BEcause the highest degree of our obedience towards God, consisteth in zeale. Therefore concerning this zeale.

The first Question is wherein the nature of zeale doth consist.

1. Ans. It consists in that, that the affection of pleasing God, and promoveing his glory be, in the highest degree, Apo. 3. 15. 19. Now because such a kind of vehem[gap]ney doth principally shew it selfe in the resisting of those things which oppose the will and glory of God; Therefore for the most part it is referred to that opposition, which is made against evill.

The second Question is, what be the signe[gap] of true zeale?

2. Ans. First, if it be according to Knowledge, Rom. 10. 2.

3. Secondly, if a man be ready to performe whatsoever duty may be injoyned, according to his strongth, yea and above his strength, 2 Cor. 8. 3.

4. Thirdly, if he be diligent in the execution of his duty, Act. 18. 25.

5. Fourthly, if hee put no other limits and bounds to his obedience, then those which God himselfe shall set, Exod. 36. 6.

6. Fifthly, if a man be milde in his owne cause, and in those things which concerne himselfe, and servent in those which concerne God, Numb. 12. 3. with Eoxod. 32. 19. Galati. 4. 12. with Acts 13. 9. 12. For true zeale is therefore called the zeale of God, because it is principally carried toward God; Whereupon one saith, it is an affection to revenge the injuries of God, or to root out the enemies of God, or a jealousy persecuting the adulteries of Christs Spouse, together with the occasions and signes of Adulteries; or a vohement love which doth by a close and strait guard seclude the Spouse of Christ from the World.

7. Sixthly, if that fervour and heat of it lie not principally in contentions about questions and controversies, but in the study of good works. Tit. 2. 14.

8. Seventhly, if a man be affected in greater matters more, and in smaler, lesse. Mat. 23. 23.

9. Eighthly, if he be no more indulgent unto himselfe then he is to others, Math. 7. 4. An example of the contrary wherof we have, Gen. 38. 24. 2 Sam. 12. 5.

10. Ninthly, if he cannot beare with such as are evill, Apoc. 2. 2. though they be such as in other respects are neere unto him, 1 Reg. 15. 13.

11. Tenthly, if his indignation against sinne be joyned with griefe and pity in respect of the sinners, 2 Cor. 12. 21. For so, aswell that dull remissenes which is opposite to zeale, as that fu[gap]y which looks like the heat of zeale, will be with equall care avoyded.

12. Eleventhly, if it be constant and the same in every condition, Gal. 4. 15. 18.

The third Question is by what motives a man may be stirred up to a zeale of God?

13. Ans. First, because zeale is the property of the people of Christ, and one of the things which Christ intended to our redemption, Tit. 2. 4.

14. Secondly, because those things which belong to God, to our duty toward him, are (above all things) most worthy to be gone about, and done with zeale, Gal. 4. 18. Although we should be even as it were eaten up with it, psal. 69. 10. Ioh. 2. 17.

15. Thirdly, because there can be no true religion without zeal, Ap. 3. 15. 16. 19.

16. Fourthly, because if zeale be wanting, sinnes and scandals are not taken away, but nourished in our selves, and others, with the offence of God, and dishonour of his name. 1 Sam. 2. 29. Apoc. 3. 19.

17. Fifthly, because the want of zeale provoketh God to inflict heavy judgements, Apoc. 2. 5. & 3. 16. 2 Thess. 2. 10.

18. Sixthly, because there is a singular promise of Gods presence and communion with Christ, made to such as are zealous, Apo. 3. 20.

19. Seventhly, because zeale perfecteth, and maketh more acceptable all the duties which we performe unto God. Iam. 5, 16. Rom. 12▪ 11.

20. Eighthly, because that is the way and fittest manner of seeking the Kingdom of God, Mat. 11. 12.

21. Ninthly, because that many that make only a shew of Religion, are zealous persecuters of Religion. Matthew 23. 15.

The fourth Question is, what is to be done of us, that we may get, confirme, and excite the true zeale of God in our selves?

22. Answer, We ought, 1. to take heed of all those things which are enemies to zeale. Such are, 1. Sundry speculations, and questions, which tend not to the edification of men in Faith, and obedience. 1 Tim. 14. & 4. 7. 2 Tim. 2. 14. 23. Tit. 3. 9. For the intention of the mind about those things which are meerly speculative, although it may be a means to find out the truth, yet it hindreth the intention of the affections about things practicall. And this is the reason why there is more true zeale often found in poore simple Christians, then in our Doctors and Masters, 2. Intention of the affections about worldly things, Luke 8. 14. 3 A spirituall satiety or fulnesse, that is, a presumption of our own sufficiency, and a resting in that degree and measure to which we have attained, Phil. 3. 13 14. 4 Sloth, Feare, and carnall wisdome. Iud. 1 19. 21. 27▪ 28. 29, 30. 31, 32. 33. 5 Familiarity with the world, or the commonesse of sinne abounding in others. Mat. 24.

22. 6 The practice of such things as our conscience alloweth not, Rom. 14. 20. 21. 7 Indulgence to our selves in our own corruptions, 1 Cor. 5. 6. 2 Corinthians 7. 11. Ephes. 4. 29. 30.

23. Secondly, we ought often and seriously to meditate upon the love and mercy of God toward us, Pro. 25. 21. 22.

24. Thirdly, we ought to meditate daily of our imperfections, Phil. 3. 13, 14.

25. Fourthly, we ought to be diligent in the use of all those meanes, which God hath appointed for the begetting of grace in us, 1 Thess. 5. 16. 20.

26. Fifthly, we ought to associat with them, that have the zeale of God, Pro. 22. 24, 25. & 27. 17. Among such we must especially desire those Ministers whose tongues have beene touched with a coale from the Altar, Esay 6. For by notorious and lamentable experience (even in reformed Churches) that is found to be true, which the author (heretofore praised) writ long since. The words of life in the lips of many Doctors & preachers are dead, in regard of the vertue, and efficacy; For they doe so coldly and dully preach the words of God, that they seem even to be dead in their lips: Whence it comes to passe, that as they themselves are cold and dead, even so doe they leave their hearers cold and dead, and I would to God they did not make them so. I knew a man that for this cause left the City Paris; For he said that he was made colder, and colder daily, with the Lectures and Sermons in Paris: And that he was affraid if he should stay longer there, he should be quite frozen to death stiritually. Wherefore he got him to certaine zealous persons, as unto hot coals, that conversing among them he might nourish and increase his heat.

The fifth Question is whether zeal is to be judged according to the sence thereof, and the manner of exercising?

27. Ans. Not alwayes; For zeale is greater essentially, in regard of the things about which it is conversant, or accidentally, in regard of some circumstances which happen, and doe not alwayes remaine the same. For example, married folks loving one another dearly▪ are sometimes more affected upon the very marriage▪ then in that constant society of life, which afterward followes. But this is by

accident, because of the novelty of the thing; But in very deed they may afterward rejoyce as much, or more.

28. So also the faithfull in the first conversion may finde often greater motions of their affections, then afterward; because of the novelty of the thing, though there be afterward an increase in the true zeale of God. Some such thing is affirmed even of the Angells, Lu. 15. 7.

29. In old age, or in some such like decay of strength, although there may be the same zeale, or more then was before, yet it is not put forth in some, in the same manner, that it was in, in their younger dayes.

30. Variety of education may bring a great diversity in the manner of exercising ones zeale, when yet there may be an equall zeale in respect of the essence of it.

The sixth Question is whether one and the same thing may be lawfully a matter of zeale and laughter?

31. Ans. That this may be, appeareth in the example of Eliah, 1 Kings 18. 27. with 19. 10. 14. But yet not in the same respect. For zeale hath for its object something either honest, or filthy, but laughter is caused by the apprehension of an unexpected thing that lightly pleaseth, without the consideration of honesty or filthinesse.