A Coal from the Altar to Kindle the Holy Fire of Zeal

First part.

It was said of old, that zeal was an Intention of love: of late, that it is a compound of love and anger, or indignation.

The Ancients aimed right, and shot near, if not somewhat with the shortest. The moderne well discovered the use and exercise of more affections, then love, within the fathom and compass of zeal; but in helping that default, went themselves somewhat wide, and came not close to the mark: which I ascribe not to any defect of eye-sight in those sharp sighted Eagles; but only to the want of fixed contemplation. And to speak truth, I have oft wondered why poor Zeal, a virtue so high in God's books, could never be so much beholding to men's writings as to obtain a just treatise, which hath been the lot of many particular virtues of inferior worth; a plain sign of too much under-value and neglect.

He that shall steadfastly view it, shall find it not to be a degree or Intension of love, or any single affection (as the Schools rather confined thē defined zeal) neither yet any mixed affection (as the •• ter, rather compounded then comprehended the nature of it) but an hot temper, higher degree or intension of them all. As varnish is no one color, but that which gives gloss and luster to all; So the opposites of zeal, key-coldness and luke-warmenesse, which by the law of contraries must be of the same nature, are no affections, but several tempers of them all.

Paul warrants this description where he speaks of the twelve Tribes. They served God with intension or vehemency.

The root shows the nature of the branch. Zeal comes of 〈 in non-Latin alphabet 〉 , a word framed of the very sound and hissing noise which hot coals, or burning iron make when they meet with their contrary. In plain English, zeal is nothing but heat, from whence it is that zealous men are oft in Scripture said to burn in the spirit. 〈 in non-Latin alphabet 〉 .

He that doth moderately or remissly affect anything, may be stilled Philemon a lover: He that earnestly or extremely, Zealots a zealot: who to all the objects of his affections, is excessively and passionately disposed, his love is ever fervent, his desires eager, his delights ravishing, his hopes longing, his hatred deadly, his anger fierce, his grief deep, his fear terrible. The Hebrews express these Intensions by doubling the word.

This being the nature of zeal in general, Christian zeal of which we desire only to speak, differs from carnal and worldly, chiefly in the causes and objects.

It is a spiritual heat wrought in the heart of man by the holy Ghost, improouing the good affections of love, joy, hope, &c. for the best service and furtherance of God's glory, with all the appurtenances thereof, his word, his house, his Saints and salvation of souls: using the contrary of hatred, anger, grief, &c. as so many mastiues to fly upon the throat of God's enemies, the devil, his Angels, sin, the world with the lusts thereof. By the virtue whereof a Zealot may run through all his affections, and with David, breath zeal out of every pipe, after this manner for a taste;

How do I love thy law (O Lord) more then the honey or the honey comb, more then thousands of silver and gold!

Thine enemies I hate with a perfect hatred.

Thy testimonies are my delight, I rejoice more in them, then they that find great spoils, more then in my appointed food.

Mine eyes gush out rivers of tears. O that my head were a fountain of tears, because they destroy thy law.

Mine eyes are dim with waiting: how do I long for thy salvation?

Thy judgments are terrible, I tremble and quake, &c.

Look what pitch of affection the natural man bestows upon his dearest darling, what insatiable thirst the covetous worlding upon his Mammon, the ambitious upon his honor, the voluptuous upon his pleasure; the same the Christian striveth in equal, yea, (if possible) far exceeding terms to convert and confer upon God and his worship.

In brief, to open a little creuise of further light, and to give a little glimpse of heat: Zeal is to the soul, that which the spirits are to the body; wine to the spirits, putting vigor and agility into them. Whence comes that elegant Antithesis in the Scripture. Be not drunk with wine wherein is excess, but be filled with the spirit.

Christ is said to lead his Spouse into the wine cellar: which Simily Bernard delighting oft to repeat, in two or three Sermons interprets of a special measure of zeal inspired into his Church. Thus (saith he) Christ led his Disciples into the wine cellar on the day of Pentecost; and filled them, and the house with such zeal as they came forth like Giants refreshed with wine, and seemed to the people as men drunk with new wine.

It is to the soul as wings to the foul: this also is a Scripture emblem to picture the Angels with wings, as in the hāgings of the Temple, & in the visions of the reuelatiō, in token of their ardent and zealous execution of God's will: whence also they have their name Seraphim; he maketh his ministers a flame of fire.

To this fire and these wings, which we in the Lord's prayer desire to imitate, there is nothing in us answerable but our zeal; As wheels to the chariot: which makes us not go, but run the ways of God's commandments, and so run that we may obtain. As sails to the ship, and wind to the sails, to which alludes the phrase so frequent in Scripture, Plerophorie.

As courage to the soldier, metal to the horse, dust to the ground which makes it bring forth much fruit, ye an hundred fold: viuacity to all creatures. To conclude this, this is that celestial fire which was shadowed out unto us by that poor element in comparison and beggarly rudiment, the fire (I mean) of such necessary use in the law, which rather then it should be wanting, the Lord caused it to descend from heaven, that it might cause the Sacrifices to ascend thither again as a sweet incense unto the Lord without which no burnt offering was acceptable.

The second part.

But now, as then, there are certain false fires, abhominable to God, odious to men, dangerous to the Nadabs and Abihues that meddle with them, bringing thereby coals upon their own heads, an ill savor upon all their services; and not only so, but that which is worse, an ill report and surmise even on those that offer the right fire, and serve the Lord in spirit and truth: yet for their sakes is the name of zeal blasphemed all the day long.

Against these, as then, so now severe caveats and clear distinctions must be laid, lest such as have not their senses exercised to put a difference, mistake poisonful weeds for wholesome herbs, to their own destruction; and for the sake of the one, revile the other to the wrong of God and his Saints.

It fares not otherwise with the soul thē with the body: besides the native & radical heat, the principal instrument of life, there are aguish and distempered heats, the causes of sickness and death.

To discern of those, requires some skill and judgment: yet a good Empirick, a Christiā of experience, will give a shrewd guess at them, the easier and the better if he mark these following signs and symptoms, common to all the kinds of false zeal, here also following.

First they are deeply sick of the pharisaical [ 1] humor, they love to be seen of men, and say with Jehu, Come and see how zealous I am for the Lord of hosts: they proclaim their alms with a trumpet, paint their good deeds upon Church windows, engrave their legacies upon tombs, have their acts upon record: Thus, Comets blaze more then fixed Stars. Aguish heats breed flushings, & are more seen in the face, then natural warmeth at the heart. Scholers count hiding of Art the best Art: the godly man studies by all means how to conceal the one hand from the other, in doing well; hiding of zeal is the best zeal.

[ 2] Secondly, of Ahab's disease exceeding in external humiliation, affected gestures, passionate sighs, loudness of voice, odd attires & such like: These know how to rend the garment, hang the head with the bulrush, to whip and launce their skins with Baals Priests; and yet strangers to a wounded spirit: not but that true and hearty zeal doth lift up the eyes, knock the breast, dance before the Ark. Therefore this character may deceive the vnwary; Let Eli take heed of judging Hannaes spirit rashly by the moving of her lips: yet hypocrites so usually strain nature and without a cause exceed, and that in public, and upon the stage, that for the most part, their actions and affections are palpable: as Jesuits, Cappuchines, &c. yea in many histrionical Protestants: Horse-coursers iades will bound, curuet and show show more tricks, then a hose well mettled for the rode or cart.

[ 3] Thirdly, you may know them by their diligence and curiosity in lighter matters joined with omission and neglect of greater, wise in circumstance, and careless in substance, tithing mint, straining at gnats, &c. In all cheap and easy duties, prodigal: niggardly & slothful in the weighty things of the Law: these have at command good words, countenance, yea tears from their eyes, sooner then a farthing from their purse, having this worlds goods, and see their brother want; these stick up feathers for the carcass, beguiling the simple, coozening the world, but chiefly themselves.

Fourthly, these fires cannot keep themselves within their own hearths, [ 4] these spirits cannot keep themselves within their own circles. True zeal loves to keep home, studieth to be quiet in other men's Diocese: false zeal loves to be gadding, is eagle eyd abroad, and moule eyd at home: Instead of burning bright and shining clear, like brinish [ 5] lights, they sparkle & spet at others, or like ill couched fireworks let fly on all sides: only out of their wisdom they know how to spare Agag and the great ones, and be sure they anger not their great Masters, and meddle with their matches: whereas it is the property of fire that comes from above to spare the yielding sheath, and melt the resisting metal, to pass by the lower roofs, and strike the towred pinnacle, as Nathan, David, Elias, Ahab, John, Herod, Jonah, Nineveh, &c. Note also in all their proceeding with others, in steed of [ 6] wholesome severity (which rightly zealous men never come unto but by compulsion, and not without compassion of the offender, weeping with Moses and Samuel over the people, being sory with the Emperor, that they know how to write sentences of condemnation) These delight in cruelty, the brand of the Malignant Church; feed their eyes with Massacres as the Queen mother. No diet so pleasing to these ravening wolves, as the warm blood of the sheep. They are they that cry fire and fagot, away with them, not worthy to live, their very mercies are cruelty: especially in their own cause, they heat the furnace seven times hotter then in God's.

Lastly, these Meteors and vapors [ 7] have no constant light, or continued heat (as the fixed stars ever like themselves) but have only their aguish fits, & lunatic moods; sometimes in adversity they are good under the rod as Pharaoh, again in prosperity like the fat kine of Bashan, ungrateful and forgetful: sometimes in prosperity when the sun of peace shineth on them, & the favorable influence of great ones, they shoot forth their blade with the corn on the house top, running with the stream, & sailing with the wind; sometimes their zeal depends upon the life of Jehoiada; sometimes on the company of the Prophets: commonly in the beginning they blaze like straw fires, but in the end go out in smoke and smother; whereas in their entrance into profession, they galloped into shows, and made some girds at hand, they tire, give in, and end in the flesh, whereas all natural motions are swiftest toward their end.

The vestall fires were perpetual, and the fire of the Altar never went out. Spices and wefts of these evils may be found in the sincerest Christians: but they suffer not these dead flies to lie and putrefy in the precious boxes of true zeal; of all these the preachers caveat may be construed, Be not over just, though it may also admit other interpretations, as after shall appear.

These are the special notes and symtomes of strange fires: the kinds also are many, & might be distributed into many heads; but I will reduce them into three which are known by their names. 〈 in non-Latin alphabet 〉 , counterfeit zeal, false fire. 〈 in non-Latin alphabet 〉 , blind zeal, smoky fire, or fools fire, ignis fatuus.

〈 in non-Latin alphabet 〉 , turbulent zeal, wild fire.

The first, wanting truth and sincerity, propounds sinister ends:

The second, knowledge and discretion, takes wrong ways.

The third, love and humility, exceeds measure.

The first abounds amongst subtle & crafty professors, and is to be abhorred and detected.

The second amongst simple and devout, is to be pitied and directed.

The third amongst passionate and affectionate, and is to be moderated and corrected.

The first is the mere vizor of zeal, looking asquint one way and tending another; pretending God and his glory, intending some private and sinister end; first, either of honor and promotion, as Jehu who marched furiously, and his word was the Lord of hosts, but his project was the kingdom.

Secondly, at filthy lucre: as Demetrius, and his followers, who cried great is Diana of Ephesus; but meant her little silver shrines. It cannot be denied, but many such there were who helped to pull down the Abbeys; not out of any hatred to those unclean cages, but to rear their own houses out of the ruins, and spoiled copes to make cushions. Judas complained of superfluity, but grieved it fell besides his bag; many, temporalities tithes and glebes, unlawful, because they are loath to forgo them: If Jezebel proclaim a Fast, let Naboth look to his vineyard; If the Usurer and tradesman frequent sermons, let the buyer and borrower look to themselves. It is too common a thing to make zeal a lure and state, to draw customers; a bait of fraud, a net to entrap; with malicious Doeg's, to make it a stalking horse for revenge against the Priest, thereby to discharge their gall at Ministers and other Christians, for the omission and commission of such things, as them selves care not for; with the Strumpet in the Proverbs, to wipe their mouths, and frequent the Sacrifices, that they may be free frō suspicion.

All these evils, have I seen under the sun-shine of the Gospel: but by how much, zeal is more glorious then common profession, by so much is dissembled fervency more detestable then usual hypocrisy; yea, no better then devilish villainy & double iniquity: such painted walls and whited sepulchers, the Lord will break down. Let all Timothies and Nathanaels learn to descry them, and discard them: The cure of this was deeply forelaid by Christ; I counsel thee to buy gold tried in the fire: all is not gold that glistereth, an image of faith breeds but a show of zeal; many seemed to trust in Christ, but Christ would not trust them: but such faith as will abide the fire, brings forth zeal that will abide the touchstone.

The second, is erroneous or blind zeal, not according to knowledge Rom. 10. I bear many devout Papists witness (though I fear the learnedst of them be self condemned) that they have this zeal persuading themselves, they do God best service, when they please the devil most in their will-worship. The same witness I bear many Separatists (though I fear most of them be sick of self conceit ednesse, new fanglenesse, and desire of mastership:) who would not suspect such zeal, which condemns all reformed Churches, and refuseth communion with such as they themselves confess to be Christians, and consequently such as have communion with Christ. It would grieve a man indeed, to see zeal misplaced, like metal in a blind horse; to see men take such pains, and yet fall into the pit. This made Paul to wish himself Anathema, for the sake of such; and yet the multitude and common people, often thus; Is it possible but these men have the right? But alas, how should it be otherwise when a blind company will follow a blind sect-master; This being one property of blind zeal, a fond admiration, and apish imitation of some person, for some excellency they see in him, which so dazzles their eyes, that they cannot discern their errors and infirmīties, which they oftener inherit then their virtues; as appears in the Lutherans, & the Jews, that would sacrifice their children to Molech, in imitation of Abraham: In these the devil becomes an Angel of light, and playeth that Dragon, Revel. 12. pouring out floods of persecution against the Church, causing devour men and women, to raise tragedies, breath out thretnings, and persecute without measure; then these the devil hath no better soldiers: but when their scales fall from their eyes, and they come into God's tents; God hath none like unto them. The cure of this divinely is forelaid by Christ also, to buy eye-saule of him; Angels have eyes as well as wings to guide their flight: when the ship is under sails, and hath the freshest way; it hath most need to look to the sterage, keep the watch, have an eye to the Compass, and land marks.

The third kind, is turbulent zeal, called by James bitter zeal, a kind of wild-fire transporting men beyond all bounds, and compass of moderation; proceeding sometimes of a weakness of nature in men, that have no stay of their passion, like to Clockes whose springs are broken, and Cities whose walls are down. Zeal is a good servant, but an ill master: metal is dangerous in a head-strong horse. And so the Poets (which were the Heathens Prophets) shadowed out the cure of this, in Mineruas golden bridle, where with she menaged her winged Pegasus. There is too much of this bitter zeal, of this Hierapicra, in all our books of controversies: but especially there hath been too much in our domestical wars; some sons of Bichri have blown the trumpet of contention, trumpets of anger; the Churches of God should have no such custom: Oh that our Churches understood that saying.

In quarrels of this nature Paul spends his zeal, not in partaking but in parting the tray, beating down the weapons on both sides: Who art thou that judgest? who art thou that condemnest thy brother? as if he should say, The matters are not Tanti, we have made the devil too much sport already; who threw in these bones to set us together by the ears, whilst he lets-in the common Enemy upon us. Charity, Charity, is the builder of Churches: Strife about trifles, hath wasted many famous ones, and placed the temples of Mahomet, where the golden candlestick was wont to stand. We pity the former ages, contending about leavened and unleavened bread: keeping of Easter, fasting on Sundays, &c. The future ages, will do the like for us. Oh that the Lord would put into the hearts both of the governors and parties to these quarells, once to make an end of these Midianitish wars; that we might jointly pour out the vials of our zeal, upon the throne of the beast.

Thus have you heard the errors and counterfeits of zeal, through whose sides, and upon the back of which, diverse of the malicious world use to beat those whom it hates, because their works are better then their own; injuriously concluding, that all Zealots are alike. Thus I have heard our Merchants complain, that the set up blewes have made strangers loath the rich oaded blewes, only in request: this is an old sophism. Trew judgment would teach us to conclude, that the best drugs have their adulterates; the most current coins their slips; and that virtue which so many hypocrites put on, to grace themselves withal; is surely some rare and excellent jewel.

The third part.

The true Zealote, whose fervency is in the spirit, not in show; in substance not in circumstance; for God, not himself; guided by the word, not with humors; tempered with charity, not with bitterness: such a man's praise is of God though not of men: such a man's worth cannot be set forth with the tongues of men and Angels.

Oh that I had so much zeal, as to steep it in it own liquor; to set it forth in it own colors, that the Lord would touch my tongue with a coal from his Altar, that I might regain the decayed credit of it, with the sons of men.

It is good to be zealous in a good [ 1] thing: and is it not best, in the best? or is there any better then God, or the kingdom of heaven? Is it comely what ever we do, to do it with all our might? only uncomely when we serve God? Is mean and mediocrity, in all excellent Arts excluded, and only to be admitted in religion? Were it not better to forbear Poetry or Painting, then to rime or daube? and were it not better, to be of no religion then to be cold, or lukewarm in any? Is it good to be earnest for a friend, & cold for the Lord of hosts? For whom dost thou reserve the top of thy affections? for thy gold? for thy Herodias, &c. O ye adulterers and adulteresses, can ye offer God a baser indignity? What ayleth the world? Is it afraid think we, that God can have too much love; who in regard of his own infinite beauty, and the beams he vouchsafeth to cast upon us, deserves the best, yea all, and a thousand times more then all? Ought not all the springs and brooks of our affection, to run into this main? may not he justly disdain, that the least Riueret should be drained another way? that anything in the world should be respected before him, equalled with him, or loved out of him, of whom, for whom, and through whom are all things? who, or what can be sufficient for him our Maker and Savior? In other objects fear exceeds: here no ecstacy is high enough.

[ 2] Consider and reason thus with thy self (O man) canst thou brook a sluggard in thy work, if thou be of any spirit thyself? is not a slothful messenger as vinegar to thy teeth, and as smoke to thine eyes? Hast thou any sharpness of wit, is not dullness tedious unto thee? And shall he that is all spirit (for whom the Angels are slow and cold enough) take pleasure in thy drowsy and heavy service? Do men choose the forwardest Deere in the heard, and the liueliest Colt in the drove? And is the backwardest man fittest for God? Is not all his delight in the quickest and cheerfullest givers and seruitors? Even to Judas he saith, That thou doest do quickly; so odious is dullness unto him: what else moved him to ordain that the neck of the consecrated Ass should be broken, rather then offered up in sacrifice; doth God hate the Ass? or is it not for the sake of the quality of the creature; which hath ever among the heathens been an Hierogliphick of heaviness and tarditie?

Thirdly, this zeal is so gracious a fauorite [ 3] with God, that it graces with him all the rest of his graces; Prayer if it be fervent, prevaileth much: the zealous witnesses had power to shut and open heaven: by this, Israel wrestled with God, overcame, and was called a Prince with God: this strengthened the heart of Moses (as Aaron and Hur supported his hands) till the Lord said, Let me alone: this made Cornelius his prayer to come into heaven; whither our cold suits can no more ascend, then vapors from the Still, unless there be fire under it: Repentance, a needful and Primary grace, which the Baptist so urged: but then we must be zealous and repent (as my text joins them) or else no repentance pleaseth God; nor are there fruits worthy repentance. Alms and good deeds are sacrifices pleasing to God; but without zeal, the widows mites are no better then the rest; It is the cheerful loose, that doubleth the gift. Generally, as some man's mark and name, furthereth the sale of his commodity; so zeal inhanceth all the graces of God. It pities me for Laodicea that lost so much cost; had as many virtues, did as many duties as other Churches: but for want of this, Christ could not sup with them. Furnish a Table with the principallest fare, and daintiest dishes that may be had; let them be roasted & boiled to the halves, or stand on the Table till they be lukewarm; what will the guests say? All that we can do is but the deed done, unless zeal confer grace.

Fourthly, zeal is the richest evidence [ 4] of faith, and the clearest demonstration of the Spirit: The Baptism of water, is but a cold proof of a man's Christendom; being common to all comers: but if any be baptized with fire, the same is sealed up to the day of Redemption. If any shall say, friend, what dost thou profess a religion without it; how can he choose but be struck dumb? Can we suppose wormwood without bitterness, a man without reason? then may we imagine a religion, and a Christian, without spirit and zeal. The Jesuit saith, I am zealous; the Separatist, I am zealous; their plea is more probable, then the lukewarm worldlings, that serve God without life. If the color be pale and wan, and the motion insensible, the party is dead or in a swoon; if good and swift, we make no question. The zealous Christian is never to seek for a proof of his salvation: what makes one Christian differ from another in grace, as stars do in glory; but zeal? All believers have a like precious faith: All true Christians have all graces in their seeds; but the degrees of them are no way better discerned then by zeal: Men of place distinguish themselves, by glistering pearls: A Christian of degrees shines above other in zeal. Comparisons I know are odious to the world, that fain would have all alike: but the righteous is better then his neighbor: All Christians are the excellent of the earth, the Zealot surmounteth them all, as Saul the people by the head and shoulders; he is ever striving to excel, and exceed others and himself.

One of these is worth a thousand others, one doth the work of many: which made him speak of Elisha in the plural number, The horsemen and Chariots of Israel; besides his own work, he wins and procures others, makes Proselytes. It is the nature of fire to multiply, one coal kindles another: his work so shines that others come in and glorify God; maruelling and enquiring what such forwardness should mean, concluding with Nebuchadnezzar, Surely the servants of the most high God.

These are good Factors and Agents, doing God as good service as Boutefewes do the Devil, and Jesuits the Pope, sparing no cost, nor labor; and what they cannot do themselves, they do by their friends, Who is on my side, who? &c.

As for lets and impediments, they overlook and over-leap them, as fire passeth from one house to another; neither is there any standing for any God's enemies before thē: they make havoc of their own and others corruptions. If you will rightly conceive of Peters zeal in converting and confounding, you must imagine (saith Chrysostom ) a man made all of fire walking in stubble. All difficulties are but whetstones of their fortitude. The sluggard saith, There is a Lyon in the way; tell Samson & David so, they will the rather go out to meet them. Tell Nehemiah of Samballat, he answereth, Shall such a man as I fear? Tell Caleb there are Anakims, and he will say, Let us go up at once, &c. Let Agabus put off his girdle and bind Paul, let him be told in every City, that bonds await him, he is not only ready for bonds, but for death; tell Iubentius, he must lay down his life, he is as willing as to lay off his clothes: tell Luther of enemies in Wormes, he will go if all the tiles of the houses were devils. The Horse neighs at the trumpet; the Leviathan laughs at the spear. They that mean to take the kingdom of God by violence, provide themselves to go through fire and water, carry their lives in their hands, embrace faggots; they say to father and mother, I know you not to carnal Counsellers and friendly enemies, Get you behind me Satan. Zeal is as strong as death, hot as the coles of Juniper; floods of many waters cannot quench it. Agar, Pro. 30. speaks of four things, stately in their kind; I will make bold to add a fifth, comprehending and excelling them all; namely, the zealous Christian, strong and bold as the Lion; not turning his head for any; as swift as the greihound in the ways of God's commandments; in the race to heaven, as nimble as the Goat climbing the steep and craggy mountains of piety and virtue; A victorious King, ouercoming the world and his lusts: Solomon in all his royalty, is not clothed like one of these in his fiery Chariot.

To cut off the infinite praises of zeal, let us hear what honorable testimonies and glorious rewards, it pleaseth God to confer upon it; David's ruddy complexion and his skill in music, made him amiable in the eyes of men: but the zeal of his heart, styled him a man after God's own heart; and the sweet singer of Israel. Abraham, that could find in his heart to sacrifice his Isaac, was called the friend of God. The same virtue denominated Jacob a Prince with God. Elisha, The Chariots and horsemen. Paul, A chosen vessel, &c.

Neither doth God put them off, with names and empty favors, but upon these he bestows his graces: David dedicateth his Psalms to him that excelled: God in dispensing of favors observeth the same rule, To him that overcometh will I give, &c. To him that hath, shall be given. Husbandmen cast their seed upon the fertilest ground, which returns it with the greatest interest: God gives most talents to those that improve them in the best bank. Joseph shall have a party coloured coat, of all kind of graces and blessings: And because he knows this will purchase them hatred and envy, he takes them into special tuition; if any will hurt his zealous witnesses, there goeth out a fire out of their mouths, to devour their enemies. A man were better anger all the witches in the world then one of these. If God bring any common judgments, he sets his Seal & Thau on their foreheads, & sprinkles their posts; snatcheth Lot out of the fire (who burned in zeal, as Sodom in lust) as men do their plate whiles they let the baser stuff burn. In fine, he taketh Enoch and Elijah in triumphant Chariots up to heaven, and after their labors and toils, setteth them in special Thrones, to rest in glory; The Apostles in their twelve, the rest in their order, according to their zeal. And though he may well reckon the best of these, unprofitable servants; yet such congruity (not of merits, but of favor) it pleaseth him to observe in crowning his graces, that the most zealous here, are the most glorious there.

Who would not now wonder how ever this royal virtue should have lost it grace with the world; how ever any should admit a low thought of it? But what? shall all the indignity which hell can cast upon it, make it vile in our eyes? or rather shall we not reason from the opposition as Tertullian did of Nero: That religion which Nero so persecutes, must needs be excellent.

If zeal were not some admirable good, the devil and world would not so hate it; yet lest silence should be thought to baulke some unanswerable reasons, let us see how they labor to be mad with reason: Let Festus be the speaker for the rest, for he speaks what all the rest think; you know his mad objection, and Paul's sober answer in that place, and the like, 2. Cor. 5. 13. whether he be mad or sober it is for God and you.

This text bids us be zealous and repent; the word signifies be wise again, or return to your wits. The prodigal is said to come to himself, when he was first heat with this fire. We may well answer the world as old men do young: You think us Christians to be mad that follow heaven so eagerly; but we know you to be mad, that run a-madding so after vanity.

A Christian indeed is never right, till he seem to the world to be beside himself; Christ's own kindred were afraid of him. The Apostles are said to be full of new wine; besides, with these the world is mad: they run upon Stephan like mad men; Nicodemus & such as he, never offends them.

You know also what Ahab laid to the charge of Elijah; with the Apology he made for himself. This is a stale imputation in all ages. Haman accused Mordechaie and the Jews of it. The Apostles are said to be troublers of the whole earth. In the Primitive Church, all mutinies and contentions were laid to the Martyrs. True it is, where zeal is, there is opposition, and so consequently troubles: Christ sets this fire on earth, not as an author, but by accident: The thief is the author of the fray, though the true man strike never so many blows: but the Ahab's of the world, trouble Israel; then, complain of Elijah: The Papists will blow up the state, then, father it upon the Puritans. It is not for any wise man, to believe the tythe of the tales and slanders, which fly abroad of the zealous: Leud men would fain strike at all goodness through their sides.

You may remember also, Eliabs uncharitable censure of David, I know the pride of thine heart. So do all worldlings measure others by their own length; if they see any forwardness in the peaceablest spirit, they ascribe it either to vain glory, or covetousness; the only springs that set their wheels on going: but of this the knower of the hearts must judge between us.

When slandering will not serve, then fall they to glauering, cunningly glancing at zeal, whiles they commend the golden mean wherein virtue consists. But Christians, take heed none spoil you through such Philosophy; or rather Sophistry: for true Philosophy will tell you that the mean wherein virtue is placed, is the middle betwixt two kinds, and not degrees: And it is but mean virtue that loves the mean in their sense.

Oh say they, but some discretion would do well; It is true, but take withal Calvin's caveat to Melanchthon: That he affect not so the name of a moderate man, and listen to such Sirens songs, till he lose his zeal.

I have observed, that which the world miscalls discretion, to eat up zeal, as that which they call policy, doth wisdom. As Joab stabbed Abner, under a color of friendship: Antichrist vndermineth Christ, by pretending to be his vicar. The fear of ouerdoing makes most come too short; of the two extremities, we should most fear lukewarmness: rather let your milk boil over then be raw.

From glauering, they fall to scoffing; young Saints, will prove but old Devils; these hot-spurs will soon run themselves out of breath. But we say, such were never right bred; such as prove falling stars, never were ought but meteors; the other never loose light or motion: spiritual motions may be violent and perpetual.

When none of these will take, they fall to right down railing; these Puritans, these singular fellows, &c. unfit for all honest company. I hope the states Puritan, and the common Puritan be two creatures. For with that staff the multitude beats all that are better then selves, and lets fly at all that have any show of goodness. But with that which most call Puritanism, I desire to worship God. For singularity, Christ calls for it, and presseth & urgeth it; What singular thing do you, or what odd thing do you? Shall God's peculiar people, do nothing peculiar? The world thinks it strange, we run not with them into excesses, and do not as most do, that we might escape derisino. Judge you which of these men shall please: I believe none shall ever please Christ, till they appear odd, strange, and precise men, to the common sort; and yet need not be over just neither. Let them that have tender ears, stop them against the charms of the world, and scorns of Michal, unless they were wiser: let him that hath a right ear, hear what Christ saith to the Churches, Be zealous.

The fourth part.

Yea, but by what means shall a Christian attain this fire, and maintain it when he hath gotten it.

Say not in thine heart, What Prometheus shall ascend into heaven and fetch it thence; thou mayest fetch it thence by thine own prayer: as did Elias, and the Apostles, men of infirmities as well as thyself; pray continually, and instantly: the Lord that breathed first thy soul into thee, will also breath on thy soul: I speak not of miraculous (which was but a type) but of ordinary inspiration. Prayer and zeal are as water and ice: mutually producing each other: when it is once comne down upon thine altar; though no water can quench it, yet must it be preserved fresh, by ordinary fuel; especially, the Priests lips must keep it alive.

Sermons are bellows ordained for this purpose. The word read is of divine use, but doth not with that motion stir these coals.

Experience showeth the best oration will not so move as the meanest Orator.

The fifth part.

But here me think I hear the lukewarm worldling of our times, fume and chafe, and ask what needs all this ado for zeal, as if all God's people were not zealous enough.

Such as think they are, or can be zealous enough, need no other conviction to be poor, blind, naked, wretched, and pitiful Laodiceans: Fire is ever climbing, and aspiring higher; zeal is ever aiming at that which is before; carried towards perfection; thinking meanly of that which is past, and already attained, condemning his unprofitable service, as Calvin in his last Will: this rule, tries full conceited Christians.

What would you have us do? we profess, keep our Church, hear Sermons as Christians ought to do.

Affectionate friendship and service, is not only for public show, and pomp, upon festival days, in Chambers of Presence; but for domestical, ordinary, and private use; to such holyday and Church retainers, God may well say, let us have some of this zeal at home and apart.

All affections are most passionate, without a witness. Such as whose families, closets, fields, beds, walks, do testify of their worship, as well as temples & synagogues, are right seruitors: God much respects their devotions; and they have strong proof of the power of godliness.

We would you should know, that we are such as have prayer said or read, in our families & houshoulds; or or else we say some to our selves at our lying down, and uprising; and more then that, say you what you will, we hold more then needs.

First, know, that zeal knows no such unmannerly courses, as to slubber over a few prayers, whiles you are dressing and vndressing yourselves, as most do, half a sleep, half awake; know further that such, as hold only a certain stint of daily duties, as malt horses their pase, or mille horses their round, out of custom or form, are far from that metal which is ever putting forward, growing frō strength to strength, and instant in duties, in season, out of season: and this says hard to lazy Christians.

May not we go too far on the right hand?

It is true: but liberality baulkes, and fears covetousness and niggardice, more a great deal then prodigality; so does zeal lukewarmenes and coldness, more then too much heat and forwardness; the defect is more opposit and dangerous to some virtues, then the excess.

Why? are not some think you, too straight laced, that dare not use their Christian liberty in some recreations? swear by small oaths, or lend money for reasonable use? hath not God left many things indifferent, wherein some show themselves more nice, then wise?

Zeal will cut off the right hand, if it cause to offend, much more to pare the nails and superfluities; it consumes the strongest, dearest, corruptions; much more will it singe off such hair and dross as these: If ought be praise worthy, it embraceth such things; if any be doubtful, carrying show of evil, of ill report, it dares not meddle with them; it fears that some of these are as indifferent, as fornication was among the heathen.

There are but few such, no not of the better sort, as you speak of.

Grant there be any, and zealous emulation culleth the highest examples. Such as mean to excel in any Art, travel to find out the rarest workmen, purchase the choicest copies; he that hath true zeal, will strive to purge himself, as Christ is pure.

Will you have us run before our neighbors, or live without example, or company?

Cowards, and cravens, stand and look who goes first: soldiers of courage will cast lots for the onset and fore-rank, for desperate services, and single combats. Iades will not go without the way be led.

So we may soon come to trouble, and danger enough.

What danger can there be, of an honest, peaceable, religious forwardness?

The slug or snail, puts out the tender horn to feel for lets in the way, and pulls them in when there is no cause; so do the fearful that shall be without: but zeal either finds no dangers, or makes them none; it neither fears to do well, or to reprove ill doers, let whoso will be displeased.

Some indeed care not whom they offend, they are so harsh and fiery, they can bear with nothing.

Will true christianity allow us to bear with any sin?

Can tin, or hot iron choose but hiss again, if cold water be cast on it? can a righteous soul choose but vex it self at open evil? Such Ostriches as can digest oaths, profane and filthy speeches, show what metal they have for the Lord of hosts; who yet will be ready enough to offer the challenge, or stab, for the least disgrace to themselves, or their mistress: Phineas had rather, if it were lawful, fight in God's quarrels then his own.

All are not by nature of so hot dispositions, or so fiery-spirited, as others.

If there be such a dull phlegmatic creature as hath no life nor spirit in anything he goes about, or whom nothing will move; he may plead complexion, and yet grace is above nature: but the best way is; See every man compare his devotion in matters of God, with his spirits and metal in other affairs, wherein his element or delight lies, if the one equal not the other, the fault is not in nature: the oldest man hath memory enough for his gold, and the coldest constitution heat enough where it likes.

Well, our hearts may be as good as the best though we cannot show it.

Fire cannot be long smothered, it will either find a vent, or go out; zeal will either find word, or deed, to express it self withal.

All have not the gift of utterance.

Violent affections have made the dumb to find a tongue; If it be low water the mill may stand, but abundance of heart will set the wheels on going. What earnest discourses will unlearned mariners make of their voiages? huntsmen of their game, &c.

All have not ability and means: many have great charges.

Love and zeal are munificent, make money their servant, not their master; wheresoever the heart is enlarged, the hand cannot be straitened; where the bowels are open, the purse is not shut. Herod for his pleasure, cares not for half his kingdom; what will not some gentlemen give for hawks and hounds? not only the poor woman that spent the rich ointment on Christ, the widow that gave all her substance, the converts that sold all, and threw all at the feet of the Apostles, but even the bounty of the superstitious Papists shall rise in judgment against such as profess a religion, will give it good words, & countenance, but be at no cost with it, and know a cheaper way to save charge withal.

Al have not so much leisure, to spend so much time and study, about matters of religion, they have somewhat else to do.

There are indeed many vanities, which distract and divide the mind of worldlings; but zeal counts one thing needful, to which it makes all other veil and stand by. Is there any so good an husband of his time, that will not steal some hour for his pleasure; that cannot spare his God and his soul half an hour, morning and evening; that bestows not idly, as much time as a Sermon or two would take up in the week? The soul I confess hath his satiety, as well as the body; but why should we sit on thorns, more at a Sermon then at a Play; think the Sabbaths longer then holidaies; but for want of zeal? If thou beest not a vain and willing deceiver of thyself, and others; deal honestly and plainly with thy soul, try thyself by these few rules; and if thou judgest thyself to come short of them, amend and be zealous.

After the sparkles once by these means kindled, cherish and feed them by reading the word: Let it dwell richly in thy heart, excite thy dullness by spiritual Hymns. Love-songs enflame not lust, more, then the Song of Songs doth zeal: Read or sing the 119. Psalm; and if thou beest not zealous, every verse will check thee in thy throat: Meditation is another help, approved by Isaac's, and David's practice: An Art lately so taught, as I shall need only, to point at the choice theames, suiting and furthering this argument. I need not go far to fetch this fire: I may strike it out of every word of this Epistle to Laodicea. Behold the Lord God, especially thy Lord Christ in his glorious titles, and Majesty; for so he begins his visions to John; and his Epistles to the Churches, exciting their dull hearts. By such apparitions did he set on fire the heart of Moses in the burning bush; and enflamed Stephan, his first Martyr: answerable and proportionable to which, are our serious contemplations. Behold him as one that seeth thee, and knoweth thy works; the rousing preface of all these letters. Caesar's eye made his soldiers prodigal of their blood. The Atheist thinks God takes as much notice of him and his prayers, as he doth of the humming of flies and bees; and therefore, no marvel if his service be formal and fashionable. The faithful Christian by faiths prospective sees him at home, and hears him saying, Well done thou good servant; which maketh him to work out his heart. Behold him as the beginning of creatures, especially of the new creature. Oh! what love hath he shown thee in thy redemption? out of what misery, into what happiness, by what a price, to what end; but that thou shouldest be zealous of good works? Behold him as the faithful witness, that witnessed himself for thee a good witness, and here faithfully counsels thee to follow his pattern. Behold him as a speedy and royal rewarder of his followers. Take thyself into paradise, represent to thyself thy crown, thy throne, thy white robes; look not on the things that are seen, but on the far most excellent weight of glory, look upon these, and faint if thou canst. Behold also he is a consuming fire, a zealous God, hating lukewarmness; not only destroying Sodom with fire and brimstone, and providing Tophet for his enemies; but awaking also his drowsy servants, by judgments (as Absalom Ioah by firing his corn) his Israelites by fiery serpents: whom he loveth, he chasteneth, and keepeth them in the furnace of fiery trials, till they come to their right temper. He standeth and knocketh: if nothing will arouze us, a time will come, when heaven and earth shall burn with fire, and Christ shall come in flaming fire, to render vengeance with fire unquenchable. We therefore, that know the terror of that day, what manner of persons ought we to be?

From God turn thine eyes unto man: set before thee the pillar, and cloud of fiery examples, that have led us the way into Canaan. He is but a dull Iade, that will not follow: The stories of the scriptures, the lives of the fathers, the acts and monuments of the Church, have a special virtue for this effect. The very pictures of the fires, and Martyrs, cannot but warm thee. If thou canst meet with any living examples, follow them, as they follow Christ, frequent their company: even Saul amongst the Prophets, will Prophecy. No bangling hauke, but with a high flier will mend her pitch: the poorest good companion, will do thee some good; when Silas, came Paul burnt in the spirit: a lesser stick may fire a billet; If thou findest none, let the coldness of the times heat thee, as frostes do the fire; Let every indignation make thee zealous, as the dunstery of the Monks, made Erasmus studious: one way to be rich in times of dearth, is to engross a rare commodity, such as zeal is: now, if every, they have destroyed thy law; It is now hie time to be zealous.

Consider and emulate the children of this generation, to see how eager every Demas is for worldly promotion. How did that worthy Bishop, disdain to see an harlot, more curiously to adorn her body unto sin and death, then he could his soul unto life everlasting. It angered Demosthenes to see a Smith earelier at his Anvil, then he was at his Deske.

When thou hast thus heat thyself, take heed of catching cold again, as many have done, and brought their zeal to deaths door.

This fire may go out diverse ways: first by subtraction of fuel; if a man forbear his accustomed meals, will not his natural heat decay? The Levites that kept God's watch in the Temple, were charged expressly, morning & evening, if not oftener, to look to the lights and the fire. He that shall forget (at the least) with the Curfeau-bell in the evening to rake up his zeal by prayer, and with the day-bell in the morning to stir up & kindle the same, if not oftener with Daniel; I cannot conceive how he can possibly keep fire in his heart. Will God bless such, as bid him not so much as good-morrow and good-even?

He that shall despise or neglect prophecy, must he not needs quench the spirit? have I not marked glorious professors, who for some farm sake, or other commodities, have flitted from Jerusalem to Jericho; where the situation was good, but the waters naught; and their zeal hath perished, because vision hath failed.

Such as read the Bible by fits upon rainy days, not eating the book with John, but tasting only with the tippe of the tongue: Such as meditate by inatches, never chewing the cud and digesting their meat, they may happily get a smackering for discourse and table-talk; but not enough to keep soul & life together, much less for strength and vigor. Such as forsake the best fellowship, and wax strange to holy assemblies, (as now the manner of many is) how can they but take cold? Can one coal alone keep it self glowing?

Though it go not out for want of matter, yet may it be put out by sundry accidents; when it is newly kindled it may be put out with scoffs and reproaches, if Peter take not heed, and fence himself well against them; but if once thoroughly grown, such breath will but spread and increase it.

It is possible fire may be oppressed with too much wood, and heat suffocated with too much nourishment: overmuch prayer, reading, and study, may be a weariness both to flesh and spirit: but it so rarely happeneth that I need not mention it; and yet the soul hath it satiety. There be some such perchance, over-nice men in this sense also, who have not learned that God will have them merciful to themselves: It is oftener smothered for want of vent and exercise. Let such as use not, and express not their zeal, brag of their good hearts; surely they have none such, or not like to have them such. If Nicodemus had not buried Christ by day, we might have feared his zeal had gone out, for all his coming by night.

Yet this is not so ordinary, as to extinguish it by the quench-coal of sin; gross sin every man knows will waste the conscience, and make shippewracke of zeal: but I say, the least known evil unrepented of, is as a thief in the candle, or an obstruction in the liver. I fear David served God but reasonably, till he published his repentance; he that steals his meat, though poverty tempt him, yet giveth thanks but coldly: zeal and sin, will soon expel the one, or the other, out of their subject; can you imagine in the same roof, God and Belial, the Ark and Dagon? Lastly, and most commonly, foreign hear will extract the inward, and aduemicious heat consume the natural.

The Sun will put out the fire; and so will the love of the world, the love of the Father, they cannot stand together in intense degrees, one cannot serve both these masters, with such affection as both would have. Seldom seest thou a man make haste to be rich, and thrive in religion. Christ's message to John holds true, The poor are most forward in receiving and following the Gospel: as thou lovest thy zeal, beware of resolving to be rich, lest gain prove thy godliness; take heed of ambitious aspiring, least Courts and great places, prove ill airs for zeal, whither it is as easy to go zealous, as to return wise: Peter whiles he warmed his hands, cooled his heart; Not that greatness and zeal cannot agree, but for that our weakness many times seuers them. If thou beest willing to dy poor in estate, thou mayest the more easily live rich in grace. Smyrna, the poorest of the seven Candlesticks, hath the richest price upon it.

The diligent practice of these courses will make easy the practice of this counsel, Be zealous, &c.

The sixth part.

Which little round fire-ball coming to hand, as David's small stone, by ordinary lot, knowing the insufficiency of my own; I pray, that God with his arm, would scatter it far and wide into those wide parts of the world without the pale of Christendom, which lie so frozen and benumbed in their Paganism, that they feel not the coldness of their religions; as also in those regions, that being within the Tropickes of the Church, have just so much, and so little heat, as to think they have enough, and need no more: Chiefly mine affections burn within me for the good of mine own nation, for which I would I had but so much zeal as truly to wish myself Anathema, upon condition it had heat suitable to the light. For I must bear it record, it hath knowledge, I would I could say, according to zeal. But the spirit knowing that which is spoken to all, to be in effect as spoken to none, directs me what I would speak to Churches, to speak to particular Angels. Now the principal in our Church, under that Archangel of the covenant, I most willingly acknowledge to be my Lord the King, as an Angel of light. And why not that very Angel, who by his writing hath begun to pour out the fifth vial upon the throne of the beast, darkened his kingdom, caused them to gnaw their tongues for grief, and blaspheme for the smart of their wounds; though as yet they will not repent of their errors. The Lord anoint him more and more, with this oil above all the Princes of the earth, that from his head, it may run down upon our skirts; make him shine in zeal above all other stars, to the warming & enlightening of this whole Horizon; set him up as a standard for his people; clothe him with zeal, as with a cloak, to recompense the fury of the adversaries, that he may strike the Aramites, not three but five times till they be consumed; that he may put the Ammonites under the iron sawes, harrowes, axes, which have provoked him as much, as ever they did David, 2. Sam. 12. But yet as in the time of the Old Testament the custody of the fire and light was the charge of the Priests; so here I observe Christ to lay it upon his Ministers, interpreting his rule by his practice, Tell the Church, Tell the Angel of the Church; honoring that despised office, with that stately style; intimating the union between people and Minister, that they should be as one: what is spoken to the one, is spoken to the other; not as some, that ever make Clergy and Layty two members, in division and opposition; neither yet as some spirits that lay all level, but implying a propriety, especially in grace and zeal in the Ministers, whom the preacher calls the Master of the assemblies; that they should exceed as far the people, as Angels do men, and that he will reckon with them for the religion of the people, because cold Priests make bold sinners; zealous Jehoiada may make Jehoash the King zealous, so long as he lives with him. We therefore men and brethren, or rather men and Angels, upon whom it lies to keep life and heat in the devotion of the world, to consume the dross of vices and heresies, that have fallen into the sink of our times; we that are to make ready our people for the second coming of Christ, is the spirit of Eli think we sufficient for us? what manner of persons ought we to be, burning in spirit, fervent in prayer, thundering in preaching, shining in life and conversation? why is it then my brethren (oh let my plainest rebukes, be the fruits and signs of my best love to mine own Tribe; let them not be as breakings of the head, but as precious balm to those whose honor with the people, I prefer to my life) why is it that some of us pray so rarely and so coldely in private (the evils of our times will not out but by frequent fasting and fervent prayer) in public so briefly, so perfunctorily, and feebly, that we scarce have any witnesses of what we say? why are there yet remaining any Mutes amongst us? why are there any tongues that dare speak against often or zealous preaching? Doth not Paul adjure us before him that shall judge the elect Angels, that we preach instantly, in season, and out of season? Read we the commentaries of that text, or let the practice of Ancients expound it; and tell me if ever old or new interpreted that charge, of bare reading, of quarterly, or monthly, yea, or of once on the Sabbath preaching only, as if that were fully sufficient, without endeauoring or desiring anymore? If always often preaching be prating, what meant the practice I say, not only of Calvin, and Beza, but of Chrysostom, Basil, Ambrose, with other of the Fathers, preaching every day in the week, some of them twice in the week, none of them so seldom, as such would bear the world in hand. What meant sundry ancient Councils, (the eleventh of Tolet in Spain) yea even of Trent it self, to excite the torpor of the Bishops of their times, as their Canons speak, enjoining frequent preaching, calling for more then almost any man is to perform.

But here I may turn reproving into rejoicing, that preaching is grown in any better fashion and grace with our times, by royal and reverend, both examples and countenance: only I wish that every Archippus may fulfill his Ministry, be instant and constant in preaching. Solomon the older, and wiser he grew, the more he taught the people, sharpened his goads, and fastened his nails; whereas many amongst us are so wise in their youth, as to affect the foolishness of preaching; but in their dotage, Ease slays the fool; when the door is oiled, it leaves creaking; they must then fall to make much of themselves, till contrary with the Prophet they cry out, My fatness, my fatness, my belly, my belly; so favoring their lungs, that they will be sure never to die of David's consumption of zeal; let such preach, say they, that want living: and if for shame they preach at all, it must be rarely and easily, for breaking of their wind, (my meaning is not to tax such, whom God dismables by weakness of body) or such as recompense their rarity with industry, as Perkins, &c. and yet forsooth these think they may justly challenge, and wear the double honor of countenance and maintenance; I marvel with what right, or with what face, so long as there remaineth express Canon of Scripture, bequeathing it to those, that toil in word and doctrine. Neither will zeal set us on work only to preach, or to preach often to avoid the infamy of bare readers; but it will teach us to preach painfully, and that in the evidence and demonstration, not so much of art, or nature, as of the spirit and grace; regarding only, that the people know Christ and him crucified; not caring whether they know what we have read, how many quotations our memory will carry level, how roundly we can utter our mind, in new minted words, in like sounding, idle, vain, and offensive Paranomasies; I blush to fall into the least touch of that kind: yet at once to show and reprove that childish folly, It is a view of vain preaching, turning sound preaching into a sound of preaching, tickling men's ears, like a tinkling cymbal, feeding them 〈 in non-Latin alphabet 〉 , spoiling the plain song, with descant and division: what is this but to show our own levity and want of true art; indeed affecting such a dancing, piperly and effeminate eloquence (as Tully, Demosthenes, or any Masculine Orator would scorn) instead of that divine powerful delivery, which becometh him, that speaks the Oracles of God. If ever we mean to do any good, we must exhort and reprove, with all vehemency and authority; lifting up our voice as a trumpet, as the sons of thunder; piercing their cares, witnessing, striving and contending, according to our gift whatsoever it be, to manifest our affections, that we may work upon the people; which all the art in the world will not teach us to do: only zeal at the heart will naturally produce it, without straining or affecting. If God require the heart as well as the head; why should we not labor to move the affections, as well as inform the judgment? there is a doctrinal, & as some term it, a Doctorly kind of preaching, which is admired of some that understand it not; of others that could be content with the Mass again, because it was gentle, and had no teeth in it. And such Sermons I have sometimes heard, for matter void of exception, but so delivered as if one were acting a Part, or saying a lesson by heart. It hath called to mind a song which sometimes I have met withal, excellently composed, full of sweet air, surely and truly sung; but with flat and dead voices without spirit, which hath marred the music: Of such a Sermon and preacher, the country man's verdit did well, that said, this man may be a great scholar, but he wants beetle and wedges to heaw our knotted timber withal, our green wood will not burn unless it be better blown: you shall sometimes see an excellent horse of shape and color, having many of those marks Du Bartas describes in Cain's supposed horse; which yet wanting metal hath been of little worth, and less use. If there were no other preachers then these, which hold themselves the only profound and learned preachers, I muse what should become of conversion of souls, which they that covet, must come with the spirit of Elias, to turn the hearts of the fathers to their children. I may in truth, and I hope with modesty speak with the Preacher, that in observing I have observed, and have found that diverse great Clerks have had but little fruit of their ministry; but hardly any truly zealous man of God (though of lesser gifts) but have had much comfort of their labors, in their own and bordering parishes, being in this likened by Gregory, to the iron on the Smiths anvil sparkling round about. And if for this any bordering neighbors, whose cold labors work not the like success, shall accuse them of some kind (I know not what) of policy in bewitching the people; they may well reply, Behold our zealous affections are our charms, and zeal all our witchcraft, as Latimer well answered one that accused the people of partiality, for not affecting him that preached one of his printed sermons, that he had indeed his Stick, but wanted his Rosen; meaning his zealous manner of preaching and living, without which last, all the former will do but little good, if a good ensample of life accompany not their doctrine, as lightening doth thunder. For there are some (I speak it with sorrow of heart) that seem to have fire in their preaching, but carry water in their life; being notoriously proud, covetous, or debauched, stained with odious vices. Let us hear the sum of all. Doo we love Christ more then ordinary? would we give proof of our treble love to him? Let us then feed his flock with a treble zeal, expressed in our prayer, preaching and living: Let us make it appear to the consciences of all, that the top of our ambition is God's glory: and that we prefer the winning of souls, to the winning of the world.

This title of Angels why may it not also be extended to Magistrates, as well as that higher style, of God's? Sure I am that the scarlet robe of zeal would exceeding well become them. Jethro maketh it their prime and essential character; God and Moses, their only and sole, in the charge and commission to Joshua so oft repeated; Only be of good courage. And if David were now to repen his Psalm; I think he might alter the form of his counsel, and say, Be zealous ye Rulers and Judges of the world, and not wise and political: or rather under the terms of wisdom, he cōprehends indeed the zeal we call for, the most nowadays being Gallio's, wise only for the matters of the common wealth; not having a spark of that spirit which was in Phineas, Daniel, and Nehemiah's &c. for the Lord of hosts, or to his laws and commandments; as if God had made Magistrates keepers only of the second table, governors of men, and not of Christians; guardians only of civil societies, and not of his Church, and shepherds also of his flock. Are Idolatries, blasphemies, profaning of Sabbaths, no sins? Why then either have not the laws force and strength enough in them (as sometime we are answered when we complain) or why are they not executed for the suppressing of these reigning sins? are not all they punished with death in the Scriptures, as well as breaches of the second table. Blood I leave to the malignant. Church, and admire clemency in rulers, as much as any; but yet I know the profane dissoluteness of the times, requires a three stringed whip of severity to purge our Augean stable of the foul abuses, whipt often with pens and tongues, but spared by them that bear the sword (a man may say of many governors) altogether in vain for matters of religion. Are not kings of the earth charged to render double to the bloody strumpet of Rome? Why then doth the hurtful pity of our times embolden and increase their numbers? Laodicea it self, I doubt not, for matters of mine and thine, had (as their name imports) good civil justice and iusticers; but what was God the nearer for it? doth he not threaten for all that to spew them out of his mouth? shall he not curse those that do his work negligently, fearfully & partially? Our times complain of two special canker-worms of justice, which eat up zeal in Magistrates. The first, is covetousness, which makes men of place to transgress for a morsel of bread; the zeal of their own houses, consumes the zeal of God's house: The building of great houses, keeping of great houses, & matching with great houses, raising and leaving of great houses behind them; makes them so ravenous, that they devour so much, as chokes all their zeal; which would teach them to shake their laps of bribes, and scorn to accept gifts, though men would augment them for the perverting of judgment. The other is cowardice and fearfulnes: which how unfit, and base a quality did Nehemiah think it for a man of his place? no better then shynesse in a fore-horse, whose eyes men fence on both sides, that they may lead the way, and go without starting; unto which, zeal is answerable in Magistrates, causing them only to see him that is invisible, without casting a squint eye at men; to sing to God only of judgment and mercy, without running their songs to man's ear; to walk in the perfect way without turning, either to the right or left hand for fear or favor. Oh that there were such an heart in our leaders; how easily would our people follow! what a spring-tide of zeal should we have, if the Sun and Moon would cast out a benign aspect upon them! Doth it not flourish in all those shires and towns, where the word and sword do jointly cherish it? In others which are the greatest number, how doth it languish and wane away, and hang down the head? where is it in diverse places of the land to be seen? I had almost said in my haste and heat, there is none that hath zeal, no not one, there is no courage for the truth; but that I remember that Elijah was checked for ouershooting himself in his too short and quick computation. I hope the Lord hath his fifties amongst us, though but thin sown in comparison of the swarms of professed recusants, and Church-Papists, of profane Atheists, key-cold worldlings, and luke warm professors. The bodies of our many several congregations, yea even of the better sort, whereunto have they been likened by our separated adversaries; but unto the Prophet Hosea his cake, half baked upon the hearth, having one side, that is the one side to the world-ward in public service, scorched a little and browned over; but the inside to Godward, in private, and family duties, no better then dough; many of them making indeed some show, as the out-landish fruits that are plashed upon our walls, but wanting heat never come to maturity. If we should make good their resemblances, how then should we please the stomach of God? who hath indeed brooked and borne us a long time, I doubt but wamblingly. How near were we going in 88. and in the powder treason? Do we think he will ever digest us, in the temper we are in? which (to confess the truth of the fashionable Christian) what is it but a state of neutrality, indifferency, or such a mediocrity, as will just serve the time, satisfy law, or stand with reputation of neighbors? beyond which, if any step a little forward, do not the rest hunt upon the stop? If there hap to break out a sparkle of zeal in any one house in a parish; is not the whole town in an uproar, as when the bells ring awke every man brings his bucket to the quenching of this fire? If hell be in an alehouse, who cries out of it? and as for our Sundays Church service, which is all that God gets at our hands; how perfunctorily, and fashionably is it slubbered over; how are his Sabbaths made the voider and dung-hill for all refuse business, divided between the Church and the alehouse, the may-pole commonly beguiling the pulpit; what man would not spew to see God thus worshipped? This want of devotion makes the foul mouthed Papists to spet at us: this want of reformation, makes the queasy stomacked Brownists cast them selves out of our Church; and shall God always suffer the land to bear us? But behold, he stands at the door & knocks, by treasons, by plagues, by the hammer of dearths, discontents, fires, inundations, especially by the word; his locks are wet with waiting. Oh before he shake off the dust of his feet against us, and turn to some other nation more worthy, let us open the door, that he may come in and sup with us; if he love us, he will purge us, and scourevs, by one chastisement or other; if he have no pleasure in us, he cannot but unburden his stomach of us; If all the land besides should turn the deaf ear, yet let me entreat and charge you of my flock to hear his voice, & be zealous. Since my coming amongst you, I have handled some books of the old Testament, the Epistles to the Romans, to the Hebrews, of Saint James, Peter, & John, out of them taught the doctrine of the Law, of faith, love, & good works: now in the choice of this Epistle of Christ to Laodicea, my desire was to boil up the former to their just temper: in which work I can willingly be content to spend my strength, & days, if God see it fit. I cannot be a better sacrifice then to God, and for you, if I waste myself, so you may have light and heat; what else is the end of my life? God hath given you a name, your zeal is gone abroad, and I hope you have many names among you; the Lord increase their number and zeal. If but one of us this day, shall open this door of his heart with Joshua, let others choose, I and my house will serve the Lord more zealously then heretofore; neither I nor he shall have lost our labors. A lively picture casts the eye upon everyone that comes near it: such is the word with whom, & with which we have to do; Let him that is now cold, grow colder and colder; but let him that hath an ear, hear what hath been said to the Churches; And be zealous and amend.

The Lord give us not only understanding, but zeal in all things: he Baptize us with fire: he breath on us, and inspire into us the spirit of life and power, &c. So shall we run the ways of his commandments.