Sixteen Sermons Volume 2, Sermon 13
SERMON XIII. The Danger of Zeal, without Knowledge. Preached on November 5. 1682.
ROM. X. 2.
I bear them record, that they have a zeal of God; but not according to knowledge.
THere is nothing more commonly cryed up, than Zeal in Religion; and yet there is nothing in which Men do more frequently and fatally miſtake and miſcarry, and in the Expreſſions and Effects whereof Men ought to govern themſelves with more Care and Caution.VOL. II. To ſpeak the truth, Zeal is as all other Paſſions are, in its own Nature indifferent, and of it ſelf neither Good nor Bad; but according to the Object and Degree of it: for Zeal is nothing elſe, but an earnest Concernment for, or againſt ſomething, and a violent Purſuit and Proſecution of it. For if it be applied to a right Object, ſo as we be earneſtly concerned for things that are unqueſtionably Good, and againſt: things that are unqueſtionably Evil; and in a due Degree; that is, if the Expreſſion of it be Proportionable to the leſs or greater Good or Evil of things; then it is a commendable Quality or Virtue: But if it be wrong placed, and we be earneſtly concerned for that which is Evil, and againſt that which is Good, or about things which are of an indifferent, or doubtful Nature, as to the Good and Evil of them; or if we notoriouſly exceed in the Degree of it, being more zealouſly concerned about things, than they deſerve, and zealouſly concerned about leſſer things, to the prejudice of greater; in any of theſe Caſes, it is ſo for from being a Virtue, that it is a Vice,Serm. XIII. of a moſt pernicious and miſchievous conſequence, and many times hath as bad Effects, as can proceed from the worſt Principle or Diſpoſition of Mind.
It is ſometimes uſed in a good Senſe; but it is, when it is applyed to the beſt things, in which the Honour of God, and the Salvation of Men is concern'd, to the great and unqueſtionable Duties of Religion. As Zeal for the Honour of God, and the Place of his Publick Worſhip, in oppoſition to Profaneneſs, John 2.17. The Zeal of thine houſe hath eaten me up. For an earneſt deſire of thoſe Gifts, whereby we are to Edifie the Church, 1 Cor. 12.31. But covet earneſtly the beſt gifts, ſo we render the words; be zealous of the beſt gifts, ſo it is in the Greek. For a Forwardneſs and Readineſs to relieve the Neceſſities of the Saints, 2 Cor. 9.2. I know the forwardneſs of your minds, and your zeal hath provok'd very many. And to the ſame purpoſe is that Expreſſion, Tit. 2.14. Zealous of good works. And then for a Zeal for the Salvation of Mens Souls, 2 Cor. 11.2. I am zealous of you with a godly zeal.
But the word is much more frequently in Scripture uſed in a bad Senſe, for a malicious and furious Rage, againſt the Profeſſors of Chriſtianity, Acts 5.17, 18. Then the high Prieſt, and they that were with him, were filled with indignation, (the word is Zeal) and laid their hands on the Apoſtles, and put them in priſon. And, Chap. 13.45. it is ſaid, the Jews were fill'd with Zeal, and ſpake againſt thoſe things which were ſpoken by Paul, contradicting and blaſpheming. And, Chap. 17.5. The Jews which believed not, moved with Zeal, gathered a company, and ſet all the City in an uproar.
'Tis frequently reckoned amongſt the works of the fleſh, and mentioned in the company of the greateſt Vices and Crimes; Wrath, Contention, Diviſion, Sedition, Murthers, Tumults, Confuſions. Rom. 13.13. Let us walk honeſtly as in the day, not in Chambering and wantonneſs, not in ſtrife and zeal. 1 Cor. 3.3. Whereas there is among you zeal, and ſtrife, and diviſions; are ye not carnal? 2 Cor. 12.20. Leſt there be debates, zeal, wrath, ſtrife. Gal. 5.19, 20, 21. The works of the fleſh are manifeſt, among which the Apoſtle reckons hatred, variance, zeal, wrath, ſtrife, ſeditions, hereſies, envyings, murthers. St. James calls it a bitter zeal. Jam. 3.14, 15, 16. But if ye have bitter zeal and ſtrife in your hearts; glory not, and lye not againſt the truth. This wiſdom deſcendeth not from above; but is earthly, ſenſual, deviliſh. For where zeal and ſtrife is, there is confuſion and every evil work. By which it appears that zeal moſt frequently goes under a bad Name and Character in Scripture; zeal, I mean, in matters of Religion; for of that moſt of the Texts I have mentioned ſpeak; and this is that which St. Paul means, here in the Text, by a zeal of God, that is, a zeal about Religion, and divine things. I bear them record, that they have a zeal of God; but not according to knowlede.
In which words, the Apoſtle being deſirous to ſay the beſt he could of his Countrymen, the Jews, he commends the good meaning of their zeal, and blames the ill conduct of it, I bear them record, foreign, I give this teſtimony on their behalf, that they have a zeal of God, that is, that by all this fierceneſs againſt the Chriſtian Religion, they intend the honour of God, and think they do him ſervice: but yet this Zeal is greatly to be condemned; becauſe it is a miſtaken and miſguided zeal, not at all directed as it ſhould be; they have a zeal of God; but not according to knowledge.
From which words I ſhall take into conſideration theſe Three things.
I. What are the Qualifications and Properties of a Zeal according to knowledge.
II. By what Marks and Characters, we may know that zeal, which here, and elſewhere in Scripture is condemned, as not being according to knowledge.
III. How far the doing of any thing, out of a zeal for God, doth mitigate and extenuate the Evil of it. For when the Apoſtle here teſtifies concerning the Jews, that they had a zeal of God; he ſpeaks this in favour of them, and by way of mitigation of their Faults. When I have handled theſe Three Particulars, I ſhall apply my Diſcourſe to the preſent Occaſion of this day.
I. What are the Qualifications and Properties of a zeal according to knowledge. I ſhall mention theſe Three.
1. That our Zeal be right, in reſpect of its Object.
2. That the Meaſure and Degree of it be proportioned to the Good or Evil of things, about which it is converſant.
3. That we purſue it by lawful ways and means.
1. That our Zeal be right, in reſpect of its Object; I mean, that thoſe things which we are zealous for, be certainly and conſiderably Good; and that thoſe things which we are zealous againſt, be certainly and conſiderably Evil. A miſtake in any of theſe quite marrs our Zeal, and ſpoils the Virtue of it: And tho' it be never ſo much intended for God, it is not at all pleaſing and acceptable to him; becauſe it is a blind and ignorant and miſtaken Zeal: And the hotter, the worſe; it is not an heavenly fire, that comes down from above; but it is like the fire of Hell, Heat without Light. If we miſtake Good and Evil, and be zealouſly concerned, againſt that which is Good, or for that which is Evil; the greater our Zeal is, the greater is our Fault; and inſtead of doing God and Religion Service and Credit, we do the greateſt Miſchief and Diſhonour we can to them both: Or if the thing about which our Zeal is converſant, be of a doubtful and uncertain nature; this is not properly an Object of Zeal. Men ſhould never be earneſt for or againſt any thing, but upon clear and certain Grounds, that what we contend ſo earneſtly for, is undoubtedly Good; and that which we are ſo violent againſt, is undoubtedly Evil: If it be not, we are zealous for we know not what, and that I am ſure, is a zeal not according to knowledge.
And if the thing be certainly Good or Evil, which we are ſo concerned about; it muſt alſo be conſiderably ſo: otherwiſe it will not warrant our being zealous about it. All Truth is Good, and all Error Bad; but there are many Truths ſo inconſiderable, and which have ſo ſmall an influence upon Practice, that they do not deſerve our Zeal and earneſt Contention about them; and ſo likewiſe are there many Errors, and Miſtakes, of ſo ſlight and inconſiderarable a Nature, that it were better Men ſhould be let alone in them, than provok'd to Quarrel and Contend about them.
Thus that great Heat that was in the Chriſtian Church, about the Time of obſerving Eaſter, was, in my Opinion, a Zeal not according to knowledge. They were on both ſides agreed in the main, which was to celebrate the Memory of our Saviour's Reſurrection: But there were different Cuſtoms about the Time, which was a matter of no ſuch conſideration, as to deſerve ſo much Heat and Zeal about it, eſpecially conſidering the uncharitable, and miſchievous Conſequences of that difference.
2. That our Zeal may be according to knowledge, the Meaſure and Degree of it muſt be proportioned to the Good or Evil of things, about which it is converſant. That is an ignorant Zeal, which is converſant about leſſer things, and unconcerned for greater. Such was the Zeal of the Scribes and Phariſes, who were mightily concerned about external and leſſer Matters; but took little or no care of inward Purity, and real and ſubſtantial Goodneſs; they were very careful, not to eat with unwaſht hands, and to make clean the outſide of the cup and platter; but then they were full of extortion, and all unrighteouſneſs: they pay'd tythe of mint, and aniſe, and cumin; but omitted the weightier things, judgment, mercy, and fidelity; or, as St. Luke expreſſeth it, they paſt over Judgment and the love of God.
A zealous ſtrictneſs about external Rites and Matters of difference, where there is a viſible neglect of the ſubſtantial Duties of Religion, and the great Virtues of a good life, is either a groſs Ignorance of the true Nature of Religion, or a fulſome Hypocriſie. And ſo likewiſe is a loud and zealous outcry againſt Rites and Ceremonies, and the Impoſition of indifferent things in Religion, when Men can releaſe themſelves from the Obligation of Natural and Moral Duties, and paſs over mercy, and juſtice, and charity.
3. A Zeal that is is according to knowledge, muſt be purſued and proſecuted by Lawful and Warantable Means. No Zeal for God and his Glory, for his true Church and Religion; will juſtifie the doing of that which is morally and in it ſelf evil. Will ye ſpeak wickedly for God, and talk deceitfully for him? We do not know what belongs to the Honour of God and Religion, if we think to promote his Glory, by means ſo diſhonourable and offenſive to him. The Apoſtle pronounceth it a Damnable Sin, for any to charge this Doctrine upon Chriſtianity, that evil may be done for a good end, and to promote the glory of God, Rom. 3.8. As we he ſlanderouſly reported, and as ſome affirm that we ſay, let us do evil that good may come; whoſe damnation is juſt.
And yet nothing is more frequent, than for a Man, out of a Zeal for God and Religion, to over-look the Evil and Unlawfulneſs of the Means they uſe, for the advancing ſo good an End. This is that which hath ſanctified thoſe refined Arts of Lying and Perjury, by Equivocation, and Mental Reſervation; thoſe ſeditious ways of diſturbing the Peace of Kingdoms, by Treaſon and Rebellion, by the Excommunicating, and Diſpoſing of Princes, upon pre, tence of Hereſie; of Extirpating thoſe, whom they pleaſe to call Hereticks, by Inquiſitions, and Croiſado's, and Maſſacres; and this, not only in the opinion of private Perſons, but in the judgment of Popes, and of General Councils. I proceed in the
II. Place to ſhew by what Marks and Characters we may know the contrary Zeal, that which is not according to knowledge, which is condemned here in the Text, and very frequently in other Places of Scripture: And tho' this may be ſufficiently known by the contrary Marks and Properties (which I ſhall but briefly mention) yet to diſcover it more fully, I ſhall add One or Two more very groſs and ſenſible ſigns and inſtances of it.
1. It is a zeal without knowledge, that is miſtaken in the proper Object of it, that calls good evil, and evil good; a Zeal for groſs Errors and Superſtitions, plainly contrary either to the revelation of God's Word, or the light of Reaſon, or to common Senſe; any or all of theſe cannot be a zeal according to knowledge. A Zeal for the Worſhip of Images, for praying to Saints and Angels, contrary to the plain Law and Word of God; a Zeal for the ſacrilegious depriving of the People of half the Sacrament, contrary to our Saviour's plain Inſtitution, and the acknowledged Practice of the Catholick Church, for a thouſand years; a Zeal for that moſt abſurd of all Doctrines that, ever was taught in any Religion, I mean the Doſtrine of Tranſubſtantiation, not only without any ſufficient Authority from Scripture (as is acknowledged by ſeveral of the moſt learned of the Roman Church) but contrary to Reaſon, and in defiance of the Senſe of all Mankind; a Zeal for theſe, and many more like groſs Errors and Practices, cannot poſſibly be a zeal according to knowledge.
2. That is a zeal without knowledge, the degree whereof is manifeſtly diſproportion'd to the Good or Evil of things about which it is converſant; when there is in Men a greater and fiercer Zeal for the Externals of Religion; than for the Vital and Eſſential Parts of it: for the Traditions of men; than for the Commandments of God: for Bodily Severities; than for the Mortification of our Luſts: for the Means of Religion; than for the End of it: a greater zeal againſt the Omiſſion and Neglect of ſome ſenſeleſs and ſuperſtitious Practices; than againſt the Practice of the groſſeſt Immoralities: and againſt the Denyers of the Doctrines of Tranſubſtantiation, and of the Pope's Infallibility, an equal, if not a greater zeal (I am ſure a more ſevere Proſecution) than againſt thoſe who deny our Saviour to be the true Meſſias, and the Son of God: This certainly is not a zeal according te knowledge. Nor,
3. That which is proſecuted by unlawful and unwarrantable Means. That cannot be a zeal of God according to knowledge, which warrants the doing of Evil, that Good may come; the violating of Truth and Faith, and of the Peace of Humane Society, for the Cauſe of the Catholick Church; and breaking the eternal and immutable Laws of God, for the advancing of his Glory. Nor,
4. An uncharitable Zeal, which is an Enemy to Peace and Order, and thinks it ſelf ſufficiently warranted to ſeparate from the Communion of Christians, and to break the Peace of the Church, upon every ſcruple, and upon every fancy and conceit of unlawful Impoſitions, tho' in the moſt indifferent things; nay upon this ſingle Point, becauſe a thing which they acknowledge lawful, and indifferent in it ſelf, is in the worſhip of God enjoyned by Authority; The moſt unreaſonable Principle that I think ever was avowed among Chriſtians; not to do a thing, which otherwiſe they might do, only becauſe it is enjoyned; and to fancy, that an indifferent thing becomes comes preſently unlawful, becauſe it is commanded by lawful Authority; and that it is a Sin to do any thing, in the Worſhip of God, which is not left to their Liberty, whether they will do it or not. This is not only a Zeal without knowledge; but contrary to common Senſe. Nor,
5. A Furious and Cruel Zeal, which St. James calls a bitter, or a wrathful Zeal, and which tends to confuſion and every evil work, which is blind with its own rage, and makes Men, as St. Paul ſays of himſelf, when he perſecuted the Chriſtians, exceedingly mad againſt all that differ from them, and ſtand in the way of their fierce and outragious Zeal.
6. And laſtly, A Zeal for ignorance, is moſt certainly not a zeal according to knowledge; and this is a Zeal peculiar to the Church of Rome, by ſuch ſtrict Laws to forbid People the uſe of the Holy Scriptures in a known Tongue; nay not ſo much as to allow them to underſtand what they do in the Service of God; to require them to be preſent at their Publick Prayers, and to joyn with them in them, without letting them know the meaning of them; to pretend to teach them, by reading Leſſons to them in an unknown Tongue; and all this under pretence of increaſing their Devotion; as if the leſs Men underſtand of the Service of God, the more they would be affected with it, and edified by it.
And yet there is nothing in which the Church of Rome hath been more zealouſly concerned, than to keep the People in ignorance: Nothing they hive oppoſed with more obſtinacy, againſt the repeated application of Princes, and People, at the beginning of the Reformation; than to allow the People the uſe of the Scriptures, in their publick Prayers, in an unknown Tongue. And their obſtinacy in this Point, was not without Reaſon; nothing being more certain, than that if the People were once brought to underſtand the Scriptures, they would ſoon quit their Religion, which in ſo many things is ſo directly contrary to the word of God. The
III. And laſt thing remains to be ſpoken to, viz. How far the doing of things, out of a Zeal for God, doth Mitigate and Extenuate the Evil of them. For when the Apoſtle here teſtifies, concerning the Jews, that they had a zeal of God, he ſpeaks this in favour of them, and by way of mitigation of their fault. I bear them record; I who was once acted by this ignorant and furious zeal, which now poſſeſſeth them, and perſecuted the Chriſtians in the ſame outragious manner, as they ſtill continue to do, and all this with a very good Conſcience, as I thought, and out of a zeal for God, and the true Religion. So he tells us, Acts 26.9. I verily thought with my ſelf, that I ought to do many things contrary to the name of Jeſus of Nazareth. So that his zeal was ſincere, and with a real intention to do Service to God and Religion; and yet for all that was very faulty and ſinful, and, if he had perſiſted in it, Damnable; ſo that his confidence, that he was in the right, and the Sincerity of his zeal in acting according to the perſwaſion of his Conſcience, did not alter the Nature of the actions he did out of this zeal, and make them leſs wicked in themſelves; tho' it was ſome mitigation of the fault of the Perſon, and render'd him more capable of the Mercy of God, by Repentance, than if he had done contrary to his Conſcience, and the clear convictions of his own Mind.
And therefore the beſt way to underſtand the great Evil and Wickedneſs of this furious and blind Zeal, will be, to conſider the account which St. Paul, after his Converſion, gives of his own doings, and what load he lays upon himſelf, notwithſtanding the Sincerity of his Zeal, and that he acted according to his Conſcience. Acts viii and ix. you have the Hiſtory at large of his outrageous doings, how he made havock of the Church, entering into every houſe, and haling men and women to Priſon; how he breathed out threatnings and ſlaughter againſt the diſciples of the Lord. Acts 22.4. I perſecuted, ſays he, this way unto the death, binding and delivering into Priſons both men and women. And Ch. 26.10, 11. Many of the Saints did I ſhut up in Priſon, and when they were put to death, I gave my voice againſt them; and I puniſhed them often in every Synagogue, and compelled them to blaſpheme; and being exceedingly mad againſt them, I perſecuted them even to strange Cities. Gal. 1.13, 14. Ye have heard, ſays he, of my converſation in times paſt, in the Jews Religion; how that beyond meaſure I perſecuted the Church of God, and waſted it, being exceedingly zealous of the traditions of my fathers. 1 Tim. 1.13. Who was before a blaſphemer, and a perſecuter, and injurious. So that he chargeth himſelf with the guilt of Blaſphemy and Murder, and a moſt furious and outrageous Perſecution of Good Men; for which elſewhere he pronounceth himſelf the chief of Sinners. From whence it evidently appears, that Men may do the moſt Wicked and Damnable Sins, out of a zeal for God.
And this was the caſe of many of the Jews, as our Saviour foretold, that the time ſhould come, when they ſhould kill men, thinking they did God good Service. But yet for all this, the Apoſtles of our Lord make no ſcruple, to charge them with downright Murder. Acts 2.23. ſpeaking of their putting our Saviour to death, whom ye by wicked hands have crucified and ſlain. And Acts 7.52. The just One, of whom ye have been now the betrayers and murderers.
Yet notwithſtanding their Sin was of this high Nature in it ſelf; yet it was ſome mitigation of the fault of the Perſons, that they did theſe things out of an ignorant zeal, and rendred them more capable of the Mercy of God, upon their repentance. And upon this account our Saviour interceded with God for Mercy for them; Father forgive them, for they know not what they do. St. Peter alſo pleads the ſame in mitigation of their fault, Acts 3.17. And now, brethren, I wot that through ignorance ye did it, as did alſo your rulers. And St. Paul tells us, that he found mercy, upon his repentance, on this account, 1 Tim. 1.13. But I obtained mercy, becauſe I did it ignorantly, and in unbelief. But ſtill, for all this, wicked things done out of Conſcience and Zeal for God, are Damnable, and will prove ſo, without repentance.
I ſhall now draw ſome Inferences from this Diſcourſe, by way of Application.
1. If it be ſo neceſſary, that our Zeal be directed by knowledge; this ſhews us how dangerous a thing Zeal is in the weak and ignorant ſort of People. Zeal is an Edg-Tool, which Children in underſtanding ſhould not meddle withal; and yet it moſt frequently poſſeſſeth the weakeſt Minds; and commonly by how much the leſſ knowing People are, by ſo much the more zealous they are: And in the Church of Rome, where Knowledge is profeſſedly diſcouraged, and ſuppreſt in the common People, Zeal is mightily countenanced and cheriſh'd. And they make great uſe of it; for this blind and furious Zeal, is that which inſpires diem to do ſuch Cruel and Barbarous things, as were hardly ever acted among the Heathen. Zeal is only fit for wiſe Men; but it is chiefly in Faſhion among Fools,
Nay it is dangerous in the hands of wiſe Men, and to be govern'd and kept in with a ſtrict Rein; otherwiſe it will tranſport them to the doing of Undue and Irregular things. Moſes, one of the wiſeſt and beſt of Men, and moſt likely to govern and manage his Zeal as he ought, and to keep aloof from all Exceſs and Extravagance, being the meekeſt Man upon Earth, yet he was ſo ſurpriſed, upon a ſudden occaſion, that in a fit of zeal, he let fall the Two Tables of the Law, which he had but juſt received from God, and daſht them in pieces. A true Emblem of an ungoverned zeal, in the tranſport whereof even Good Men are apt to forget the Laws of God, and let them fall out of their Hands, and to break all the Obligations of Natural and Moral Duties.
2. From hence we plainly ſee, that Men may do the worſt and wickedeſt things, out of a Zeal for God and Religion. Thus it was among the Jews, who engroſt Salvation to themſelves, and denyed the poſſibility of it to all the world beſides; and the Church of Rome have taken Copy by them, as in an arrogant conceit of themſelves, ſo in the blindneſs, and fury, and uncharitableneſs of their Zeal towards all, who refuſe to ſubmit to their Authority and Directions.
And as the Teachers and Rulers of the Jewiſh Church did of old, ſo do the Church of Rome now; They take away the Key of Knowledge from the People, and will neither enter into the kingdom of Heaven themſelves, nor ſuffer thoſe that would, to enter in. They Brand for Hereticks thoſe who make the Holy Scriptures the Rule of their Faith, and Worſhip; as St. Paul tells us the Jews did in his Time, Acts 24.14. After the way which they call Hereſie, ſo worſhip I the God of my Fathers, believing all things which are written in the Law, and the Prophets. They Eſtabliſh the Merit of their own Righteouſneſs, not ſubmitting to the Righteouſneſs of God, by the Faith of Jeſus Chriſt. So St. Paul tells us the Jews did, in the Verſe immediately after the Text; For they being ignorant of God's righteouſneſs, and going about to eſtabliſh their own righteouſneſs, have not ſubmitted themſelves unto the righteouſneſs of God. And as the Jews Anathematiz'd and Excommunicated the firſt Chriſtians, and Perſecuted them to the Death, as our Saviour foretold, That the time would come, when they ſhould put them out of their Synagogues, yea and kill them, thinking they did God good ſervice; ſo the Church of Rome hath, for many Ages, uſed the ſincere Profeſſors of the ſame Religion, Perſecuting them, firſt with Excommunication, and then with Fire and Faggot; and with all the violence and fury in the world endeavouring the utter extirpation and ruine of them, by bloody Croiſado's and a barbarous Inquiſition, by treacherous Maſſacres, and all ſorts of helliſh Plots and Machinations; witneſs the monſtrous Deſign of this day, never to be remembred or mentioned without horror, To have deſtroyed at one blow, and have ſwallowed up in one common ruine, our King, and Prince, and Nobles, and the Repreſent ative Body of the whole Nation; witneſs the bloody Maſſacre of Ireland, and all their wicked Deſigns and Practices, continued to this very day.
3. And laſtly, That zeal for God and Religion, does not alter the Nature of Actions done upon that account. Perſecution and Murder of the ſincere Profeſſors of Religion, are Damnable Sins; and no zeal for God and Religion can excuſe them, or take away the guilt of them; zeal for God will juſtifie no Action that we do, unleſs there be diſcretion to juſtifie our zeal.
There is nothing oftner miſleads Men, than a miſguided Zeal; it is an ignis fatuus, a falſe fire, which often leads Men into Boggs and Precipices; it appears in the Night, in dark and ignorant and weak minds, and offers it ſelf a guide to thoſe who have loſt their way; it is one of the moſt ungovernable Paſſions of Human Nature, and therefore requires great knowledge and judgment to manage it, and keep it within bounds. It is like fire, a good Servant, but a bad Maſter; if it once get head, it conſumes and devours all before it, and the great danger and miſchief of it is, that it is moſt commonly found where it ſhould not be, and poſſeſſes thoſe moſt, who are leaſt fit to govern it; and moſt frequently employed about what it ſhould not be; and ten to one but it is either miſtaken in the Object, or in the Meaſure and Degree of it; and even when it is a Virtue, it is a nice and dangerous one; for the wiſeſt Men are apt to mingle their own Paſſions and Intereſts with their Zeal for God and Religion. So that it is not enough that Men are acted by a zeal for God, and do ſincerely follow the dictates of their Conſciences; but they muſt be careful to inform their Conſciences, and not ſuffer themſelves to be violently tranſported and hurried on by their own Paſſions and Prejudice, and by a blind and furious zeal without knowledge.
But what then? Would we have Men not follow their own Conſciences, or act contrary to them? No, by no means: For tho' Conſcience be not our Rule; yet it is our immediate Guide; and he does ill, who does act againſt his Conſcience. But Men muſt be careful how they ſettle their Practical Judgment of things, and conclude things to be Lawful or Unlawful, Duties or Sins, without Reaſon and good Ground.
God hath given us Underſtandings, to try and examine things, and the light of his Word to direct us in this tryal; and if we will judge raſhly, and ſuffer our ſelves to be hurried by Prejudice or Paſſion, the Errours of our Judgment become Faults of our Lives: For God expects from us that we ſhould weigh and conſider what we do; and when he hath afforded us light enough to diſcern betwixt Good and Evil, that we ſhould carefully follow the direction of it; that we ſhould be ſuſpicious of our ſelves, when our Zeal carries us to do things that are furious and cruel, falſe and treacherous, and have a horrid appearance even to the light of Nature; we ſhould queſtion that zeal which is ſo contrary to Chriſtian Goodneſs and Meekneſs, to Peace and Charity, and which tends to Confuſion and every Evil Work.
I will conclude all with that excellent Paſſage of St. James, which will ſhew us how little regard is to be had to many Mens Pretences of Zeal for Religion, Jam. 3.13. Who is a wiſe man, and endued with knowledge amongſt you? Let him ſhew out of a good converſation his works with meekneſs of wiſdom. But if ye have bitter zeal and ſtrife in your hearts; glory not, and lye not againſt the truth. This wiſdom deſcendeth not from above; but is earthly, ſenſual, deviliſh. For where zeal and ſtrife is; there is confuſion, and every evil work. But the wiſdom which is from above, is firſt pure, then peaceable, gentle, and eaſie to be entreated; full of mercy and good fruits; without partiality, and without hypocriſie: And the fruit of righteouſneſs is ſown in peace of them that make peace.