Seven Godly and Fruitful Sermons, Tract
A BRIEFE TRACT CONCERNING ZEALE, wherein the properties of true Zeale are decſribed, and the contrarie diſcouered.
GOdlie zeale is a vertue very requiſite and neceſſary for all Chriſtans: not ſo rare and ſeldome found: as precious and vſefull where it is found; as being the verie life and ſoule of ſound Chriſtianitie, and one of the principal Fountains & Well-heads, whence manie other vertues of the ſpirit doe ſpring and iſſue foorth.
The excellencie of this grace doeth appeare, as by manie other arguments, ſo by this, that the Saintes are thereby deſcribed; where they are ſaide to bee a people [zealous of good workes:] this is the ende of their redemption, Titus 2.14.and this is one ſpeciall effect and marke of their iuſtification, that they doe not onelyonly deſiſt from their for mer euill workes, and fall to the practiſe of the contrarie good workes, but that they are zealous, both to doe them, and in the doing of them: they ſhake off the ſluggiſhneſſe of the fleſh, and ſtriue for the feruencie of the ſpirit, Rom. 12.11.in all duties that they owe either vntounto God or men.
For this vertue, amongſt many others, are the penitent Corinthians commended: 2. Cor. 7.11.Behold this, that yee hauehave beene godly ſorrowfull, (ſaith Paul) what zeale it hath wrought in you! &c. Till ſuch time as the Apoſtle had rebuked them by an Epiſtle, they were either not at all, or very ſlightly touched with the ſenſe of their owne ſins, and therefore they ſet light by the offences of others, inſomuch that when abominable inceſt (ſuch as had not beene heard of amongſt the Gentiles) was committed among them, yet they tooke it not to heart, nor at all mourned for it, 1. Cor. 5.1.2.nay they let the offender goe vncenſured, who ſhould hauehave beene (as afterwards he was) excommunicated, and deliuered vp vntounto Sathan, for the healing of his owne ſoule, the preuenting of the like ſinnes in others, and the ſtopping of the mouthes of wicked blaſphemers, who would be readie heereupon to ſpeake euill of the holy name of God, and of the profeſſours and profeſſion of Chriſtianltie. Thus cold and careleſſe were they, till the Apoſtle had ſharply reprooued them: but after that they had well diſgeſted his ſpeeches, and thorowly conſidered of all matters, they fell to lament for their owne corruptions, and for the tranſgreſſions of others, and were zealous againſt all wickedneſſe, and for all manner of goodneſſe in themſelues and others. This was the effect of holy griefe in them, and this will be found in all that attaine to that repentance which is vntounto life: in which regard, when the Lord would worke a cure vponupon the luke-warme Laodicians, Reu. 3.19.he biddeth them, be zealous, and amend. That was their ſinne, that they were key-cold, and euen frozen in the dregges of ſecuritie, exerciſing themſelues in ſundrie good duties (for that muſt needes be, becauſe they were a Church) but neuer regarding with what louelove vntounto God or men they performed the ſame: therefore the Lord vrging them to reformation, willeth them [to be zealous, and amend] implying, that theſe two euer goe hand in hand, to wit, ſound repentance, and godly zeale: yet ſo, that as eueryevery one is of greater growth in the body of Chriſt, ſo this grace is of greater ſtrength in him: as is euident in Dauid, who ſpeaketh thus of himſelfe (and that by the inſpiration of Gods holy ſpirit, Pſal. 119.139.and therefore cannot but ſpeake truely) My zeale hath euen conſumed me, becauſe mine enemies hauehave forgotten thy word. Weaker Chriſtians hauehave ſome good motions of griefe for mens offances: but the Prophet was exceedingly wrought vponupon by his zeale, ſo that it did euen ſpend him, and conſume him, in regard of the fearefull breach of Gods commandements, which he obſerued in his very enemies. And the like we ſind in another place: The zeale of thine houſe hath caten me: Pſal. 69.9.and the rebukes of them that rebuked thee are fallen vponupon me. Thus was the holy man of God touched, yea tormented with the things whereby Gods glory was impaired, as if he had beene laden himſelfe with reproaches and diſgraces.
But moſt admirable was the zeale of Moſes and Paul, Exod. 32.32. Rom. 9.3.who for that feruent deſire that they had of aduancing Gods glory, could hauehave beene content to hauehave had their names put out of the booke of life, and to be ſeparated from the Lord, ſo that his great name might be magnified in ſparing and ſauing their brethren the Iſraclites.
Now becauſe our hearts may eaſily deceiue vsus in this matter of zeale, either by perſwading vsus that we hauehave it, when we are farre from it; or that we altogether want it, when in ſome good meaſure we hauehave attained vntounto it: therefore will it not be amiſſe to ſet downe ſome rules, whereby we may trie whether our zeale be ourrant or counterfeit.
Firſt, Rules of true zeale,therefore touching the matter about which this holy zeale is to be exerciſed, it muſt be good: according to the ſaying of the Apoſtle: It is good alwaies to be zealous in [a good matter:] The matter muſt be good, Gal. 4.18.and it was before ſhewed, that Gods people muſt be zealous of [good workes:] otherwiſe, if the matter be euill, the more earneſt any is, the more ſinfull: neither is ſuch earneſtneſſe worthy the name of zeale, being nothing elſe but a diuelliſh and fleſhly heate, or rather a kinde of frenzie and madneſſe. Such was the zeale of I dolaters that would mangle and cut themſelues, and that would offer their children in the fire in honour vntounto their gods. Such was the zeale of the Scribes and Phariſes, 1. King. 18.28 Ier. 7.31.who would compaſſe ſea and land to make one a Proſelite: that is, one of their owne ſect.
With this violent and mad zeale was Paul carried before his conuerſion (as he himſelfe confeſſeth in plaine tearmes, Acts. 26.11. and Phil. 3.6.) when he was enraged againſt Chriſtians, and ſpared no paines nor coſt to make them denie and blaſpheme the name of Chriſt.
Heere then is to be condemned the zeale of ignorant Papiſts and Browniſts, and ſuch like, who are very hotte indeed (for he muſt needes runne whom the diuell driues) but in euill cauſes, as might eaſily be prooued, and may hence, if by no other arguments, be probably concluded, in that they vſe the diuels owne weapons (to wit, lying, ſlandering, railing, curſed ſpeaking, and the like) in the purſute of the ſame.
But much more damnable and vile is their zeale to be eſteemed, who againſt their knowledge and conſciences, doe violently and maliciouſly oppoſe themſelues againſt the Goſpell, and the profeſſors thereof, and ſtand for falſhood and wickedneſſe, and the practiſers thereof: as did thoſe wretched Phariſes that ſet themſelues againſt our Sauiour, and committed the ſin againſt the holy Ghoſt.We muſt know the thing to be good for vvhichwhich vve are zealous.
A ſecond rule is, that as the matter in which we are zealous, muſt be good in it ſelfe, ſo it muſt be knowne vntounto vsus to be of that qualitie. True zeale muſt begin where the word begins, and ende where it ends: Rom. 14.23.for otherwiſe it cannot bee of faith, which is euer grounded on theword; and whatſoeuer is not of faith is ſinne. We muſt not therefore content our ſelues with an honeſt meaning, and hope that wee hauehave a good zeale towards God, when we hauehave no warrant for our hope: but muſt ſo acquaint our ſelues with the Scriptures of God, Rom. 10.2.that our zeale may be according to knowledge.
Which rule diſcouereth the corruptnes of their zeale, whether cloſe hypocrites, or weake Chriſtians, who are led on meerely by the examples of good men, whome they affect, much to like of, and earneſtly to ſtand for ſuch things, as they perceiue them in their practiſe to obſerue, and to make conſcience of: and if there be but a word ſpoken againſt any of the things that they hauehave taken a liking of, they are maruellouſly ſtirred with indignation thereat, and grow paſſionate and vehement againſt the parties, though they hauehave neuer ſo good a meaning in that which they ſpeake: Yet let them bee vrged to prooue out of the word the neceſſitie of thoſe duties which they ſo earneſtly preſſe, they can ſay little or nothing to the purpoſe for them; and ſo grow manie times either to diſlike and forſake all if they bee hypocrites, or at leaſt to bee diſcouraged, and to bee at a ſtand, if they be weaklings in Chriſt Ieſus. And whence proceed theſe inconueniences but from this, that they are zealous for things that in themſelues, and vntounto others are good and holie, but not thoroughly diſcerned of them to bee of that nature: the conſideration whereof, ſhould make vsus to ſit ſure in matters of godlineſſe, not building vponupon the example of good men, but vponupon the truth of the good word of God, and then our foundation ſhall neuer faile vsus.
A third propertie of true zeale is, that it beginneth in our ſelues, and after proceedeth vntounto others: Zeale muſt begin at home.for neuer can that man be truely zealous to others, which neuer knew to be zealous to himſelfe. Thoſe are the moſt skilfull Phyſitions and beſt able to deale with others, that hauehave firſt wrought a cure vponupon their owne ſoules. Therefore our Sauiours aduice is, Luke. 6.42.Caſt out the beame out of thine owne eye firſt, and then ſhalt thou ſee perfectly to pull out the meate that is in thy brothers eye. We muſt then firſt of all iudge our ſelues, and caſt the firſt ſtone at our ſelues, that ſo finding how vgly and noiſome a thing ſinne is, and that by experience in our ſelues, we may be at defiance with it, whereſoeuer we finde it, and neither fiatter others in their euill courſes, nor yet too rigorouſly and vnmercifully rebuke them for the ſame. Thoſe that hauehave beene pinched with ſickneſſe and are recouered, can by the ſmart which they hauehave felt, pittie others in the like caſe: euen ſo they which hauehave beene ſtung with ſinne themſelues, can more eaſily be moued to ſhew compaſſion towards poore ſinners like themſelues, becauſe by the feeling of miſery, men learne the practiſe of mercy, Heb. 2.17.18.in that Chriſt ſuffered and was tempted, he is able to pittie and to ſuccour thoſe that are tempted.
Againſt this rule doe all hypocrites offend, who will wade very deepely into other mens ſoules, and very bloodily gore other mens conſciences, who yet neuer once purged their owne vncleane ſincks at home, nor drew one drop of blood out of their owne corrupt hearts. Such were the Phariſes, who pleaſed themſelues much in iudging and cenſuring our Sauiour and his Diſciples; Luk. 16.15. & 18.9.but were ſo farre from condemning themſelues as faultie in any thing, that they inſtified themſelues before God and men. Such alſo are the Browniſts, which are readie to burſt their bowels with crying out againſt diſorders abroad, and yet neuer reforme their owne ſoules at home: for if they did, they would alſo reforme their liues and their families. But what kind of zeale theſe mens is, wofull and late experience ſtill crieth in our eares: for manie of them being ſo zealous to others, but onelyonly through ſome ſecret louelove of the world, when they had that which they ſought for, made knowne their hollow & their rotten zeale, in that without griefe of conſcience, they could ſuddenly ruſh into a profound worldlineſſe: and without all godly ſorrow, could (after they had ſatisfied their greedie and fleſhly zeale) not onelyonly more hardlie ſeare vp their owne conſciences, but alſo be ſo changed, that they could ſowe vp their lippes, and ſpare their words from ſpeaking in like manner againe to others, and ſo are neither zealous to themſelues nor others.
Heere alſo are all ſuch to be cenſured as faultie, that can prie and make a priuie ſearch into the wants of others, accounting the ſame wants no wants in themſelues. The father ſaith, this my childe doth amiſſe: and the childe, in this my father faileth: the husband knoweth, what the wife ſhould doe; and the wife, what the husband ſhould doe, &c: eueryevery one in the meane time neglecting their owne duties; whereas indeed eueryevery ones principall care ſhould bee, to know and doe his owne dutie, and to be grieued where he commeth ſhort of the ſame. And thus much for the third rule, that true zeale muſt beginne in our ſelues.
Now further we are to vnderſtand, that there muſt be an order kept in being thus zealous: namely, Wee muſt make greateſt account of the vveightieſt matters. Matth. 23.23.that firſt and eſpeciallie wee make conſcience of the principall matters of the word, and after of the leſſer, as our Sauiour telleth the Scribes and Phariſes: Theſe things ought yee to hauehave done, (that is, the weightier matters of the Law) and not to hauehave left the other vndone: viz. matters of ſmaller importance.
Which ſheweth, that their zeale is verie corrupt and faulty, who as our Sauior ſaith, ſtraine out a Gnat, & ſwallow a Camell; who are very hot about matters of ceremonie, but altogether cold in matters of ſubſtance: as alſo theirs that (on the other ſide) will crie out againſt them that rob by the high-wayes ſide, & yet they themſelues make no conſcience of pilfring, & coſoning, and ſecret defrauding of their neighbours: as if ſmall ſinnes were not to be left as well as great.
Another rule of true zeale is, that wee looke as carefully to our hearts before God, We muſt look to the inſide, as vvell as to the out-ſide. Ier. 4.14. Iam. 4.8.as to our carriage before men: for ſo the Lord commandeth, Cleanſe thy heart, ô Ieruſalem, &c: how long ſhall thy euill thoughts remaine within thee? And againe, Purge your hands, yee ſinners, and [your hearts] yee hypocrites.
Which ſerueth to ouerthrow the hypocriſie of ſuch Phariſes, as make cleane the vtter ſide of the cuppe and platter, Matth. 23.but within are full of bribery and exceſſe, of pride, diſdaine, ſelfe-louelove, and hatred.
Now that wee may the better trie our ſelues by this rule, two things are to be obſerued,
1. That wee feare to commit any ſinne ſecretly, and when wee are alone, as well as when wee are in the preſence of men. Iob. 31. Gen. 39.So did Iob, and ſo did Ioſeph: and this mooued them ſo to doe, euen that the Lord did behold them, and could puniſh them for ſecret, as well as for open offences.
Which condemneth them of groſſe diſſimulation, that are loth to be accounted ill, and yet make no conſcience to be ill. What is this, but to be painted ſepulchers, that are faire to looke vponupon, but within full of rotten bones? Matth. 23.Wee may deceiue men, but God is not deceined: and therefore let vsus beware of this hypocriſie: and ſo much the rather, becauſe the Lorde hath fearefully diſcouered and plagued them, that in outward ſhew hauehave borne a great conuntenance of religion, and yet hauehave liued in ſecret filthineſſe, and other vile ſinnes, which in time hauehave come to light to their ſhame and ruine.
The ſecond thing to be obſerued, is, that wee hauehave an eye to the priuie corruptions that lurke in our hearts, and maintaine continuall warre againſt them, as Paul did, Rom. 7. and this we ſhould the rather doe, becauſe it is a fearefull, and yet an vſuall iudgement of God, and that vponupon many profeſſors, that making no conſcience of entertaining wretched luſts and vile affections ſecretly, they hauehave broken foorth to the committing of the groſſe actions, and ſo hauehave ſhamed themſelues publikely. And this is a iuſt ſtroke vponupon thoſe that would rather ſeeme to be, then in truth deſire to be godly, that making no conſcience of their thoughts and inward deſires, they ſhould in time be ſo giuen vp, as to make no conſcience of their words or deeds.
The ſixth rule is, that wee be more ſtrict vntounto our ſelues then vntounto others, Wee muſt be more ſtrict to our ſelues then to others.and more ſeuere againſt our ſelues, then againſt others, giuing more libertie vntounto them, then wee will take vntounto our ſelues. And firſt concerning ſeueritie vntounto our ſelues, ſuch ought to bee our acquaintance with our inward and outward corruptions, and ſo grieuous ought they to be in our eyes, that our heate being ſpent vponupon our ſelues, wee may thinke the ſinnes of others more tollerable, and ſo learne by the ſight and ſenſe of our owne ſores, Titus. 3.1.to deale more mildely and meekely with others, whoſe corruptions (either for greatnes or multitude) we cannot ſo thorowly ſee as wee may our owne.
Secondly, as we muſt deale moſt ſharpely againſt our ſelues, ſo muſt we be ready to giuegive more outward libertie vntounto others then to our ſelues. And for this we hauehave the example of Abraham, who was ſo ſtrict to himſelfe, that he would not take of the King of Sodome ſo much as a threed or latchet, and yet he would not denie Aner, Gen. 14.23.24.Eſcol, and Mamre, their liberty. So Iob, as he would not permit to himſelfe, ſo neither would he deny to his permit to himſelfe, ſo neither would he deny to his children their liberty of feaſting. But eſpecially the example of Paul is notable for the confirmation of this point: for ſeeing that in ſome places he could not ſo conueniently liue of other mens charges, 1. Cor. 4.12. 1. Theſſ. 2.9.as at Corinth and Theſſalonica, he would labour with his owne hands, rather then be chargeable to any of them: yet he would not that all men ſhould be tied by his example to doe the like: 1. Cor. 9. 1. Tim. 5.18.and therefore he laboureth much in his Epiſtles about this, that Miniſters ought to be prouided for: ſo ſtrict was he to himſelfe; ſuch liberty left he vntounto others.
Whence we may eaſily perceiue, that it is rather a Phariſaicall pride, then any Chriſtian zeale, to be too tetricall and rough in vrging men ſo farre, that whoſoeuer in eueryevery point is not ſo ſtrict and preciſe as our ſelues, we caſt them off as dogges and prophane perſons, and ſuch as are vnworthy of any account or countenance.
The next propertie of true zeale, is, not to be blinded with naturall affection, Zeale condemneth ſin in friends as vvel as in foes. Mat. 16.23. Gal. 3.1. 1. Cor.but to diſcerne and condemne ſinne, euen in thoſe that are neereſt and deareſt vntounto vsus. That was it that made Chriſt ſo ſharply to rebuke Peter; and Paul to deale ſo roundly with the Galathians and Corinthians.
Many offend againſt this rule, who will neuer reprooue ſinne in their friends, till God reuenge it from heauen; wherein they are farre from true friendſhip: for whereas they might by admoniſhing them of their faults in time, preuent the iudgements of God, they do, through a falſe louelove, pull the wrath of God vponupon them whom they louelove moſt dearely. Hee loueth moſt naturally, that hath learned to louelove ſpiritually: and hee loueth moſt ſincerely, that cannot abide ſinne in the partie beloued, without ſome wholeſome admonition.
But doe not manie now adayes ſeeme zealouſlie to miſlike ſinne in ſtrangers, who can winke at the ſame fault in their kindred, in their wiues, in their children, in their parents? as if the diuerſitie of perſons could change the nature of the ſinne. This blind zeale God hath puniſhed, and doth puniſh his children. Iſaac did carnally louelove his ſonne Eſau for meat, & for a peece of veniſon. Gen. 15.28.Dauid was too much affected to Abſalon and to Adoniah for their comely perſonage, ſo as his zeale was hindered in diſcerning ſinne aright in them. Now Iacob was not ſo deare to Iſaac, and Salomon was more hardly ſet to ſchoole, and made to take paines: but behold, God louing Iacob, and refuſing Eſau, (howſoeuer Iſaac loued Eſau better then Iacob) made Eſau more troubleſome, and Iacob more comfortable vntounto him. Abſalon and Adoniah, brought vp like Cocknies, became coraſiues to Dauids heart: Salomon more reſtrained and better inſtructed, was his ioy, his crowne, his ſucceſſor in his kingdome. This diſeaſe is ſo hereditary to many parents, louing their children in the fleſh, rather then in the ſpirit, that the holy Ghoſt is faine to cal vponupon them more vehemently, to teach, to inſtruct, and to correct, as knowing how eaſily nature would coole zeale in this kinde of dutie. Indeed many will ſet by their wiues, children, and kinsfolkes, if they be thriftie, like to become good husbands, wittie and politicke, or if they be ſuch as for their gifts can bring ſome reuenue to their ſtocke, or affoord ſome profit vntounto them; how deepe ſinners ſoeuer they be againſt God, that maketh no matter, it little grieueth them: whereby they bewray their great corruption, that they are neither zealous in truth of Gods glory, nor louers aright of their children, becauſe they can be ſharpe enough in reprehenſion if they faile but a little in thriftineſſe, and yet are too too cold in admonition, if they faile neuer ſo much in godlineſſe.
Well, let theſe fleſhly zealous men lay to their heart the blinde affection of Heli, 1. Sam. 2. & 3. & 4.who being the deare childe of God, was ſeuerely puniſhed of the Lord, for that he was not zealouſly affected to puniſh the groſſe and foule offences of his children: but bleſſed are they that can forget their owne cauſe, and euen with icopardie of nature can defend the quarrel of God, labouring hencefoorth to know no man after the fleſh, nor ſuffering any outward league ſo to bleare and dazle their eyes, as that they ſhould not eſpie ſinne in their deareſt friends to reforme it, or that they ſhould not diſcerne vertue in the greateſt aliens to reuerence it.
Now whereas many hauehave great courage to rebuke ſuch as either cannot gainſay them, Zeale oppoſeth it ſelfe againſt the ſins of the mighty.or gainſaying them, cannot preuaile againſt them, heere commeth another property of zeale to be ſpoken of, and that is, that it feareth not the face of the mightie, neither is it diſmaied at the lookes of the proud and loftie. Such was the courage of Iob, who beſides that he made the young men aſhamed of their liberty, & afraide of his grauity, made euen the Princes alſo to ſtay their talke, Iob. 29.8.9.and to lay their hands on their mouthes. And yet heere we muſt beware of their haſty zeale, who will not ſticke to charge the children of God to be without zeale, if preſently and abruptly they ruſh not into an open reprehenſion of men that are mightie in authoritie, as though no regard of time, place, or perſons were to be had: which opinion many by weakeneſſe of iudgement defending, find neither fruit in others, nor comfort in their owne conſciences, when they doe admoniſh in that preſumptuous maner: for that hunting after feruentneſſe without the ſpirit of meekneſſe, and caſting off all conſideration of a godly opportunitie, they rather exaſperate then humble the parties admoniſhed: and they themſelues rather depart with confuſion and ſhame, for ſuch poſting on without warrant of wiſedome, then with comfort of heart for any duty done. Neither am I heere ignorant how great danger of trouble of minde commeth to many, in that they, being ſo curious obſeruers and waiters of opportunity, doe for ſome eaſe of the fleſh, vnderunder the cloake of this wiſedome, altogether leaue off that godly dutie. Wherefore, as we affirme that wiſedome and louelove mixed together do deeply enter into the moſt prefract & prodigious ſpirits; ſo we miſlike their fearefull delay of duty, who hauing a meane occaſion offered them from the Lord, doe not zealouſly and earneſtly rebuke ſinne, though in ſome higher perſonages.
Out of this may iſſue another frutit of holy zeale, namely when we are zealous in their behalfe who can neuer recompence vsus againe, and that in defending their right againſt oppreſſors that are craftier & mightier then they. Thus Iob deliuered the poore that cried, Iob. 29.12.the fatherleſſe and him that had none to helpe him. He was the eyes to the blinde, and feet to the lame, at whoſe hands no reward was to be looked for.
Another moſt excellent and glorious propertie of pure zeale is, Compaſſion to be ioyned vvith zeale.to be humbled in our ſelues for thoſe ſins which we eſpie and cenſure in others, and ſo to nouriſh an holy compaſſion towards them.
Heere is an excellent and infallible difference betweene godly zeale and fleſhly heat, viz. when our anger for our brothers falling doth not feed it ſelf vpō the party, becauſe of our wrath, but vponupon his ſinne, becauſe of our zeale; we ſtill retaining a tender affection towards the perſon of the offender. When our Sauiour Chriſt went about to heale the man that had the withered hand, the Phariſes that ſtood by murmured, becauſe hee would heale on the Sabbath day: herevpon it is ſaid, that he looked about him angerlie, & yet it is added, that he ſorrowed for the hardnes of their harts. Marke here in this notable example, Mark. 3.5.how anger and ſorrow meete together: Anger, that men ſhould hauehave ſo little knowledge of God, and louelove of ther brother: Matth. 23.37. Luk. 19.41.42.ſorrow, that through ignorance they were ſo foulie ouerſeene. So likewiſe in zeale of his father, Chriſt looked on Ieruſalem, with an hatred to their ſinne, and yet with pittie of their miſerie which was at hand, which appeareth in that he wept ouer it.
Marke this in all the Prophets from time to time, as in Iſay, Ieremie, Ezekicl, Daniel, &c: whether they did not vtter their meſſage in heauineſſe of ſpirit: and when they moſt threatned the people for their ſinnes, obſerue if they were not moſt grieued and feared, leaſt they ſhould be executed vponupon them. This is a bleſſed temperature, thus to mingle griefe with zeale: but that is an ouer-reaching zeale, that feedeth more on the perſon then on the ſinne.
Wherefore wee muſt craue this ſpeciall grace at the hand of God by prayer, to be gouerned by a right zeale, and that we may trulie diſcerne the difference betweene fretting anger, and pining zeale. Which if all ſorts of men would labour for, receiuing this rule in iudgement, and obſeruing it in practiſe, it would breede a great deale more conſcience in miniſters, magiſtrates, and maſters, when they are to admoniſh their inferiours. Alas wee ſee manie, who can mangle and martyr a man for ſome offence, who neuer learned for conſcience ſake to mourne for thoſe infirmities, which ſo bitterly they inueigh againſt in others. The Apoſtle Paul was of another temper: 2. Cor. 12.21. 1. Cor. 4.I feare (ſaith he) to the Corinthians, leſt when I come, my God abaſe mee among you, and I ſhall bewaile many of them, which hauehave ſinned already, &c: he knew nothing by himſelfe, (as hee telleth them in another place) yet could he not but lament and be humbled for their offences, who were a part of his Apoſtolike charge. So Samuel, in the zeale of Gods glorie, ſpares not flatly to tell Saul of his ſinne, notwithſtanding his great authoritie: 1. Sam. 15.35.and yet in louelove and compaſſion to his perſon, hee was alwayes bent to lament Sauls caſe, and earneſtly to pray for him, till the Lord forbad him to doe ſo anie longer. 1. Sam. 16.1.
If wee could keepe this golden mixture, wee ſhould ſtop the mouthes of the aduerſaries, who accuſe vsus to be full of rancour and malice, if wee be angrie as enemies to their ſinne, but grieued in that for ſinne they are become enemies to God.
Further, wee muſt know, that true zeale maketh vsus as willing to be admoniſhed, as carefull to admoniſh: True zeale maketh men deſirous of admonition.and that not only of our ſuperiours, which is an eaſie thing, becauſe there wee muſt of neceſſitie yeeld: but alſo of our inferiours, whom we may ſeeme to contemne. All men will graunt, that a childe ought willingly to be admoniſhed of his father, or a ſeruant of his maiſter: but fewe will in practiſe giuegive this, that a father ſhould liſten to the aduertiſement of his ſonne, or that a maiſter ſhould receiue an admonition of his ſeruant. Howbeit Iob ſaith, hee durſt not contemne the iudgement of his ſeruant or of his maide, Iob. 30.13.when they did contend with him, becauſe in a dutie of pietie, he looked to them, not as ſeruants, but as brethren; he looked not to the ſpeaker onelyonly, which in reſpect of his calling was his inferiour, but vntounto the things ſpoken in the ordinance of God, vntounto whom Iob himſelfe was an inferiour, and before whom he knew there was no reſpect of perſons.
Howbeit to correct the prepoſterous boldneſſe of ſome, wee adde thus much, that inferiours muſt rather aduiſe than admoniſh: aduertiſe rather then reprehend their ſuperiours, that ſo ſtill they may offer their pure zeale of the glorie of God in vnfained humilitie, leſt through their corrupt zeale, they do not only not profit their ſuperiours, but moſt iuſtly exaſperate them againſt them.
Another rule is, that in pure zeale wee be patient in our owne cauſes, & deuoure many priuate iniuries; Wee muſt be moſt feruent in Gods cauſesbut hote and feruent in Gods cauſes. Manie can be as hote as fire in their owne priuate matters, who are as colde as ice in things that concerne Gods honor and glorie.
But it was otherwiſe with Moſes: When anie priuate wrong was offered vntounto him by the Iſraelites, he was meeke as a lambe, and would with wiſedome ſpeake mildly vntounto them to pacifie them, and pray earneſtly vntounto God to pardon them: but when they fell to Idolatrie, and worſhipped the golden calfe, (a matter which neerely concerned the glory of God) his wrath waxed hot, Exod. 32.19.20.and he caſt the tables out of his hands, and brake them in peeces, and burnt the calfe in the fire, and ground it to powder, and made them drinke of it, being ſtrewed vponupon the water; and after cauſed a great number of the principall doers in this wickedneſſe to be ſlaine by the ſword. This alſo is the commendation of the Church of Epheſus, that they had much patience, and yet could not forbeare thoſe which were euill, Reuel. 2.2.but examined them which ſaid they were Apostles, and found them liars.
This rule well obſerued, would ſow vp the lips of the aduerſaries, who though for a time they thinke vsus to be cholloricke, and men out of our wits, madly reuenging our priuate affections, yet one day they ſhould confeſſe, that we ſought not our owne commoditie, but Gods moſt precious glory.
And to ſtretch this examination of our hearts one degree further, let vsus beware of that corruption, which, ſpringing from ſelfe-louelove, will giuegive vsus leaue to reioyce in good things, ſo long as they be in our ſelues, but repineth at the ſight of them in others: which will permit vsus to be grieued at euill things in our ſelues, and yet make vsus to reioyce to ſee the ſame in others.
True zeale (hauing Gods glory for the obiect thereof) loueth good whereſoeuer, and in whomſoeuer it is: true zeale hateth ſinne whereſoeuer and in whomſoeuer. True zeale loueth friends as they be Gods friends: true zeale hateth aduerſaries, ſo farre as they be Gods aduerſaries: true zeale loueth a good thing in the moſt profeſſed enemie: true zeale hateth ſinne in the moſt aſſured friend.
If wee be perſwaded that our enemies bee Gods children, howſoeuer wee diſagree in ſome particulars, yet wee muſt ſwallow vp manie priuate iniuries, and more reioice in them as they be Gods ſeruants, then be grieued at them, as they hauehave iniuried vsus.
Indeed true Zeale is moſt grieued at the ſinnes of the godly, becauſe ſo much are their ſinnes more grieuous then the ſinnes of others, by how much they came neerer to the image of God then others.
The laſt rule is, that wee keepe a tenour of zeale in both eſtates, to wit, of proſperitie and aduerſitie. Zeale muſt be conſtant in all eſtates.Wee muſt eſpeciallie looke to that whereunto wee are moſt readie, that is, whether wee be more zealous in proſperitie, and fall away in aduerſitie; or whether we be more feruent in affliction, and ouer-whelmed in abundance: whether by the one we are not puffed vp with ſecuritie and ſecret pride, and whether by the other we be not too farre abaſed and diſcouraged; or, which is worſt of all, quite driuen out of the way: for many in time of peace are religious, who ſeeing perſecution to follow the Goſpell, Luke. 8.13.begin (like thoſe that are compared to ſtonie ground) top ſtep backe, and at laſt vtterly to renounce their former profeſſion.
Others ſo long as they may hauehave credit by embracing the Goſpell, will ſeeme to goe farre; but when diſcredit comes, they forſake all: contrarie to the practiſe of Dauid, who ſaith, Pſal. 119.61. Verſe. 161.The bandes of the wicked hauehave robbed mee, yet hauehave I not forgotten thy Law.
And againe,
Princes did perſecute mee without cauſe, Verſe 141.but mine heart ſtood in awe of thy Word.
And for diſgrace hee ſaith,
I am ſmall and deſpiſed, Verſe. 141.yet doe I not forget thy Word.
Others on the contrary part, ſo long as God exerciſeth them with any croſſe, are zealous profeſſours, who beeing ſet aloſt, and comming once vntounto promotion, begin to grow ſecure and carefleſſe of all duties towards God or men, as is to be ſeene in the Iſraelites from time to time.
We ſee manie in time of their miſerie to bee much humbled; Pſal. 68.34. &c. Iudger.and whiles they want liuings and preferments, we ſee both Preachers and people in outward appearance very godlie, who hauing obtained that which they ſought for, hauehave their zeale vtterly choked.
Doe not many pray for the continuance of the peace of the Goſpell, that they themſelues might continue in peace and proſperitie? Doe not manie mourne in the aduerſitie of the Goſpell, becauſe they are grieued for their owne aduerſitie! Oh great corruption of our hearts! Oh bottomles pit of hypocriſie! If wee were aſhamed that wee are no more grounded on the word, and that wee can bee no nore holie and vpright in our hearts, ſurely the Lord will ſo gouerne vsus, that he would not ſuffer either proſperitie to quench our zeale, or aduerſitie to diſcourage our hearts.
This is then our triall herein, if when we are in greateſt proſperitie, we can mourne with them that mourne in the Lorde; and when wee are in greateſt aduerſitie, wee can reioyce with them that reioyce in Chriſt.
This is a ſure token wee louelove not the Goſpell, nor fauour the word, becauſe wee hauehave a louelove to proſperitie, neither are zealous to ſee the word contemned, becauſe wee hauehave an hatred of aduerſitie. Daniel concerning outward things was an happie man, as being neere to the Crowne: and yet when hee ſaw the God of Iſraels glory to be defaced, and his ſeruants and ſeruices to be trodden vnderunder foote, hee could content himſelfe with nothing ſo much, as with faſting, weeping, and prayer.Dan. 9.
And Paul on the other ſide being in bonds for the teſtimonie of Ieſus Chriſt, and concerning his outward man in a miſerable caſe, reioyced greatly, and was as it were reuiued when he heard that the Goſpell flouriſhed, and that the faith and louelove of the Saints was ſtill continued. 1. Theſſ. 3.6.7.8.This zeale ſhould we much labour for, that in all eſtates we might be rightly affected towards God and men.
FINIS.
End of the text · John Dod, Seven Godly and Fruitful Sermons (1614)