let us, in fuch Inftances, not only bear with them, but propofe them for our Examples. This, I fay, was the Apoftie's Practice, and I think it is fo agreeable to the Spirit and Temper of our great Lord and Mafter Chrift, that it will become us in like Cafes, to act accordingly.

But then after I have faid this, Thefe Two Things are always to be remembred.

Firft, That our Tenderness to mistaken Zealots, muft always be fo managed, as that the true Religion, or the Publick Peace fuffer no Damage thereby. And therefore, how kindly and compaffionately foever, we, as private Chriftians, are to treat thofe that dif fer from us, and purfue a wrong way out of Confcience; yet this doth not hinder, but that both wholesome Laws may be made, for the reftraining the Exorbitancies of mistaken Zeal; and when those Laws are made, that they may be put in Execution.

: The Confideration of Law-givers and Magiftrates, is different from that of private Chriftians. Their Business is to fee, Nequid detrimenti refpublica capiat, that the Government be fecured, that the common Peace be kept, that the Laws of God be observed, that God's Religion, as it is delivered by Jefus Chrift, be preferved fincere and undefiled, and that the folemn Worship of God, be purely and decently performed. And, therefore, there is no doubt, but that in all thefe Matters the Government may make Fences and Securities against the Infults of intemperate Zealots, and when these Fences are made, it fhould be at their Peril if

they

they tranfgreffed them, fuppofing Magiftrates did their Duty. And all this, we fay, is very confiftent with that Tenderness and Charity that all Chriftians, and even Magiftrates themfelves, in their private Capacity, do owe to mifperfuaded erroneous Confciences.

And then, Secondly, it is to be remembred, that that Kindness and Tenderness to mistaken Zealots, which we are fpeaking of from the Text, is not to be expreffed to all alike; but to fome more, to fome lefs, to fome, perhaps, in no Degree at all; according as the Nature and Quality of their Errors are, and according as the Men that are guilty of them, may more or lefs, or not at all, be thought to have a real Zeal of God, and to act out of Principles of Confcience. Thus, for Inftance,

In the First Place, Those that set up for Patrons of Atheism or Epicurifm; that make it their Business in their Converfation to expofe all Religion, and to bring it into Contempt; that ridicule the Profeffors of it as a Company of eafy credulous Men; that make no Confcience of blafpheming God, and all things Sacred, as occafion is given them: Why, these Men may have Zeal enough for their Opinions, and we find that they often have a great deal too much; but are fuch to be treated with that fort of Tenderness and Compaffion that we are now fpeaking of? No, by no Means; for they are quite out of the Bounds of my Text, they have a Zeal indeed, but it is not a Zeal for God, but for the Devil, and the Interefts of his Kingdom. And if one were to measure

meafure the Greatnefs of Crimes, by the Mischief they do to Human Society, I fhould think, that this Sort of People, were not to expect fo much Favour and Refpect from Mankind, as fome other Malefactors, that yet by our Laws are to pay for their Offences, at no lefs a Rate than their Lives.

Again, Secondly, If there be any Men that under a Pretence of Religion do teach or encourage, or promote any Sort of Vice or Immorality; or whofe Principles do neceffarily lead to debauch Mens Manners, in the plain Matters of Sobriety, Chastity, Truth, or Justice, and the like; fuch Kind of People are by no means Objects of that Tenderness and Compaffion that we are now fpeaking of: For the Laws of Nature, as to moral Virtue and Vice, are fo plainly writ in every Man's Heart, that he must be fuppofed to be an Ill Man, that can cafily entertain any Principle (let it come never fo much recommended, under the Name of Religion) that contradicts them. And whatever Allowance may in Charity be made for a Man's Miftakes, there is no reason that much should be made for his Wickedness.

Again, Thirdly, If there be any Men, that whilst they express a great Zeal for the Purity of Religion, and exclaim against the Corruptions of it (as they term them) which are introduced into the Publick Establishment, and turn every Stone to have all Things fettled in another Method; yet all this while, God and their own Hearts know, that all this Concernment and Zeal of theirs for Religion, though it

make a great fhew, is only pretended; and that there is another Thing that lies at the bottom, that is to fay, Worldly Interest and Dominion, and Power, which they hope to compafs by fuch a Regulation of Matters as they defire; 1 fay, if there be any fuch Men, they are likewife no way concerned in that Compaffion my Text fpeaks of: For though they may be very Zealous, yet it is a Zeal for their own fecular Advantages that acts them, and not a Zeal of God. If fuch Men could be known, inftead of being kindly and charitably thought of for their Zeal in Religion, the Virtuous Part of Mankind, would look upon them as the worst of Hypocrites. But fince God only knows the Hearts of Men; all fuch Pretenders to Zeal for Religion, muft, till we know them alfo, be treated according to the Merits of the Cause they pretend to be Zealous for.

But then Fourthly and Laftly, All that I have now faid, is with refpect to thofe that are out of the Limits of my Text, fuch as have no Zeal of God, though fome of them may pretend it: But then, as for thofe that really ac out of Principles of Confcience, and have a real Zeal of God, though in a wrong way; thefe are true Objects of our Tenderness and Compaffion, though yet in different Degrees. For according as their Principles and Practices do more or lefs injure our common Chriftianity, or are more or lefs dangerous to our Government and Conftitution; in the fame. Proportion, the greater or lefs Tenderness and Indulgence is to be expreffed towards them. But most of what

what concerns this Matter, being already fettled by Law, I will not be fo bold as to meddle in it; and therefore I proceed to the Third Head of my Difcourfe.

III. The Third Thing I told you we might obferve from this Text, was this, The Apostle's tacit Reprehenfion of the Jewish Zeal upon this account, that it was not according to Knowledge.

The Ufe I make of this is, that from hence we may be able to gather to ourselves a true Rule for the governing our Zeal in Matters of Religion, and likewife for the judging in others what Zeal is commendable, and what is not.

For be our Zeal of God never fo great, yet if it be not a Zeal according to Knowledge, it is not the right Chriftian Zeal. And though we fee others never fo fervent and vehement in pursuing a Religious Caufe, and that too out of Confcience; yet if this Zeal of theirs be not according to Knowledge, it is a Zeal, that juftly deferves to be reproved. And though both we and they may, for our Sincerity in God's Caufe, expect fome Allowances, both from God and Man, yet neither they nor we can juftify it, either to God or Man, that we are thus foolish and ignorantly Zealous.

:

T

I wish this Mark of right Zeal, that it ought to be according to Knowledge, were more confidered For it feems not often to be thought on by thofe that are moft zealous in their Way, of what Perfuafion foever they be. This fame Business of Knowledge, is a Thing that is most commonly forgot to be taken in as an Ingredient or Companion of Zeal, in most fort of

Profeffors.