up" Accordingly, this is a property of true zeal: humility is inseparable from it. As is the degree of zeal, such is the degree of humility: they must rise and fall together. The same love which fills a man with zeal for God, makes him little, and poor, and vile in his own eyes.

2. Another of the properties of love is meekness: consequently, it is one of the properties of zeal. It teaches us to be meek, as well as lowly; to be equally superior to anger or pride. Like as the wax melteth at the fire, so before this sacred flame all turbulent passions melt away, and leave the soul unruffled and serene.

3. Yet another property of love, and consequently of zeal, is unwearied patience for "love endureth all things." It arms the soul with entire resignation to all the disposals of Divine Providence, and teaches us to say, in every occurrence, "It is the Lord; let him do what seemeth him good.' It enables us, in whatever state, therewith to be content to repine at nothing, to murmur at nothing, "but in every thing to give thanks."

4. There is a fourth property of Christian zeal, which deserves to be more particularly considered. This we learn from the very words of the apostle, "It is good to be zealously affected always" (not to have transient touches of zeal, but a steady, rooted disposition) "in a good thing" in that which is good: for the proper object of zeal is, good in general; that is, every thing that is good, really such, in the sight of God.

5. But what is good in the sight of God? What is that religion, wherewith God is always well pleased? How do the parts of this rise one above another? and what is the comparative value of them?

This is a point exceeding little considered, and therefore little understood. Positive divinity, many have some knowledge of. But few know any thing of comparative divinity. I never saw but one tract upon this head; a sketch of which it may be of use to subjoin.

men.

In a Christian believer, love sits upon the throne which is erected in the inmost soul, namely, love of God and man, which fills the whole heart, and reigns without a rival. In a circle near the throne are all holy tempers; -long-suffering, gentleness, meekness, fidelity, temperance; and if any other were comprised in "the mind which was in Christ Jesus." In an exterior circle are all the works of mercy, whether to the souls or bodies of By these we exercise all holy tempers; by these we continually improve them, so that all these are real means of grace, although this is not commonly adverted Next to these are those that are usually termed works of piety; reading and hearing the word, public, family, private prayer, receiving the Lord's supper, fasting or abstinence. Lastly, that his followers may the more effectually provoke one another to love, holy tempers, and good works, our blessed Lord has united them together in one body, the church, dispersed all over the earth; a little emblem of which, of the church universal, we have in every particular Christian congregation.

to.

6. This is that religion which our Lord has established upon earth, ever since the descent of the Holy Ghost on the day of Pentecost. This is the entire, connected system of Christianity; and thus the several parts of it rise one above another, from that lowest point, the assembling ourselves together, to the highest,-love enthroned in the heart. And hence it is easy to learn the compa rative value of every branch of religion. Hence also we learn a fifth property of true zeal; that as it is always exercised ev xaxo, in that which is good, so it is always proportioned to that good, to the degree of goodness that is in its object.

7. For example. Every Christian ought, undoubtedly, to be zealous for the church, bearing a strong affec tion to it, and earnestly desiring its prosperity and increase. He ought to be thus zealous, as for the church universal, praying for it continually, so especially for that particular church or Christian society whereof he himself is a member. For this he ought to wrestle with God in

prayer; meantime using every means in his power to enlarge its borders, and to strengthen his brethren, that they may adorn the doctrine of God our Saviour.

8. But he should be more zealous for the ordinances of Christ than for the church itself, for prayer in public and private; for the Lord's supper; for reading, hearing, and meditating on his word; and for the much-neglected duty of fasting. These he should earnestly recommend; first, by his example; and then by advice, by argument, persuasion, and exhortation, as often as

occasion offers.

9. Thus should he show his zeal for works of piety; but much more for works of mercy; seeing "God will have mercy and not sacrifice," that is, rather than sacrifice. Whenever, therefore, one interferes with the other, works of mercy are to be preferred. Even reading, hearing, prayer, are to be omitted, or to be postponed, "at charity's almighty call;" when we are called to relieve the distress of our neighbour, whether in body or soul.

10. But as zealous as we are for all good works, we should still be more zealous for holy tempers; for planting and promoting, both in our own souls, and in all we have any intercourse with, lowliness of mind, meekness, gentleness, long-suffering, contentedness, resignation unto the will of God, deadness to the world and the things of the world, as the only means of being truly alive to God. For these proofs and fruits of living faith we cannot be too zealous. We should "talk of them as we sit in our house," and "when we walk by the way," and "when we lie down," and "when we rise up." We should make them continual matter of prayer; as being far more excellent than any outward works whatever seeing those will fail when the body drops off; but these will accompany us into eternity.

11. But our choicest zeal should be reserved for love tself, the end of the commandment, the fulfilling of the law. The church, the ordinances, outward works if every kind, yea, all other holy tempers, are inferior

to this, and rise in value only as they approach nearer and nearer to it. Here then is the great object of Christian zeal. Let every true believer in Christ apply, with all fervency of spirit, to the God and Father of our Lord Jesus Christ, that his heart may be more and more enlarged in love to God and to all mankind. This one thing let him do: let him “ press on to this prize of our high calling of God in Christ Jesus."

III. It remains only to draw some practical inferences from the preceding observations.

1. And first, if zeal, true Christian zeal, be nothing but the flame of love, then hatred, in every kind and degree, then every sort of bitterness toward them that oppose us, is so far from deserving the name of zeal, that it is directly opposite to it. If zeal be only fervent love, then it stands at the utmost distance from prejudice, jealousy, evil-surmising; seeing "love thinketh no evil." Then bigotry of every sort, and, above all, the spirit of persecution, are totally inconsistent with it. Let not, therefore, any of these unholy tempers screen themselves under that sacred name. As all these are the works of the devil, let them appear in their own shape, and no longer under that specious disguise deceive the unwary children of God.

2. Secondly, If lowliness be a property of zeal, then pride is inconsistent with it. It is true, some degree of pride may remain after the love of God is shed abroad in the heart; as this is one of the last evils that is rooted out, when God creates all things new; but it cannot reign, nor retain any considerable power, where fervent love is found. Yea, were we to give way to it but a little, it would damp that holy fervour, and, if we did not immediately fly back to Christ, would utterly quench the Spirit.

3. Thirdly. If meekness be an inseparable property of zeal, what shall we say of those who call their anger by that name? Why, that they mistake the truth to tally; that they, in the fullest sense, put darkness for light, and light for darkness. We cannot be too watch

IV.-D

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ful against this delusion, because it spreads over the whole Christian world. Almost in all places, zeal and anger pass for equivalent terms; and exceeding few persons are convinced, that there is any difference between them. How commonly do we hear it said, "See how zealous the man is!" Nay, he cannot be zealous: that is impossible, for he is in a passion; and passion is as inconsistent with zeal, as light with darkness, or heaven with hell!

It were well that this point were thoroughly understood. Let us consider it a little further. We frequently observe one that bears the character of a religious man vehemently angry at his neighbour. Perhaps, he calls his brother Raca, or Thou fool: he brings a railing accusation against him. You mildly admonish him of his warmth. He answers, "It is my zeal !" No it is your sin; and, unless you repent of it, will sink you lower than the grave. There is much such zeal as this in the bottomless pit. Thence all zeal of this kind comes, and thither it will go, and you with it, unless you are saved from it before you go hence!

4. Fourthly. If patience, contentedness, and resignation are the properties of zeal, then murmuring, fretfulness, discontent, impatience are wholly inconsistent with it. And yet how ignorant are mankind of this! How often do we see men fretting at the ungodly, or telling you they are out of patience with such or such things, and terming all this their zeal! Oh, spare no pains to undeceive them! If it be possible, show them what zeal is; and convince them that all murmuring or fretting at sin is a species of sin, and has no resemblance of, or connection with, the true zeal of the gospel.

5. Fifthly. If the object of zeal be that which is good, then fervour for any evil thing is not Christian zeal. I instance in idolatry,-worshipping of angels, saints, images, the cross. Although, therefore, a man were so earnestly attached to any kind of idolatrous worship, that he would even "give his body to be burned," rather than refrain from it, call this bigotry or