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SERMON X.

RELIGIOUS ZEAL.

REV. iii. 19.

"Be zealous."

IN discoursing on these words, we first endeavoured to show, that religious zeal ́is natural, reasonable, and necessary; and that it never can, properly speaking, be excessive. And then we entered on the consideration of those principles and maxims, under the influence of which this affection must be cherished, in order to its being an acceptable part of Christian character, and answering more purely and effectually the purposes for which it is enjoined. We remarked that our zeal must be real and conscientiousthat it must be according to knowledge-and that it must be governed by prudence and discretion.

IV. And we now remark, in the fourth place, that our zeal for religion must always consist with moral integrity.

1. We formerly stated and maintained, that it is impossible for us to be too zealous for religion. And you may be apt to think that the particular which we have now announced is incompatible with that position; for it does look as if the zeal which would make us violate our moral integrity were extravagant in its degree. But the position which we advanced had reference to true religion. If it be true religion which we pursue, there cannot be an excessive measure of zeal for that. And when, in the exercise of our zeal, we do what is contrary to the law of God, then so far as this goes, it is not true religion for which we are really zealous. We We may think so, and appearances may coincide with what we think. But we are labouring under a mistake, and a mistake of essential moment. For true religion includes the love of God. We cannot be attached to the one without being attached to the other. And even though we could contemplate true religion, as the object at which we aim, separately from the means by which we are endeavouring to promote it, still that will not do; for every part of our conduct must be regulated by the divine will, and as moral and responsible agents, it is not more necessary that we seek to attain a lawful end, than it is necessary that we seek to attain it by lawful and unexceptionable methods. It never can be allowable for us to do what is morally wrong, whatever be the advantageous

And least of

consequences that are to follow it. all, one should suppose, can such a proceeding be allowable, when we are striving to advance the interests of religion; because religion, from its very nature, must be considered as casting from it all such unhallowed aid, and its whole practical influence goes to discountenance and to condemn every species and every degree of sin. Christianity, as existing in ourselves, cannot be supported or cherished by our doing the very thing which is most inconsistent with its whole purpose and tendency-with all its doctrines and with all its precepts. And as existing in the world around us, its prosperity must be checked and retarded, and its efficacy grievously impaired, when it carries along with it, as one of its auxiliaries, a deliberate or systematic disobedi ence, in any one point, to the commandment of that Being, who has revealed it because he is holy, and that he might rescue mankind from the bondage of corruption. So that the more truly zealous we are as Christians, the more zealous will we be to keep ourselves free from all moral pollution, and to have "consciences void of of. fence both towards God and towards men."

A striking instance of zeal for what was conceived to be true religion, being gratified at the expense of moral obligation, is to be found in the conduct of the Scribes and Pharisees. They said, "Whosoever shall say to his father or his

mother, It is a gift by whatsoever thou mightest be profited by me; and honour not his father or his mother, he shall be free." They were very zealous in devoting of their substance to the treasury of the temple, and very zealous in keeping the vows which they had made to that effect. But they went so far as to employ in such dedications, that which was necessary for the support of their parents, and thus to break the fifth commandment, in order that they might enrich or beautify the house of God, and contribute to the honours which were paid him there. And for this our Saviour rebuked them. He found no fault with their gifts, however costly these might be; but he reprobated the practice of offering such gifts, when it could not be done without renouncing filial affection, and neglecting filial duty. God would not be served and worshipped at such a price. He could not fail to be displeased at that zeal, which attempted to give him glory, by trampling on the law into which he had transcribed the very perfections of his character. And, indeed, had the Scribes and Pharisees understood what true religion is,had not they been misled and perverted by those to whom they naturally applied for instruction,-had not they looked more to the dictates of human authority than to the oracles of heavenly truth,-they would have seen that the object of their zeal was any thing but true religion, and that it was owing

to their mistake in this essential particular, that they could ever dream of recommending themselves to God, by a zeal which made them lose sight of that precept in which God had enjoined them to "honour their father and their mother."

This, no doubt, is but a single example; but it is sufficient for our purpose. It recognises the principle for which we contend, and which we would press upon you, as a principle of great importance. It conveys this lesson, as taught by Christ, that your zeal for religion is not only a very questionable feeling, but that it is really unsound and unavailing, when it prosecutes its work through any breach of the divine law. In that case, it is not correct to call it excessive. It is altogether wrong; and does not require so much to be restrained as to be regenerated and purified. It is not a zeal for true religion, but for something which has assumed the name merely, and which is, in truth, so different from it, that it tolerates and commits what the Almighty has expressly forbidden. The zeal which our text inculcates, like all the other sentiments and affections which animate the real Christian, puts itself under the guidance of that religion for the advancement of which it strives-submits, on every occasion, to its precepts and governmentand so far from trying to honour God by disobeying him, or to save the soul by an act of sin, has it as one of its continual and most strenuous