Profeffors. For as the World goes, thofe Men are generally found to be the greatest Zealots, who are moft notorioufly Ignorant. Whereas true Zeal should not only proceed from true Knowledge, but fhould alfo be always accompanied with it, and governed by it.

But what is it to have a Zeal according to Knowledge? What doth this Character of juftifiable, right Zeal contain in it? I anfwer, It muft at least contain in it these Five, following Things;

First, To have a Zeal according to Knowledge, doth import, that we be not mistaken as to the Matter of our Zeal; that it be a good Caufe. that we are zealous about. And fince it is Zeal for God that we are here fpeaking of, it must be fomething wherein our Duty is concerned that must be the Object of our. Zeal

So that a right Zeal for God implies, that we do fo well inform ourfelves of the Nature of our Religion, as not to pretend a Religious Zeal, for any thing that is not a Part of our Religion. If our Zeal for God be as it should be, it must certainly exprefs itself in Matters that are Good; about such Objects as God hath made to be our Duty. It is good (faith St. Paul) to be always zealously affected in a good Matter. But if we miftake in our Caufe, if we take that for Good which is Evil, or that for Evil which is Good, here our Zeal is not according to Knowledge.

Secondly, As the Object of our Zeal must be according to Knowledge, fo alfo the Principle from whence our Zeal proceeds, must be ac

cording

cording to Knowledge alfo: That is, to fay, We must have folid and rational Grounds to proceed upon in our Concernment for any Thing; fuch as will not only fatisfy ourselves, but all others that are unbyaffed: In a Word, fuch as we can juftify to all the World.

If it be every Man's Duty (as St. Peter tells us it is) to be ready to give an Anfwer to every one that asketh him a Reafon, or of the Hope that is in him: Then I am fure, it is much more every Man's Duty to be able to give a Reafon of the Zeal that is in him. Because this Bufinefs of a Man's Zeal doth more affect the Publick, and is of greater Concernment to it, than what a Man's private Faith or Hope is.

But yet how little is this confidered by many zealous Men among us? fome are zealous for a Point to ferve an Intereft or a Faction. But this is not to be owned as the Ground and Reafon of Zeal; for indeed, if it fhould, it would not be allowed of. Others are zealous, for no other Reafon, but because they find their Teachers, or thofe they moft converse with, are fo. They follow the common Cry, and examine no more of the Matter. Others, indeed, have a Principle of Zeal beyond all this; for they are moved from within, to stand up for this or the other Caufe; they have Impulfes upon their Minds, which they cannot refift: But that, in Truth, is no more a juftifiable Ground of any Man's Zeal, than either of the former. For if thefe Motions and Impulfes that they fpeak of, be from God, there will certainly be conyeyed along with them,

: VOL. I.

X

fuch

fuch Reafons and Arguments for the Thing that they are to be zealous about, as will, if they be declared, fatisfy and convince all other reafonable Men, as well as themselves. For it is a ridiculous Thing to imagine, that God at this Day, doth move or impel Men in any other way, than what is agreeable to the Reason of Mankind, and the Rule of his holy Word. And if the Man's Zeal can be juftified by either of these, there is no need of vouching Infpirations for it.

Thirdly, As the Zeal which is according to Knowledge, hath a good Matter for its Object, and proceeds from a right Principle; fo it is alfo regular as to the Measures of it. He that hath it, is careful that it doth not exceed its due Bounds, as the ignorant Zeal often doth; but he distinguishéth between the feveral Objects he is zealous for, and allows every one of them, juft fo great a Concernment as the Thing is worth, and no more. If the Thing be but a small Matter, he is but in a small meafure concerned for it: If it be of greater Moment, he believes he may be allowed to be the more earnest about it. But he looks upon it as a rafh and foolish Thing, and an Effect of great Ignorance or Weaknefs, to be hot and eager for all Things alike. We fhould account him not many Degrees removed from a Child or an Idiot, that upon the Cut of a Finger, fhould as paffionately complain and cry out for help, as if he had broken a Limb: Why just the fame Folly and Childifhnefs it is, to make a mighty buftle about fall Matters,

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which are of no Consequence, in which neither Religion nor the Publick Peace, are much concerned; as if, indeed, our Lives and Soulst were in danger. It therefore becomes all prudent and fober Men to take Care, that their Zeal do not fpend itself in little Things; that they be not too paffionate and earnest, and vehement for Things that are not worth much contending for. If we lay a greater Weight upon a Caufe than it will bear, and fhew as much Warmth and Paffion for fmall Matters, as if the Fundamentals of our Faith were at Stake, we are zealous indeed, but not according to Knowledge.

Fourthly, The Zeal that is according to Knowledge, is always attended with hearty Charity. It is not that bitter Zeal which the Apostle fpeaks of, which is accompanied with Hatred and Envy, and perverfe Difputings: But it is kind, and fociable, and meek, even to Gainfayers. It is that Wisdom which is from above, that is first pure, then peaceable, gentle and eafy to be intreated. It is a Zeal that loves God and his Truth heartily, and would do all that is poffible to bring Honour and Advancement to them: But at the fame time it loveth all Men. And therefore in all things where it expreffes itself, it purely confults the Merits of the Caufe before it, but lets the Perfons of Men alone. It is a certain Argument of an Ignorant and ungoverned Zeal, when a Man leaves his Caufe and his Concernment for God's Glory, and turns his Heat upon thofe that he has to deal with; when he is peevish and angry with X 2

Men

Men that differ from him: When he is not contented to oppofe Arguments to Arguments, and to endeavour to gain his Point by calm Reasoning; but he flies into Rage and Fury; and when he is once tranfported herewith, he cares not what undecent bitter Reflections he makes upon all thofe that have the Fortune to be of a different Side. But in these Cafes Men would do well to remember, that the Wrath of Man worketh not the Righteoufness of God, as the Apoftle expreffes it. All this kind of Behaviour favours of the Wisdom of this World, which is Earthly, and Senfual, and Devilifb.

Fifthly, and Laftly, Another infeparable Property of Zeal according to Knowledge is, That it muft pursue lawful Ends by lawful Means; must never do an ill Thing for the carrying the best Caufe. This St. Paul hath laid down, as a Rule, to be eternally observed among Chriftians, when in the Third of the Romans, he declares that their Damnation is just, who fay, Let us do Evil, that Good may come. Be therefore our Point never fo good, or never fo weighty, yet if we ufe any dishonest, unlawful Arts, for the gaining of it; that is to fay, If we do any Thing, which is either in itself Evil, and appears to be fo by the natural Notices of Mankind, or which the Laws of our Holy Religion do forbid: I fay, in all fuch Inftances, we are Tranfgreffors. And though our Caufe be very good, and our Ends very allowable; yet fince the Means by which we would accomplish thofe Ends are unwarrantable, the whole Action, though proceeding

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