First part.

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

The Ancients aymed right, and shot neere, if not somwhat with the shortest. The moderne well discouered the vse and exercise of more affections, then loue, within the fadome and compasse of zeale; but in helping that default, went themselues somewhat wide, and [Page 4] came not close to the marke: which I ascribe not to any defect of eye-sight in those sharpe sighted Eagles; but onely to the want of fixed contemplation. And to speake truth, I haue oft won­dred why poore Zeale, a vertue so high in Gods books, could neuer be so much beholding to mens writings as to ob­taine a iust treatise, which hath been the lot of many particular vertues of infe­riour worth; a plaine signe of too much vnder-value and neglect.

He that shall stedfastly viewe it, shall finde it not to be a degree or Intension of loue, or any single affection (as the Schools rather confined thē defined zeal) neither yet any mixt 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 colour, but that which giues glosse and lustre to all; So the opposites of zeale, keye-coldnes and luke-warmenesse, which by the lawe of contraries must bee of the same nature, [Page 5] are no affections, but seuerall tempers of them all.

Paul warrants this description where he speakes of the twelue Tribes. Act 26. 7 They serued God with intension or vehemency.

The roote shewes the nature of the branch. Zeale comes of [...], a word fra­med of the very sound and hissing noise which hot coales, or burning iron make when they meete with their contrary. In plaine English, zeale is nothing but heate, from whence it is that zealous men are oft in Scripture said to burne in the spirit. [...].

He that doth moderately or remisly affect any thing, may be stil'd Philemon a louer: He that ernestly or extreamely, Zelotes a zelot: who to all the obiects of his affections, is excessiuely and passio­nately disposed, his loue is euer feruent, his desires eager, his delights rauishing, his hopes longing, his hatred deadly, his anger fierce, his griefe deepe, his feare terrible. The Hebrewes expresse these Intensions by doubling the word.

[Page 6] This being the nature of zeale in ge­nerall, Christian zeale of which wee de­sire onely to speake, differs from carnall and worldly, chiefly in the causes and obiects.

It is a spirituall heate wrought in the heart of man by the holy Ghost, im­proouing the good affections of loue, ioy, hope, &c. for the best seruice and furtherance of Gods glory, with all the appurtenances thereof, his worde, his house, his Saints and saluation of soules: vsing the contrary of hatred, anger, griefe, &c. as so many mastiues to fly vpon the throat of Gods enemies, the diuell, his Angels, sinne, the world with the lusts thereof. By the vertue whereof a Zealot may runne through all his af­fections, and with Dauid, breath zeale out of euery pipe, after this manner for a taste;

How doe I loue thy law (O Lord) more then the hony or the hony combe, Psalm. more then thousands of siluer and gold! Loue.

Thine enemies I hate with a perfect Hatred. [Page 7] hatred.

Thy testimonies are my delight, Ioy. I reioyce more in them, then they that finde great spoyles, more then in my appointed food.

Mine eyes gush out riuers of teares. Griefe. O that my head were a fountaine of teares, because they destroy thy law.

Mine eyes are dimme with waiting: Hope. how doe I long for thy saluation?

Thy iudgements are terrible, Feare. I tremble and quake, &c.

Look what pitch of affection the natu­rall man bestowes vpon his dearest dar­ling, what vnsatiable thirst the couetous worlding vpon his Mammon, the ambi­tious vpon his honour, the voluptuous vpon his pleasure; the same the Chri­stian striueth in equall, yea, (if possible) farre exceeding tearmes to conuert and conferre vpon God and his worship.

In briefe, to open a little creuise of further light, and to giue a little glimpse of heat: Zeal is to the soule, that which the spirits are to the body; wine to the spirits, putting vigour and agility into [Page 8] them. Whence comes that elegant An­tithesis in the Scripture. Be not drunke with wine wherein is excesse, but bee filled with the spirit.

Christ is said to lead his Spouse into the wine cellar: which Simily Ber­nard delighting oft to repeat, Ser. 41. in Cant. 49 in two or three Sermons interprets of a speciall measure of zeale 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 drunke with Act. 2 new wine.

It is to the soule as wings to the foule: this also is a Scripture embleme 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 Gods will: whence also they haue their name Sera­phim; he maketh his ministers a flame of fire. Heb. 1. 7.

[Page 9] To this fire and these wings, which we in the Lords praier desire to imitate, there is nothing in vs answerable but our zeale; As wheeles to the chariot: which makes vs not goe, but runne the waies of Gods commandements, and so runne that we may obtain. As sailes to the ship, and wind to the sailes, to which alludes the phrase so frequent in Scripture, Plerophorie.

As courage to the souldier, metall to the horse, dust to the ground which makes it bring forth much fruit, yee an hundred fold: viuacity to all creatures. To conclude this, this is that celestiall fire which was shaddowed out vnto vs by that poore element in comparison and beggerly rudiment, the fire (I meane) of such necessary vse in the law, which rather then it should be wanting, the Lord caused it to descend from hea­uen, that it might cause the Sacrifices to ascend thither again as a sweet incense vnto the Lord without which no burnt offering was acceptable.

The second part.

But now, as then, there are certaine false fires, abhominable to God, odious to men, dangerous to the Nadabs and Abihues that meddle with them, brin­ging thereby coales vpon their owne heades, an ill sauour vpon all their ser­uices; and not only so, but that which is worse, an ill report and surmise euen on those that offer the right fire, and serue the Lord in spirit and truth: yet for their sakes is the name of zeale blas­phemed all the day long.

Against these, as then, so now seuere caueats and cleare distinctions must bee laid, lest such as haue not their senses ex­ercised to put a difference, mistake poi­sonfull weedes for wholsome hearbes, to their owne destruction; and for the sake of the one, reuile the other to the wrong of God and his Saints.

It fares not otherwise with the soule thē with the body: besides the natiue & radicall heat, the principall instrument of life, there are aguish and distempered [Page 11] heats, the causes of sicknes and death.

To discerne of those, requires some skill and iudgement: yet a good Em­pirick, a Christiā of experience, wil giue a shrewd guesse at them, the easier and the better if hee marke these following signes and symptomes, common to all the kindes of false zeale, here also fol­lowing.

First they are deeply sick of the pha­risaicall 1 humor, Oftentatiō. they loue to be seene of men, and say with Iehu, Come and see how zealous I am for the Lord of hosts: they proclaime their almes with a trumpet, paint their good deedes vpon Church windowes, engraue their legacies vpon tombes, haue their acts vppon record: Thus, Comets blaze more then fixed Starres. Aguish heates breed flushings, & are more seen in the face, then natu­ral warmeth at the hart. Scholers count hiding of Art the best Art: the godly man studies by all meanes how to con­ceal the one hand from the other, in do­ing well; hiding of zeale is the best zeale.

[Page 12] 2 Secondly, of Ahabs disease excee­ding in externall humiliation, affected gestures, passionate sighs, loudnesse of voyce, odde attires & such like: These know how to rend the garment, hang the head with the bulrush, to whip and launce their skinnes with Baals Priests; and yet strangers to a wounded spirit: not but that true and hearty zeale doth lift vp the eyes, knock the breast, dance before the Arke. Therefore this cha­racter may deceiue the vnwary; Let Ely take heed of iudging Hannaes spirit rashly by the moouing of her lips: yet hypocrites so vsually straine nature and without a cause exceed, and that in pub­like, and vppon the stage, that for the most part, their actions and affections are palpable: as Iesuites, Cappuchines, &c. yea in many histrionicall Protestants: Horse-coursers iades wil bound, curuet and shew shew more tricks, then a hose well mettled for the rode or cart.

3 Thirdly, Comple­mentall. you may knowe them by their diligence and curiosity in lighter [Page 13] matters ioyned with omission and neg­lect of greater, wise in circumstance, and carelesse in substance, tithing mint, strai­ning at gnats, &c. In all cheape and ea­sie duties, prodigall: niggardly & sloth­full in the waighty things of the Lawe: these haue at command good wordes, countenance, yea teares from their eyes, sooner then a farthing from their purse, hauing this worlds goods, and see their brother want; these sticke vp feathers for the carcasse, beguiling the simple, coozening the world, but chiefly them­selues.

Fourthly, these fires cannot keepe themselues within their owne hearths, Pragmati­call. 4 these spirites cannot keepe themselues within their owne circles. True zeale loues to keepe home, studieth to be qui­et in other mens Diocess: false zeale loues to be gadding, is eagle eyd abroad, and moule eyd at home: In stead of bur­ning bright and shining cleare, like bri­nish 5 lights, Censorious. they sparkle & spet at others, or like ill couched fireworks let fly on [Page 14] all sides: onely out of their wisedome they know how to spare Agag and the great ones, and bee sure they anger not their great Masters, and meddle with their matches: whereas it is the proper­ty of fire that comes from aboue to spare the yeelding sheath, and melt the resisting metall, to passe by the lower roofes, and strike the towred pinacle, as Nathan, Dauid, Elias, Ahab, Iohn, Herod, Ionas, Niniuie, &c. Note also in all their proceeding with others, in steede of 6 wholsome seuerity (which rightly zea­lous men neuer come vnto but by com­pulsion, Cruell. and not without compassion of the offender, weeping with Moses and Samuel ouer the people, beeing sory with the Emperour, that they knowe how to write sentences of condemnati­on) These delight in cruelty, the brand of the Malignant Church; feede their eyes with Massacres as the Queene mother. No diet so pleasing to these ra­uening wolues, as the warme blood of the sheepe. They are they that cry fire [Page 15] and fagot, away with them, not worthy to liue, their very mercies are cruelty: especially in their owne cause, they heat the fornace seuen times hotter then in Gods.

Lastly, these Meteors and vapours 7 haue no constant light, Variable and incon­stant. or continued heat (as the fixed starres euer like them­selues) but haue onely their aguish fits, & lunatick moods; somtimes in aduersi­ty they are good vnder the rod as Pha­raoh, again in prosperity like the fat kine of Bashan, ingratefull and forgetfull: sometimes in prosperity when the sun of peace shineth on them, & the fauou­rable influence of great ones, they shoot forth their blade with the corne on the house top, running with the streame, & sailing with the wind; sometimes their zeale depends vpon the life of Iehoiada; sometimes on the company of the Pro­phets: commonly in the beginning they blaze like straw fires, but in the end goe out in smoake and smother; whereas in their entrance into profession, they gal­loped [Page 16] into shewes, and made some girds at hand, they tire, giue in, and end in the flesh, whereas all naturall moti­ons are swiftest toward their end.

The vestall fires were perpetuall, and the fire of the Altar neuer went out. Spices and wefts of these euills may be found in the sincerest Christians: but they suffer not these dead flyes to ly and putrefie in the precious boxes of true zeale; Be not ouer iust hath 7. expositions. here. 2. or 3. more here­after. of all these the preachers caueat may be construed, Be not ouer iust, thogh it may also admit other interpretati­ons, as after shall appeare.

These are the speciall 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. [...], counterfeit zeale, false fire. [...], blind zeale, smoakie fire, or fooles fire, ignis fatuus.

[...], turbulent zeale, wild fire.

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

[Page 17] The second, knowledge and discreti­on, takes wrong waies.

The third, loue and humility, exceeds measure.

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

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

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

The first is the meere vizor of zeale, looking asquint one way and tending another; pretending God and his glo­ry, intending some priuate and sinister end; first, either of honour and promo­tion, as Iehu who marched furiously, and his worde was the Lorde of hosts, but his proiect was the kingdome.

Secondly, at filthy lucre: as Demetri­us, and his followers, who cried great is Diana of Ephesus; but meant her little siluer shrines. It cannot bee denied, but many such there were who helped to [Page 18] pull downe the Abbies; not out of a­ny hatred to those vncleane cages, but to reare their owne houses out of the ruines, and spoyled copes to make cu­shions. Iudas complained of superflui­ty, but grieued it fell besides his bagge; many, temporalities tithes and glebes, vnlawful, because they are loth to forgo them: If Iezabel proclaime a Fast, let Naboth looke to his vineyard; If the V­surer and tradesman frequent sermons, let the buyer and borrower looke to themselues. It is too common a thing to make zeale a lure and state, to drawe customers; a bait of fraud, a net to en­trap; with malicious Doegs, to make it a stalking horse for reuenge against the Priest, thereby to discharge their gall at Ministers and other Christians, for the omission and cōmission of such things, as them selues care not for; with the Strumpet in the Prouerbs, to wipe their mouthes, and frequent the Sacrifi­ces, that they may be free frō suspicion.

All these euills, haue I seene vnder [Page 19] the sunne-shine of the Gospell: but by how much, zeale is more glorious then common profession, by so much is dis­sembled feruency more detestable then vsuall hypocrisie; yea, no better then diuelish villany & double iniquity: such painted wals and whited sepulchers, the Lord will breake downe. Let all Timothies and Nathanaels learne to dis­cry them, and discard them: The cure of this was deeply forelaid by Christ; I counsell thee to buy gold tryed in the fire: all is not gold that glistereth, an image of faith breeds but a shew of zeale; ma­ny seemed to trust in Christ, but Christ would not trust them: but such faith as will abide the fire, brings forth zeale that will abide the touchstone.

The second, is erronious or blinde zeale, not according to knowledge Rom. 10. I beare many deuout Papists witnesse (though I feare the learnedst of them be selfe condemned) that they haue this zeale perswading themselues, they doe God best seruice, when they [Page 20] please the diuell most in their will-wor­ship. The same witnesse I beare many Separatists (though I feare most of them be sicke of selfe conceit ednesse, new fan­glenesse, and desire of mastership:) who would not suspect such zeale, which condemnes all reformed Churches, and refuseth communion with such as they themselues confesse to bee Christians, and consequently such as haue com­munion with Christ. It would grieue a man indeede, to see zeale misplaced, like metall in a blind horse; to see men take such paines, and yet fall into the pit. This made Paul to wish himselfe Anathema, for the sake of such; and yet the multitude and common people, of­ten thus; Is it possible but these men haue the right? But alas, how should it be otherwise when a blinde company will follow a blinde sect-master; This being one property of blinde zeale, a fond admiration, and apish imitation of some person, for some excellency they see in him, which so dazles their eyes, [Page 21] that they cannot discerne their errours and infirmīties, [...] which they oftner in­herit then their virtues; as appeares in the Lutherans, & the Iewes, that would sacrifice their children to Molech, in imi­tation of Abraham: In these the diuell becomes an Angel of light, and plaieth that Dragon, Reuel. 12. pouring out floudes of persecution against the Church, causing deuour men and wo­men, to raise tragedies, breath out thret­nings, and persecute without measure; then these the diuell hath no better soul­diers: but when their scales fall from their eyes, and they come into Gods tents; God hath none like vnto them. The cure of this diuinely is forelaid by Christ also, to buy eye-saule of him; Angels haue eyes as well as wings to guide their flight: when the shippe is vnder saile, and hath the freshest way; it hath most neede to looke to the ste­rage, keepe the watch, haue an eye to the Compasse, and land marks.

The third kinde, is turbulent zeale, [Page 22] called by Iames bitter zeale, a kinde of wild-fire transporting men beyond all bounds, and compasse of moderation; proceeding sometimes of a weakenesse of nature in men, that haue no stay of their passion, like to Clockes whose springs are broken, and Cities whose walls are down. Zeale is a good seruant, but an ill master: metall 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 zeale, of this Hiera­picra, in all our books of controuersies: but especially there hath been too much in our domesticall warres; some sons of Bichri haue blowen the trumpet of contention, trumpets of anger; the Churches of God should haue no such custome: Oh that our Churches vnder­stood that saying.

In quarrels of this nature Paul spends his zeale, not in partaking but in par­ting [Page 23] the tray, beating downe the wea­pons on both sides: Who art thou that iudgest? who art thou that condemnest thy brother? Rom. 14. 10 as if he should say, The matters are not Tanti, wee haue made the diuell too much sport already; who threw in these bones to set vs together by the eares, whilst he lets-in the com­mon Enemie vpon vs. Charity, Charity, is the builder of Churches: Strife a­bout trifles, hath wasted many famous ones, and placed the temples of Maho­met, where the golden candlesticke was wont to stand. We pittie the former a­ges, contending about leauened and vnleauened bread: keeping of Easter, fasting on Sundayes, &c. The future a­ges, will do the like for vs. Oh that the Lord would put into the hearts both of the gouernours and parties to these quarells, once to make an end of these Midianitish warres; that wee might ioyntly poure out the vials of our zeale, vpon the throne of the beast.

Thus haue you heard the errors and [Page 24] counterfeits of zeale, through whose sides, and vpon the backe of which, diuerse of the malicious world vse to beat those whom it hates, because their workes are better then their owne; iniuriously concluding, that all Zealots are alike. Thus I haue heard our Mar­chants complain, that the set vp blewes haue made strangers loath the rich oa­ded blewes, onely in request: this is an old sophisme. Trew iudgement would teach vs to conclude, that the best drugs haue their adulterates; the most current coynes their slippes; and that virtue which so many hypocrites put on, to grace themselues withall; is surely some rare and excellent iewell.

The third part.

The true Zealote, whose feruency is in the spirit, not in shew; in substance not in circumstance; for God, not him­selfe; guided by the word, not with humors; tempered with charity, not with bitternesse: such a mans praise is [Page 25] of God though not of men: such a mans worth cannot bee set forth with the tongues of men and Angels.

Oh that I had so much zeale, as to steep it in it owne liquor; Arguments of cōmen­dation. to set it forth in it owne colours, that the Lord would touch my tongue with a coale from his Altar, that I might regaine the decaied credit of it, with the sons of men.

It is good to bee zealous in a good 1 thing: From Gods excellency whom zeale onely be­comes, vn­worthily placed else­where. and is it not best, in the best? or is there any better then God, or the kingdome of heauen? Is it comly what euer we do, to do it with all our might? onely vncomely when wee serue God? Is meane and mediocrity, in all excel­lent Arts excluded, and onely to be ad­mitted in religion? Were it not better to forbeare Poetry or Painting, then to rime or daube? and were it not better, to be of no religion then to be cold, or lukewarme in any? Is it good to be ear­nest for a friend, & cold for the Lord of hosts? For whom dost thou reserue the top of thy affections? for thy gold? for [Page 26] thy Herodias, &c. O ye adulterers and adulteresses, can ye offer God a baser in­dignity? What ayleth the world? Is it afraid thinke we, that God can haue too much loue; who in regard of his owne infinite beauty, and the beames hee vouchsafeth to cast vpon vs, deserues the best, yea all, and a thousand times more then all? Ought not all the springs and brookes of our affection, to run into this maine? may not he iustly dis­dain, that the least Riueret shold be drai­ned another way? that anything in the world should be respected before him, equalled with him, or loued out of him, of whom, for whome, and through whom are all things? who, or what can bee sufficient for him our Maker and Sauiour? In other obiects feare ex­ceeds: here no extasie is high enough.

2 Consider and reason thus with thy selfe (O man) canst thou brook a slug­gard in thy worke, From his spirituall nature. if thou bee of any spirit thy selfe? is not a slouthfull mes­senger as vinegar to thy teeth, and as [Page 27] smoake to thine eyes? Hast thou any sharpnesse of wit, is not dulnesse tedi­ous vnto thee? And shall hee that is all spirit (for whom the Angels are slow and cold enough) take pleasure in thy drowzie and heauy seruice? Doe men choose the forwardest Deere in the heard, and the liueliest Colt in the droue? And is the backwardest man fittest for God? Is not all his delight in the quickest and cheerfullest giuers and seruitors? Euen to Iudas he saith, That thou doest doe quickely; so odious is dulnesse vnto him: what else mooued him to ordaine that the necke of the consecrated Asse should bee broken, rather then offered vppe in sacrifice; doth God hate the Asse? or is it not for the sake of the quality of the crea­ture; which hath euer among the hea­thens beene an Hierogliphick of heaui­nesse and tarditie?

Thirdly, this zeale is so gratious a fa­uorite 3 with God, Effects of zeale. that it graces with him all the rest of his graces; Reuel. 12 Prayer if it be [Page 28] feruent, preuaileth much: the zealous witnesses had power to shut and open heauen: by this, Israel wrastled with God, ouercame, and was called a Prince with God: this strengthened the hart of Moses (as Aaron and Hur supported his hands) till the Lord saide, Let me a­lone: this made Cornelius his prayer to come into heauen; whither our cold sutes can no more ascend, then vapours from the Still, vnlesse there be fire vn­der it: Repentance, a needfull and Pri­mary grace, which the Baptist so vr­ged: but then we must bee zealous and repent (as my text ioynes them) or else no repentance pleaseth God; nor are there fruites worthy repentance. Almes and good deedes are sacrifices pleasing to God; but without zeale, the widowes mites are no better then the rest; It is the cheerefull loose, that dou­bleth the gift. Generally, as some mans marke and name, furthereth the sale of his commodity; so zeale inhanceth all the graces of God. It pitties me for Lao­dicea [Page 29] 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 rosted & boiled to the halues, or stand on the Table till they be lukewarme; what wil the guests say? All that we can doe is but the deed done, Opus operatū vnlesse zeale conferre grace.

Fourthly, zeale is the richest euidence 4 of faith, and the clearest demonstrati­on of the Spirit: Baptismus Plaminis & Pluminis. The Baptisme of wa­ter, is but a cold proofe of a mans Chri­stendome; being common to all com­mers: but if any be baptised with fire, the same is sealed vp to the day of Re­demption. If any shall say, friend, what dost thou professe a religion without it; how can hee choose but bee strooke dumbe? Can we suppose wormewood without bitternesse, a man without rea­son? then may wee imagine a religion, and a Christian, without spirit and zeale. [Page 30] The Iesuit saith, I am zealous; the Se­paratist, I am zealous; their plea is more probable, then the lukewarme worldlings, that serue God without life. If the colour be pale and wan, and the motion insensible, the party is dead or in a swoune; if good and swift, wee make no question. The zealous Chri­stian is neuer to seeke for a proofe of his saluation: what makes one Chri­stian differ from another in grace, as starres doe in glory; but zeale? All be­leeuers haue a like precious faith: All true Christians haue all graces in their seedes; but the degrees of them are no way better discerned then by zeale: Men of place distinguish themselues, by glistering pearles: A Christian of de­grees shines aboue other in zeale. Com­parisons I knowe are odious to the world, that faine would haue all alike: but the righteous is better then his neighbour: All Christians are the ex­cellent of the earth, the Zelot surmoun­teth them all, as Saul the people by the [Page 31] head and shoulders; hee is euer striuing to excell, and exceede others and him­selfe.

One of these is worth a thousand o­thers, one doth the worke of many: which made him speake of Elisha in the plurall number, The horsemen and Chariots of Israel; besides his owne worke, he winnes and procures others, makes Proselytes. It is the nature of fire to multiply, one coale kindles another: his worke so shines that others come in and glorifie God; maruelling and en­quiring what such forwardnesse should meane, concluding with Nebuchadnez­zar, Surely the seruants of the most high God.

These are good Factors and Agents, doing God as good seruice as Boute­fewes doe the Diuell, and Iesuites the Pope, sparing no cost, nor labour; and what they cannot doe themselues, they doe by their friends, Who is on my side, who? &c.

As for lets and impediments, they [Page 32] ouer-looke and ouer-leape them, as fire passeth from one house to another; nei­ther is there any standing for any Gods enemies before thē: they make hauock of their owne and others corruptions. If you will rightly conceiue of Peters zeale in conuerting and confounding, you must imagine (saith Chrysostome) 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 & Dauid so, they will the rather goe out to meet them. Tell Nehemiah of Sambal­lat, hee answereth, Shall such a man as I feare? Tell Caleb there are Anakims, and he will say, Let vs goe vppe at once, &c. Let Agabus put off his girdle and binde Paul, let him be told in euery City, that bonds await him, hee is not onely rea­dy for bonds, but for death; tell Iuben­tius, he must lay downe his life, he is as willing as to lay off his clothes: tell Lu­ther of enemies in Wormes, hee will goe if all the tiles of the houses were diuels. [Page 33] The Horse neighs at the trumpet; the Leuiathan laughes at the speare. They that meane to take the kingdome of God by violence, prouide themselues to goe through fire and water, carry their liues in their hands, embrace fag­gots; they say to father and mother, I know you not to carnall Counsellers and friendly enemies, Get you behind mee Satan. Zeale is as strong as death, hot as the coles of Iuniper; flouds of many waters cannot quench it. Agar, Pro. 30. speakes of foure things, stately in their kinde; I will make bold to adde a fift, 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 waies of Gods commandements; in the race to heauen, as nimble as the Goate climbing the steep and craggy mountaines of pietie and vertue; A victorious King, ouercoming the world and his lusts: Salomon in all his royalty, is not cloathed like one of these in his [Page 34] fiery Chariot.

To cut off the infinite praises of zeal, let vs heare what honourable testimo­nies and glorious rewards, it pleaseth God to confer vpon it; Dauids ruddie complexion and his skill in musicke, made him amiable in the eyes of men: but the zeale of his heart, stiled him a man after Gods owne heart; and the sweete singer of Israel. Abraham, that could finde in his heart to sacrifice his Isaack, was called the friend of God. The same virtue denominated Ia­cob a Prince with God. Elisha, The Chariots and horsemen. Paul, A chosen vessell, &c.

Neither doth God put them off, with names and empty fauours, but vpon these he bestowes his graces: Dauid de­dicateth his Psalmes to him that excel­led: God in dispensing of fauours ob­serueth the same rule, To him that o­uercommeth will I giue, &c. To him that hath, shall be giuen. Husbandmen cast their seede vppon the fertilest [Page 35] ground, which returnes it with the greatest interest: God giues most ta­lents to those that improoue them in the best banke. Ioseph shall haue a party coloured coate, of all kinde of graces and blessings: And because hee knowes this will purchase them hatred and en­uy, he takes them into speciall tuition; if any will hurt his zealous witnesses, there goeth out a fire out of their mouthes, Reuel. 12 to deuoure their enemies. A man were better anger all the witches in the world then one of these. If God bring any common iudgements, he sets his Seale & Thau on their foreheads, Reuel. 7. 3 & sprinkles their posts; Eze. 9. snatcheth Lot out of the fire (who burned in zeale, Exod. 12 as So­dome in lust) as men doe their plate whiles they let the baser stuffe burne. In fine, he taketh Enoch and Eliah in tri­umphant Chariots vp to heauen, and after their labours and toyles, setteth them in speciall Thrones, to rest in glo­ry; The Apostles in their twelue, the rest in their order, according to their [Page 36] zeale. And though hee may well rec­kon the best of these, vnprofitable ser­uants; yet such congruity (not of me­rits, but of fauour) it pleaseth him to obserue in crowning his graces, that the most zealous heere, are the most glori­ous there.

Who would not now wonder how euer this royall vertue should haue lost it grace with the world; how euer any should admit a lowe thought of it? But what? shall all the indignitie which hell can cast vpon it, make it vile in our eyes? or rather shall wee not reason from the opposition as Tertullian did of Nero: That religion which Nero so persecutes, must needs be excellent.

If zeale were not some admirable good, the diuell and world would not so hate it; yet lest silence should be thought to baulke some vnanswerable reasons, let vs see how they labour to be mad with reason: 1 Obiect. Let Festus bee the speaker for the rest, Zeal is mad, and makes men mad. for he speakes what all the rest thinke; you know his mad [Page 37] obiection, Act. 26. 24 and Pauls sober answere in that place, 1 Cor. and the like, 2. Cor. 5. 13. whether hee bee mad or sober it is for God and you.

This text bids vs be zealous and re­pent; the word signifies be wise againe, or returne to your wits. The prodigall is said to come to himselfe, when he was first heat with this fire. We may well answer the world as old men do yong: You thinke vs Christians to bee madde that follow heauen so eagerly; but we knowe you to be mad, that run a-mad­ding so after vanity.

A Christian indeed is neuer right, till he seeme to the world to be beside him­selfe; Christs owne kindred were afraid of him. Act. 2 The Apostles are said to bee full of newe wine; besides, with these the world is madde: Act. 7 they runne vpon Stephan like mad men; Nichodemus & such as he, neuer offends them.

You know also what Ahab laid to the charge of Eliah; 2 Obiect. with the Apology hee made for himselfe. This is a stale impu­tation [Page 38] in all ages. Haman accused Mor­dechaie and the Iewes of it. A make­bate. The Apo­stles are saide to bee troublers of the whole earth. In the Primitiue Church, all mutinies and contentions were laide to the Martyrs. Tenterden steeple. True it is, where zeale is, there is opposition, and so consequent­ly troubles: Christ sets this fire on earth, not as an author, but by accident: The theefe is the author of the fray, though the true man strike neuer so many blowes: but the Ahabs of the worlde, trouble Israel; then, complain of Eliah: The Papists will blowe vppe the state, then, father it vpon the Puritanes. It is not for any wise man, to beleeue the tythe of the tales and slaunders, which fly abroad of the zealous: Leud men would fain strike at al goodnes through their sides.

You may remember also, 3 Obiect. Eliabs vn­charitable censure of Dauid, Proud. I know the pride of thine heart. So doe all world­lings measure others by their owne length; if they see any forwardnesse in [Page 39] the peaceablest spirit, they ascribe it ei­ther to vaine glory, or couetousnesse; the onely springs that set their wheeles on going: but of this the knower of the hearts must iudge betweene vs.

When slaundering will not serue, 4 Obiect. They keep no meane. then fall they to glauering, cunning­ly glancing at zeale, whiles they com­mend the golden meane wherein ver­tue consists. But Christians, take heed none spoile you through such Phi­losophy; or rather Sophistry: for true Philosophy will tell you that the meane wherein virtue is placed, is the middle betwixt two kindes, and not degrees: And it is but meane virtue that loues the meane in their sense.

Oh say they, 5 Obiect. Vndiscreet. but some discretion would doe well; It is true, but take withall Caluins caueat to Melanchton: That he affect not so the name of a mo­derate man, and listen to such Syrens songs, till he lose his zeale.

I haue obserued, that which the world miscalls discretion, to eate vppe [Page 40] zeale, as that which they call policy, doth wisdome. As Ioab stabbed Abner, vnder a colour of friendshippe: Anti­christ vndermineth Christ, by preten­ding to be his vicar. The feare of ouer­doing makes most come too short; of the two extremities, wee should most feare lukewarmenesse: rather let your milk boyle ouer then be raw.

From glauering, they fall to scoffing; yong Saints, will proue but old Diuels; these hot-spurs will soone runne them­selues out of breath. But we say, such were neuer right bred; such as prooue falling starres, neuer were ought but meteors; the other neuer loose light or motion: spirituall motions may be vi­olent and perpetuall.

When none of these wil take, they fal to right downe rayling; these Puritans, these singular fellowes, &c. vnfit for all honest company. I hope the states Puritan, and the common Puritan bee two creatures. For with that staffe the multitude beates all that are better then [Page 41] selues, and lets fly at all that haue any shew of goodnes. But with that which most call Puritanisme, I desire to wor­ship God. For singularity, Christ calls for it, and presseth & vrgeth it; What singular thing doe you, or what odde thing doe you? Shall Gods peculiar people, doe nothing peculiar? The world thinks it strange, wee runne not with them into excesses, and do not as most doe, that we might escape derisi­no. Iudge you which of these men shall please: I beleeue none shall euer please Christ, till they appeare odde, strange, and precise men, to the com­mon sort; and yet neede not bee ouer iust neither. Let them that haue tender eares, stop them against the charmes of the world, and scornes of Michol, vnles they were wiser: let him that hath a right eare, heare what Christ saith to the Churches, Be zealous.

The fourth part.

Yea, Incentiues. but by what means shall a Chri­stian [Page 42] attaine this fire, and maintaine it when he hath gotten it.

Say not in thine heart, What Prome­theus shall ascend into heauen and fetch it thence; thou maist fetch it thence by thine owne prayer: as did Elias, and the Apostles, men of infirmities as well as thy selfe; pray continually, and instantly: the Lord that breathed first thy soule into thee, will also breath on thy soule: I speake not of miraculous (which was but a type) but of ordi­nary inspiration. Prayer and zeale are as water and yce: mutually producing each other: when it is once comne downe vpon thine altar; though no wa­ter can quench it, yet must it bee pre­serued fresh, by ordinary fuell; especi­ally, the Priests lippes must keepe it aliue.

Sermons are bellowes ordained for this purpose. The word read is of di­uine vse, but doth not with that moti­on stirre these coales.

Experience sheweth the best oration [Page 43] will not so moue as the meanest Ora­tor.

The fift part.

But heere me thinke I heare the luke­warme worldling of our times, 1 Obiect. fume and chafe, and aske what needs all this adoe for zeale, as if all Gods people were not zealous enough.

Such as thinke they are, or can bee zealous enough, Answer. neede no other con­uiction to bee poore, blinde, naked, wretched, and pittifull Laodiceans: Fire is euer climing, and aspiring higher; zeale is euer ayming at that which is be­fore; carried towards perfection; thin­king meanely of that which is past, and already attained, condemning his vnprofitable seruice, as Caluin in his last Wil: this rule, tries full conceited Chri­stians.

What would you haue vs doe? 2 Obiect we professe, keepe our Church, hear Ser­mons as Christians ought to doe.

Affectionate friendship and seruice, Answer. [Page 44] is not onely for publicke shewe, and pompe, vpon festiuall dayes, in Cham­bers of Presence; but for domesticall, ordinary, and priuate vse; to such holy­day and Church retainers, God may well say, let vs haue some of this zeale at home and apart.

All affections are most passionate, without a witnes. Such as whose fami­lies, closets, fields, beds, walks, doe te­stifie of their worship, as well as temples & synagogues, are right seruitors: God much respects their deuotions; and they haue strong proofe of the power of godlines.

Wee would you should knowe, 3 Obiect. that wee are such as haue prayer saide or read, in our families & houshoulds; or or else wee say some to our selues at our lying downe, and vprising; and more then that, say you what you will, wee holde more then needs.

First, knowe, Answer. that zeale knowes no such vnmannerly courses, as to slub­ber ouer a few prayers, whiles you are [Page 45] dressing and vndressing your selues, as most doe, halfe a sleepe, halfe awake; know further that such, as holde onely a certaine stint of daily duties, as malt horses their pase, or mille horses their round, out of custome or forme, are farre from that metall which is euer putting forward, growing frō strength to strength, and instant in duties, in season, out of season: and this sayes hard to lazie Christians.

May not we go too farre on the right hand? 4 Obiect.

It is true: but liberality baulkes, Answer. and feares couetousnesse and niggardize, more a great deale then prodigality; so does zeale lukewarmenes and coldnes, more then too much heat and forward­nesse; the defect is more opposit and dangerous to some virtues, then the ex­cesse.

Why? 5 Obiect. are not some thinke you, too straight laced, that dare not vse their Christian liberty in some recreations? sweare by small oathes, or lend money [Page 44] for reasonable vse? hath not God left many things indifferent, wherein some shew themselues more nice, then wise?

Zeale will cut off the right hand, Answer. if it cause to offend, much more to pare the nailes and superfluities; it consumes the strongest, dearest, corruptions; much more will it singe off such haire and drosse as these: If ought be praise worthy, it embraceth such things; if any be doubtfull, carying shew of euill, of ill report, it dares not meddle with them; it feares that some of these are as indifferent, as fornication was among the heathen.

There are but few such, 6 Obiect. no not of the better sort, as you speake of.

Graunt there bee any, Answer. and zea­lous emulation culleth the highest examples. Such as meane to excell in any Art, trauell to finde out the ra­rest workemen, purchase the choycest copies; hee that hath true zeale, will striue to purge himselfe, as Christ is pure.

[Page 45] Will you haue vs runne before our neighbours, 7. Obiect. or liue without example, or company?

Cowards, and crauens, Answer. stand and looke who goes first: souldiers of cou­rage will cast lots for the onset and fore-ranke, for desperate seruices, and single combats. Iades will not go with­out the way be led.

So wee may soone come to trouble, 8 Obiect. and danger enough.

What danger can there bee, of an honest, peaceable, religious forward­nesse? Answer.

The slug or snaile, puts out the ten­der horne to feele for lets in the way, and puls them in when there is no cause; so doe the fearfull that shall bee with­out: but zeale either finds no dangers, or makes them none; it neither feares to doe well, or to reproue ill doers, let whoso will be displeased.

Some indeed care not whom they offend, 9 Obiect. they are so harsh and fiery, they can beare with nothing.

[Page 48] Will true christianity allowe vs to beare with any sinne? Answer.

Can tinne, or hot iron choose but hisse againe, if cold water be cast on it? can a righteous soule choose but vex it selfe at open euill? Such Ostriches as can digest oathes, profane and filthie speeches, shew what metall they haue for the Lord of hosts; who yet will be ready enough to offer the challenge, or stab, for the least disgrace to themselues, or their mistresse: Phineas had rather, if it were lawfull, fight in Gods quar­rells then his owne.

All are not by nature of so hot dispo­sitions, 10 Obiect. or so fiery-spirited, as others.

If there be such a dull flegmaticke creature as hath no life nor spirit in Answer. any thing he goes about, or whom no­thing will moue; hee may plead com­plexion, and yet grace is aboue nature: but the best way is; See euery man cōpare his deuotion in matters of God, with his spirits and metall in other af­fayres, wherein his element or delight [Page 49] lies, if the one equall not the other, the fault is not in nature: the oldest man hath memory enough for his gold, and the coldest constitution heate enough where it likes.

Well, 11 Obiect. our hearts may be as good as the best though we cannot shew it.

Fire cannot bee long smothered, Answer. it will either find a vent, or goe out; zeale will either finde word, or deede, to ex­presse it selfe withall.

All haue not the gift of vtterance. 12 Obiect.

Violent affections haue made the dumbe to finde a tongue; Answer. If it be lowe water the mill may stand, but aboun­dance of heart will set the wheeles on going. What earnest discourses will vn­learned mariners make of their voiages? huntsmen of their game, &c.

All haue not ability and meanes: 13 Obiect. ma­ny haue great charges.

Loue and zeale are munificent, Answer. make money their seruant, not their master; wheresoeuer the heart is enlarged, the hand cannot bee straitned; where the [Page 50] bowells are open, the purse is not shut. Herod for his pleasure, cares not for halfe his kingdome; what will not some gentlemen giue for haukes and hounds? not only the poor woman that spent the rich ointment on Christ, the widow that gaue all her substance, the conuerts that sould all, and threw all at the feet of the Apostles, but euen the bounty of the superstitious Papists shall rise in iudge­ment against such as professe a religion, wil giue it good words, & countenance, but be at no cost with it, and know a cheaper way to saue charge withall.

Al haue not so much leasure, 14 Obiect. to spend so much time and study, about mat­ters of religion, they haue somewhat els to doe.

There are indeede many vanities, Answer. which distract and diuide the minde of worldlings; but zeale counts one thing needefull, to which it makes all other veile and stand by. Is there any so good an husband of his time, that will not steale some houre for his pleasure; that [Page 51] cannot spare his God and his soule halfe an houre, morning and euening; that bestowes not idly, as much time as a Sermon or two would take vp in the weeke? The soule I confesse hath his satiety, as well as the body; but why should wee sit on thornes, more at a Sermon then at a Play; thinke the Sabbaths longer then holidaies; but for want of zeale? If thou beest not a vaine and willing deceiuer of thy selfe, and others; deale honestly and plainely with thy soule, try thy selfe by these few rules; and if thou iudgest thy selfe to come short of them, amend and bee zealous.

After the sparkles once by these meanes kindled, cherish and feed them by reading the word: Let it dwell rich­ly in thy heart, excite thy dulnesse by spirituall Hymnes. Loue-songs en­flame not lust, more, then the Song of Songs doth zeale: Reade or sing the 119. Psalme; and if thou beest not zea­lous, euery verse will checke thee in thy [Page 52] throat: Meditation is another helpe, approued by Isaacks, and Dauids pra­ctice: Doct. Hall. An Art lately so taught, as I shall neede onely, to point at the choise theames, suiting and furthering this ar­gument. I need not go far to fetch this fire: I may strike it out of euery word of this Epistle to Laodicea. Behold the Lord God, especially thy Lord Christ in his glorious titles, and Maiestie; for so hee beginnes his visions to Iohn; and his Epistles to the Churches, ex­citing their dull hearts. By such appa­ritions did hee set on fire the heart of Moses in the burning bush; and enfla­med Stephan, his first Martyre: an­swerable and proportionable to which, are our serious contemplations. Behold him as one that seeth thee, and knoweth thy works; the rowsing preface of all these letters. Caesars eye made his soul­diers prodigall 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 [Page 53] therefore, no maruell if his seruice be formall and fashionable. The faithfull Christian by faiths prospectiue sees him at home, and heares him saying, Well done thou good seruant; which ma­keth him to work out his heart. Behold him as the beginning of creatures, espe­cially of the newe creature. Oh! what loue hath hee shewed thee in thy re­demption? out of what misery, into what happinesse, by what a price, to what end; but that thou shouldest be zealous of good workes? Behold him as the faithfull witnesse, that witnes­sed himselfe for thee a good witnesse, and here faithfully counsels thee to fol­low his patterne. Behold him as a spee­dy and royall rewarder of his follow­ers. Take thy selfe into paradise, repre­sent to thy selfe thy crowne, thy throne, thy white robes; looke not on the things that are seene, but on the farre most excellent waight of glory, look vpon these, and faint if thou canst. Behold also hee is a consuming fire, a [Page 54] zealous God, hating lukewarmenesse; not onely destroying Sodom with fire and brimstone, and prouiding Tophet for his enemies; but awaking also his drowzie seruants, by iudgements (as Absolon Ioah by firing his corne) his Israelites by fiery serpents: whom hee loueth, hee chasteneth, and keepeth them in the fornace of fiery tryalls, till they come to their right temper. Hee standeth and knocketh: if nothing will arouze vs, a time will come, when hea­uen and earth shall burne with fire, and Christ shall come in flaming fire, to render vengeance with fire vnquench­able. We therefore, that know the ter­rour of that day, what maner of per­sons ought we to be?

From God turne thine eyes vnto man: set before thee the pillar, and cloud of fiery examples, that haue led vs the way into Canaan. Hee is but a dull Iade, that will not follow: The stories of the scriptures, the liues of the fathers, the acts and monuments [Page 55] of the Church, haue a speciall vertue for this effect. The very pictures of the fires, and Martyrs, cannot but warme thee. If thou canst meet with any liuing ex­amples, followe them, as they followe Christ, frequent their company: euen Saul amongst the Prophets, will Pro­phecie. No bangling hauke, but with a high flier will mend her pitch: the poorest good companion, will doe thee some good; when Silas, came Paul burnt in the spirit: a lesser sticke may fire a billet; If thou findest none, let the coldnesse of the times heate thee, as frostes doe the fire; Let euery in­dignation make thee zealous, as the dunstery of the Monks, made Erasmus studious: one way to be rich in times of dearth, is to engrosse a rare commo­dity, such as zeale is: now, if euery, they haue destroyed thy lawe; It is now hie time to be zealous.

Consider and emulate the children of this generation, to see how eager e­uery Demas is for worldy promotion. [Page 56] How did that worthy Bishop, disdain to see an harlot, more curiously to a­dorne her body vnto sinne and death, then he could his soule vnto life euer­lasting. It angred Demosthenes to see a Smith earelier at his Anuile, then hee was at his Deske.

When thou hast thus heat thy selfe, take heede of catching cold againe, as many haue done, and brought their zeale to deaths doore.

This fire may go out diuerse wayes: Zeales ex­tinguishers. first by substraction of fewell; if a man forbeare his accustomed meales, will not his naturall heat decay? The Le­uites that kept Gods watch in the Tem­ple, were charged expressely, morning & euening, if not oftner, to look to the lights and the fire. He that shall forget (at the least) with the Curfeau-bell in the euening to rake vppe his zeale by prayer, and with the day-bell in the morning to stirre vp & kindle the same, if not oftner with Daniel; I cannot con­ceiue how hee can possibly keepe fire in [Page 57] his heart. Will God blesse such, as bid him not so much as good-morrow and good-euen?

He that shall despise or neglect pro­phecie, must he not needes quench the spirit? haue I not marked glorious pro­fessors, who for some farme sake, or o­ther commodities, haue flitted from Ie­rusalem to Iericho; where the situati­on was good, but the waters nought; and their zeale hath perished, because vision hath failed.

Such as reade the Bible by fits vpon rainy dayes, not eating the booke with Iohn, but tasting onely with the tippe of the tongue: Such as meditate by inat­ches, neuer chewing the cud and dige­sting their meat, they may happely get a smackering for discourse and table-talke; but not enough to keepe soule & life together, much lesse for strength and vigour. Such as forsake the best fel­lowship, and waxe strange to holy as­semblies, (as now the manner of many is) how can they but take cold? Can [Page 58] one coale alone keep it selfe glowing?

Though it goe 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 scoffes and reproa­ches, if Peter take not heed, and fence himselfe well against them; but if once throughly growne, such breath will but spread and encrease it.

It is possible fire may be oppressed with too much wood, and heat suffoca­ted with too much nourishment: ouer­much prayer, reading, and study, may be a wearinesse both to flesh and spi­rit: but it so rarely happeneth that I neede not mention it; and yet the soule hath it satiety. There be some such per­chance, ouer-nice men in this sense al­so, who haue not learned that God will haue them mercifull to themselues: It is oftner smoothered for want of vent and exercise. Let such as vse not, and expresse not their zeale, bragge of their good hearts; surely they haue none such, or not like to haue them [Page 59] such. If Nichodemus had not buried Christ by day, wee might haue feared his zeale had gone out, for all his com­ming by night.

Yet this is not so ordinary, as to ex­tinguish it by the quench-coale of sin; grosse sinne euery man knowes will waste the conscience, and make shippe­wracke of zeale: but I say, the least known euill vnrepented of, is as a thiefe in the candle, or an obstruction in the liuer. I feare Dauid serued God but rea­sonably, till hee published his repen­tance; he that steales his meate, though pouerty tempt him, yet giueth thankes but coldly: zeale and sinne, will soone expell the one, or the other, out of their subiect; can you imagine in the same roofe, God and Beliall, the Arke and Dagon? Lastly, and most commonly, foraine heare will extract the inwarde, and aduemicious heate consume the naturall.

The Sunne will put out the fire; and so will the loue of the world, the loue [Page 60] of the Father, they cannot stand toge­ther in intense degrees, one cannot serue both these masters, with such af­fection as both would haue. Seldome seest thou a man make haste to be rich, and thriue in religion. Christs message to Iohn holdes true, The poor are most forward in receiuing and following the Gospell: as thou louest thy zeale, be­ware of resoluing to be rich, lest gaine proue thy godlinesse; take heede of ambitious aspiring, least Courts and great places, prooue ill aires for zeal, whither it is as easie to go zealous, as to returne wise: Peter whiles he warmed his hands, cooled his heart; Not that greatnesse and zeale cannot agree, but for that our weakenesse many times seuers them. If thou beest willing to dy poore in estate, thou maiest the more easily liue rich in grace. Smyrna, the poorest of the seuen Candlestickes, hath the richest price vpon it.

The diligent practice of these cour­ses will make easie the practice of this [Page 61] counsell, Be zealous, &c.

The sixt part.

Which little round fire-ball com­ming to hand, as Dauids small stone, by ordinary lot, knowing the insufficien­cy of my owne; I pray, that God with his arme, would scatter it farre and wide into those wide parts of the world without the pale of Christen­dome, which lie so frozen and benummed in their Paganisme, that they feele not the coldnesse of their religions; as also in those regions, that being within the Tropickes of the Church, haue iust so much, and so little heate, as to thinke they haue enough, and need no more: Chiefly mine affections burne within me for the good of mine owne nation, for which I would I had but so much zeale as truely to wish my selfe Anathema, vpon condition it had heate sutable to the light. For I must beare it record, it hath knowledge, I would I could say, according to zeale. But the [Page 62] spirit knowing that which is spoken to all, to bee in effect as spoken to none, directs mee what I would speake to Churches, to speake to particular An­gels. Now the principall in our Church, vnder that Archangel of the couenant, I most willingly acknowledge to bee my Lorde the King, as an Angel of light. And why not that very Angel, who by his writing hath begunne to poure out the fift viall vpon the throne of the beast, darkened his kingdome, caused them to gnaw their tongues for griefe, and blaspheme for the smart of their wounds; though as yet they will not repent of their errours. The Lord anoint him more and more, with this oyle aboue all the Princes of the earth, that from his head, it may run downe vpon our skirts; make him shine in zeale aboue all other starres, to the warming & enlightening of this whole Horizon; set him vp as a standard for his people; cloath him with zeale, as with a cloake, to recompence the fury [Page 63] of the aduersaries, that hee may strike the Aramites, not three but fiue times till they be consumed; that he may put the Ammonites vnder the iron sawes, harrowes, axes, which haue prouoked him as much, as euer they did Dauid, 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 obserue Christ to lay it vpon his Ministers, interpreting his rule by his practice, Tell the Church, Tell the Angel of the Church; honou­ring that despised office, with that state­ly stile; intimating the vnion betweene people and Minister, that they should be as one: what is spoken to the one, is spoken to the other; not as some, that e­uer make Clergie and Layty two mem­bers, in diuision and opposition; nei­ther yet as some spirites that lay all le­uell, but implying a propriety, especi­ally in grace and zeale in the Ministers, whom the preacher calls the Master of the assemblies; that they should ex­ceede [Page 64] as farre 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 Iehoiada may make Iehoash the King zealous, so long as he liues with him. We therefore men and brethren, or rather men and Angels, vpon whom it lies to keepe life and heate in the de­uotion of the world, to consume the drosse of vices and heresies, that haue fallen into the sinke of our times; we that are to make ready our people for the second comming of Christ, is the spirit of Ely thinke wee sufficient for vs? what manner of persons ought wee to be, burning in spirit, feruent in pray­er, thundring in preaching, shining in life and conuersation? why is it then my brethren (oh let my plainest re­bukes, be the fruites and signes of my best loue to mine owne Tribe; let them not be as breakings of the head, but as precious balme to those whose honour with the people, I pre­ferre [Page 65] to my life) why is it that some of vs pray so rarely and so coldely in priuate (the euills of our times will not out but by frequent fasting and feruent prayer) in publique so briefly, so perfunctorily, and feebly, that wee scarse haue any witnesses of what wee saie? why are there yet remaining any Mutes amongst vs? why are there any tongues that dare speake against often or zealous preaching? Doth not Paul adiure vs before him that shall iudge the elect Angels, that we preach instantly, in season, and out of season? Reade we the commentaries of that text, or let the practice of Ancients expound it; and tell mee if euer olde or new inter­preted that charge, of bare reading, of quarterly, or monethly, yea, or of once on the Saboath preaching onely, as if that were fully sufficient, without en­deauoring or desiring any more? If alwaies often preaching bee prating, what meant the practice I say, not only of Caluin, and Beza, but of Chrysostom, [Page 66] Basil, Ambrose, with other of the Fa­thers, preaching euery day in the week, some of them twise in the weeke, none of them so seldome, as such would bear the world in hand. What meant sundry ancient Councells, (the eleuenth of To­let in Spaine) yea euen of Trent it selfe, to excite the torpor of the Bishoppes of their times, as their Canons speake, enioyning frequent preaching, calling for more then almost any man is to performe.

But heere I may turne reproo­uing into reioycing, that preaching is growne in any better fashion and grace with our times, by royall and reuerend, both examples and counte­nance: only I wish that euery Archippus may fulfill his Ministery, be instant and constant in preaching. Salomon the ol­der, and wiser hee grew, the more hee taught the people, sharpened his goads, and fastned his nailes; whereas many amongst vs are so wise in their youth, as to affect the foolishnes of preaching; [Page 67] but in their dotage, Ease slayes the foole; when the door is oyled, it leaues creaking; they must then fall to make much of themselues, till contrarie with the Prophet they cry out, My fatnesse, my fatnesse, my belly, my belly; so fa­uouring their lungs, that they will bee sure neuer to die of Dauids consumpti­on of zeale; let such preach, say they, that want liuing: and if for shame they preach at all, it must be rarely and ea­sily, for breaking of their winde, (my meaning is not to taxe such, whom God dismables by weakenes of body) or such as recompense their rarity with industry, as Perkins, &c. and yet forsooth these thinke they may iustly challenge, and weare the double honor of countenance and maintenance; I maruell with what right, or with what face, so long as there remaineth express Canon of Scripture, bequeathing it to those, that toyle in word and doctrine. Neither will zeale set vs on worke on­ly to preach, or to preach often to a­uoid [Page 68] the infamy of bare readers; but it will teach vs to preach painfully, and that in the euidence and demonstrati­on, not so much of art, or nature, as of the spirit and grace; regarding onely, that the people know Christ and him crucified; not caring whether they knowe what wee haue read, how many quotations our memory will carry le­uell, how roundly wee can vtter our minde, in new minted wordes, in like sounding, idle, vaine, and offensiue Pa­ranomasies; I blush to fall into the least touch of that kinde: yet at once to shew and reprooue that childish folly, It is a view of vaine preaching, turning sound preaching into a sound of prea­ching, tickling mens eares, like a tin­kling cymbal, feeding them [...], spoyling the plaine song, with descant and diuision: what is this but to shew our owne leuitie and want of true art; indeede affecting such a dauncing, piperly and effeminate elo­quence (as Tully, Demosthenes, or any [Page 69] Masculine Orator would scorne) in­stead of that diuine powerfull deliue­ry, which becommeth him, that speaks the Oracles of God. If euer we mean to doe any good, wee must exhort and reprooue, with all vehemency and au­thority; lifting vppe our voyce as a trumpet, as the sonnes of thunder; pearcing their cares, witnessing, stri­uing and contending, according to our gift whatsoeuer it bee, to manifest our affections, that wee may worke vpon the people; which all the art in the world will not teach vs to doe: onely zeale at the heart will naturally pro­duce it, without straining or affecting. If God require the heart as well as the head; why should wee not labour to mooue the affections, as well as inform the iudgement? there is a doctrinall, & as som tearm it, a Doctorly kind of preaching, which is admired of some that vnderstand it not; of others that could be content with the Masse againe, be­cause it was gentle, and had no teeth in [Page 70] it. And such Sermons I haue some­times heard, for matter void of excep­tion, but so deliuered as if one were ac­ting a Part, or saying a lesson by heart. It hath called to minde a song which sometimes I haue met withall, excel­lently composed, full of sweete ayre, surely and truely sung; but with flat and dead voyces without spirit, which hath marred the musicke: Of such a Sermon and preacher, the countrey mans verdit did well, that said, this man may be a great scholar, but hee wants beetle and wedges to heaw our knot­ted timber withall, our greene wood will not burn vnless it be better blowen: you shall sometimes see an excellent horse of shape and colour, hauing ma­ny of those marks Du Bartas describes in Cains supposed horse; which yet wanting metall hath beene of little worth, and lesse vse. If there were no other preachers then these, which hold themselues the onely profound and learned preachers, I muse what should [Page 71] become of conuersion of soules, which they that couet, must come with the spirit of Elias, to turne the hearts of the fathers to their children. I may in trueth, and I hope with modestie speake with the Preacher, that in obseruing I haue obserued, and haue found that diuerse great Clarkes haue had but lit­tle fruit of their ministery; but hardly any truely zealous man of God (though of lesser gifts) but haue had much comfort of their labours, in their owne and bordering parishes, being in this likened by Gregory, to the yron on the Smiths anvile sparkling round about. And if for this any bordering neighbours, whose cold labours work not the like successe, shall accuse them of some kind (I know not what) of po­licie in bewitching the people; they may well reply, Behold our zealous af­fections are our charmes, and zeale all our witchcraft, as Latimer well answe­red one that accused the people of par­tiality, for not affecting him that prea­ched [Page 72] one of his printed sermons, that he had indeed his Stick, but wanted his Rosen; meaning his zealous manner of preaching and liuing, without which last, all the former will doe but little good, if a good ensample of life ac­company not their doctrine, as lighte­ning doth thunder. For there are some (I speake it with sorrow of heart) that seem to haue fire in their preaching, but cary water in their life; being notorious­ly proud, couetous, or debauched, stai­ned with odious vices. Let vs heare the summe of all. Doo we loue Christ more then ordinary? would wee giue proofe of our trebble loue to him? Let vs then feede his flocke with a trebble zeale, expressed in our prayer, prea­ching and liuing: Let vs make it appear to the consciences of all, that the top of our ambition is Gods glory: and that we preferre the winning of soules, to the winning of the world.

This title of Angels why may it not also be extended to Magistrates, as well [Page 73] as that higher stile, of Gods? Sure I am that the scarlet robe of zeale would ex­ceeding well become them. Iethro ma­keth it their prime and essentiall chara­cter; God and Moses, their onely and sole, in the charge and commission to Iehoshua so oft repeated; Onely be of good courage. And if Dauid were now to re­pen his Psalme; I thinke hee might al­ter the forme of his counsell, and say, Be zealous yee Rulers and Iudges of the world, and not wise and politicke: or ra­ther vnder the tearmes of wisdome, he cōprehends indeed the zeal we call for, the most now adayes being Gallioes, wise onely for the matters of the com­mon wealth; not hauing a sparke of that spirit which was in Phineas, Daniel, and Nehemias &c. for the Lord of hosts, or to his lawes and commande­ments; as if God had made Magistrates keepers onely of the second table, go­uernours of men, and not of Christians; guardians onely of ciuill societies, and not of his Church, and shepheards also [Page 74] of his flocke. Are Idolatries, blasphe­mies, profaning of Sabaoths, no sins? Why then either haue not the lawes force and strength enough in them (as somtime we are answered when we cō ­plain) or why are they not executed for the suppressing of these raigning sins? are not all they punished with death in the Scriptures, as well as breaches of the second table. Blood I leaue to the ma­lignant. Church, and admire clemency in rulers, as much as any; but yet I know the profane dissolutenesse of the times, requires a three stringed whip of seuerity to purge our Augean stable of the foule abuses, whipt often with pennes and tongues, but spared by them that beare the sword (a man may say of many gouernours) altogether in vaine for matters of religion. Are not kings of the earth charged to rēder dou­ble to the bloudy strumpet of Rome? Why then doth the hurtfull pittie of our times imbolden and increase their numbers? Laodicea it selfe, I doubt not, [Page 75] for matters of mine and thine, had (as their name imports) good ciuill iustice and iusticers; but what was God the nearer for it? doth hee not threaten for all that to spue them out of his mouth? shall hee not curse those that doe his work negligently, fearfully & partially? Our times complaine of two speciall canker-worms of iustice, which eate vp zeale in Magistrates. The first, is coue­tousnesse, which makes men of place to transgresse for a morsell of bread; the zeale of their owne houses, consumes the zeale of Gods house: The building of great houses, keeping of great hou­ses, & matching with great houses, rai­sing and leauing of great houses behinde them; makes them so rauenous, that they deuoure so much, as choakes all their zeale; which would teach them to shake their laps of bribes, and scorn to accept gifts, though men would aug­ment them for the peruerting of iudge­ment. The other is cowardise and fear­fulnes: which how vnfit, and base a qua­lity [Page 76] did Nehemiah thinke it for a man of his place? no better then shynesse in a fore-horse, whose eyes men fense on both sides, that they may lead the way, and goe without starting; vnto which, zeale is answerable in Magistrates, cau­sing them onely to see him that is inui­sible, without casting a squint eye at men; to sing to God onely of iudge­ment and mercy, without runing their songs to mans eare; to walke in the per­fect way without turning, either to the right or left hand for fear or fauour. Oh that there were such an heart in our lea­ders; how easily would our people fol­low! what a spring-tide of zeale should wee haue, if the Sunne and Moone would cast out a benigne aspect vpon them! Doth it not flourish in all those shires and townes, where the word and sword doe iointly cherish it? In others which are the greatest number, how doth it languish and wane away, and hang downe the head? where is it in di­uerse places of the land to be seene? I [Page 77] had almost said in my haste and heate, there is none that hath zeale, no not one, there is no courage for the trueth; but that I remember that Eliah was checked for ouershooting himselfe in his too short and quicke computation. I hope the Lorde hath his fifties a­mongst vs, though but thinne sowne in comparison of the swarmes of profes­sed recusants, and Church-Papists, of profane Atheists, key-cold worldlings, and luke warme professors. The bodies of our many seuerall congregations, yea euen of the better sort, whereunto haue they beene likened by our separa­ted aduersaries; but vnto the Prophet Hosea his cake, halfe baked vpon the hearth, hauing one side, that is the one side to the world-ward in publike ser­uice, scorched a little and browned o­uer; but the inside to Godward, in pri­uate, and family duties, no better then dough; many of them making indeede some shew, as the out-landish fruites that are plashed vpon our walles, but [Page 78] wanting heate neuer come to maturitie. If wee should make good their resem­blances, how then should we please the stomacke of God? who hath indeede brooked and borne vs a long time, I doubt but wamblingly. How neare were we going in 88. and in the pow­der treason? Do we thinke he will euer digest vs, in the temper wee are in? which (to confesse the truth of the fa­shionable Christian) what is it but a state of neutrality, indifferency, or such a mediocrity, as will iust serue the time, satisfie law, or stand with reputation of neighbours? beyond which, if any step a little forward, do not the rest hunt vpon the stop? If there hap to breake out a sparkle of zeale in any one house in a parish; is not the whole towne in an vprore, as when the bells ring awke euery man brings his bucket to the quenching of this fire? If hell bee in an alehouse, who cries out of it? and as for our Sundayes Church seruice, which is all that God gets at our hands; how [Page 81] perfunctorily, and fashionably is it slub­bered ouer; how are his Sabaoths made the voider and dung-hill for all refuse businesse, diuided between the Church and the alehouse, the may-pole com­monly beguiling the pulpit; what man would not spue to see God thus wor­shipped? This want of deuotion makes the foule mouthed Papists to spet at vs: this want of reformation, makes the queasie stomacked Brownists cast them selues out of our Church; and shall God alwaies suffer the land to beare vs? 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 feete against vs, and turne to some other nation more wor­thie, let vs open the doore, that he may come in and sup with vs; if he loue vs, he will purge vs, and scourevs, by one chastisement or other; if hee haue no pleasure in vs, he cannot but vnburden [Page 80] his stomacke of vs; If all the land be­sides should turne the deafe eare, yet let me intreat and charge you of my flock to heare his voyce, & be zealous. Since my comming amongst you, I haue han­dled some bookes of the olde Testa­ment, the Epistles to the Romanes, to the Hebrewes, of Saint Iames, Peter, & Iohn, out of them taught the doctrine of the Law, of faith, loue, & good works: now in the choyce of this Epistle of Christ to Laodicea, my desire was to boile vp the former to their iust tem­per: in which worke I can willingly be content to spend my strength, & daies, if God see it fit. I cannot bee a better sacrifice then to God, and for you, if I waste my selfe, so you may haue light and heat; what else is the end of my life? God hath giuen you a name, your zeale is gone abroad, and I hope you haue many names among you; the Lord increase their number and zeale. If but one of vs this day, shall open this door of his heart with Iehoshua, let others [Page 81] choose, I and my house will serue the Lord more zealously then heretofore; neither I nor he shall haue lost our la­bours. A liuely picture casts the eye vp­on euery one that comes near it: such is the word with whom, & with which we haue to do; Let him that is now cold, grow colder and colder; but let him that hath an eare, heare what hath been said to the Churches; And bee zealous and amend.

The Lord giue vs not onely vnder­standing, but zeale in all things: hee Baptize vs with fire: hee breath on vs, and inspire into vs the spirit of life and power, &c. So shall we runne the waies of his commandements.