 6.6, which may both cleanſe him, and heat him; and then to put forth his zeal for God, according unto God. The Spirit of Chriſt worketh zeal in him, and ſets it on work. The Word of God is his guide directing him in working; not onelyonly in regard of the ground, object, and end; but, for time, manner and meaſure. And ſo he becomes not onelyonly a faithful Souldier, and valiant Champion of Chriſt, that affecteth the cauſe with zeale as hot as fire, and obeyeth the command of his General, keeping himſelf to his ſtation, and to his duty in it. For, well he conſidereth, that order in martial affaires, is of as great moment as ſtrength. Without this a Souldier may let in the enemy, and do more hurt than an enemy. And zeal out of courſe and order, lets in ſuperſtition, or will-worſhip, to the prejudice of the cauſe defended.
He emulateth others to over-take and out-go them in goodneſſe, without envying theme2 Cor. 9.2.. He is jealous over them with a godly jealouſie, for feare they ſhould ſinne againſt Chriſt their Husband, by following othersf2 Cor. 11.2.. There is in him a moſt fervent heat of all the affections towards God and the Lord Jeſus; burning in his love to him, in longing after him, in joy in him, and indignation againſt all thoſe that oppoſe him. His zeale is not confined to love and anger, nor compounded of them; but is a gracious quality firing all the affections and paſſions in the behalf of God. 'Tis not the reſult of any one or moe affections, but a gallant temper in them; yet differing from them, as the due ſeaſoning of a knife or axe that makes it to cut excellently, or as courage in a valiant man which is not a compounded thing of his paſſions and ſpirits, but a brave temper of both. It is in him a diſtinct grace of the Spirit, which makes him fervent in Spirit, in ſerving the Lord gRom. 12.11.. Not a reſult of this or that grace or of many together, as ſpirits in the blood.
This his zeale makes him alſo jealous after a godly ſort over thoſe that he loves, leſt they, being brought into Chriſt, ſhould be defiled by ſeducers, or do any thing unworthy of their relation to Chriſt; he is ſolicitous and provident, leſt ſome evil ſhould diſturb the peace, or violate the purity of any that he loves upon that account. His love is the prime affection that provoketh his zeale, and makes him jealous; yet zeale alſo is that fire that kindles his love, and all his affections to make them fervently active for God; it is as the fire from heaven that kindled and burned Elijahs ſacrifice, and made it acceptable.
Thus, this hypocrites zeale is an ignis fatuus, a fooles fire, that inſtead of guiding him aright, leads him more out of the way: the true Chriſtians zeale gives not onelyonly heate, but light as the ſtarre in the Eaſt, leading the wiſe men to ChriſthMat. 2.9.: the one, by his zeale, conſumeth others (as the zeale of Jehu did, the houſe of Ahab) without comfort to himſelf; the other, conſumeth himſelfe (as the zeal of Chriſt didiJohn 2.17. for the honour of God, and diſcharge of his own duty.
Character 1 This hypocrites zeal is blind.
The light of the body is the eye kMat. 6 22.; the light of the ſoul is the underſtanding lEpheſ. 14.8.: without the former, the body cannot go, but it ſtumbleth; without the other, the ſoul cannot act, but it erreth; or is in danger ſo to do. But the beſt eye, cannot ſee, except it have light from without: no more can the underſtanding (which in it ſelf is darkned mEpheſ. 4.18,, till it receive the eye ſalve of Chriſts Spirit whereby it may ſee nR…vel. 3 18., untill it have received the light of wiſdome from the Word to underſtand his way oProv. 4.18.. This hypocrite wanteth both ſight, and light. The light within him is darkneſſe. His very underſtanding is darkned, being alienated from the life of God, through the ignorance that is in him. And, if the light within him be darkneſſe, how great is that darkneſſe pMat. 6.23.! If he have not light within, how can he ſee? if he have not light without, how can he go? He is a blind guide qMat. 23 16.that cannot ſee: and, the blind lead the blind, when ignorant zeal leads the hypocrite that of himſelf hath no eyes; and ſo, both fall into the ditch rMat. 15.14..
What once Zebah and Zalmunna ſaid of Gideon, as the man is, ſo is his ſtrength sJudge 8.21, ſo we may ſay of this hypocrite, as the man is, ſo is his zeale. The man thinkes he hath a very good eye, and takes it in great ſcorne to be deemed blinde: are we blinde alſo tJoh. 9.40.? but Chriſt, that knoweth all things, knowes and pronounceth him to be blind, although the hypocrite himſelf knoweth it not uRev. 3.17.. Therefore his zeale muſt needs be blinde too; for, although he hath never ſo much light without to informe him, yet he wants an eye within, to make uſe of that light that ſhines round about him. He is as blinde at Noon-day when he hath beſt meanes of information, as at Mid-night, when he hath nothing to direct him.
And while his zeale is no better, it is not a pin to chooſe, either the ſuperſtitious zeale of the idolatrous Athenians, erecting an Altar, and offering ſacrifices to the unknown God wAct. 17.23.; or the pharaſaical zeale of the Jew, towards that God xAct. 22.3.which he thinks he knoweth. He is zealous (as he thinketh) for the true God; yet without God, and againſt him, becauſe he adviſeth not with him, or taketh not advice from him. He is zealous for the Law; yet, through ignorance and obſtinacy, overthroweth the end of the Law, which was the righteouſneſſe of Chriſt to a beleever yRom. 10.4.. This, the ſelf-conceited Juſtitiary (and who more, than the hypocrite?) not underſtanding, all his zeale of God is not worth a ruſh, but a wrong to God, and to himſelf too; and all becauſe his zeale is not according to knowledge: for, being ignorant of Gods righteouſneſſe, and going about to establiſh his own, he ſubmitteth not to the righteouſneſſe of God zver. 2.3., and thereby loſeth all benefit of it.
He is like an untrained Souldier, that through ignorance ſometimes overthroweth the whole Army. He is many times a fighter againſt God aActs 5.39., even while he pretendeth to ſtand and fight for him. Thus Saul (till he became a Paul) in his zeal, perſecuted the Church bPhil. 3.6.: and this, out of ignorance, whiles he was yet in unbelief c1 Tim. 1.13.. He did it, and he thought he ought to do it, contrary to the Name of Jeſus Chriſt dActs 26.9; and all, through his zeale for the vaine traditions of his fathers eGal. 1.14.. And ſo, his zeale without knowledge, makes him not onelyonly to erre, but to runne mad with error and zeale togetherfActs 26.11.; thinking he then doth God ſervice, when he moſt furiouſly perſecuteth his ſervantsgJohn 16.2.. He regardeth not information from thoſe eſpecially whom he perſecuteth, but eſteemeth all they ſay to be but devices to ſave thei… own skin whole: and therefore how much ſoever he may afterwards plead ignorance, yet ſhall he be judged willing to the miſchief, becauſe willingly ignorant h2 Pet. 3.5., and willfully refuſing better information. So that, whether he ſtumble upon truth, or tumble into error, or halt between both, it is hard to ſay, which is worſt to him.
And, in this zeale, he goeth on with more confidence, and leſſe oppoſition, becauſe herein he hath winde and tide with him. The Devil will never oppoſe him; for, he doth his work. And ſuch zeale is ſeldome diſpleaſing, nor much blamed by men that hold no communion with God, but is rather admired by thoſe that imitate it not: for, it never flyes at profaneneſſe, ſo much, as at truth, or the power of godlineſſe. For this reaſon, amongſt Mahumetans, Papiſts, and generally all Hereticks, the moſt zealous, are beſt accepted and prized, even by the looſer ſort. But, amongſt thoſe that are truly zealous for truth and holineſſe, it is farre otherwiſe. Nothing is more diſtaſtful to ungodly men than true zeale, although managed with greateſt diſcretion. Ignorant zeale hinders not Satans Kingdome, but promotes it; and, if it curb or reſtraine corruption one way, it giveth it ſo much the more range another. But true zeale checketh it every way, both in our ſelves, and others; and ſets a pitch, to a mans ſelf in practiſe; to others, in example. True zeale is too buſie, not onelyonly againſt evil, but for good, forcing men to drive beyond their pace. Lot, that was vexed with the filthy converſation of the wicked i2 Pet. 2.7.; was moſt abhorred by the Sodomites when he laboured with moſt zeale againſt their intended wickedneſſe. Stand back, ſay they; this one fellow came in to ſojourne, and he will needs be a Judge kGen. 19.9.. To tell a wicked man he muſt not go on in wickedneſſe, is to tell a glutton he muſt not eat. To tell a profane man, he muſt be zealous in doing good, is to tell a dead man, he muſt riſe up and walk.
Contrarily, the zeale of the true Chriſtian is according to knowledge.Differ.
His zeale not onelyonly receiveth light from the Word, but it is guided by knowledge which the Word giveth him. It is an ocular zeale which ſeeth the way, and a wiſe zeale that walketh in the way which it ſeeth. He lookes not onelyonly upon Gods holy nature, which is the pattern, but upon his revealed will, which is unto man the rule of holy zealelDeut. 29.…9.. The firſt thing in building is skill to lay the ground-work and foundation. The firſt thing in fighting a Battel, is to know the cauſe, and Captain. The Chriſtian zealot fights not for love of fighting, like cocks, that fall to it, ſo ſoone as they ſee one another; but he wiſely weigheth the cauſe, the manner, and end of his encounter, and the grounds and warrant he hath to appeare in the quarrel. He will not make that which is good mGal. 4 18, to become evil, by his evil managing: but will carefully prevent the committing of evil in the doing of goodnR…m. 3.8..
He knoweth that there is no affection more lyable to exception of God, or man, than this fervency of Spirit, which is called zeale; becauſe none more apt to miſcarry. He lookes upon zeale without knowledge, as a fire in, a Chimney, without a window to the room: and, upon knowledge added to zeale, as a window that lets in light to make uſe of the fire. He ſeeth that the hypocrite hath nothing but fire-light, which more hurteth the eyes than helpeth his ſight: But the well-informed zealot, as he warmeth himſelf by the fire of zeale, ſo he worketh by the day light of knowledge, which directeth his zeale. His wiſedome, is to underſtand his way oProv. 14 8.: and till he underſtand it, he will not adventure upon it. Who would employ a blinde Commander to draw up an Army into Battel array, and to direct the fight? Who would truſt himſelf upon a blinde horſe, being himſelf blinde alſo? He will therefore have his eyes in his head, and good light before him to direct his zeal, before he let it ſlip, or exerciſe it even in the beſt cauſe of God himſelf.
Thus, this hypocrites zeale is like the horſe or mule, which have no underſtanding, whoſe mouth muſt be held in with bit and bridle, lest they come neare unto thee, and do miſchiefpPſal. 32 9.: the zeale of the true Chriſtian, hath the priviledge of Iſrael departing out of Egypt qExod. 13.21: the Lord going before it by day in a pillar of a cloud, to lead it the way; and by night, in a pillar of fire to give light, to go by day and night: the zeale of the one, is fire without light, an embleme of utter darkneſſe; the zeale of the other, hath not onelyonly he…t, but light, as a beam from the Sun of righteouſneſſe rMal 4.2..
Character 2 This hypocrite hath zeale, but without judgment.
Knowledge, and judgment are diſtinguiſhed by the ApoſtlesPhil. 1.9.; and are too often found aſunder in men, but in none more than in this hypocrite, who having gotten ſome ſmattering knowledge which puffeth him up t1 C…r. 8.1., never looks after judgment to diſcerne of things that differ uPhil. 1.10., and to make a fit choice of that which is the better, and moſt deſerving his zealous proſecution. Many times that which is good, is not fit or expedient for zeale to purſue: nor can all things that are fit as well, as good, be purſued at once, but one muſt give place to another, as ſacrifice to mercy wHoſea 6 6.. Here, the hypocrite, for want of judgment preferres the leſſer before the greater, and in their raſh zeale quarrel the Diſciples of Chriſt for preferring mercy before ſacrifice xMat. 12.4. & ver 7.. Here the hypocrite will rather ſtarve the hungry, than permit him to rub a few eares of corne to prevent ſtarving, under pretence of zeale for the Sabbath, that it might not be profaned.
If he be zealous in duties, it is commonly without judgment too, he is very hot about leſſer matters, but luke-warme, yea key-cold in things of more importance. See a knot of them together, tithing, and paying tithes of mint, and annice, and cummin very punctually; they will not keep back a ſprig or leafe, or one ſeed: but, the weightier matters of the Law, judgment, mercy, faith, and the love of God, are wholly omittedyMat. 23.13. Luke 11.42.. He would faine do ſomething; nay, in his way of zeale, he will do much to make his peace with God, but he wants judgment to take the right courſe. He thinks, if he come before the Lord, and bow himſelfe before the high God, with burnt-offerings and calves of a yeare old, and give him thouſands of rammes, and ten thouſand rivers of oyle; and, if need be, his firſt-borne, the fruit of his body, for the ſinne of his ſoule zMic. 6 6.7., this is abundant teſtimony of his zeale: but, while he neglects to do juſtly, to love mercy, and to walk humbly with his God aver. 8., all this is but a falſe fooliſh zeale, without judgment.
Sometimes he is very curious and ſtrict about trifles, while he trifleth in matters of importance, and his zeale about circumſtances is often times accompanied with key-coldneſſe about the ſubſtance of true holineſſe. He ſpendeth more heat about geſtures and veſtures, than about mortification and deſtruction of the fleſh. This, the ſpirit of errour knowes well how to make advantage of; and therefore Satan hath his inſtruments ready to clap ſuch a zealot on the back, and to applaud his zeal to the heavens: becauſe nothing doth ſo ſoon forfeit zeale into the hands of Satan, nor do him better ſervice, among ſuch as profeſſe Religion, and hold faſt the truth of doctrine, than ſuch zeale ſo void of judgment, which knowes not a difference between ſputtering out in the kennel, and flaming in the Chimney.
Contrariwiſe,Differ. the true Chriſtians zeale is guided by a ſound judgement.
As he coveteth earnestly and zealouſly the beſt gifts b1 Cor. 12.31; ſo he eſpecally laboureth after a ſound judgment, and ſound mind c2 Tim. 1.7.; That he may both approve the things that are excellent, and lay out his zeale upon them. His judgment is to him, what Taſters, are to Princes; his judgement ſhall firſt paſſe upon it, before his zeale let out it ſelf for, or againſt it. And if, in a true eſtimate, he finde any thing amiſſe that may by conſequence prove more prejudicial to the Goſpel, than ſome other groſſer evils, which few that profeſſe the Goſpel will, after diſcovery, defile themſelves withall, he will ſpend more zeale upon that than upon theſe.
Admirable was the wiſedome and judgement that guided the zeale of Paul, in reproving Peter to his face, becauſe he was to be blamed dGal. 2.11.. He diſcerned, that though it were a good minde not to offend the tender conſciences of Beleeving Jewes in a point of legal diet, from which they were not throughly weaned; yet it was farre more dangerous to beget a ſcruple in the conſciences of converted Gentiles againſt the liberty of the Goſpel, wherein both they and the Jewes were to be confirmed, and wherein Peter himſelfe was firſt inſtructed in a Viſion eAct. 10.12, 13, &c.. Peters fault was, that when none but Gentiles were preſent, he did all things which they did, making no diſtinction of meates: but when ſome Jewes came from Hieruſalem being ſent to Antioch, by James the Apoſtle, who then reſided in Hieruſalem, Peter began now to be, or to ſeeme to be aſhamed, or afraid of what he had done: and therefore withdrew himſelf from the tables of the belieeving Gentiles, not daring to uſe the former liberty any longer, fearing them which were of the circumciſion fver. 12., that they would take very ill ſuch liberty as he had uſed. His example made all other beleeving Jewes then in Antioch, and even Barnabas himſelfe, who all had before uſed the ſame liberty, to withdraw, and diſſemble alſo gver. 13.; as if they had uſed no ſuch liberty, nor were for it in their judgements. This could not but be a very great ſtumbling block to the converted Gentiles, and give them occaſion to think, that there was no ſuch Chriſtian liberty as Paul had every where preached, touching meates, ſeeing ſo great an Apoſtle as Peter, and ſo many holy believers of the Jewes, by his example, durſt not uſe or owne it, when once any of the believing Jewes dwelling at Hieruſalem, then accounted the Mother-Church, and the pureſt in all the world, did but appeare and take notice of it: ſo, his withdrawing and ſeparating from the Gentiles, was (ſo farre as ſo great an exemple could prevaile) a oompelling, of the Gentiles, to live as do the Jewes hver. 14., by being tyed to the ſame lawes of meats which the Jewes formerly were, and weak beleevers, yet believed that they were tyed ſtill; and ſo he deſtroyed that liberty which he was to preach, as a part of Chriſts purchaſe.
Indeed, had Baronius been at Pauls elbow, he would have been a ſtout Champion for Peter, or rather a blaſphemous diſputer againſt God; and have taught Paul more moderation, and better manners towards the Prince of Apoſtles (as the Papiſts ignorantly or malitiouſly terme) Peter. For that preſumptuous Cardinal, in his Annals, defends Peter, and maintaineth againſt Paul, that Peter was therein in no fault at all. And therefore, after he had mentioned this paſſage of Pauls acts at Antioch, he boldly beſpeaks his Reader thus,*Ad annum Chriſti 51. nu. 32. ſiſte gradum, lector. Here, ſtay thy paſſage, (and ſee a combate between a Cardinal, and an Apoſtle.) For, he after ſpends many lines, and is ſo zealous in the cauſe, that after all, he pronounceth ſentence thus; dicimus, ea faciendo Petrum vel minimum non deliquiſſe. We ſay, ſaith he, that, take it in what ſenſe ye will, Peter, in doing thoſe things, did not in the leaſt offend.
But, enough, and too much of ſuch Blaſphemy, fit onelyonly for one of the Champions of Anti-Chriſt. Our buſineſſe is now with the ſincere Chriſtian, to whom as nature hath given, beſide outward ſenſes to apprehend, a common ſenſe to judge of all objects proper unto it; ſo grace giveth not onelyonly ſpiritual ſenſe to perceive that which is good, but alſo ſpiritual judgment to diſcerne what is more convenient or excellent. God is wiſedome as well as goodneſſe, therefore the Chriſtian ſerveth him not onelyonly affectionately, but wiſely, and with judgement.
Thus, this hypocrites zeal is like the fire which Abſoloms ſervants, kindled in the fields of Joab; not caring much where it began, ſo it burnt up the corne i2 Sam. 14 30; the true Chriſtians zeale is like the choice of Mary, reſolving that, when Chriſt himſelfe meant to dine at her ſiſters houſe, and ſhe could gladly give him the beſt entertainment; yet, better an homely dinner, than his Sermon loſt; therefore (while Martha was cumbred about much ſerving,) ſhe chooſeth rather to ſit at his feet, and to heare his Word, which is the needful thing, and the good part which ſhall not be taken from her kLuke 10.39, 42.: the one exerciſeth his affection, and contenteth himſelfe to be fervent; the other, being conſiderate and circumſpect, is zealous with reaſon.
This hypocrites zeale is all in extreames.
Character 3 One while he is all fire without moderation or diſcretion, and ſo endangers both the houſe and the neighbour-hood. Zeale not regulated by diſcretion, is like a Chimney on fire, or fire in the room burning without the hearth, and threatning danger, firſt, to the hypocrite himſelf, with an inflammation of fleſhly anger, which is earthly lEpheſ. 4.26.ſenſual, and diveliſh mJames 3.15.; and then, to the place he lives in, with contention. Zeale, if not heeded and confined within due bounds, eaſily degenerateth into carnal anger, as natural heat into that which is ſymptomatical and feavouriſh; and, inſtead of making others better, maketh the zealot worſe.
His zeale is as that of Simeon and Levi againſt the Shechemites, killing and ſlaying a whole City for one mans offence, and afterwards, coming upon the ſlain and ſpoyling the City, becauſe they had defiled their ſiſter nGen. 34.27.; or, like to that of Joab, in killing Abner, under colour of zeale, for David o2 Sam. 3.24, 25., even after Abner had ſubmitted to, and made a league with David to bring about all Iſrael to him pver. 21.. This indiſcreet zeale might have coſt David deare; for now, Isboſheth being rid of Abner, that firſt ſet him up to be King in room of Saul his father; and after, fell off from him, (meerely for juſtly reproving him for keeping Riſpah his fathers Concubine;) he might have created much trouble to David. And indeed indiſcreet zeale if permitted, in ſuch as in the maine are truly godly, doth much miſchief. What contentions and quarrels did the ſidings and diviſions of ſundry Chriſtians in Corinth breed to that Church, for which the Apoſtle cenſured them, as carnal, and walking as men q1 Cor 3.3., that is, as carnal men, not at all ſavouring of Chriſt or his Spirit. What bickerings were raiſed in the Romane Galatine, and ſundry other Churches, about obſervations of dayes and meates! Thus the zeale of thoſe ſons of thunder did begin to degenerate, when they would have called for fire from heaven upon the unhoſpital Samaritans, for not entertaining our Saviour; had not he cooled them with his wholſome reproof, ye know not of what ſpirit ye are rLuke 9.55.. And no better was that fire of Peter, which without all conſideration or diſcretion, brake forth into bloodſhed againſt the Kingdom and peace of both Caeſar, and Chriſt sMat. 26.51, 52.. How much more then doth this exceſs work upon them that are graceleſſe? Hence, the Apoſtle joyneth zeale, and contention t1 Cor. 3.3. foreign.together. And, amongſt the chief attendants of carnal and deviliſh wiſdome, this bitter zeal is reckoned for oneuJam. 3.15.. For, as a fiery horſe unbridled, ſo zeal turned looſe, hazardeth both him that manageth it, and thoſe that have to do with him.
Another while the hypocrite is all for moderation, below diſcretion; as before, for flying out beyond diſcretion. Before, he was an horſe without reines, now the reines over-lay the horſe; all reines, no horſe. Not that true moderation can exceed; but, that he mixeth too much of that dull ingredient which he falſly calleth diſcretion, with that which he as falſly calleth moderation: and for this he is more zealous, than for true zeal it ſelf.
As there is a knowledge and profundity falſely ſo called, which are of Satan wRevel. 2.24., not of God; ſo there is a zeale, and a moderation, as they ſpeak, which is neither the one, nor the other. As a man may be too juſt, too wiſe xEccleſ. 7.16.; ſo, too zealous, too moderate. But as natural heate cannot be too much, yet, very little which is unnatural, is too much: ſo is it here. True zeale rightly ordered can never flame too high; nor true moderation duely bounding zeale, can ever be too ſtrict. Moderation is but the reſult of diſcretion and judgment, in ordering, not quenching of zeal. But, of zeal without diſcretion, or of diſcretion without zeal, in the matters of God, the leaſt is too much.
Such a zealot was Saul, where God bids him be all fire, and to ſpare none, there he uſeth moderation, and ſpareth the best of the ſheep and oxen, under pretence of zeal for Gods ſacrificey1 Sam. 15.15. Where he had no warrant to be ſo furious, there he falls foule beyond all moderation and meaſure, as in ſlaying the Gibeonites, in his zeale to the children of Iſrael and Judah z2 Sam. 21.2.. The like zeale was that of Jehu, who albeit he had commiſſion to deſtroy Ahabs houſe; yet he had nothing to do to kill thoſe two and fourty brethren of Ahaziah the King of Judah a2 Kin. 10.13, 14.. And on the otherſide, when he deſtroyed Baal, as a manifeſtation of his zeal for the Lord bVer. 16., yet he was not ſo zealous againſt Jeroboams calves cVer. 29., as abominable as Baal. Here he uſed moderation too much, and zeale too little.
There is little to chooſe between a boyling pot unſcummed, and the pot that, for want of heate, hath no ſcumme raiſed: that wants a ſcummer, this, a fire: that wallops as the Sea about Leviathan; and this, paves it with ſtone: that indangers, as Aetna; this, as a Mountain of ice. Intemperate people, to heate the ſtomach, inflame the liver; and fooliſh Phyſitians, to coole the liver, kill the ſtomach. Such an one is this hypocrite, who to kindle affection, ſets paſſion on fire; and then to moderate the flame, caſteth ſo much water of falſe moderation upon it, as doth quite extinguiſh it. To allay that which is unnatural, he extinguiſheth the kindly ſpark of Chriſtian zeale, both in himſelf and others. Oh! ſaith he, you muſt above all things, take heed you be not too forward, too zealous: too good is ſtark naught: and too much of one thing is good for nothing. The exceſſe is here worſe borne than the defect: for that is a trouble to men; but this, is onelyonly a wrong to God, whoſe cauſe few take to heart; nor can well endure that others ſhould.
As the Mancihees denyed juſtice in the God of the Old Teſtament (as they call him) becauſe he is called Deus Zelaus, a Zealous God, which they think cannot ſtand with juſtice becauſe it hath in it; too much paſſion; ſo this hypocrite ſometimes condemnes that for raſh zeale, that hath more of fire in it, than he hath in his Chimney. And he thinketh he ſhould do wrong to diſcover more heate for God. He will be of a pleaſing temper, fleſh and no fleſh, fiſh and no fiſh, neither one or the other further than to pleaſe men, but eſpecially himſelf: neither a ſound Proteſtant, nor a ſtrict Papiſt. If he think fit to be good himſelf, yet he will not be too buſie in finding fault with others that are wicked. And this temper he likes beſt in others, as a laſcivious husband that extolls the patience and wiſdome of his wife, that can ſee and ſay nothing.
This mans zeale is a zeale againſt zeale; I cannot, ſaith he, abide this preciſeneſs, this over-doing, (for ſo he accounts of all that exceed his luke-warme temper;) 'twas never good world, ſince ſo much ſtrictneſſe was in faſhion, &c. and ſo he is more zealous againſt zeale in others, than againſt his own luke-warmeneſſe. And indeed this diſtemper is grown epidemical; men can hardly abide any other in others: which is a great advantage to Anti-Chriſt to grow upon the Church, when men want love to the truth d2 Theſ. 2.10., and are not valiant for it eJer. 9.3.. No times ſo much favour him and promote his cauſe, as thoſe wherein not onelyonly piety, juſtice, and honeſty, but even zeale it ſelfe is in reproach. Then, many who formerly never minded or cared for any Religion, in any ſerious wayf1 Joh. 2.19., turne Papiſts, as Pirates turne Turks; to whoſe wickedneſſe nothing could be added, but this ſinne of Apoſtacy: and ſo they are better loſt than found.
This hypocrite takes himſelf to be wiſer than all the zealots in the world. Zeale ſaith he, is a fiery metled horſe, and muſt have a ſtrong bit and curb. But he conſiders not that fleſh is a dull horſe, and needs more the ſpurre. To be over zealous, ſaith he, breedes nothing but reproach and perſecution to the zealot. But woe be to him who, for well-doing, gives not occaſion to wicked men to reproach him, but will comply ſo farre, as to have every bodies good word, and all men to ſpeak well of him gLuke 6.26.. Zeale without diſcretion is to be pitied; but ſuch diſcretion, as this hypocrite glorieth in, ſhall be ſpued out, and himſelf with ithRev. 3.16.. He that hath need of Souldiers, muſt beare with ſome military inſolencies: and Chriſt who hath need of zealous ſervants to contend earneſtly for the precious faith iJude 3.; will be content (though this hypocrite will not) to beare with ſome indiſcretions in the truely zealous.
Differ.On the contrary, the zeal of the true Chriſtian is ever the ſame, ſhunning extreames.
True zeale mindeth the cauſe; and, according to the importance of that, riſeth, or falleth, as the tide, which followeth the courſe of the Moon. It is not all on fire for leſſer matters, as it would, for greater. It is fervent, as the cauſe requireth, it is governed by true prudence or diſcretion, and proceeds with caution. A wiſe Chriſtian is deſcribed by the meekneſſe of wiſdome kJam. 3.13.. In him, as in Moſes meekneſſe and zeale meet;lNum. 12.3. Exod. 32.26, 27. and wiſedome tempers them both. He is not onelyonly carried with zeale, but carrieth an hand over it. He uſeth zeale as a skilfull rider doth his horſe, making uſe of the mettle of his horſe, ſutable to the uſe he hath of him. His zeale is duely tempered; and ſo, is a good horſe well mann'd.
He conſidereth that zeale without diſcretion, is a ſhip without ballaſt, or over-tyred with Sailes, which in a ſtorme may endanger all that are aboard her; therefore diſcretion ſo manageth zeale, as to proportion the Sailes to the burden, and keepeth, the veſſel upright. Diſcretion is a male-vertue; but, of which it may be ſaid, as God, of Adam, it is not good that the man ſhould be alone: I will make him an helpe meet for him mGen. 2.18.. No help meet for Adam, but Eve; no match for diſcretion, but zeale. A bleſſed marriage, and fruitful of all ſorts of vertue, when the head takes the heart to wife, when diſcretion and fervent affection are wedded together. His diſcretion qualifies his affection, and his affection warms his diſcretion, and quickens it to action.
But if theſe be divided, they never do well. For zeale without diſcretion is paſſionate and precipitate; and, diſcretion without zeale, is dull and reſtief. In all affaires of importance, but eſpecially in Religion, the middle temper neither hot nor cold nRev. 3.15., is moſt pernicious. If therefore he finde an abatement of due heate, he remembreth that receit given by his Lord, Be zealous and repent over. 19.. He will not let the fire go out, but blow up the coals p2 Tim. 1.6. foreign..
Zeale is both Chriſts garment, and livery. He weareth it himſelfqJoh 2.17., and would have his ſervants known by it. And he that weareth it, muſt not onelyonly go in Chriſts errand, but mend his pace; not onelyonly do his work, but do it with all his might. He will take the first love of the Angel of the Church of Epheſus, for his patterne, not that which was in its declination. He cannot forget that God remembreth him with his firſt, that is, his chiefeſt and ſtrongeſt love, therefore he will proſecute God with love, as ſtrong as death, the coales whereof are coales of fire, which hath a moſt vehement flame rCant. 8.6.. No water ſhall quench it, no money out-buy it.
This ſometimes [as the cauſe and times requires] tranſporteth into unuſual and heroick actions. If he be as meek as Moſes, yet he can, for a need, break the Tables in pieces sExod. 32.19., to ſhew how unworthy the people were of them. If he be a Prieſt, yet he can [when juſt cauſe is] execute judgment tPſal. 106.30.. Thus Elijah, although a Prophet, made a ſlaughter of the Prieſts of Baal u1 Kin. 18.40. Yea, and Chriſt himſelfe, the Lamb of God, took up Armes [ſuch as holy anger miniſtred] to drive out of Gods houſe thoſe that defiled it. In none of which, diſcretion or advicement was wanting: but the cauſe and their calling did concurre with their zeale. It was their calling that gave them their zeale, not their zeale that gave them their calling.
And albeit he hath now no need to feare ſuch tranſcendent zeal, ſeeing there is now no ſuch extraordinary calling: yet he knoweth that it well becometh him to endure a kind of paroxiſme of Spirit, when he ſeeth men wholly given to ſuperſtition, or impietywAct. 17.22, 13, 9, 10.. Yea, admit there ſhould be ſome errour in his zeale, or in the zeale of others, yet he holds it dangerous to quench it ſuddenly. Cold water in a feavour extinguiſheth the natural heat with the unnatural, he will therefore learne wiſdome from their ſad examples, who by unadviſed refrigeration have turned from the ſcorching zeale of ſchiſme, to the cold and deadly poyſon of profaneneſſe. There is more hope in an acute feavour than in an Heretick. He will therefore hold faſt his zeal, and not ſuffer his diſcretion as a ſoure husband to give zeal a bill of divorce, for being ſometimes too hot and too loud.
Thus, this hypocrite is ever too hot, or too cold; if, over-hot in one thing, he is over-cold in another; neither hot nor cold, but luke-warme, which is worſe than either of the former, and leaſt endured by ChriſtxRev. 3.16.; the true Chriſtian is ever fervent in ſpirt, ſerving the Lord yRom. 12.11., zeale, being in him as the vital ſpirits that never ceaſe motion or being, till he ceaſe to be. The zeal of the one, is like the brookes of Teman, or a land-flood, alwayes too high, or too low, that either is apt to drowne with over-flowing at one time, or to kill him with thirſt, at another time, that reſorteth to itzJob 6.16, 17.. The zeal of the other, is like a perennous fountain, to which, repayre when you will, and you ſhall never finde more zeale than may turn to your profit; nor leſſe, than may ſerve for your uſe.
This hypocrites zeal is natural. Character 4
He is himſelf but natural, notwithſtanding all his flouriſhes. Therefore his zeal cannot be ſpiritual, that is an holy fire breathed into him by the Spirit of Chriſt. He that cannot ſo much as perceive, or know foreign the things of the Spirit a2 Cor. 2.14., cannot be capable of ſuch a fruit of the Spirit. In him therefore it ariſeth from temper and conſtitution: by which the young man is vehement; women, paſſionate; and the cholerick man, fervent. But what vertue can be in that zeale, that ariſeth of age, ſex, or complection? His zeale may be hot enough, that hath that from nature within, which cauſeth it to boyle, and run over, to the ſcalding of himſelf and others. The Devil will never ſeek to quench this fire, which is his ſervant, and Gods enemy, becauſe a work of the fleſh bGal. 5.20. foreign..
He is zealous at a venture, be it right or wrong. He is hot, paſſionate, fiery and furious, and cannot be other. He needes rather ſome quench-cole, or a water-ſprinckle, than more fuel; a bucket, rather than a bellowes. He is vehemens in utram que partem nimis, too hot of all conſcience to be right, what ſide ſoever he taketh. And, whereas he can do nothing, but with much earneſtneſſe and fervour, he takes this to be zeale, when he is employed about the things of God, which is in truth nothing but an exuberancy of nature. Such zeale is like a two-edged ſword, as apt to endanger his head that wardeth with it, as his againſt whom he uſeth it.
Contrarily, The zeale of the true Chriſtian is ſupernatural.Differ.
He is himſelf made ſpiritual, notwithſtanding all remaines of corruption, therefore his zeale muſt needs be from the ſame Spirit that created him in Chriſt Jeſus unto good workes cEpheſ. 2.10.. He is not a patcht piece, in ſome things renewed, in the reſt natural: but all things are become new d2 Cor. 5.17.. He keepeth account by what fire he warmeth himſelf, and from what Altar he fetcht his coale eIſa. 6.6.; even from God and his Word, which was in his heart as a burning fire ſhut up in his bones fJer. 20.9.. It was not from nature, but from the Word that he is grown ſo hot: and, from the Spirit of God alſo, who in kindling of zeal, and burning up corruption in his people, is a Spirit of judgment, and of burning gIſa. 4.4..
When nature ſwayeth him, he is ready to ſay of it, as Solomon of laughter, it is mad: and of mirth, what doth it hEccleſ. 2.2.? It may be vehiculum virtutis, a good Poſt-horſe. A good active nature may be of great uſe to a renewed nature, as a metled horſe to a metled man. But as no man ſends an horſe of his errand, becauſe he can go apace, but ſets a rider upon him that underſtands and can deliver his errand; ſo the Chriſtian ſuffers not the forwardneſſe of nature to go without a guide, but commits it to the regiment of grace, which only hath a right underſtanding in the things of God.
Thus, this hypocrite is for zeale, as the firſt man, for the ſubſtance of his body, of the earth, earthy; but the zeale of the true Chriſtian is like the image of the ſecond man, from heaven, heavenly i1 Cor. 7.48, 49: the fire of the one is elementary, or culinary; the fire of the other, is like that of the Tabernacle, and Temple that came out from the Lord.
This hypocrites zeal is meerely moral.
Character 5 Whatever of vertue appears to be in it, it is from a moral principle onelyonly; philoſophical, not divine. It is not moral as regulated by the moral Law of God, to order manners according to Gods Law; but onelyonly as guided by Ethicks, or Laws drawn out of the dimme ſparkes of natures light remaining after the fallkRom. 2.14, 15. Which is enough to convince men of ſinne, but not to pleaſe God. It is a morality, ſuch as that of Plutarchs drawing up,*In his Philoſophy, or Morals. not ſuch as Moſes brought from the Mount. It is no other zeal than that which Heathens and Philoſophers have fetcht from reaſon ſuppoſing an aptneſſe of nature to entertaine it. For morality is but an art that helpes nature, by poliſhing the manners that they may be grateful to men, and uſeful to civil ſociety, onelyonly grace giveth a new and godly nature l2 Pet. 1.4., and ſo refineth the converſation as to make it acceptable to God: which the hypocrite never was partaker of.
This zeale of the hypocrite is but civility, or morality kindled by nature, as a barrel of pitch on top of a beacon. As many men profeſſe Religion upon meere civil or moral grounds, and ſo are but civil, not regenerated men: ſo this hypocrites zeale hath no other riſe nor nature, but what nature improved helpes him unto. This makes him zealous againſt falſe dealing, cheating, break of promiſe and covenant, lying, &c. and on the contrary, to be very juſt in his dealing, in payment of debts, in accounts and in diſcharge of matters of truſt; not out of conſcience towards God, becauſe he commands it; but becauſe nature and reaſon do ſufficiently teach it. A good thing in it ſelfe, and tending to the good of others; but not enough for him that doth it, who doing what he doth on humane, not divine grounds, muſt look for his reward from men, and not from God.
Differ.Contrariwiſe, the true Chriſtians zeal is divine.
It is built upon a divine Baſis, the Law and Word of God; which is both the ſeed of which it is begotten, the rule by which it acteth, and the power which commands it to act. His wiſedome and his zeale ſpring both from the ſame fountaine; they go up the mountaines of Gods Word; and then, come downe by the vallies mPſa. 104.8., of his heart and affections, to order his converſation aright nPſa. 50.23.. And becauſe he muſt approve himſelfe and his zeale unto God, he layes out his zeale chiefly upon things that more ſpecially concerneth God. Not that he is remiſſe in any part of juſtice towards men, or of ſobriety in the government of himſelf: but, he is zealous of both: but, he looketh upward for the aide of Gods grace in both; and laboureth to performe that in truth which Philoſophers have only brag'd of: to practiſe that which they commend; and, in all things to cut off the ſuperfluity of ſelf-love, ſelf-conceit and vain glory, of which they were ſo far from being wary, as that they were never ſo much as aware.
He is not the foole whoſe heart is in his mouth, but the wiſe man whoſe mouth is in his heart. He preferres ſecret and mental wiſedome before vaine and verbal zeal. He will do the thing, but not bragge of it. Let any man take the honour, rather than contend for it, ſo the work be doneoJudg. 8.1, 2, 3. It was ſaid of Ariſtotle, that he dipt his words in underſtanding, but the Chriſtian dips not his words onelyonly, but his actions and zeale too, in the Well of wiſdome pProv. 18.4., and conſcience. He dares not utter what he feeles not, nor profeſſe what he proves not, both what it intendeth, and from what Spirit it proceedeth.
Thus, this hypocrites zeale is like fire fetcht out of the flint; nature containes it, reaſon extracts it: the true Chriſtians zeale, comes down from above, from the Father of lights: grace yields it, and conſcience draweth it forthqJam. 1.17.. The zeal of the one, is but a cover for an heatheniſh heart going under the name of a Chriſtian; the zeale of the other, is the badge of his heart, declaring him to be truely Chriſtian.
This hypocrites zeale hath more of policy than piety.
A zeale of ſtate, and a face of zeale, to advance his worldly ends by ſerving himſelf Character 6 of the times. No ſooner is newes brought to Jehu, of being made King of Iſrael, to deſtroy the houſe of Ahab, but he and his Captaines haſted inſtantly to the work, and diſpatcht it in a tricer2 King. 9.12, 13.. But, Jehu was not ſo haſty to walk in the law of the Lord: for, to that he took no heed at alls2 King. 10.31.. It is true, he deſtroyed Baal and all that belonged to him; for Baal was but an upſtart God brought in by Ahab, and ſo might be more ſafely grub'd up before he had taken deeper rooting; but, as for Jeroboams calves, his zeale extended not to them: not that he cared for the calves, more than for Baal, as placing more confidence in them (for he that cares not for the true God, is indifferent for any other:) but there was the ſame reaſon of ſtate for continuing of the calves, that was at firſt for ſetting them up: which was, the keeping of the people from going to the houſe of the Lord which was at Hieruſalem t1 King. 12.27, 28.which would have happened, had he deſtroyed their calviſh gods at home; and ſo, they might have revolted from him.
This is the zeale of this hypocrite, of which he ſo much vantethu2 King. 10.16. If God open a way for this hypocrite, to get a Kingdome, neither Jeroboam, nor Jehu ſhall ever go beyond him in ſetting up the Devil, and pulling down the true God that hath advanced him, if reaſon of ſtate ſhall prompt him to it. If he be zealous for rooting out of Baaliſme, which might endanger his crown, yet, if Calviſme, being more generally (and by the ſtrongeſt party) imbraced, may ſettle the crown the faſter upon his head; He will be as zealous for this, as he is againſt the other: it ſhall have his protection and countenance before the true worſhip of God: and if Prieſts legally capable of ſerving at the Altar, will not ſo farre forget the duty they owe to God, as to offer ſacrifice to the Devil. He will admit any others, although the loweſt of the people, to do that work; and, whoſoever will, he conſecrateth him, whereby he may become a Prieſt of his high places w1 King. 13.33, 34..
He hateth Popery, as dangerous to his perſon, and ſtate, becauſe Papiſts hold of a forraigne power in chief, and by the principles of their Religion are not tyed to keep faith with any whom their holy Father (per antiphraſin) pronounce Hereticks; but, may lawfully kill and murder their Prince, if once excommunicated by the Pope; But, as for any other reaſon, he hath no more quarrel to Popery, than to any other Hereſie or blaſphemy, which he tolerateth, becauſe not ſo dangerous to his particular intereſt. Come now therefore once more, and ſee his zeale, not for the Lord; but for himſelf, and the Devil.
As he is inſtrumental to cut off all Ahabs race. He hath his reward: for thereby he ſecured the crown in his own line, and hath the promiſe of the throne unto foure generations x2 King. 10.30., but, as he is an hypocrite, and hath hypocritically and wickedly pretended zeale for God, when he aimed onelyonly at himſelfe, doing worſe than all that went before him, he knowes where to expect another manner of reward for that; even where Jeroboam y1 King. 14.11 12, 15, 29, 21, 22., and Jehu had theirszHoſ. 1.4 2 King. 15, 10, 11, 12., not only in this world, but, with all his fellow hypocrites aMat. 24.51., and with the Divel and his angels in hellbMat. 25.41..
When the zealous profeſſion of the Goſpel is in credit, and the times do favour zeale, this hypocrite is a great zealot, and commends it highly in others; eſpecially in great perſons, even above truth, that he alſo may ſeeme to be himſelf all made of zeale. His cry in all places, is, O halcyon dayes! eſpecially when he himſelf have gotten well by them. He is then a ſharp rebuker of ſinne in underlings, a zealous pleader for obedience to ſuperiours, chiefly where ſuperiours are preſent to witneſſe his zeale for authority: and, whether he have any care of duty himſelf or not, he will be ſure to put on outwardly, this livery cloake of Chriſt.
His zeale is like an outward fire, more ſeen in the face, than felt in the heart: the fire of authority, makes him high colour'd in the face, but leaves him cold at the heart, unleſſe it happen to be heated with ſome warme preferment. As for God, he holds correſpondence with him, as States who know no affections, but intereſt (many times do one with another. Francum amicum habita, non vicinum; as a friend, not a familiar. He is content with Dionyſius, to make uſe of the goodneſſe of the good God, when he befriends him, but he ſerveth him, as Jehu did Baal, under pretence of worſhip, he ſpoyled and deſtroyed himc2 King. 10.18, &c.. He will help to further reformation of Religion, that he may have his ſhare in the goods of the Church.
But, if the times be doubtful, he halteh, as the Iſraelites, between two opinions d1 King. 18.21, or turneth mongrel, as thoſe Samaritans that joyned God and Malchon e2 King. 17.29. He reſolveth to be neither Papiſt nor Proteſtant, but either, or both, as occaſion ſerveth. He doth not now know his own mind, till the times determine for him. If the times prove dangerous, almoſt a Chriſtian fAct. 26.28.; not altogether any thing, is enough, for feare of Bonds. He will not make choyce of miſerable or diſcountenanced perſons to be his friends and aſſociates, nor diſable himſelf for preferments which change of times may offer. If once his turn be ſerved, he will ſeale up his lips, that they may not loſe him what they have now gain'd him: for, if he have gotten enough, and climbed to the height of power with all, he ſeareth up his conſcience, having now no further neede to diſſemble with the times.
Differ.On the contrary, the true Chriſtians zeal is all for plain dealing, be his intereſt, and the times what they will.
He is for the Lord, as Elijah, though the ſtream and tide be for Baal: and rather makes God than man the Beholder and Judge of his zeal h1 King. 19.10 Temporibuſ que malis, auſus eſt eſſe bonus.. He is of Metellus his minde, (but upon a better ground) to do well in good times is no hard matter, but in times of danger to dare to be good is the true note of a vertuous man. He rejoyceth in the proſperity of the Church, and the free paſſage of the Goſpel, though himſelf be in bondsiPhil. 1.17, 18.
He mourneth when it goes ill with Chriſts partie, though himſelf be never ſo well at eaſekNeh. 1.3, 4.. If the times be doubtful, or dangerous, his zeal is ſo far from hiding, that it ſets open the windows, and keepeth as it were open houſelDan. 6.18.. As Paul went bound in ſpirit to Jeruſalem mAct. 20.22, when the Spirit of God told him before he went, what would befall him there, and he believed it as verily as if he had been already in bonds, yet would he not, for bonds, forſake the cauſe of Chriſt; ſo he adventures, upon any pikes where Chriſt his General leads him; as knowing, he can be no loſer, where Chriſt is a gainer.
Thus, this hypocrites zeale is as the Moon which waxeth or wayneth, as ſhe is aſpected by the Sun: the true Chriſtian is as a fixed ſtarre that is above all ſuch variations, and keepeth his ſphere and ſtation, without alteration. The one is a falſe factor that enters his zeale in Gods name; but, for his own profit: the other, as a true ſervant, conſigneth it wholly to his Lords account: the one, looketh for a good market of his zeale, the other, for a comfortable diſcharge.
Character 7 This hypocrites zeal is a ſuperſtitious zeal.
As poore Indians worſhip the Devil with greater zeale than they do God, for fear he ſhould hurt them, ſo this hypocrite is more afraid of hell and the Devil, than in love with God and his Kingdome. Superſtition is very zealous as being a will-worſhip pleaſing the fleſh, and as ſtriking terrour into the blinde conſcience if it omit ought that ſuperſtition preſcribeth. Such is the zeale of the ignorant Papiſt (if ſtrucken with any ſenſe and awe of Religion) Hell or Purgatory is his dayly feare; heaven, his doubtfull hope. Nothing is certain with him, but what is moſt uncertain, Purgatory; to be delivered from which ſo ſoon as he may, is his chiefeſt care; for which his zeal will ſpare for no coſt.
Nor are we without hypocrites of the ſame ſtamp at home, who yet give out to the world that they are no Papiſts, nor believe Purgatory (wherein I believe them; for, I believe they beleeve not any thing;) they like well the Popiſh frightful zeale (borrowed from the Heathen Mormo's not from the Word of God) whereby men ſhould be kept in ſuſpence touching heaven, (themſelves having no aſſurance of it, nor being in the way unto it,) and for that purpoſe preferre Parſons before Perkins. And ſo, as ſome have an Altar without coales, truth without devotion, ſo this hypocrite hath coales without an Altar, devotion without truth.
Contrarily, the true Christians zeal is the ſervant of divine truth, Differ.and the hand-maid of faith.
As the eyes of ſervants look unto the hand of their Maſters, and as the eyes of a maiden to the hand of her Miſtreſſe nPſal. 123.2, ſo he looketh unto Gods truth, as the Maſter of his Religion, and unto faith as his leader in every action. A good ſervant hath no will, but his Maſters; nor the hand-maid, work, but what her Miſtreſſe ſets her about. His devotion and zeale, as it is wholly ſpent upon God, ſo it is guided altogether by his Will and Word. He is not for terrifying of himſelf or others that profeſſe and practiſe godlineſſe, with doubts of the iſſue, and with uncertainties of ſalvation: rather he is glad, and gives thankes to God for ſuch Interpreters of the minde of God, as lift up the weak hands, and ſtrengthen the feeble knees oHeb. 12.12, that comfort and encourage the weak practitioner, and cheriſh the weary travailer towards heaven.
Streight rules deviſed by men, do trouble him, although never ſo much cryed up by the ſuperſtitious; but Chriſtian liberty from the bondage (not obedience) of the Law, and Evangelical comforts from the promiſes of God, and the mercies of Chriſt are his food, yea, his Cordials. The hypocrite in a Sermon likes beſt of a loud reproof (not of himſelf, but of others) that filleth his eares, and feedeth his tragick humour: but the humble Chriſtian feedeth upon conſolation, with thankſgiving. He is glad of threatnings to beate downe his corruptions; but he takes mercies as his daily bread, and portion, and goes his way, rejoycing pAct. 8.39.
Thus, this hypocrite, as the ſervants of Tyrants, is very officious, and ſerves God ſtrictly, becauſe he is afraid of him; the true Chriſtian, both ſerves and feares God with zeale, becauſe he loves him: the one ſerves him with ſtrange fire, yet imagined to come from heaven, as the fire of the Veſtals lighted from the Sun; the other is a true Seraphim, whom God hath made a flaming fire for his owne ſervice The one drinkes of the waters wherein the Star Wormewood fell; of which; many dye qRevel. 8.11; the other, as an inhabitant of Canaan, feedeth on milk and honey, and ſo liveth for ever
This hypocrites zeale is an unmannerly, and unkindly zeale. Character 8
It putteth him out of kinde, and maketh him to forget his place. It taketh from young men, the beauty of youth, modesty; from old men, the dignity of age, wiſedome and gravity; from women, the ornament of their ſex, ſilence; from the ignorant, the key of knowledge, docility: from inferiours, that which commends them; reſpect: and from a Chriſtian, that which crownes his Religion, humility. All this happeneth, not from the nature of true zeale; but, from that Coliquintida which the Devil hath thruſt into the hypocrites pot.
By this meanes zeale becomes unlovely, and unſeemely. It makes the young man, regardleſſe of thoſe to whom he oweth reſpect: the old man light, or furious beyond his gravity; the woman, a diſputant and a babler; the unlearned man opinionate; the ſervant, malapert; the Chriſtian, arrogant: and in this, he will be as a veſſel ſetled on the lees, or frozen in his Dregs. Or rather, this hypocrite is hereby made like Ezekiels potrEzek. 24.6, that ſeethes, but is unskummed, whereby the ſcumme doth incorporate; or like the raging ſea, whoſe waters caſt out mire and dirt sIſa 57.20, foming out his owne ſhame tJude 13., venting his own corruptions under the habite of grace.
Indeed the fooliſh world many times applaudeth ſuch zeale as ſeethes over, and runnes into the fire; and taketh that for courage, which is but want of nurture, when a man dealeth rudely and unreverently with his ſuperiours, and betters. This is that of which we may well ſay (and bewaile) that hath made zeale odious and diſtaſtful to divers in great place, who uſe this malapertneſſe of the hypocrite as a flaming ſword to keep true zeale out of their quarters. This was the unkindly zeale of the ſeditious in Hieruſalem, calling themſelves zealous. Againſt God, they would have no King but Caeſar uJohn 19.5: and againſt Caeſar, no King but God; therefore they tempt Chriſt, to give counſel againſt Caeſar, and to deny to pay tribute to an uſurper over the people of GodwMat. 22.16, 17.: yet afterwards, that they may be rid of Chriſt, they will have no King, but Caeſar, and intimate a charg of Treaſon againſt Pilate, if he ſhould not crucifie ChriſtxJoh. 19.12.
Differ.Contrariwiſe, the zeale of the true Chriſtian is attended with humility and comelineſſe of behaviour.
The true Chriſtian is herein as careful to be clothed with humility y1 Pet. 5.5, when he is to exerciſe his zeale, as the Prieſts of old, to put on the Prieſts garments, when they ſerved at the Altar. He conſidereth it to be as much his duty to look to the manner, as to the matter of the work he performeth, that he may not be indeed, what Michal falſely charged David to be, as one of the vaine fellowes that ſhameleſly uncovereth himſelf z2 Sam. 6.20. Humility, (he knoweth) is as neceſſary to a Chriſtian, as it is proper. It is a plant growing onelyonly in the Chriſtians garden; and, who then ſhould uſe it, if not he? and, when he, but when he is to ſhew zeale for God? which he can hardly do ſo warily and humbly, eſpecially towards ſuperiours, but offence will be taken.
This teacheth him to manage all with reſpect to his calling, age, place, ſex, cauſe and opportunity: or rather wiſdome teacheth, and this acts him in his zeale. Young Elihu, though he was ſo full of matter that he was ready to burſtaJob 33.18; yet would not ſpeak before his Elders had ſaid what they couldbVerſe 6, 7,. Abigail indeed, in a matter of life and death diſcovered the ſhame of her husbandc1 Sam. 25.24 25.: but not in an ordinary buſineſſe, much leſſe did ſhe make it her buſineſſe to be ſo buſie with her husband, as bad as he was. Queen Heſter, although ſhe made bold to go to the King for the life of her ſelf and people; whereas if they had been only ſold for bond-men and bond-women ſhe had held her tongue, although the enemy could not have countervailed the Kings damage thereby dEſther 7.4.
Howbeit, the Chriſtian doth not under colour of humility, modeſty, or keeping diſtance, neglect his duty. When God calls him to ſhew zeale, and he cannot avoid ſpeaking to ſuperiours plainly and faithfully, he will do it; yet with as much reſpect as the cauſe will beare. Under the warrant of his calling, he is bold, as Eliah with Ahab, as Nathan with David, as Samuel with Saul, as the Baptiſt with Herod. He putteth forth himſelfe, as opportunity is offered, when his zeale may do moſt good, and his words take moſt impreſſion. He will imitate God, that reckoned with Adam in the coole of the day, when Adam now was in a condition to ſee his folly; and, with Cain, in coole blood, when he might be moſt capable of reproof: and, ſent Jehu the Prophet, to reprove Jehoſhaphat, after he had eſcaped with his life out of the battell wherein Ahab periſhede2 Chron. 19.2.. If he be an inferiour, he adviſeth rather than admoniſheth; advertiſeth rather than reproveth: yet ſo, as he will not be unfaithful to God or man, whatever it coſt him. He neither ruſheth in upon a duty without conſideration of time, nor waiteth ſo long for an oppurtunity, as to omit the duty, in hope of a better ſeaſon.
Thus, this hypocrite is like one of theſe gliding or falling ſtarres (as they are called) his zeale carries him above his place, where he fires, and falls: but the Chriſtians zeale firſt kindles him on earth, and then carries him up into heaven, as the chariot of Elias f2 King. 2.11.. The one by his zeal, makes himſelf ridiculous, or offenſive; the other, by his carriage, brings honour to his zeal.
This hypocrites zeal is hard-hearted and unmerciful. Character 9
His zeale hath more of bitterneſſe, than of kindly heate in it. He is without all bowels of compaſſion or conſideration of the temptations of others, as if himſelfe were not obnoxious to tentations. He catcheth up zeale in ſo much fury, that he forgetteth the Spirit of meekneſſe gGal. 6.1.. All ſword, and no buckler is to be ſeen in his fight. He had rather kill an enemy, than ſave a Citizen. He is foreign, zealous, in oppoſition to others. He many times zealouſly oppoſeth a truth, becauſe another holds it: and flyeth furiouſly againſt this, or that ſinne, becauſe he loves not the party that is found guilty of it. If he can ſay, I am not as other men hLuke 18.11.; woe to thoſe men that are what he is not, if they come in his way, and fall under his zeale.
If he be not by nature inclined to uncleanneſſe of body, O! how eager is he againſt offenders in that kinde! Not that it is uncomely to be zealous againſt the ſin; but, it is hypocritical, to waſte his zeale upon the ſinner, becauſe not of the ſame temper with himſelf. If he can hide the ſame ſinne in himſelf, he thinkes he may be, and is the more bitter againſt it in another, that himſelf may be leſſe ſuſpected of being guilty of it. And if he thinks that he hath overcome ſome member of ſenſuality in himſelf, he is apt to account them, who have not gone ſo farre, among the dogs and ſwine of the world. He looks upon himſelf as a Cherub ſent of God, to go through the City, and ſmite, without ſpare or pity iEzek. 9.5..
On the contrary, the true Chriſtians zeale is compaſſionate.Differ.
Compaſſion ever attendeth his zeale, where there is any hope to ſave. In his zeale, he ever makes a difference kJude. 22.between theſe, and ſuch as are deſperately and incurably wicked. Compaſſion makes him as zealous to ſave the ſinner, as his zeale makes him hot againſt the ſinne. Who more hot againſt the inceſtuous perſon than Paul; untill he had humbled himl1 Cor. 5.3, 4, 5? After his repentance, who more compaſſionate towards himm2 Cor. 2.6, 7.? As he hath care to keep himſelf, ſo he is compaſſionate towards others. He will ſave with feare, rather than ſee men periſh; but yet he had rather uſe lenitives than coraſives. He had rather make a goat a ſheep, than caſt off a ſheep as a goat. He is foreign, one that entertaineth zeale for conſort, not for diſcord.
The grief of his own wonds hath taught him to mourn for the ſores of other men, and to touch them with a Ladies hand; and, to ſweeten, not onelyonly counſels, but reproofs. He cannot reprove, or reſtore others, without remorſe in himſelf. For he thinketh firſt, what himſelf is, or hath been, either in this or ſome other way: are there not with me, ſaith he, ſinnes againſt the Lord my God n2 Chron. 28.10? He looks upon his nature as a ſeed plot of all wickedneſſe, and he conſiders further what he may fall into by temptation: upon all which accounts, the Chriſtian ſoul ſaith, hand ignara malis lapſis ſuccurrere diſco. The ſad experience of my own folly, makes me more tender of others that are fallen: not to ſuffer them in it, but more tenderly to pull them out of it.
He looks what Chriſt (who knew no ſinne) did towards ſinners. He was angry, yet grieved withal, at the hardneſs of her art which he ſaw in the JewesoMark. 3.15.: So he looketh on other mens ſins, not only with hatred of the ſinne, but with grief for the offenders; thereby expreſſing a two fold-love: the one unto God, by being angry with the ſin, the other unto man, being ſorrowful for the ſinner. The former, is the wine; the later, is the oyle which he poureth into the wounds of his brother. Such was the temper of Moſes the meekeſt man, and the greateſt zealot. In his zeale for God he brake the Tables of teſtimony, and ſlew three thouſand of Iſrael, by the hands of the Levites, ſparing neither friend nor brotherpExod 32.26, 27; and yet in compaſſion towards the remainder, he makes an attonement for them, begges their pardon, and deſires rather to have his own name blotted out of the book of life, than that they ſhould not be pardonedqver. 31, 32.
As the breath of a man ſerves him both to coole his broth, when it is too hot, and to warme his fingers, when they be too cold: ſo the Spirit of God inſtructeth the Chriſtian in the exerciſe of his zeale, to work by both love and meekneſſe, where there is any hope of amendment; and, to have in readineſſe (wrath and ready vengeance) againſt all diſobedience rAmos 1.11.of ſuch as are apparently incorrigible.
Thus, this hypocrite is as Edom that purſued his brother with the ſword, caſting off all pity, and his anger did tear perpetually, and he kept his wrath for ever s2 Cor. 10.6.: the true Chriſtian is like that good old man, the father of the Prodigal, that ſeeing his ſonne in a ſad condition, yet returning, had compaſſion, and ran, and fell on his neck and kiſſed him tLuk. 15.20.. The one is as a raſh Leach that does more hurt, than the diſeaſe; the other as a diſcreet Phyſician, tempers his remedy to the weakneſſe of the party: The one comes as an Executioner; the other, as a Chyrurgion.
Character 10 The zeal of this hypocrite lyes more in extolling the ſayings and ordering and doings of others, than in what he doth himſelf.
He is a great admirer of other men famous for wiſe and witty Apothegmes and ſentences; and, more zealouſly commendeth the ſayings of Seneca, than of Solomon. He will preferre Lipſius before holy Bradford; And is glad to ſee reaſon out-face Religion, making her to ſpeak what ſhe never thought, or he never underſtood; accounting it a matter of nothing, to contemne the world, which grace with much ado hardly enables the true Chriſtian to performer. He takes that to be the beſt zeale that transformeth Religion into a vaunting ſtraine of tragick eloquence: and, to make the credulous world to think they can do it, becauſe they can ſay it.
Even heatheniſh zeale is much in requeſt with this hypocrite, which ſheweth what wit can ſay, not what fleſh and blood can do; and, making rules of hyperbolical phraſes, wherein (as Plutarch, ſaid of the Stoicks) they frame the level to the ſtone, not the ſtone to the level; that is, things unto words, not words unto things. But as it is eaſie to ſet down more in figures, than ever any man was worth, So it is, in words and phraſes, to expreſſe more than any man can practiſe. Such Writers teach their Readers, as this hypocrite doth his Scholar, to know not himſelf, but them; and that (no otherwiſe than as they miſ-know themſelves) on their own opinion: not what they do, but what they are able to direct. And ſuch as care not to know, or to better themſelves by a practical knowledge, are better pleaſed to gaze upon ſuch imaginary pictures, and even poetical patternes of perfection, of Plato's drawing, than living examples of holineſſe and humility drawing in the yoke of ChriſtuMat. 11.29..
He loves to ſee other men zealous in actions too, ſo he be not bound to follow. He ſits at home at eaſe, but cuts out work enough to otherswMat. 23.4., enjoyning them good round tales of brick, without allowing them ſtraw xExod. 5.9.; appointing them journies long enough; not caring how tedious either the way, or the weather be to the travellors. He that onelyonly looketh on, never thinks that another man workes hard enough: ſo this hypocrite, who troubles not himſelf with practiſe, cares not how ſtrict the rules, nor how paineful the practiſe of piety be made for others. Dulce bellum inexpertis. It is a brave thing to ſee others fight, or to talke of fighting for one that never knew what it is to fight.
It is ſtrange to ſee how ſome hypocrites of this kind and ſtamp, eſteeme and admire the ſtrait-lac't Religion of ſome Popiſh Regulars. Any ecſtatical and tranſcendent zeal of a ſuperſtitious Anchorite or Hermite, doth wonderfully raviſh them, but never drawes them to endure hardſhip as the good ſouldiers of Jeſus Chriſt y2 Tim. 2.3.. They mightily commend bookes of Reſolution, who never go ſo farre as to deliberation. And if they vouchſafe to read better Authours, the onelyonly end of reading is to gather flowers, not food; to read for commendation, not for imitation, unleſſe of the ſtyle. It ſufficeth this hypocrite to have his zeale in his book, where it doth no hurt; not in his heart, where it might do good. He looketh upon ſtrict rules, and thoſe that walk in them, as ſpectators, upon players, whom they commend for their graceful acting, but meane not to enter the ſtage to act a part with them.
Strictneſſe is by him better liked in a line, than in a life; in a book, than in a rowſing Sermon; and yet better in a Sermon, than in an example: But it is worſt of all endured in an admonition; ſtill the nearer the worſe; and the better, the farther off. If it be a whipping Sermon that comes not too near his luſts, he brookes it well enough: but, if you offer to unbutton him, and prepare his back for the laſh, he will not endure it. He is as the Phariſees, that made a ſhift to heare Chriſt pretty patiently, in his parabolical diſcourſes, untill they began to ſmell that his ayme was to reprehend them; Then, a Lawyer preſently ſeeketh to ſilence him, Maſter in ſo ſaying, thou reproacheſt us alſo zLuke 11.45.: as if this were not to be borne.
Some there are who account it a diſgrace and affront, for any man to offer them ſalt, as if thereby he accounted them fooles: ſo this hypocrite is offended, if you offer to impart your zeale unto him; to bring your fire to warme him, as if he were a cold. Therefore, as the ſalt muſt ſtand by, and no man muſt offer to carve ſalt at the Table; but, let every one help himſelf, or be without; ſo this hypocrite is reſolved to be beholding to no man to offer him zeale, nor will he take it well of any man that thinketh he hath not enough already, who ſo highly commendeth it in others, and to others. If any man think otherwiſe, let him forbeare offering to adde to it, untill this hypocrite (as men that want ſalt uſe to call to their neighbour ſitting by) ſhall think fit to crave the uſe of his fire, or bellowes. Either he hath enough, or he is reſolved to have no more; or at leaſt, not to be beholding to you for it.
Contrarily, what zeale the Christian ſheweth, Differ.is truely within himſelf.
How elſe ſhould it be a conſumption in his bodyaJoh. 2.17.? a fire in his bonesbJer. 20.9.? His ſalt is in himſelf cMark 9.49., and his fire in his own chimney, not painted upon the walls. He warmeth himſelf indeed ſometimes by other mens fire, not as a man that ſtands aloof for feare of being too hot, and commends the blaze; but, as he that brings of his own wood to encreaſe the fire, and his own heat by it: or at leaſt he borroweth from that what may cauſe the fire of zeale to flame higher in himſelf. As Moſes, ſeeing the buſh on fire, ſaid I will go near now, and ſee this great ſight dExod. 3.3., and ſo met with God; ſo the Chriſtian admiring zeale in other men, doth thereby draw nearer to, and better his acquaintance with the Lord: not keeping a diſtance from it, as from a wandring fire on the next hill, which he is loth ſhould come too near him.
His reading, hearing, and beholding the good examples of others, are unto him as the laying on of fewel to make a bonfire in his heart. For, he puts them carefully together, and layes them in order, by meditation; he kindleth them by prayer; and then, dreſſeth therewithall for himſelf and others, by dayly practiſe. Seldome ſhall you ſee his chimney without ſmoak, his hearth without fire; his heart without flaming zeal. It is lar familiaris, his houſhold fire which he hath alwayes at command.
Thus, this hypocrites zeale is like the uſurers money, abroad in other mens hands, not in his own cheſt: the true Chriſtians zeale is like the Uſurers bonds, never out of his own cuſtody: the fire of the one, is like that of a Beacon afarre off, more ſeen than felt; the fire of the other, is like that of the ſtove or hot-houſe, ſooner felt than ſeen. The one, is as the ſorry huſ-wife that hath her fire to fetch when ſhe ſhould uſe it; the other, is as the vertuous woman, that can helpe both her ſelfe and her neighbours, becauſe her candle goeth not out eProv. 31.18..
Character 11 This hypocrites zeal moſt naturally runnes out upon others.
It is like a candle in a lanthorne that ſends out all the heat at the top: it is like the Sun that darteth heat upon others, but is not burnt it ſelf. It looketh outward, and is very buſie abroad, like the lewd houſ-wife whoſe feet cannot abide in her owne houſe fProv. 7.11.. This hypocrite is ready and buſie to reprove, rebuke, and admoniſh others, and will (with the Phariſee gLuke 18.11, be very ready to make other mens confeſſions (without being called,) being glad and proud of the office: but he endureth not to be ſo handled himſelf (how much need ſoever he hath of it,) unleſſe by his betters, whom he dares not to gaine-ſay; and then he beareth it, becauſe he cannot avoid it: but, biteth the lip, and then contenteth himſelf witht this that he knowes as much by them though he dare not ſpeak it: or at leaſt thinkes as ill of them, as they can of him. He ſees nothing ſo much amiſſe in himſelfe, as to need much zeale, either of his owne or others to reforme it.
Even in juſt reproofes given to others, he diſcovereth as much pride as zeale. For he lets fly, as glad of the occaſion to ſee how he can handle the man and the matter: not ſo much to reclayme, as to inſult, or exaſperate. When he heareth of other mens vertues, he is not ſo forward to imitate them, as to detract from them; to envy, not emulate them. His zeal is his envy, and the taking occaſion from their vertue, to pry more narrowly into their deformities: and, the more others commend them for the one, the more zealouſly he paints them out for the other; whereas, if they had nothing in them worthy of commendation, he would never have been ſo zealous to rake in their dunghils.
He not onelyonly gazeth in other mens faces to view their open faults, but diveth into their conſciences, and goreth bloodily their hearts, and confidently tells you, I ſee more evil in them than you are aware of. But he ſeeth not the ſame faults in himſelf, or not as faults deſerving halfe that zeale againſt them. He is as eager as Jehu againſt Baal and his Prieſts becauſe that was Ahabs ſinne; but not againſt the Calves at Bethel, becauſe that was his own ſinneh2 King. 10.31. He can finde in his heart to be a Phineas to Zimri and Coſbi, but not to kill the ſame ſinne in himſelf. He hath ſeveral weights to weigh actions by: one to way the faults of others, another, to weigh his own. He caſteth his zeal upon others as Granadoo's, in a ſiege into the houſes and faces of the beſieged: but as to himſelf, all his zeal is but as harmeleſſe firew-orkes, token of triumphs, not intended to hurt any, in times of peace.
The ſubject, ſees the fault of the Magiſtrate; the ſervant, of his Maſter; the people, of their Miniſter; the wife, of her husband; and ſo, reciprocally. But no man ſaith (that which God ſo much deſireth to hear) what have I done iJer. 8.6.. Other mens faults are put in that end of the wallet which hangs before, in ſight: but mens one, are in the other end, which is caſt behind. Nay, this hypocrite will not ordinarily let his zeal come near home, much leſſe into his conſcience, to make a privy ſearch there. In ſtrangers, and in enemies, ſinne is ſinne: but in friends, in children, in himſelfe, they are but peccadills, the humours of a Gentleman, that though they be failings, yet may be borne.
He is loth to be an enemy to vices in his children, nor can well endure that any man ſhould take notice, much more that he ſhould ſpeak of any thing amiſſe in them. Who ſhall dare to ſay Adonijah, why haſt thou done ſo k1 King. 1.6.? and ſo he makes God an enemy to his children, and makes his children to be ſcourges and plagues to himſelf. The plague of God hath ever fallen heavy upon cockring parents, whether men or women. Oh friendſhip! Oh fatherhood! to ſpare till God muſt needes fight, not with the rod, but with a Sword! Haply, for ſinnes that are unprotitable, the hypocrite may ſhew ſome zeale againſt his childe: in ſinnes more immediately tending to Gods diſhonour, he is not ſo zealous. He had rather ſee his children ungodly, or profane, than unthrifty. He had rather God ſhould be wronged than himſelf, and Gods honour made bold with, than his purſe.
And as touching himſelf, his zeale is leaſt imployed there. He is very forward and zealous to chalk out the way to others; but, no haſt to walk in it himſelfe. He can tell them what they ſhould do; that's enough. Let not them tell him, what he hath to do. No fruit of his zeale or Religion appeareth, but that it makes him more ſupercilious and cenſorious; careful to hearken after other mens behaviours, buſie to ſet abroach new queſtions: but, if you once put him to the point of practiſe, eſpecially in a coſtly ſervice wherein much ſelf-denyal is required, he will ſoon, with the young man in the Goſpel, go away ſorrowful lMat. 19.22.Differ.
Contrariwiſe, the zeale of the true Chriſtian tendeth homewards, and looketh inward.
There it beginneth, thither it returneth, as all Rivers to the Ocean. Fire firſt heats the chimney, before it heats the ſtanders by. And zeale hath not onelyonly an aſcendent motion from it ſelf mothers, but alſo a retrograde, from others to himſelf. He would have others good, but himſelf to be excellent, not for pride, but out of duty. When he heareth of excellent graces in others, he envyeth it, yet emulateth the beſt; and, looking upon himſelf, is aſhamed …hat he comes ſo farre ſhort, and ſo makes uſe of other mens graces to provoke him to amend his pace. He is glad and congratulateth with them to whoſe pitch he cannot attaine; and keepeth company with them in love, and ſeekes to follow them the harder, who out-ſtrip him in perfection.
When he heareth of other mens ſinnes, he is humbled, but casteth the firſt ſtone at himſelf, not onelyonly as lyable to the ſame tentations, but as accountable in part for their tranſgreſſions: therefore he cryeth out with the Prophet, Woe is me! I am undone, for I am a man of polluted lips, and I dwell in the midſt of a people of uncleane lips mIſa. 6.6. Yet he was none of thoſe dumb, or blinde ones, whom he after reprovednVer. 9.10. He is willing, with holy Paul to be humbled among and with the Corinthians, for their ſinnes unrepented of, and to bewayle many which have ſinned p2 Cor. 12.21. Chriſt beholdeth the faults of the Churches in the faces of their ſeveral Angels: and who is he that hath not cauſe to accuſe himſelf of the common evils of others, for want of giving inſtruction, example, prayer, counſel, employing of his Authority, or walking wiſely in the uſe of his liberty?
The Chriſtian therefore is more ſtrict to himſelfe, than to others: as Abraham, that would nothing for himſelf of the King of Sodom, when he deſerved all; but left it free for his companions in Warre, Aner, Eſchol, and Mamre to take their ſhare in the ſpoiles qGen. 14.24. He will not abridge himſelf of what he alloweth to his neighbour, that where he is conſtrained to give a ſtop to his neighbour, he may give proof of his impartiality, and that if he be in any thing partial or favourable, it is to his neighbour, not to himſelf. He alloweth nothing to himſelf, which he doth more freely allow to his neighbour: nor will he reprove that in his neighbour, which he winketh at in himſelf.
He is no leſſe willing (upon the ſame account) to be reproved, than forward to reprove. Let the righteous ſmite me, ſaith herPſal. 141, 5. If they be ſlack and remiſſe, he will quicken them to ſmite himſelf. Nor is he content onelyonly that ſuperiours ſhould do it, but even inferiours too, if need be. For, in caſe of common duty, he looketh not on them as ſervants, but as brethren, yea, haply as his betters in knowledge or in the cauſe. For, with him, it is laid down for a firme concluſion, Whoever the ſpeaker be, the truth of God is ſuperiour to him that heareth it.
Finally, he defendeth Gods quarrel with the jeopardy of nature, yea, of life it ſelf: and, in that eaſe, knowes no man after the fleſh s2 Cor. 5.16; he looketh to Gods Image in all that are truly gracious; and, for that, he honoureth them tPſal. 15.4; and endeavours to imitate, yea to out go them. And he ſeeth Gods mark of diſpleaſure (as upon Cain) in all them that are void of grace, and ſhunneth their familiarity, as he would ſuch as are ſmitten with the plague. And, as God beginneth judgement, at his own houſe u1 Pet. 4.17, ſo doth the Chriſtian beginne his reformation at himſelf.
Thus, this hypocrite ſeeth not his own ſinnes, but in other men, and ſo exerciſeth his zeale onelyonly where he ſeeth ſinne: the true Chriſtian ſeeth his own ſinnes both in himſelf and others, and therefore is moſt zealous againſt himſelf and his own ſinnes, which he beholds in ſo many places at once: the zeale of the one is as a burning glaſſe that collecteth the beames of the Sun, and caſteth them forth, to ſet others on fire; but himſelf is not touched with it; the true Chriſtian is as a wall, that heateth by repercuſſion all that ſtand near it, but is moſt hot it ſelf.
Character 12 This Hypocrites zeale is ſometimes ſtinted, and confined to himſelf.
He that is all in, and for extreames, muſt needs miſſe that which is the meane between both, how uſeful ſoever. He that at one time is ſo ſharp and fiery againſt other mens ſinnes, and ſo cold at home, at another time will pretend to have zeale little enough for himſelf, and work enough at home, not that he may do any whit the more at home, but becauſe he is unwilling to do good abroad. Therefore when called upon in that kind to beſtirre him to reprove and admoniſh others, he anſwereth, what have I to do with other mens conſciences? it is enough for me to look to mine own.
But, as reſpect of private profit overthroweth the weale-publick, ſo this appropriation of zeal will endanger the common good that ought to be ſought for the houſe of God. This is to bury the Lords talent in a napkin; for he that will not employ it abroad, will do nothing but hide it at home; and ſo, that which ſhould be ſent abroad as currant money for the uſe of his Lord, is buryed at home by the evil and ſlothful ſervant to his own deſtructionwMat. 25.25, 26.. He ſeemeth to make ſome conſcience of ſwearing, drinking, miſpending the Sabbath, &c. Yet he reproveth not thoſe that do all theſe evils; no, not his owne children, or ſervants.
He conſidereth not Gods ſharp dealing with Eli, for his want of ſharpneſſe to his ſonnes; nor, how great that ſinne was in Gods account, even no leſſe than an honouring of his lewd ſonnes above the living God himſelfex1 Sam. 2.29. What then ſhall he anſwer unto God, who out of hypocriſie, is content others ſhould live in ſinne, that his own ſhew of ſanctity, compared with their iniquity, may be the more conſpicuous? Such hypocrites there are, who, rather than want glory themſelves, are content to let others to diſhonour God by ſinne, unpuniſhed, unreproved, to be their foyles, the better to ſet off their counterfeit holineſſe.
Herein he treadeth the foot-ſteps of the Scribes and Phariſees, who, the more to draw their own knowledge into admiration, took away the key of knowledge from the people yLuke 11.52., and thereby not onelyonly maintained a tyrannical preheminence, but alſo (although to their ſhame) pronounced of the ſame people, that they not knowing the Law, were accurſed zJohn 7.49; and all, to maintain their own pride and ambition. In whoſe ſteps the Romiſh Clergy hath ſo exactly walked, that they have even outgone, and out-done their firſt patternes, in that for many ages, even here in England they ſuffered not onelyonly the common people, but even Nobles and Kings to live in ignorance, that themſelves onelyonly might adminiſter the lawes and rule at their pleaſure: and, winked at all the wickedneſſe and abominations of the Gentry, Nobility, and Princes, till they came to die, or to be caſt into ſome great ſtraites, and then they reckoned with them for altogether: that ſo they may fleece them of their eſtates, at the price of their ſoules, by ſetling great revenues upon the Church (as they called it) making it ſacriledge for any to alienate ſuch ſuperſtitious donations upon ſuch helliſh foundations; themſelves being indeed the ſacrilegious thieves that robb'd all of eſtates, bodies, and ſouls at once.
On the contrary,Differ. the zeal of the true Chriſtian is enlarged to the good of others.
It is the nature of fire to multiply in infinitum, till he hath reached to all that is combuſtible: and it is the nature of zeal (as of charity) to begin at home; but afterwards to extend it ſelf to the utmoſt bounds ſet by God to that holy fire. And this is true, of every true member of Jeſus Chriſt (as well as of David the typeaPſal. 69 9, and of Chriſt typified by him) which was exemplified in our Lord and Head, The zeale of thine houſe hath eaten me up bJohn 2.17. He whoſe zeal reacheth not to the houſe of God, is but a Mongrel Zealot, reſembling neither Chriſt his pattern, nor any of his party.
The true Chriſtian therefore holds himſelf bound, and accordingly endeavoureth to reſtrain whom he can, that he findeth going aſtray; and to do it as he can, by intreaty, if he have no authority, or by admonition, prohibition, correction (according to his power) from ſwearing, from frequenting the looſe and leud Theatres, from drunkenneſſe, and all other diſorders and abominations, that he may ſhew his zeal for the houſe of God, and win others unto Chriſt, as Chriſt hath won him: and not fall under that compaſſe of being againſt him, for not being with him cMat. 12.30, and of being condemned as a ſcatterer from him, becauſe he gathereth not unto him.
His zeale, as it begins not in others, ſo it ends not in it ſelfe, until by returning from others it hath finiſhed the Circle. He is not only good, but on his own experience commendeth goodneſſe to others. It is true that every body muſt amend one. This is the leaſt, but muſt not be the laſt: he that never went about to amend more, may juſtly doubt, he never amended any. It is not to be expected that if he be a private Chriſtian he ſhould carry on this work, ſo far as the Miniſter, or Magiſtrate; but yet, 'tis required that he do what he can in the family, in the Vicinity, in all places where Providence caſteth him, and gives him opportunity to do him ſervice.
And this leſſon he endeavours to take out, whether he be Parent, Maſter, Huſband, Wife, Childe, Servant, Friend, &c. yea, he takes that leſſon of Saint Auſtin *Hom. 49. in 2 Cor. 5. Legatione fungimur. Tom. 10., which he taught to wives into conſideration: that Father taught wives a ſtrange duty, to be jealous of their husbands, not to take it patiently (ſo they know it to be ſo) that their husbands ſhould abuſe their bodies with other women: reſpecting therein not their own fleſh, but their husbands ſoules. Zelentur viros ſuos, &c. let them in this be very zealous for the good of their huſbands.
Nor doth he trouble himſelf with that childiſh or puſillanimous feare, I ſhall offend, I ſhall be accounted too pragmatical: for he hath long ſince reſolved that queſtion, Whether it be right in the ſight of God, to hearken more to men, than to God dActs 4.19; to diſpleaſe, men rather than God. He knoweth that none can be offended with him that would make them ſtreight, but ſuch as love to have crooked ſoules, whoſe wayes are crooked, and they froward in their paths eProv. 2.15. That none can be content to ſee others crooked, but ſuch as are not ſtreight themſelves, or deſire others ſhould be crooked, the better to ſet off their own ſtreightneſſe and ſymmetry of body. And as for ſuch, pleaſ'd or diſpleaſ'd, he is at a point, to pleaſe himſelf by pleaſing God in labouring their Reformation, or to leave them without excuſe.
Thus, this hypocrite is as ſparing of his zeale, as the widow of Zarephath was of her meal and her oyle, which was hardly enough to make one cake for her ſelf and her ſon, ſo as ſhe had none to ſpare for Elijah f1 King 17.12; the true Chriſtians zeal is like Rebeccah, that drew water not only for her ſelf, but for Abrahams ſervant, and for his Camels alſo gGen. 24.46. He hath zeal for his friends as well as for himſelf: the one incloſeth the Lords Common, the other layeth open his incloſures for the publick good.
Character 13 The zeal of this hypocrite is but momentany.
What is ſaid of his joy, that it is but for a moment hJob 20.5; is true of his zeal, which is one of the pillars of his joy. For, what can be durable in him except ſin, that hath nothing but nature, and fleſh in him? All his joy is but a Caſtle built in the aire of imaginary graces, which vaniſh as a winde, and therefore down comes all his building. The zeal of a man is his delight and his triumph, falſe therefore muſt needs be a fooliſh mirth, a fire of thornes crackling under a pot iEccl. 7.6. It makes a great noiſe for the time, but it is as ſoon gone as come; it is ſuddenly extinguiſhed and conſumed.
He hath been over that fire; and though he boiled apace for the time, yet is he raw ſtill. For, not ſudden boiling, but ſoft and leiſurely heating, and ſo continuing, makes a due concoction. Not every fervour, but that which is mingled with wiſdom and ſtayedneſſe, giveth the true temper to a Chriſtians heart, and to his zeale: where this is wanting, his zeal the hotter it waxeth, the more cold it will leave his heart. Water that was once hot by fire, will be colder than ever before; becauſe the ſpirits that formerly kept it from the extremity of coldneſſe, is by fire boiled out of it: ſo will he that hath no other heat of zeal found in him, but that which ſome ſtrange fire hath raiſed him unto. For, as unadviſedneſſe may put out that fire, which it firſt kindled in him. So the with-drawing of that fire leaves his heart as Nabals, cold as a ſtone, to die within him as to any life of zeal.
He was never ſo hot, but he left windows and doors open enough to cool him to any temper that his corrupt heart and the times ſhould think fit to bring him down unto. He would never ſuffer fire to come near him, but on condition to abate of his heat as many degrees as he pleaſeth. And he that thinks it fit for the time to be luke-warme, if need be, will ſee time alſo to grow key-cold. This hypocrites heart is like the fleſh of the Peacock; that after it is dreſſed and made moſt fit to be eaten, it will grow raw again in a very little time. Such is the temper of this hyhypocrite, his zeale that was boiled up to the greateſt degree and higheſt meaſure of boiling, ſoon cooleth and diſſolveth, and he returneth to his natural crudity.
It were eaſie to ſhew this in all the particulars mentioned in the former Characters of this hypocrite. For ignorant zeal endeth in hereſie and obſtinacie againſt the truth, and ſometimes in blaſphemy againſt God. Zeal without judgement plungeth men into groſſe abſurdities, and fearful inconveniences; and ſo, forfeiteth the whole for want of wiſdom and choice in the particulars. Zeal without diſcretion, is made ridiculous, and ſoon laugh't out of countenance, and ſuch Zealots are eaſily made aſhamed of all forwardneſſe. Zeale, if it have too much diſcretion or moderation falſely ſo called, degenerateth firſt into luke-warmneſſe, and remiſſeneſſe in duty; and after, into open prophaneneſſe. The natural zeal hath a natural decay, a ſickneſſe, a death. Nature may be patcht up for a while; but it will fail, die away, and come to nothing.
The morally zealous regarding only points of civil honeſty and humane ſociety, is many times by the judgement of God given up to fail moſt ſhamefully in that which he made his higheſt glory, Politick zeal groweth out of date with the change of times, and is but Atheiſm varniſht over with the colour and tincture of Chriſtianity. Superſtitious zeal is like hemlock that makes him run mad that eateth it, and endeth in deſparation. Rude and unmannerly zeal, endeth either in rebellion, or in baſe Retractation. Bitter and uncharitable zeal endeth in hardneſſe of heart; an humour not pleaſing to God, and contrary to all men. Zeal in a Book (not in the heart) alters with ſome later, and endeth in ſome looſer Author, as the yearly computation, changeth with a new Almanack. For conceited ſtrictneſſe, without conſcience and ſincerity, reſolves into greater looſeneſſe, when the former humour is ſpent, or hath ſpent the mans patience that fooliſhly gave it entertainment. Zeale for others, or againſt others only, ends in ſchiſme, and in the over-running of his own garden with all manner of weeds. And zeal appropriate to a mans ſelf, without care to edifie others, endeth in ſpiritual pride and ſelf-love. In all we finde that the zeal that is not of God, for God, and from God, cannot ſubſiſt.
Contrarily, the true zeale of a Christian is permanent and immortal.Differ.
He that is borne again, not of corruptible ſeed, but of incorruptible, by the Word of God which liveth and abideth for ever, muſt needs be immortal in all his graces, and therefore in zealk1 Pet. 2.23. He loveth not only earneſtly and fervently lVer. 22, but alwayes; And as his love is, ſo is his zeal, He is zealouſly affected in a good thing alwayes mGal. 4.18. He is zealouſly affected, becauſe in a good thing; and always, becauſe his zeal proceedeth from a good heart. As he ever rejoyceth, ſo he ever loveth, is ever zealous. His joy and love is in the Lord, and his zeal is for the Lord. Sound concoction in him preventeth putrifaction. His zeal is as ſalt that hath not loſt its ſavour: it doth not only not putrifie it ſelf, but keepeth that which is inclinable to corruption from putrifying. Yea, it is a ſoule to the body of Religion to preſerve it from corrupting: And herein, more than a ſoul, becauſe it maketh the whole immortal.
It is as the celeſtial fire in his proper Sphere that cannot be extinguiſhed; and as water in a hot bath that keepeth its heat while the water remains there, (although open to the aire,) as from an internal and perpetual cauſe. He is hot with others, not becauſe others be ſo; but even when others are not ſo: and the more becauſe others are not ſo, growing hotter by the oppoſite that doth a coſt it, as fire is more vehement by an Antiperiſtaſis of the ambient cold.
His zeal is guided by knowledge, ſeaſoned with judgement, ballaſted with diſcretion, and giving ſailes to diſcretion kindled from heaven, obtained by prayer, devoted to God without reſpect of his own intereſt, fenced with humility, ſweetned with charity, rooted in his heart, ſpreading to the good of his brethren. All theſe are everlaſting Cauſes and Preſervatives of true ſanctified zeal. So that we may ſay of zeal, as Gamaliel ſaid of the Goſpel, If it be of man, it will come to nought: but if it be of God, ye cannot overthrow it: and he that aſſaileth it, fighteth againſt God nActs 5.38, 39.
Thus, this hypocrites zeal is like a ſquib, that hath a flaſh, a crack, and a ſtink: but the Chriſtians zeal is like the fire upon the Altar of Incenſe, ſweet, and durable: the one blazeth as a Comet of fearful preſage, but of ſhort continuance: the other ſhineth as a ſtarre fixed in the firmament of holineſſe, and is a faithful witneſſe in heaven.