202 The Danger of Zeal, without Knowledge. .Vol. L Service and Credit, we do the greateft Mifchief and Difhonour we can to them both : Or if the thingabout which ourZeal is Converfant, be of a doubtful and uncertain Nature ; this is not properly an Obje&of Zeal. Men lhould never be earneft for or againft anything, but upon clear and certain Grounds, that what we contend fo earneftly for, is undoubtedlyGood ; and that which we are fo vi- olent againft, is undoubtedly Evil : If it be not, we are zealousfor we know not what, and that I am fure, is a zed not according to knowledge. And if the thing be certainly Good or Evil, which we are fo concerned about; it mutt alfo be confiderably fo : otherwife it will not warrant our being zealous about it. All Truth is Good, and all Error Bad but there are many Truths fo inconfiderable, and which have fo finall an influenceupon Pra&ice; that they do not deferve our Zeal and earueft Contention about them ; and fo likewife are there many Errors, andMiftakes, of fo flight and inconfiderable a Nature, that it were better Men fhould be let alone in them, than provok'd to Quarrel and Contend a- bout them. Thus that great Heat that was in the Chriftian Church, about the Time of ob- ferving Ea/fer, was in my Opinion, a Zeal not according to knowledge. They were on both fides agreed in the main, whichwas to celebrate the Memory ofour Saviour's Refurre&iou : But there were different Cuftoms about the Time, which was a matter of no fuch Confideration, as to deferve fo much Heat and Zeal about it, efpecially confidering the uncharitable, and mifchievous Confequences of that difference. 2. That our Zealmay be according to knowledge. The Meafure and Degree of it muff be proportioned to the Good or Evil ofthings, about which it is converfant. That is an ignorant Zeal, which is converfant about leflèr things, and unconcern- ed fdr greater. Such was the Zeal of the Scribes and Pharifees, who were migh- tily concerned about external and leffer Matters; but took little or no care of in- ward Purity, and real and fubftantial Goodnefs ; they were very careful, not to eat with unwafht hands, and to make clean the outfide of the cup and Platter; but then they were full ofextortion, and all ùnrighteoufzef :. theypay'd tyth ofmint, and anife, andcummin; but omitted the weightier things, judgment, mercy; and fidelityg or, as St. Luke expreffeth it, theypall over judgment, and the love ofGod. A zealous ftrilnefs about external Rites and Matters. of Difference, where there is a vifible negle&of the fubftantial Duties of Religion, and the great Virtues of a good Life, is either a grofs Ignorance of the true Nature of Religion, or a ful- fome Hypocrilie. And fo likewife is a loudand zealous outcry againft Rites and Ceremonies, and the Impofition of indifferent things in Religion, when Men can releafe themfelves from the Obligation of Natural andMoralDuties, andpafs over mercy, andjzjiice, and charity. 3. AZeal that is, is according to knowledge, muff be perfued and profecuted by Lawful and Warrantable means. No Zeal for God and his Glory, for his true Church and Religion, will juftify the doing of that which is morally and in it felf Evil. Will ye fpeak wickedly for God, and talk deceitfiuly for .him ? We donot know what belongs to the Honour of God and Religion, if we think to promotehis Glory, by means fo difhonourable and offenfive to hint. The Apoftle pronounceth it ei Damnable Sin, for any to charge this Do&rive upon Chriftianity, that evil may be done for a goodend, and topromote the glory of God, Rom. 3. 8. As we be flanderoufly reported, and as Tome affirm that we may fay, let us do evil thatgoodmay come; whofe damnation is lull.. And yet nothing is more frequent, than for a Man, out of a Zeal for God and Religion, to over-look the Evil and Unlawfulnefs of the Means they ufe, for the advancing fo good an End. This is that which bath fanetified thofe refined Arts of Lying and Perjury, by Equivocation, and Mental Refervation ; thofe feditious ways of difturbing the Peace of Kingdoms, by Treafon and Rebellion, by the Excommunicating, and Depofing of Princes, upon pretence of Heref; of Extir- pating thofe, whom they pleafe to call Hereticks, by Inquifitions, and Croifado's, and Maffacres; ánd_this, not only in the opinion of private Perfons, but in the judgment of Popes, and of General Councils. I proceed in the II. Place
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