The fire of the sanctuarie newly vncouered, or, A compleat tract of zeale. By C. Burges

THE FIRE of the SANCTVARIE Vncouered . OR , A TRACT OF ZEALE .

CHAP. I.

EXCELLENT and Admirable is the Nature & Vse of the holy Fire of Zeale . No acceptable Sacrifice can be offered without it : a a Nullum omnipotenti Deo est tale Sacrificium , quale est Zelus animaru● . Greg. hom 12. in Ezek. no oblation it selfe so pleasing to God ; yet no one Grace , so much in disgrace ; what by ignorance of , and emnity against this arch enimy to sin .

b b Irae sua stimulum iustitiae Zelum putant ; & cum vitium virtus putatur , culpa sine metu cumulatur . Greg de past . cura lib. 3. cap. 1. adm●n . 17. Some take the heate which their fiery disposition blowes vp , to be Zeale for Religion ; and let vice once bee thought a virtue ; What a mountaine of euils will soone be cast vp without feare of ill-doing !

Others , truly zealous , are often at a losse when they set vpon the chace ; which prophane men espying , thinke that warrant enough to pull downe the whole Fabricke of Zeale , because indiscreete Zeale hath sparkled two farre . And laying themselues in ballance with such zealots , suppose that of the two , themselues ( though the worst ) be the wisest men . Thus is the pretious fire of Zeale blasphemed because mistaken .

And when more then now ? How few Ieremies feele that fire in their bones , c c Ier. 20.9 . which will not be kept in ! How many , ready to cut in whole riuers vpon that little sparke which is in those few ! How few Dauids that are eaten d d Psal. 69.9 . vp with the zeale of Gods house ! How many , zealous to e e Psal. 83.12 . take to themselues the houses of God in possession , and eate them vp !

The generall coldnesse of these last ( and therfore worst ) daies benūming our spirits , req●ires a fire to warme them . And the malice of the world puts a danger vpon Zeale , vnlesse we haue wisedome so to guide this fire as to auoid the Snares which malice will set before vs , and endeauour to hunt vs into . The more disgrace to be zealous , the more need to shew zeale accompanied with discretion to rule this heauenly flame . Fire-workes proue dangerous to the vnskilfull . Better quench that fire which is already kindled , then to kindle that which we cannot gouerne .

It cannot then but bee a needfull and gratefull worke , to shew the Nature and Qualities of a Fire so vsefull , that he can be no good Christian who is without it : so vnknowne , that hardly the best know the properties of it , and how to vse it .

How little hath beene written on this Theame , a more able and exquisite Lynceus , hath made report , and powred out a zealous complaint against the great iniustice offered to zeale , for that no man hath done her the right of a iust Treatise . This , I thinke , is one maine cause that makes the world so strange to her , and her , to the world .

The Antients , f f Amb. in Psal. 119. Greg Naz in Laudem Heronis & alibi . August . tract. 10. in Iohn . nec n●● in Psal 69. Chrisost. hom. 62. ad Sopul . Greg. Mag. Hom. 12. in Ezek. Bern. Ser. 23 & 24. & 49. super Cant. & alibi . who taught it rather by Practise then Pen , spent more lines in the praise , then in the description of it . After them , the Schoole-men ( their translators ) either spake lesse , or lesse to the purpose . For by that time , a thing , nick-named Discretion , had rak't out this fire . Hee now was the onely man that could chop Diuinitie into smallest shreds , and driue it nearest together : placing Religion rather in Contemplation then Action . No maruaile therefore if Zeale got no more rome in their Voluminous Writings ; and that , as if she had deserued no better then Iezabel , there is scarce so much left her as the skull , and the feete and the palmes of her hands , to know her by .

Long after the rode of Zeale had been vntrauelled , and the High way growne ouer with the Mosse of Key-coldnesse , New Zelographers arose , who like Caleb & Ioshua in coasting of Canaan , began to trauell and discouer that Region anew ; setting vp way-markes , and encouraging others to go vp and possesse it .

Of which first discouery , I hope it will offend no good man to say , that it deserues more honour then the latter more elaborate Descriptions of Others , who taking direction from those first Spyes , haue made the paths more plaine , and the way more direct .

Those first Searchers of late time , gaue a good ghesse at the Nature , and Bounds of Zeale ; but drew it not in so large a Map as could bee wished Their meditations and labours in this kind , are herein like the Obseruations of seuerall Trauellers into Forraine Countries , some obseruing one thing ; and some , another ; but none , all that deserues to be noted .

It will not then bee amisse , out of the seuerall Trauells of Others , and mine owne Suruey , to compile a Compleate Treatise of Zeale . In persuite of which proiect , my cheefe aime is to set forth to life , the Nature , the Obiects , the Grounds , the Ends , and the Qualification of this Sanctuary Fire .

CHAP. II. Of the Nature of Zeale .

This Chapter hath 3. Sections . THE first thing to bee knowne , is the Nature of Zeale . To attaine this , wee must , first , search out the precize signification of the word : then , the seuerall acceptations of it , as by vse of speech it is applied : and thirdly , ariue at some Definition of it .

Sect. 1. Sect. 1. Of the signification of the word Zeale . The word it selfe is Greeke , which is therefore retained in the best later Languages , because the most Learned could neuer finde another word fully to expresse it ; as he a a Ioan. Driedo de R●gul . & dogm . S. Script . lib. 3. tract . 2. Cap. 1. Augustinus autem quibusdam in locu , & Suida● , & alij vtriusque linguae periti , qui non habentes latinum vocabulum quo vim verbi Zeli sufficienter explicarent , &c. inquit ille . that hath done best in explication thereof hath obserued . Zeale b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ferueo , bullio . Eustathius annotat vero per onomatopaeian esse factum hoc verbum à sono literae . is a branch of that Roote , say Gramarians , which signifieth a hyssing noise made by burning hot mettle cast into water . Zeale then in strict acception of the word , is a fiery hissing heat fighting with some contrary .

Hence is it translated to expresse that fierie heate in the seuerall passions of the soule , vehemently extended to their seuerall obiects and proiects . Such was that burning fire c c Ier. 20.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in the bones of Ieremie . Such that feruencie of spirit d d Rom. 12 11 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which Saint Paul exhorted the Romanes vnto . And such those coales that Timothie was to blow vp . e e 2 Tim. 1.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Opposite hereto was that Luke-warme f f Reuel. 3.16 . temper in distempered Laodicea , of which she was zealously warned to repent , & to grow more hot .

Sect. 2. Sect. 2. Of the vse , of the word in Scripture We see the nature of the word : behold how it is vsed . The Scripture attributes it to God , to man .

First to God , to signifie sometimes his iust indignation and direfull vengeance smoaking against sinners , and burning g g Deut. 32.23 vnto the lowest hell . Sometimes the extreame heate of his loue , expressed in protecting his Church afflicted . Thus himselfe setteth it out by the Prophet Zacharie , h h Zach. 8.2 . I was iealous for Sion with great iealousie : and I was iealous for her with great furie : that is , with a zealous affection for her defence .

Secondly , the Scripture attributes zeale to man : and so either in a bad i i Aug. de Ciuit. dei . lib. 20. cap. 12. sense to denote some euill in him ; or in a good , to signifie some vertue .

Zeale taken in the bad part is vsed in a fourefold sense .

First , sometimes for enuie and spleene at anothers well-doing , or being : the disease of those pining and selfe-macerating Priests and Saduces at the Apostles of our Lord. k k Act. 5.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And in this sence that cankred enuy of the Patriarckes , which moued them to that tyrannicall sale of their naturall brother Ioseph ( in this only faulty , because more loued ) is stiled Zeale .

2. l l Act 7 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sometimes for Iealousy m m Pro. 6.34 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . of some person suspected of doing wrong to a man in something neere vnto him , and intimately loued by him .

3. Sometimes for a quarrelous contentious disposition , n n Iam. 3.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. that vpon euery trifling occasion breaks out against all that are neere .

4. Lastly for counterfeit iealousie , o o Gal. 4.17 . which some seeme to haue of others , they pretend great loue vnto , and care of , for feare they should doe amisse ; whereas this faire shew is but a shew to hold the others the faster in their nets , for the better compassing of their owne sinister ends , and to make them more willing to stoop at their Lure .

Zeale taken in the good sense as it is attributed to Man , importeth three things , viz.

First , an emulation to ouertake & outgo others in goodnesse , without enuying those a man striues to outstrip . Such was the zeale of many in Macedonia p p 2. Cor. 9.2 . vnto liberalitie , prouoked thereto by those of Achaya , and particularly of Corinth the Metropolitan Citie .

Secondly , Godly iealousie ouer some we loue , for feare they should sinne against Christ their husband . The affection of Saint Paul for his beloued Corinthians , and termed by himselfe ( in opposition to the bad ) q q 2. Cor. 11.2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . godly iealousie .

Thirdly , an extreame heate of all the affections , for and towards one we esteeme , burning in our loue to him ; our desire of him ; our ioy in him ; our indignation against all that speake , or do any thing against the honour and good liking of him : thinking nothing too good , too deare , too much to bestow vpon him : whether we make man , r r 2. Cor. 7.7 . Gal. 4.15 . Num. 11.28.29 . or God s s Psal. 69 9. Ioh. 2.17 . himselfe the obiect hereof .

Sect. 3. Sect. 3. Of the acceptation of zeale in this Treatise . These being the chiefe acceptations of zeale that the Scriptures mention , among them all , I pitch on the last , and the definition thereof I thus expresse . Zeale Zeale defined . is a spirituall fire inflaming all the affections of a Christian , for preseruation and aduancement of the glorie of God .

Zeale considered according to the rules of Art , is a Qualitie ; and such a qualitie as Logicians call an Habite , which must be defined by the generall nature , Obiect and Endes of it .

All these are expressed in this definition . Spirituall fire is in roome of the Genus , and declares the generall nature of it , ( to which I adde by the way for plainnesse sake , the subiect and state in which it is ; viz. all the affections of a Christian . ) Gods glorie is the principall Obiect * * Obiectum cui . it lookes at : the aduancement and preseruation whereof , is the highest End it tends vnto .

First for the Genus or generall nature of it , 1. The generall nature of it . I tearme it a fire , a spirituall fire . A fire , not a heate onely , which is in some degrees found euen in Luke-warmenesse , wherein yet coldnesse is the predominant qualitie , and this makes it faulty . Zeale hath heate as hot as fire , therefore so is it called by Ieremie , in Analogie to Elementarie or materiall fire .

And in this respect is it spirituall , which in this definition is put in , not as intending a specificall difference betweene this and culinarie fires , but to shew the subalternate generall nature of it , as the word spirituall comprehends all analogicall fires in mans passions , which are diuers ; some lawfull ; others irregular and vnlawfull ; some holy ; others impure . There is the fire of lust , t t Rom. 1.27 . and the fire of the tongue , u u Iam. 3.6 . as well the fire of zeale .

Adde hereunto that zeale is kindled by the Spirit , and therefore is it spirituall also . Howbeit the spiritualitie of it can be no specificall note to distinguish it from other graces , they being all in this respect spirituall .

This spirituall fire hath for it hearth to burne in , Subiectum in quo . all the affections and passions of a Christian as they serue , or may be of vse for aduancement of the glorie of God . Nor doth zeale onely inhabite the affections , and worke in them , but vpon them too : they are not onely the hearth to burne in , but fewell to kindle on .

Thus zeale set all Dauids affections on fire , which in his holy poeticall raptures we may see blazing . In his loue , * * Psal. 119.97 we may find him transported beyond expression . In his desire , extreamely thirsting and panting : x x Psal. 42.1 . and this heate , by an Antiperistasis , droping downe teares in such plentie as if he were to make them his meate . z z Psal. 42.3 . Yea his griefe proues a Moses rod to smite the rocke of his heart , that riuers of water gush out at his eyes . a a Psal. 119.136 . And as for his anger , that so burned that it consumed him vp . b b Ibid. ver. 139. Nay his zeale did not omit to inflame his very hatred , making him hate the enemies of God with a perfect c c Psal. 139.22 hatred . Thus where euer zeale commeth , it setteth the whole heart on fire , making men say with those two Disciples ; Did not our hearts d d Luke 14.32 burne within vs ?

Obiectum . 2 Secondly , the Obiect of zeale , to wit , the principall and the chiefest White it leuels at , is the glorie of God . There be , I confesse , diuerse particulars which zeale shoots at : but Gods glorie is the highest , & comprehends all those vnder it as meanes to aduance it .

Some make the worship of God to be the principall Obiect of zeale , which they nominate in their Definitions : but this is too low , and too narrow . Too low , because the glorie of God is aboue it , as much as the End is aboue the Meanes . Too narrow , because there be other things wherein Gods glorie is as deepely interessed as in his worship . Therefore besides that which is in this place spoken by way of explication of the Definition , I haue purposely intended the next Chapter to declare more particularly and largely , the seuerall lesse principall Obiects of zeale , which could not be conueniently and artificially couched in the Definition it selfe .

3. Finis . Thirdly , the End of zeale is the end of all our Actions , e e 1. Cor. 10.31 . the preseruation and aduancement of the glorie of God . To proue this at large were but to ouerlade the Treatise needlesly , and to preuent my selfe of speaking of it more copiously in that place , f f Viz in Chap. 5. to which ( according to my method & proiect ) it more properly pertaines .

Confutation of two errors But before I can go further , I must tumble aside two errors laid iust in my way . Error . 1 The one by some Neotericks , who for hast discerned not a simple from a compound , supposing vpon their first view of zeale , that it was a compounded or mixt affection or Anger and Loue : And so without more fixed inspection commended for such vnto others .

Error . 2 The other , by more antique Schoolemen , who prying more curiously into the nature of this burning heate , found it ( indeed ) a simple : but withall simply confined it to one affection of Loue , g g Aquin. 1. 2. q. 28. ar. 4. Bonau . in Prol. sent. dub . 3. Greg. de val. super Aqui. Disp. gener. 3. q. 2. p. 3. alijque . as if zeale had no hearth or tunnell , but this . Both which blockes I shall endeauour to remooue with one lift .

Zeale is neither any one Simple or Compounded passion , or in any one onely : but a fierie temper and disposition in all , differing from them as fire from mettell in a fornace . And as courage in a valiant man is no compounded thing of his passions and spirits , but a braue temper & intention of both ; so also is zeale .

This truth the Rule of contraries will yet better cleare , if we set zeale by the opposite to it , luke-warmnesse . To be luke-warme , is not want of sufficient heate in one affection onely , but all . Zeale therefore must needs put fire into so many of the affections and passions as luke-warmenesse depriueth thereof . Hereupon it is that zealous men feele a burning in all their affections as well as in any , as obiects present themselues .

It is a wonder to see those elder exact Professors , pin Zeale to one Passion ; whereas it cannot bee denied that Zeale , in one zealous action , shewes it selfe equally in diuerse passions together . Moses declared as much heate of indignation against those Calueish Idolaters , Exod. 32. as he did Loue , for God . The like did Phineas in the slaughter of Zimri and Cosbi . As one h h Driedo . l. ● . de Reg. script . tract. 2. cap. 1. Jn zelo Phinees bis zelus ponitur . Semel pro vehementia amoru erga deum , zelum autem irae habuit contra peccantes . Eodem modo & Hugo . de S. vict. in Ioel . 2. zelus est feruor animi ad compassionem naturae , ad vltionem paenae , ad deuotionem gratiae proni , &c. Ita August . Tract. 10 in Ioan. Quis comeditur zelo domus ? qui omnia que ibi videt peruersa satagit emendare , cupit corrigere ; non quiescis : si emendare non potest , tollerat , gemit &c. of the faction of Schoolemen hath ( to his praise ) long since confessed . And in godly Iealousie ( all one with Zeale , ) doe not Loue , and Feare , and Anger , equally present and bestirre themselues with like feruor ?

Breefly : I will no more denie Loue to bee the Master Passion , in setting Zeale first on worke , then I will grant Zeale to be an effect of Loue ; it being rather a Consequent then an effect thereof . A true Zealot Sacrificing all his Affections to the honour of his God , hath this fire of Zeale to kindle them all , like that celestiall fire , consuming the Sacrifices of Eliah . Which Fier was no effect , flowing f●om the Sacrifice it selfe , but onely a meanes , by fiering it , to make it accepted .

To conclude , Zeale cannot be without Loue , Loue cannot liue without Zeale : yet is not Zeale any more participant of the nature of Loue , though ioyned with it and all the the rest of the Passions to inflame them , then that thin water which runnes along with the bloud in the body of man , to temper it , is of the nature of bloud .

CHAP. III. The Obiects of Zeale .

HAuing vncouered this Fire by a Definition , my next worke is to discouer more largely the seuerall subordinate Obiects , for whose sakes it burneth .

Zeale hath a double taske : the one of a Defendant , the other , of an Opponent . Accordingly it hath a two-fold Obiect ; Good and Euill , maintaining that ; opposing this . It euer defendeth what is truly Good . This Chapter hath two Sections . It neuer opposeth any thing but what is certainly Euill .

Sect. 1. Sect. 1. Of the good things which zeale defendeth . viz. The first taske of Zeale is on the behalfe of Good to abet it . What heauenly wisedome counts worthy , our choyce is an honourable cause for Zeale to maintaine . Now what will either Grace or Nature desire , but good ? It is not then for the honour of Zeale to take part with any thing else . It is good ( yea comely a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) to be zealously affected in a good thing alwaies : b b Gal. 1.18 . that is , for that thing which is good : for euery thing c c Ego volo vos in omnibus bonis resplendere . Theodor. that is good : not onely that good which reflecteth on our selues , but all that any way concerneth the honour of him who is the Author of goodnes . If the loue of goodnesse prouoke vs to Zeale , where euer Zeale findeth goodnesse in distresse it becomes her Champion .

But though zeale vndertaketh the protection of euery thing that is good , yet chiefly it patronizeth that which commeth nearest the chiefest good , and wherein the glory of our Highest Soueraigne is more deepely interessed . Of this nature is his Word , his Worship , his Seruants .

1. 1. The word of God . One particular Obiect of zeale then is the Sacred word of Truth , containing all necessarie rules of Faith . d d Zelus cum in bono accipitur , est quidam feruor animi , quo mens relicto humano timore , pro defensione veritatis accenditur . Alcuinus The office of zeale about this is , to preserue the honour thereof vntainted from all blemishes of error , staines of heresie , & indignities of Tyrants and Atheists : striuing for the faith of the e e Phil. 1.27 . Gospell : Holding fast f f T it 1.9 . the faithfull word : not quarrelling to separation for euery difference in opinion touching points not fundamentall , and vndecided . In which case no man must be iudged for his doubting ; g g Rom. 14.1 . See the marginall note of our last Translators . nor may any doubting man iudge others who h h Ibid. ver. 3 doubt not .

The fire of zeale must blaze highest in maintenance of capitall truths , i i Iude ver. 3. Earnestly contending for the faith once deliuered vnto the Saints . Wise men will defend that part of a Citie most , which may occasion most dammage by suffering a breach . And zeale will then especially be as one of the Cherubins with a flaming sword to keepe safe the word of Life , when the chiefest mysteries are corrupted , or questioned .

Saint Paul , when the honour of his Gospell lay at the stake , seemeth vnable to expresse the heate he was in : marke his vehemency ; though we , saith he , or an Angell from heauen should preach any other Gospell vnto you , k k Gal. 1.8 . then that which we haue preached vnto you , let him be accursed . A heauie doome most vehemently denounced . And yet not satisfying himselfe in shewing so much zeale as he was able to expresse by one single pronouncing this dreadfull anathematisme , he doubles his speech , as if the fornace of his heart were now heated with zeale seauen times hotter then it was wont : l l Ibid. ver. 9. As we said before , so say I now againe , if any man preach vnto you another Gospell , then that ye haue receiued , let him be accursed . Thus in cases of like consequence , must we be affected .

But to be all on fire in defence of questionable truths , which if they were yeelded vnto vs , could adde nothing to that stocke of graces which accompanie saluation , is a thing ill beseeming those diuine flames of holy zeale . To what profit are those hot disputes and sharpe contentions about the place assigned for ( that maze of horror vnto vngodly men ) the Oecumenicall Assise ; the Equalitie of glorie ; the Hierarchie of Angels ; and many more ?

He that putteth himselfe vpon the office of a Superuisor and Controuler of other mens opinions touching points of this nature , may breed vaine ianglings , but will edifie but a little . These things are of the nature of sauce rather then meate ; dish them out as curiously as Art can deuise , and when all is done they nourish not . Marke such as are zealous of spirituall gifts ; if they seeke not to excell to the vse of edifying ; you shall be sure to finde them excelling in vanitie . And more quarrels arise by one such conceited Doctor , then many wise men with all their wisedome shall be able to take vp .

This is that bloudie knife that cutteth asunder the very sinewes of Christian loue . This causeth Professors of the same faith to leade huge armies of sectaries like Pigmies and Cranes one against another : so wasting their zeale in defence of trifles , that they haue none left to make a wall of fire about points of more moment .

With what heart can we ioyne against a common enemie , when euery little difference is prosecuted with such heate as if it were vnlawfull , or at least dangerous to vnite our forces , for feare of fiering one anothers tents by encamping together ? He that can be so hote with his brother for a trifle , would certainly exceed the proportion of any cause with an enemie , destroying more by intemperance then he is able to build by his zeale .

Witnesse the bickerings betweene some Lutherans & Caluinists , ( as they are by some nick-named , ) which haue giuen RELIGION ( since the last reformation thereof ) a greater blow , then all the thunderbolts of Rome set together .

Is it not Nuts to our Romish neighbours to see men belch out such bitter raylings , and to put out such tart volumes one against another , touching the manner of Christ discension into hell ; the libertie of the Sabbath ; the power of Witches ; the possibilitie of Demoniacall possessions ; the seate of faith ; the superioritie of preaching , reading , and praying ? In all which and many more the diuisions of Reuben are great thoughts of heart . Is it now a time to be diuided among our selues , when all our forces vnited are little enough to withstand the common aduersarie ? Oh when will our eyes be opened to see , & our hearts be mollified to bewaile the breaches of the enemy vpon vs , by such vnbrotherly childish contentions among our selues !

Ere while wee could see nothing in S. Paul but fire , when the foundation of the Gospell began to shake by the vndermining of seducers . But in an inferiour point , which was but as a Pinacle , not of so much necessitie as beautie to set out the Pile ; he layeth his hand off the bellowes , and puts out the fire .

For being consulted touching Virginitie ; m m 1. Cor. 7. and hauing no particular direction therein from the Lord , he sparingly and mildly set downe his iudgement , and that by way of friendly aduise onely , not of command from the Lord . And as if this were not enough to manifest his moderation , he will by no means peremptorily determine the question ; but giueth euery man libertie therein , that is of another mind , n n Ibid. ver. 36 to do what he will .

These two presidents of the Apostle may suffice to declare what temper our zeale must ascend vnto in defence of the Word . Maintaine we must with all our might the Principles of faith . But of inferiour doubtful truths , we may onely gently discourse what seemes most probable ; not violently hold them to dissention o o 2. Tim. 2.23 . &c. & Schisme : no , though the grounds of such our opinions seeme neuer so solide . Herein it is as honourable to yeeld as to conquer ; since euerie man must follow the things which p p Rom. 14.19 . make for peace , and wherewith one may edifie another .

2. The worship of God . 2. Another particular which zeale must fortifie , is that Worship of God , which the Word prescribeth . The second Commandement which interdicts Idolatrie and false worship , doth as firmely enioyne zeale for preseruation of that true worship which the Lord doth appoint . Therfore the Apostle ioynes Zeale and Worship together : requiring that worshippers be zealous q q Rom. 12.11 in spirit , seruing or worshipping the Lord .

It is then a good and comely thing to be zealously affected towards and for the worship of God . For this our Lord was so zealous that the zeale of the very house of God did euen euen eate him vp : by the house no doubt vnderstanding and meaning Synecdochically the whole Worship r r Quis comeditur Zelo domus dei ? qui omnia quae ibi videt peruersa cupa emendare , &c. Aug. tract. 10. in Iohn . of God there to bee performed , but by prophane imployments polluted . A thing so prouoking his spirit , that hee could not expresse indignation enough in rescuing the honour of that place from such abuses .

This action so well beseemed Christ himselfe , that euen by this hee clearely demonstrated to his Disciples the substance of that Type which Dauid once was : they then remembring that it was written , the s s Ioh. 2.17 . ex Psal. 69.9 . zeale of thine house hath euen eaten me vp . And what need wee any further precept ; any better warrant herein ?

Howbeit as in defence of the Word , the rule of worship , most Zeale must bee spent for points fundamentall : so care must be had in maintaining the Worship it selfe , to fortifie the Substantialls most .

Such was the flame of Elias Zeale , t t 1 King . 18.40 . that nothing but the bloud of all Baals Prophets could quench it . But marke the obiect of it : It was no smalle matter . It was for no lesse then Gods Couenant , which by their meanes , the children of Israel had forsaken : u u Ibid. ver. 10. for his Alters which they had throwne downe : and for his Prophets which they had slaine with with the sword .

Thus when any Substantiall part of Gods Worship is corrupted , deteyned , remoued , or endangered ; then is a time for Christians to quit themselues like men in vindicating the same .

But here a Caution touching the former example . It is no warrant for our Zeale to breake out so farre as his did : it onely shewes vs wherein we must be zealous so farre as the bounds of our Calling admit . It had not been lawfull for Eliah to put those Idolaters to the sword , if hee had not been able to pleade his speciall Commission from God , as he did ; * * Ibid. ver. 36. I haue done all these things at thy word .

The want of which warrant made Peter liable to reproofe of our Lord , euen when he fought in defence of our Lord , and cut off but an eare of the high Priests seruant . For this little , Christ applied vnto him that Lawe against Murtherers ; x x Mat. 26.52 Ex Gen. 9 6. All they that take the sword shall perish by the sword . Not that this little deserued that iudgement ; but to giue him notice , whereto his Zeale would make him obnoxious , if hee proceeded to the taking away of any mans life vpon so slender a ground .

It is then the duty of Christians , if priuate men , to pray zealously ; if Ministers , to preach zealously in defence of Gods Worship : vseing no Armes but those of Ambrose to Augustus , Prayers , and Teares . y y Rogamus Auguste , non pugnamus : non timemus , sed rogamus . Hoc Christianos decet , vt & tranquillitas pacis optetur & fidei , veritatisque constantia . Amb. Epist. 33. ad Marcellinam And againe , Orat. in Auxentium : coactus repugnare non noui , dolere potero , potero flere , potero gemere : aduersus arma milites , Goth●s quoque lachrymae meae arma sunt , &c. aliter nec debeo nec possum resistere . Hee that being vnder Authority , will rather resist then suffer , makes the cause suffer by his resistance ; and so in steed of standing zealously for it , he doth in effect raise forces against it .

It was not the prohibitions and threats of the Iewish Gouernors , that could silence Peter , and Iohn , from preaching Iesus ; z z Act. 4.18.19 , 20. because their Commission from God must be executed against all iniunctions of Men. But on the other side , their Zeale neuer made them resist with hostile force , euen in their greatest affronts . If they were apprehended , they suffered with patience and reioycing ; if they could , they fled .

Zeale may stand with suffering and flying ; but not with resistance , which is flat Rebellion . And no good cause calles Rebellion to aide . Christ giues not onely liberty , but precept ; when we are persecuted in one City , to fly into another : not meaning we should be lesse zealous , but spare our selues for better times and occasions .

If it were contrary to Zeale , to fly ; Christ would neuer haue giuen a a Reu. 12.14 wings of a great Eagle to the woman , that she might flie into the wildernesse into her place , from the face of the Serpent . And though our Sauiour makes it the trik of an b b Ioh. 10.12 . hyreling to leaue the sheepe & flee , when he seeth the Wolfe comming : yet that is when the Wolfe comes to worry and deuoure the flock principally ; not when many Woules come directly against the shephard himselfe , after the best sheepe bee slaine or fledd , and the rest ready to ioyne with the Wolues against him .

Then , a Minister may , yea must flie if he can , when his flock , notwithstanding his best care and diligence , bee either so scattered that hee cannot draw them together , or so ouergrowne with the scab of heresie , that it is impossible to cure them , and euery man ready to seeke his life to take it away ; making the quarrell personall against the Shephard , rather then generall against the sheepe . In this case Eliah fled from c c 1 King . 17.3 . Ahab , and that by Gods own direction : And after , from Iezabl ; when he thought that d d 1 King 19.10 . hee onely was left alone ; though at that time there were seauen thousand that neuer bowed knee vnto Baal ; yet so scattered , that he knew not where to finde them . So also Paul fled from Tessalonica to e e Act 17.13.15 . Athens : and from the Gouernor of Damascus , desirous to apprehend him , f f 2 Cor. 11.32.33 . being let downe through a window in a basket by the wall and so escaped his hands . So did Athanasius often flie from the Arrians .

Nor is any man debarred this benefit , if the case bee alike . Herein , if in any thing , the Prouerbe is true ; One paire of heeles is worth too paire of hands : which any man may vse without disparagement to his Zeale , or danger to be branded with the opprobrious Marke of an Hireling .

But in matter of Circumstance or Ceremonies , which are not parts , but onely appurtenances of Worship ; g g Non partes cultus , sed ad cultum ceremoniae . no neede , no warrant to be so hot , as for defence thereof to incurre such perills . In Substantiall duties of Worship , hee that is not with God in a zealous defence , is against him . h h Luk. 11.23 . And yet in things of lesse moment , he that is not against him , by an open crossing , is with him , i i Mark 9.40 . by holding the maine .

Zeale therefore must not spit fire at such as are not foes but friends : nor be at defiance with those who holding the head , doe not putrifie the members .

I thinke no wise man doubts that euen in the purer times of the Old Church in Israel , corruptions grew in Ceremonies as well as in the substance of Gods worship . And yet , pry into the Scriptures neuer so carefully , wee shall not finde any of the most zealous Saints fall on fire for Ceremonies . Which is worth obseruation , and the rather because Saint Paule saith that , euen in the Churches of the Gospell there was , then , k k 1 Cor. 11.16 . no such custome .

Now what comfort can any man reape of that Zeale which makes him seperate , for not hauing his will followed in Ceremonies ; when such Zeale was neuer practised or commanded in Scripture ?

Liberty is giuen to euery Church to vse what Ceremonies they will , that agree to the generall rule , and tend to edification and decency . Yet liberty is not lest to euery one in the Church that hee may set vp or pull downe what hee will . This is in the power of the Gouernors onely , who being dispensers of the Mysteries of God l l 1 Cor. 4 1. are best able to iudge of conueniencie and decencie .

If euery one in the Church of Creete might set vp what they would , Paul might haue set Titus about some other businesse , and not for this verie cause haue left him there , to set m m Tit. 1 5. in order the things that were wanting .

3. The last particular which zeale must maintaine , be the Seruants of God . 3. T●e seruants of God . He that held himselfe despised , when his n n Mat. 10.40 . Seruants were ; intended thereby the defence of them as well as of himselfe . And it is one part of Eliahs quarrell against the Prophets of Baal and their followers , that they had slain Gods o o 1 King . 19.10 . Prophets with the Sword .

When wee see the Seruants of God reproached , scandalized , and oppressed , then is a time for zeale to appeare in their defence : and such as by their place and Greatnes are able to giue countenance to good men in good causes , should then hold it an honorable dutie to shew themselues . Thus did Ionathan for Dauid p p 1 Sam. 20.32 . , euen when Saul himselfe was enraged : q q Hest. 7.3 . Hester for the Iewes , when Haman plotted their Destruction : And Nicodemus for Christ ; r r Ioh. 7.51 . though the Pharises boyled in malice against him .

What Zeale is in that Person that can bee content to see a good man perish before his eyes , and vnder his nose , neuer opening his mouth in his defence , for feare of offending such as care not for offending of any ; but practise the ruines of all that crosse their humors ?

The Lord , to teach men their duty herein , doth sometimes vouchsafe himselfe to pleade the cause of his seruants , as he did in the particular of Moses , against Aaron and Miriam s s Num. 12.4 . . A remarkable example , to shew how the Lord takes to heart the indignities that are put vpon his Seruants , especially when they are busyed in his owne Seruice . He will not allow it euen vnto Kings to doe them any harme : t t Psal. 105.14 . but hath reproued , and will reproue kings for their sakes .

Yea further such as be able to doe no good by speaking for them , must yet mourne for their distresse . It is recorded to the shame of Israel , that such as were at ease , themselues tooke their fill of voluptuousnesse , but did not remember with compassionate griefe u u Amos. 6.6 . the affl●ctions of Ioseph .

When Ierusalem was laid wast , how did zealous * * Lamen . Ieremy take on ! When Herod had cast Peter into Prison , how incessant were the faithfull in their prayers , x x Act. 12. till he was deliuered !

Obserue the plagues that come on such men as are neuer touched with the miseries of Others . They commonly fall vnder the same iudgement , which others vnpittied , haue tasted before . They that would bee at their banquets , not remembring the afflictions of Ioseph in captiuity , therefore shall goe captiue with the first that goe captiue , y y Amos 6.7 . and the banquet of them that stretched themselues , shall bee taken away .

On the other side , such as in Zeale for Gods Seruants doe but mourne for their afflictions shall be sure to share with them in the comforts of their deliuerance , and to bee kindly inuited by the Lord himselfe , to their mirth . Reioyce yee with Ierusalem all yee that loue her : reioyce for ioy with her , all yee that mourne for her , z z Isay . 66.10 , 11. that yee may suck and be satisfied with the brests of her consolations .

But yet because the purest mettals haue some drosse , & the best men , some imperfections that cannot bee defended ; Zeale may not vndertake their defence in all they doe , or hold . Moses , a man zealous and louing enough , would not maintaine , could not but check his owne brother for making the people naked , by Idols , a a Exod. 32.25 . before their enemies . A thing which if either Zeale , might haue past ouer , or loue couered , his meeknes had neuer so sharpely reproued .

The Actions of the cheefest Apostles are not alwaies warrantable , because done by Apostles : for euen they also , when they follow not Christ , must be forsaken . If they do any thing contrary to the rule of the Gospell , b b Gal. 2.11 . they are to bee blamed ; but if they teach men so , c c Gal. 1.8 , 9. they must be accursed .

Paul was not to learne his duty of defending good men ; nor ignorant of his rule to guide him therein : yet when Peter was at Antioch and had offended , Saint Paul withstood him , euen to his face . Now , what confusion ? Ibid. Gal. 1.11 . what a maze of error had Peters Schollers been cast into , if they should with heate haue vowed the maintaining their Masters Action , which no doubt they disclaimed d d Chrisost. in hunc loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . on Pauls reproofe ? neither loue , nor reuerence , but Iudgement must leade our troopes to the aide of Good men .

If such , or such a good man , held for a Scholler , dislike a Ceremonie , this is to many , ground enough to condemn it to the pit of hel , because they are strong in opinion , that so worthy a man would neuer find fault without cause .

But was not this the Mother of all that mischiefe now befallen , that once famous e e Rom. 1.8 . Church of Rome ; where , the high respect and immodest admiration which some Venerable Pastors were raised vnto , ( either by the dotage or flattery of their people , receiuing all for Gospel , which proceeded out of their mouthes ; ) at first conceiued , and at length brought forth that prodigious blasphemy of * * Not that I grant this Tenent to bee in being of ancient times : but only that the high respect of the B● . of Rome so long as they had virtue , drew so much reuerence to that Sea , as af●er , the brood of Iesuites made vse of it , by wresti●g some speeches of the Fathers , to ●et ●b●●●h this poyson . Albert Pighius Hierar . Eccle. lib. 4. cap. 6 , 7 was the first Diuine that euer vndertook expresly and professedly to maintaine the infallibilitie of the Popes iudgement , which he professeth to vndertake , against the consent of all the Diuines and Canonists . A thing wherof Paul 4. was ashamed , and condemned Pighius for it . In Epist. ad Groper Cardinall . Impossibility to erre .

A Doctrine abhorred by vs . And yet , alas ! How often is it vnawares maintained by such as would bee thought our greatest zealots ? Many of them being in Argument ) brought to a Non-plus ; for their last reply and strongest refuge , they flie to this ; and I know this to be the iudgement of able , sound , worthy , Reuerend Diuines ; and therefore , all the world shall neuer driue me from it while I liue . Which is no better then the last Argument of Scaligers foole , who thinkes , by a wager to maintaine that , which by reason he cannot .

Is not this to set men vp in the Infallible Chaire ; and to create Popes at home , while we defie them abroade ; yea , to hold the faith of our Lord Iesus Christ , as we affect and respect the Persons wee choose to follow therein ?

The Apostles rule is , to follow men as they follow Christ . When they step out of his paths , let vs ( if we can ) reduce them , if wee cannot doe this , let them wander without vs . It is more gainefull and safe to trauell alone , in the high way of Christ ; then by following the best company out of the common Rode , to be set fast in a slough .

Sect. 2. Sect. 2. Shewing what Zeale must oppose . One Taske of Zeale hath been shewed , wherein it must be a Defendant : the other followeth , wherein it must be an Opponent .

Zeale must neuer fly on the throate of any thing but what is certainly euill . Whiles it is but suspected , Zeale must be countermanded from discharging against it , least shame sound a retraite to our furious marching , and disgrace retort that bullet which was too hastily shot into the Aduerse Campe.

The Israelites beyond Iordan thought there had beene great cause of a zealous quarrell at the Alter f f Iosh 22.11 , 12. erected by the Tribes of Reuben , Gad , and part of Manasseh , on this side the Riuer . But when better information declared it to be built onely for a Memorial vnto Posterity , of their samenesse of bloud and Religion with those within Canaan ; they saw cause to iustifie what before they condemned , g g Ibid. ver. 31 , 32. and to blame themselues for blaming their Brethren .

Saul was a zealous persecutor of Dauid as of a dangerous Traytor to his Crowne : h h 1 Sam. 20.31 . But which of the two was more righteous , i i Chap. 24.17 Sauls after-confession declared .

The Iewes wanted no heate against the Doctrine of our Sauiour , and the rest of the Apostles . But whosoeuer shall reade those stories , may from them for euer take warning not to set against that which onely their owne frowardnesse , fancies , or humors haue made odious to them ; no sound euidence being found among the sacred Records to condemne it .

The beleeuing Iewes of the Circ●mcision , thought Peter k k Act. 11.2 , 3 a prophane offender for going to the Gentiles , and sharpely rebuked him for it . Yet was not as they imagined : for after his defence , l l Ver. 18. they glorified God , for that which before with great heat they condemned .

The like violence haue I knowne in Some , against some things in our Church , which , better vnderstood , they admired . Yea I am perswaded that ignorance of the originall causes and true vse of diuers things amongst vs , doth breed a lo●thing of that which deserues good acceptance . Some stomakes loath vnknowne meats , which if they tooke downe , would do them no hurt : yet out of a peeuish humor , chuse rather to cast away their meate , then their ignorance of it .

Many inueigh against Partiality , that are themselues the greatest Partialists to their owne Gamaliels . It becomes euery sober Christian to doubt rather of the iudgement of few , especially of his own , then of a Whole Church . It is more easy to quarrell , then to finde cause : to contradict , then to disproue .

Where silly ignorance , wilfull preiudice , and affected partiality sit as Triumuirate Officers to iudge of the soundnesse , lawfulnesse , and conueniency of what they do not , or will not , or cannot vnderstand ; it will be easy for them to affirme that any thing maintained by others ( though sound , lawfull , and fit , ) doth hit againe Scripture .

It is then our safest course to Submit to euery ordinance of man for the Lords sake m m 1. Pet. 2 , so farre as they disanull not the Ordinances of God . Nor may we take vp an opinion vpon trust from any man liuing against euen humane Ordinances , nor go about to oppose them , till our owne vnderstandings discrie in them some contrariety to the written word .

Our libertie must not bee confined to the close prison of another mans n n 1. Cor. 10.29 . conscience : nor his to ours . Let vs not therefore iudge one another any more , but iudge this rather , that no man put a stumbling blocke , or an occasion to fall , into his brothers o o Rom. 14.13 . way . Cast not scruples into mens minds touching the vnlawfulnesse of that , which for the most part , such as be most violent and bitter against , are least able to infringe .

On the other side , such , as , to feed other mens humours , wil turne Ithacius , ( Who mightily bending himselfe by all meanes against the Heresie of Priscilian , the hatred of which one euill , was all the vertue he had , became so wise in the end , that euery man carefull of vertuous conuersation , studious of Scripture , and giuen to any abstinence in diet , was set downe in his Calender of suspected Priscillianists ; for whom it should be expedient to approue their soundnesse of faith , by a more licentious and loose behauiour p p M.R. Hooker , ex Sulpit. se●● . : ) such , I say , are but base clawbacks , that so their owne turnes be serued , care not whom they wrong by false accusations , nor how much they abuse them whom they flatter by misinformations .

And here an Item to such as it concerneth to punish the sinnes of the people , ( I speake not now of the lawes & constitutions themselues ; but onely to preuent corruption in such to whom the execution of them is committed by superior Gouernors : ) if they shal for gaine or other respect make the vnwitting or vnwilling omission of an inferior duty , to be as bad as a breach of any substantiall part of Gods worship ; some small indiscretion and weakenesse , either of iudgement or conscience , with odious whoredome , reeling gogle-eyed drunkennes , and blasphemous swearing , &c. winking at these , & prosecuting the other with extreamest rigour : this is vp & downe to act a Pharisies part . Wo to such q q Mat 23.23 tything of Mint , Annise , and Cumen , when the weightiest matters of the Law , mercie , iudgement , and faith are omitted q q Mat 23.23 . They are but r r Ver. 24. Blind guides , who straine at gnats , and swallow Camels .

Nor is it onely Pettie-larcenie , but euen a capitall crime against zeale it selfe , to driue it at the head of things not simply euill , or to make vse of the sharpest edge of seuere iustice to hew downe lesser faults , whilest greater sinnes be rather stroaked , then so much as stricken with her scabberd . This brings vp an euil report vpon the best zeale , and among such as are not able or willing to discerne of things that differ , takes away all difference betweene a zealous Christian , and a head-strong headlong Aiax . Some certainly in all places will be found that will be glad to take occasion to lay on Rutilius for Aemilius his fault .

Let Authoritie consider how great wrong it were to a common-wealth , to punish Felons , and to passe by Traitors . The scandall is no lesse to the Gouernment of the Church , to vse seueritie against peccadilloes , and make a gaine of more scandalous courses .

Samuel neuer acknowledged Sauls diligence in killing the meaner Amalakites , to smell of any coale from the Alter , so long as Agag and the best of the Prey were spared aliue .

It were a foule blot to Israel , that Tamar hauing plaid the incestuous whore should escape the fire ; yet most vnreasonable that guiltie Iudah should pronounce that sentence : for though she deserued death by the Law of God , yet was she in the conscience of her Iudge more righteous s s Gen. 38.26 . then himselfe ; so that he must needs condemne himselfe first , in condemning of her .

Againe , let such as be zealous sticklers for Democraticall or Aristocraticall discipline , consider how ill the Church can be gouerned by one politie , & the Commonwealth by another . Let them take notice of that woe which sticketh as close to the ribs of such as call good , euill ; and sweete , sowre : as of such who call euill , good , and sowre , sweete t t Isai. 5.20 . .

The terror whereof should asswage the heate they are in , against things not yet decided to their liking : and keepe them from that violent pelting at Ceremonies , and crying away with that which themselues are not able from good grounds to condemne .

It were ridiculous to the world , scandalous to the Church , dangerous to a mans owne selfe to be obserued more afraid of a Ceremonie in a Church , then of worldlinesse , pride , malice , and selfe-loue in his owne bowels .

Poore Vzzah was smitten dead but for touching the Arke , when it was not lawfull for any to touch the body of the Arke : and when , if in that case of necessitie it might be thought a tollerable offence , yet it pertained to others more neare about it to performe that office . And yet men now count it an high peece of zeale to direct their Directors , and like Clockemakers to take the Church all in peeces at their pleasure .

But what should the sheepe do with the shepheards crooke ? what , the foote , in turning the body topsy-turuey , to become the head ? and what the common souldier , in leading the u u Greg Naz. in Orat. de moderatione seruand . in disput. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . armie ?

It was long since the zealous complaint of an holy man , that men could no sooner get vp their names in the world , and be able readily & confidently to muster vp a few places of Scripture nothing to the purpose , but they thought themselues sufficient to encounter Moses himselfe , setting vpon him as furiously as * * Idem ibid. Dathan and Abiram euer did .

Happie were this age , had it none of that temper . To such as these , it is in vaine to say any thing , therefore directing my speech to them whom moderation hath yet a better hand ouer , I will say but this of that same ancient Father ; their contumacie , I beseech you , let vs flie from , their madnesse let vs abhorre , lest we perish with them in the same vengeance .

If there be any thing amisse , let our zeale set vs to praying , not to rayling , which becomes neither men nor Angels toward the Diuell himselfe . If the Church be foule , the struglings of priuate persons will but raise the dust . If any thing be faultie , our Sauiours rule in another case will fit inferiors passing well ; Let him that is without sinne cast the first stone at it . If wee cannot do this , the next way we can possibly take to the best reformation is by prayers x x Psal. 83. and teares y y Psal. 119.136 . .

CHAP. IIII. Of the Grounds of Zeale .

WE haue seene the Obiects for which , and against which our zeale must giue fire . Next I must shew , on what Grounds we must plant it . This Chapter hath two Sections containing the two grounds of zeale .

Our zeale cannot but bee naught , be the Obiect neuer so good , vnlesse wee go to worke vpon Grounds as good . The grounds be generally two : A distinct knowledge ; and a lawfull calling .

Sect. 1 Sect. 1. Shewing the first ground of zeale knowledge . One Ground of zeale is , a distinct knowledge of the cause we take vp . The goodnesse of any thing is not of it selfe warrant enough to vs , till in our apprehension wee know it to be good . A Lawyer may haue a good cause brought him ; but it were neither safe for his Clyent nor wisedome for himselfe , to pleade it till he fully vnderstand it from one end to the other , because of the many turnings and windings which a subtill aduersarie will make aduantages of .

It is Satans policie not to cast any quench-coale into an ignorant Zelots fire , but rather helpe him with bellowes to blow it vp . The Diuell sees that such an one will not proue so dangerous to any as vnto himselfe ; vnlesse it be vnto God and Religion , who many times receiue greater blowes from such fresh water souldiers , then from a professed enemie . For though they haue an heart willing to stand for good things , yet they are like a second , that fighting in the darke , many times knocks downe his friend in stead of his foe .

This ignis fatuus or fooles fire haunted those Iewes , who by the Apostles testimonie , were zealous enough , but it was not according to a a Rom. 10.2 . knowledge . This want led them so much astray , that when they thought themselues in the best & straightest course , and most zealous for God ; Phaeton-like they did what they could to set the world on fire , and became most sacrilegious against the Sonne of b b Quid prodest habere zelum Dei , & non hábere scientiam Dei ? Iudei putantes se zelum Dei habere , sacrilegi extiterunt in filium Dei , quia non secundum scientiam zelati sunt . Origen . God .

So then , zeale is worth nothing without knowledge to guide it : yea ignorant zeale is an intollerable c c Importabilis absque scientià zelus est Bern Sup. Cant. ser. 49. euill . Who would endure a Commander setting or directing a battell when his eves be put out ? Who would trust a head-strong blind horse with the raines ? Would he not more often run his head against a post , then keepe his way ? and if he come at a dangerous bridge , choose rather to go beside it then ouer it .

It is as naturall to error to draw ignorance after it , as for the load-stone to attract Iron . An ignorant man being euer suspitious that others will deceiue him , preuents them by doing it himselfe : and then proues more confident then before he was suspitious . And though he may haue an Item , that he hath abused himselfe , yet this will but adde passion to error ; fire to tow ; making him more mad : as once the constancie of Christians in the truth , made Paul in d d Act. 26.11 . persecuting them euen to strange Cities .

Nor is it strange to see men more violent in a wrong way , then in the right , since in a wrong course , they haue wind and tide with them ; but in a good , both against them . Their corruptions will easily hoyse saile to their irregular passions , and the Diuels suggestions like strong gales of wind , will set them a running in a headlong voyage .

But all these will oppose them when the ship is more carefully steered in a straight course by a true compasse , by reason of the naturall enmitie and crosse disposition that is in them , against all that is good .

Violence therefore is dangerous in wayes vnknowne ; because after entrance into a by-way , direction comes ( for the most part ) too late . Then , either shame , or choller at their owne mistaking makes men more violent : as they that in a iourney hauing lost their way , out of very anger post harder in by-paths , then they did in the Roade .

An absolute necessitie of distinct knowledge is therefore layd vpon euery Zealot . And this knowledge must be had from the Law and the Testimonies e e Isai. 8.20 . ; beyond which if zeale go , it wanders in the darke without warrant , but not without sinne . Whatsoeuer is not of faith is f f Rom. 14.23 sin . And that cannot be of faith , which is not cut out by the patterne of the word . Faith will not build vpon humane foundations , or credit of man ; but the vnderstanding and iudgement must haue immediate information and satisfaction from the Diuine word of truth .

It is then an extreame rashnesse and folly for any man to suffer his zeale to run before and beyond his knowledge , relying vpon the iudgement or practise of other good men , as if it were warrant enough for him to sweare , what a good man will say : and to defend what a goo● man hath done .

That is zeale ill spent which wasteth it selfe in crying downe other mens opinions , not as iudgement , but as affection kindles it ; being able oft times , to say no more against them , then the chiefe Priests and Officers could alledge against Christ vnto Pilate ; If he were not an euill doer we would not haue deliuered him vp vnto thee : yet seeme to take it ill that their bare clamor , without any either euidence or particular accusation , should preuaile with him to put an Innocent to death .

Many good ( but weake ) Christians expose themselues and their Zeale to much reproach and disaduantage , by standing out in some things which they haue onely receiued by Tradition . There are some whom they will rely vpon without all doubt or gainesaying , or so much as searching to the bottome of their Opinions . And yet these people would thinke much to subscribe to another man whom they loue not so well , without requiring many reasons more then enough .

Is not this one of our iust quarrels against the Papists at this day , as it was formerly of Christ himselfe against the old Pharisies , for their Traditions ? Yet when many people are demanded their reasons of diuers opinions which they stand stoutly vnto , is not their answer this ? Because the contrarie is against Gods word . Being pressed to shew wherein , they reply ; We are but ignorant people , we cannot dispute with you : but so we are taught by Reuerend men , if you talke with them , they will bee able to satisfie you to the full .

Vpon this ground they stand so firme , that none is able to remoue them . Their heart , they would you should know , is as good as yours , though they cannot maintaine their Tenents as others can : and therefore they are resolued to continue their course .

If this be not blind zeale , I know not what is . Let them suppose what they will : such good meaning is naught , and their zeale too . For without knowledge the mind is not good ; and he that hasteth with his feet g g Pro. 15.2 . sinneth .

Such a zealous man is like one that being blind or hood winkt , should hastly runne in an vncoth and dangerous way full of blocks , rockes , ditches , brookes , quagmires , or pits , and neuer giue ouer till destruction her selfe put a period to his desperate race .

This is the reason why men become Sectaries and Schismaticks so fast : they suffer themselues to be seduced before they discerne the traps into which they are trained . And commonly such as be most zealous in this kinde , change Religion as often as yong shoo-makers and taylors do masters , running ouer all the Sects that be in the world , vnlesse their course be interrupted by authoritie , and themselues constrained to informe themselues better .

But if they may runne on , what errour or heresie will they not in time swallow downe like Gulls and Cormorants , and digest like Ostriges ? The best things corrupted , proue to bee the worst . And zeale that giues luster to all graces , if it once exceed the circle of knowledge , becomes most pernitious .

Who derides not the madnesse of those hare brained Ephesians h h Acts 19.32 . , that vpon meere instigation of Demetrius against Paul , filled a whole Citie with an vproare , some crying one thing ; and some a nother in great confusion , the more part not knowing wherefore they were come together ?

I wish it were breach of charitie to compare the stirs of our Brownists , Anabaptists , Familists , and all the rabble of such schismaticall Sectaries , ( who may truly bee termed Puritanes , ) with this inconsiderate action of those rude Ephesians . If there bee any difference , it is onely in this , that these mad-Martin mar-Prelates professe in their words that they know God , but in their workes they denie him .

What then remaineth but that we all learne to make knowledge and humilitie , Vshers to our zeale . Beware of Ignorance and Arrogancie ; they are birds of a feather ; seldome asunder : for who so bold as blind Bayard ? Put not the raynes of zeale into their hands ; for they will certainely set all on fire ; and if it proue not so , it shall not be their fault .

Zealous Dauid thought it a good argument to prooue his heart free from pride , that his zeale had bene confined to the Region of his knowledge and capacitie . Marke his plea : Lord mine heart is not haughtie , nor mine eyes loftie ; neither do I exercise my selfe in great matters , nor in things too wonderfull for i i Psal 131.1.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 me . And it is a ruled case ; he that will be super wise k k Rom. 12 3. , busie and earnest beyond sobrietie and the measure of faith dispensed to him ; and thinketh he doth well : setteth an higher price vpon himselfe then euer any man , but some foole like himselfe , will giue for him .

This , lamentable experience hath in all ages taught to be too dangerous : it being ordinary with selfe-conceited Zealots , rather to defend schisme , heresie , blasphemie , then by an ingenious retractation of errour , ( which would honour them more , ) to confesse their ignorance and temeritie .

An euill which the whole Christian world had once ruefull cause to obserue and bewaile in that Great Wit , Arrius . This man out of a vaine glorious emulation to excell Alexander Bishop of Alexandria , ( where himselfe was also a l l Niceph. lib. 8. cap. 5. Minister , ) diued so farre into curious Questions beyond his reach , that at length he went as low as hell it selfe , & brought vp thence that Heresie , which , to his euerlasting reproach , beareth his name denying the Godhead of Christ .

After him , Nestorius , out of Zeale maintaining the rashnesse of his much admired friend Anastasius ; m m Socratt . li. 1 cap. 32. Niceph. lib. 14 cap. 31 , 32 33. fell into as grosse an Heresie . The occasion , this . Anastasius hauing in a Sermon bitterly railed against that Antient Title ( which hee vnderstood not , saith Nicephorus , ) giuen to the Virgine Mary , n n Maria 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The mother of God . Vide Origen . tom. 3. in Rom. Euseb lib. 3. de vit. Constant . by the Fathers : and that sharpe Censure of his being distasted by them , Nestorius would needs vndertake in fauour of his Anastasius to iustifie , spending whole Sermons in protesting against that Phrase of speech .

Afterwards , being by that Reuerend Alexandrian Cyril in sundry letters shewed the lawfulnesse of that which he with much heate had publikely condemned : And his shallow braines not able to hold it vp any longer without admitting many grosse absurdities against the Person of Christ ; and Lastly his proud heart disdaining submission and recantation , made choise in maintaining thereof ( for want of other arguments out of which he had been beaten by disputation ) to fall into that most execrable Heresie which denieth the Vnion of the two Natures of Christ in one Person .

It were tedious to particularize the detriments of blind Zeale ; since this hath been the wall by which the Iuy of Heresie , error and schisme hath euer got vp to that vnhappy height which oft they mount vnto . Great reason then it is , that wee should euer build our Zeale on the sure foundation of a distinct knowledge : and rather stand in doubt and suspence touching things vnknowne ; n n Melius est dubitare de occultis , quam litigare de incer●is . August . de Trin. li. 8. Cap. 5. then contentiously bicker for things vncertaine , or beyond our Ken.

Sect. 2. Shewing the other ground of Zeale , a lawfull Calling . Sect. 2. The other Ground of Zeale no lesse necessary , is a Lawfull Calling . If Inferiour Magistrates may not execute any part of Iustice without Authority deriued from Superiour Power : how much doth it concerne Christians to attend vpon God for a Calling and Commission to warrant their proceedings ?

Once haue a Calling , and spare for no Zeale which that Calling will admit . It is not for Saul himselfe , but for Samuel to offer Sacrifice . It is not for euery Person to mount the Magistrates Chaire , or the Prophets Pulpit , but for such as are called of God , as Moses o o Exod. 3.10 . to the one , and p p Heb. 5 4 Aaron to the other .

How often haue the Lords Messengers powred out bitter complaints and heauy woes against such as runne before they were sent ? Did they onely touch such as in those times vsurped the Propheticall Office , as their Successors the Anabaptists doe now ? Doth not the Gospel also confine men to their proper stations , which they may not goe from , or beyond ?

It is true , that in times of general Eclipses , and corruption of Gods Word and Worship , Elisha haue been from the Plowe , q q 1 Kin. 19.19 and Amos from the Heard , r r Amos 7.14 , 15. Hooker , in his Preface to his Eccl. Polity . aduanced to the function of Prophets . Caluin left the Profession of Ciuill Law in France , to professe Diuinity at Geneua , forsaken of her Bishop , and impatient of longer bondage in Popery .

But where the Word and Worship is truly taught by able Professors , and when a man is set & setled in a lawful Calling already , and not forced out of it ; then to suppose that Zeale for God moueth him to abandon his former function , and to become a Preacher , ( vnlesse he be vnable or vnfit for his former Calling , and extraordinarily fitted for the function hee would now imbrace , ) is to suppose without ground , and against that Rule , s s 1 Cor. 7.23 . Let euery man abide in the same Calling wherein he was called . And againe , t t Ibid. ver. 24. Let euery man wherein hee is called therein abide with God .

If God in his Prouidence haue set a man in a Calling of vse , fitted him for it , and giuen him comfortable imployment in it ; abide in it he must , though he imagine he could be more vsefull in another course , or else he abides not with God . Leaue that , and he leaueth God . Go beyond that , and he goes without God . His vtmost tether , is , u u 1 Thes. 4.11 Studie to bee quiet , and meddle with your owne businesse . Euery one must bee a Labourer * * 2 Thes. 3.11 no Loyterer , no Wanderer ; a Workeman no idle Person ; watchfull in his owne charge , x x 1 Pet 4.15 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . no Bishop in another mans Diocesse .

It is not for euery man to punish or magisterially reproue sinne in all that commit it . No man could haue better cause to draw sword , then Peter for Christ , if our Lord had giuen him as good a calling , as the Iews did , occasion : but both not concurring , his zeale proued but rashnes , y y Mat. 26. and incurred his reproofe whose cause he defended .

Dauid would not fall vpon sinners , nor bee speaking of good things in companies knowne to bee desperately wicked ; accounting it a duty to keepe his mouth close shut whiles the wicked were before him : z z Psal. 39.1 , 2 , 3. and saith of himselfe , I was dumbe with silence , I held my peace euen from good , and my sorrow was stirred , my heart was hot within me , while I was museing , the fire burned . Here was zeale , but no speech . And when hee did speake , it was not to them , but to God ; and that no doubt in such a tone as they descerned not : for otherwise it had been as good to haue spoken vnto them , as in their hearing .

If any doubt whether Dauid did well , they may be resolued by comparing this action to the rules of Salomon and Christ : the one counselling not to rebuke a scorner : the other aduising not to cast Pearles before swine , least they turne againe , and all to rend you .

It is then a cleare case that a Christian is not bound to reproue , or discourse of Religion to knowne or suspected Scoffers . If hee testify in secret vnto his God , his dislike of such Varlets , auoid needlesse society , and vnnecessary Commerce with them , and in his soule secretly mourne for their dishonoring of God ; he hath done his duty .

To leade the Reader in circuite to the particular bounds of each mans calling were too long a Walke , and it would tyre vs both . Breefly therefore , it may suffice for the present , to know that euery mans Zeale must bee principally spent within his owne proper and distinct charge .

Were it equall that a Iustice of Peace should be as busie and peremptory in execution of his Office in another County , as where he is Authorised by Commission , and when hee is within his owne Diuision ? Can it be requisite that a Christian should be as zealous beyond his Charge , as in his speciall precincts ? In no wise .

Dauid in his owne house will be peremptory in driueing from him all that be wicked . a a Psal. 101. But when he is abroad and meets with company that like him not , his Zeale will shew it selfe not so much in thundring on them , as leauing of them . b b Psal. 26.

Howbeit as a Iustice seeing disorders though out of his reach , may friendly aduise , direct , and mildly admonish the disordered ; so may a Priuate man , his brother offending , although hee haue no particular charge of him . In performance whereof a mans age , place , and esteeme is a great aduantage , or preiudice .

Young men , and such as are not of eminent respect must be more sparing , as Elihu was till his Elders had spoken . That will not bee well taken from them , which would bee receiued with thankes from some other . Herein euery mans wisdome must foresee what is fit , before hee aduenture on that thanklesse office which by his place and calling he is not tyed vnto

And this in proportion must be the Ministers Line . In his owne Cure he must be resolute ; otherwise , more sparing in particulars . In another mans station he must do what hee may ; in his owne , what is needfull , whether he be old or young , whether they will heare , c c Ezek. 2.5 . or whether they will forbeare .

The want of a Commission the Deuill will soone espy , and make contemptible what was well meant , for want of Authority to countenance the action . d d Act. 19. The Sonnes of Sceua seemed to vndertake a charitable worke in casting out Deuills in the name of Iesus : but the Deuills were not such fooles as not to discerne their want of Commission , and therefore leapt vpon them and ouercame them , and preuailed against them , e e Ibid. ver. 16 so that they fled away naked and wounded .

The former alledged example of Vzzah , but stepping out of his ranke to stay vp the tottering Arke by touching the body of it , which hee ought not to haue done , should make men tremble to exceede their Callings though in Zeale for God , since what they therein may account deuotion , hee may condemne for rash presumption .

Such fires then as cannot bee kept within their owne Chimnies , but like sparkes of greene wood will bee continually flying out vpon all that stand neere them , and like squibbs runne sputtering without difference or order til they be quenched or spent , are but wildfires , that sometimes doe hurt , but neuer do good .

If men know not their bounds , their Zeale will bee best imployed in learning them , and waiting till they haue a Calling from God , who will then imploy them when they are fit for imployment .

A Soldier out of ranke , the more hee bussles and laies about him , the more he disordereth the whole Army , and exposeth it to greater danger ; so doth a Zelot , out of his Calling . He euer failes in discharge of his owne duty , that intrudeth vpon another mans Calling .

Saul while he seemed very deuout in offering sacrifice , therein being out of his calling offended , and neglected his owne , in sparing of Agag , manifesting in both so much rebellion as was worse then Witchcraft ▪ and so much stubbornnesse as was in Gods account whose seruice hee prepretended , f f 1 Sam. 15.23 . as bad as Idolatry .

Nor is this all . Hee that aduentures beyond his Calling , euer exceedes the proportion of the cause he medleth with , as Simeon and Leui who destroyed a whole City g g Gen. 34.27 . for one mans offence , and that after termes of satisfaction were both profer'd , and accepted .

The Apostle chargeth that no man suffer as a busy body in other mens matters . h h 1 Pet. 4. They therefore that lash out beyond their Callings , do often suffer , but neuer haue comfort in suffering ; because they suffer for that they should haue let alone ; and so they bring themselues to shame ; and Zeale , to reproach .

CHAP. V. Of the Ends of Zeale .

THE End , in intention , The ends of Zeale are 1. Principall , or 2. lesse Principall . euer precedeth a Wise mans Action . A true zealous man neuer kindles a fire till his ends bee resolued vpon .

Zeale hath Two maine ends at which it aymeth . The One , Principall , and that is the aduancement of the Glory of God . The Other , Secondary , and that is , Reformation of what is a misse .

Sect. 1. Sect. 1. Shewing the Prinpall end . The maine and and top End of Zeale is the aduancement of Gods Glory . At this euery true zealot must truely and sincerely Leuel , else , let his knowledge be neuer so exact , his Calling neuer so warrantable , his Zeale cannot be iustifiable .

Moses commanded those that were on the Lords side against Aarons Calfe , to slay euery man his brother , and euery man his companion , a a Exod. 32.27 . and euery man his neighbour . But marke : he first charged them to goe about this bloudy seruice for the Glory of God , which was then laid in the dust by Idolatry . For Moses had said ; b b Ver. 29. consecrate your selues to day to the Lord , euen euery man vpon his sonne , and vpon his brother , that hee may bestow vpon you a blessing this day .

He therefore that in that slaughter slew his owne Father in Zeale for God , offended not ; because in that case Father and mother must bee hated . Whereas on the contrary , hee that put to the sword his very enemy , vpon this occasion taking reuenge on him , vnder colour of execution of Iustice for God , was a murtherer .

It was not the affection it selfe that Saint Paul condemned in those seducing Zelots among the Galathians , but their sinister ends . c c Gal. 4. They zealously affect you , but not well . That is , their ends bee corrupt . And the same Apostle hath set downe , d d 1 Cor. 10. elsewhere , this End , to which all our Actions must directly point as the needle to the Pole : Whatsoeuer yee doe , doe all to the glory of God .

The heart of man is deceitful aboue all things , 7. Markes to know that Zeale which armes at the glory of God . sometimes perswading him that hee aymes at this end , when indeed he doth not , other times putting him into needlesse feares that hee shoots wide , when yet his ayme is well enough taken . It will bee therefore needfull to insert some Rules & markes whereby euery man may be able to know whether he steereth his course to land his Zeale at the Port of Gods Glory .

The first Rule is this ; True Zeale is entire and vniuersall . 1 Rule . Zeale is vniuersall It makes a man as carefull to approue the inside to God , as the outside to men . It prouokes to a conscionable obedience in all things , as well as in that particular wee seeme sometimes to be so zealous in .

Holy Dauid by this Rule , was a sound Zealot indeed . Hee often burned in spirit when he suppressed the flame from the view of man . God onely discerned the vent hee gaue it . I was dumbe with silence , I held my peace euen from good , and my sorrow was stirred . My heart was hot within me ; while I was musing the fire burned . Then spake I with my tongue , Lord make mee to know mine end , &c. His heart was first on fire before the flame was in his tongue ▪ and when hee opened the tunnel , it did , after the nature of fire , ascend , and shewed it selfe first vnto God . This Zeale of his did not make him fiery onely in a point or two : for he saith of himselfe ; e e Psal. 119 128. I esteeme all thy precepts concerning all things to be right , and I hate euery false way .

On the other side we may see the Zeale of the Pharises discouered for counterfeit . They tooke great paines to set out a glorious outside and a painted face of Profession : but within were no better then painted Sepulchers , or the Sumpters of f f See Speeds Chron. Cardinal Wolsey .

If you looke vpon their outward carriage , it is with as much austerity and rigour as may be . Behold their very pots and platters ; Math. 23. you shall see them bright without : but looke not within , least the filthinesse annoy you , they being filled to the brim with extortion & excesse . Outwardly they appeare righteous vnto men , but within they are full of hypocrisie and iniquity .

To this must bee added , that euen in their outward Actions their Zeale is not vniuersall . They are more carefull for Mint , and Annis , and Cummin , then for the weightier matters of the Law , iudgement , mercy , and faith . For these haultings , our Sauiour brands them with the Hypocrites marke , ouer and ouer , three times together . Hypocrites in graine .

If then a Minister set himself in great heat against some sins and not against all : The Triall . If he presse many duties on his flock and performe few or none himselfe ; denounce terrors with a thundring tone , but not comfort the broken spirit ; inueigh against Conformers on the one side , or Puritans on the other , and yet liue like an Atheist : let his pretence bee what it will , his End is not Gods glory , for then his Zeale would be Vniuersall .

I do not say that he should at the same time do all things at once . There is a time to launce and cut , as well as to bind vp and heale . All Texts afford not al points , al sorts of application : All Anditories require them not . But I speake this onely to this end that a constant zealous temper must bee shewed in performance of euery particular duty throughout so oft as opportunity and occasion are offered ; and that as well in life , as in Preaching or any other Ministeriall Seruice . If he be not thus proportionable in all , he is not truly zealous in any .

So for a Magistrate to be very sharpe against some outrages committed by meane and contemptible persons , but letting alone such as offend as highly in other kinds , & perhaps in the same kinds too , if they be persons of Qualitie , or otherwise can make him by friends . To bee hot against strangers , but cold enough in punishing such as are vnder his owne roofe : to seeme zealous for God and the King onely to prosecute with more violence , such as they beare a secret grudge vnto : to boast of impartialitie , and yet giue no countenance to Religious men ; but rather for this very cause , that they labour to liue strictly , in the sense of the Apostle , g g Ephe. 5.15 . ( although they bee euery way conformable to the Lawes of God , the Church , and Common-wealth ) to haue a preiudicate opinion of them , and a secret heart-burning against them : this is not zeale , but furious passion , blazing onely that way which the wind driues it , and flaming as the base affectation of windie popularitie which God abhorreth , shall happen to blow it vp .

Iehu was so sicke of this disease , that he was not ashamed to be his owne Herald to proclaime it vnder the name of zeale ; fathering his bastard furie vpon zeale for the h h 2. King . 10.16 . Lord , when none but the base ambition of his owne false heart begat it . He must needs call Iehonadab to witnesse his zeale , when Gods Spirit discouered it to be but an hypocriticall ladder to ascend the Throne .

Could that be zeale to grub vp Ahabs stocke by the roots for his sinne against God , that could yet suffer those monuments of Idolatry in Dan and Bethel to remaine as quiet , as much esteemed , as much adored , as euer before in Ahabs life , and that by Iehu himselfe ?

How is it that the Lord complaines ; Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart , i i Ibid. ver. 31 & c ? Here is euidence enough to proue his zeale to be counterfeit , and to giue all men notice how little the Lord cares for such flashes of lightning in stead of a solid fire of heauenly zeale .

Such also who being in inferiour offices , take occasion then to crie quit with some that heretofore did offend them ; and present a few poore snakes , let●ing more escape vnobserued that deserue punishment more ; cannot so bleare the eyes of the world , as to be taken for zealous . They will be discouered by the most blincking drunkards to be malitious reuengers of their owne priuate passions , and that it is not conscience of an Oath , but other respects that make them so busie .

Finally , by this all ciuill Professors and formall hypocr●tes may find themselues empty of zeale for Gods glorie , in the best actions they performe . What shall the zealous fastings k k Isai. 58.3.4 . , and sacrifices l l Cap. 66.3 . of hollow hearted Christians , who want zeale to kindle them , gaine at Gods hand but reproofe and loathing ?

That is not zeale that brings men to Church on the Lords day , and yet suffereth them to liue like Diuels all the weeke after ; that will make a man pray in the Church , or in his familie in the morning , and yet neuer put him in mind ( to any purpose ) of God all the day after , vnlesse to blaspheme his terrible Name : that will make men seeme deuout in the duties of the first Table , and yet suffer them to be very deceitfull , couetous , and corrupt in their dealings with men : that will carrie them with violence against an oath , but not against iugling and lying for their owne aduantage .

2. Rule , zeale is moued by sinne , not by priuate iniuries or profits . 2. True zeale is set on worke by the consideration of sinne against God , and not by iniuries or profits of our owne . Zealous Lot , doubtles , suffered much , and long vnder the vncleane , vnnaturall , barbarous Sodomites . Yet we heare of no fretting or impatience at their vnneighborly dealing . Nay when he was in perill of his life , & they readie to offer violence vnto him , and to pull his house downe about his eares : he answered with mildnesse and prayers ; I pray you brethren do not so n n Gen. 19.7 . wickedly .

Yet the dishonours of God he tooke deepely to heart , and feared not to declare how much he was vexed with the filthy conuersation of the wicked . For that righteous man dwelling among them , in seeing and hearing vexed his righteous soule from day to day with their vnlawfull o o 2. Pet. 2.7.8 deeds . He that could contemne all iniuries done to himselfe , could not digest any that was done to his God .

When Moses was personally abused in a high degree , not onely by the skumme of the Congregation , but by his owne Brother & p p Num. 12. Sister ; he was not stirred a whit . The holy Ghost notes of him , euen at that very time , that he was very meeke aboue all the men that were vpon the face of the q q Ibid. ver. 3. earth . Howbeit when God was abused , he could then send forth great flames of sire . Witnesse his zeale in the matter of the r r Exod 32.19 Calfe ; and after , in the businesse of Corah s s Num. 16.15 . He that before , could neglect his honour to retaine his meeknesse ; now forgets his meeknesse to shew his zeale for the Lord .

Let it not seeme tedious that I adde the example of our Lord himselfe . Neuer any suffered so many , and such contradictions of t t Heb. 12.3 . sinners : yet at priuate wrongs he was neuer troubled . When he was reuiled , he reuiled not againe ; when he suffered , he threatened u u 1. Pet. 2.23 . not . Nay , not so much as opened his * * Isai. 53.7 . mouth . Neuerthelesse , when he saw the Temple prophaned , Gods worship polluted , whereby the honour of God was layd in the dust ; so great a fire was kindled within him , that the flame was readie to wast and eate himselfe x x Ioh. 2.17 . vp .

And as zeale is not stirred with the apprehension of iniuries offered ; no more is it blowne vp by the bellowes of profit expected . He , that was so zealous that no man was in labours so abundant , vnder stripes so much , in prisons so frequent , in deaths so often , in iourneyes so painefull , in perils of waters , of robbers , by his owne Country men , by the heathens , in the Citie , in the wildernesse , in the sea , among false brethren , &c. in zeale so much exceeding others , that when they were but offended , he burned y y 2 Cor. 11. : not counting his life deare vnto himselfe , so that he might finish his course with ioy , and the Ministrie which he had receiued of the Lord Iesus , to testifie the Gospell of the grace of z z Acts 20.24 God ; he , I say , that aduentured and endured so much , vndertooke none of all this for his priuate aduantage .

To the Ephesians he appealed , that he had coueted none of their siluer , or gold , or apparell ; but they well knew his owne hands had ministred to his necessities , and to them that were with a a Ibid. ver. 33.34 . him .

To the Corinthians he protesteth , that he sought not his owne profit , but the profit of many that they might be b b 1. Cor. 10.33 . saued . And when he was so iealous ouer them with godly c c 2. Cor. 11.2 iealousie , it was not for feare he should loose their exhibition : for he preached vnto them the Gospell of God d d Ibid. ver 7. freely . He sought not theirs but e e 2. Cor. 12.14 . them . All this did abundantly demonstrate his zeale to ayme at the glorie of God .

Now then , Triall . if men can see God dishonoured , and their brethren abused , yet lie still and be as quiet as Lambes , till some personall wrongs arouze and enrage them , and then play the Bedlams , and Tygers vnder a pretence of zeale ; this is certainly no fire from heauen , nor kindled for God .

The heate of Simeon and Leui was great for the defiling of Dinah their f f Gen 34.7 . Sister : but because it was not the consideration of sinne against God , but the apprehension of an indignitie put vpon themselues ; it was iustly censured and accursed by their owne father , for no better then cruell g g Gen. 49.7 . wrath ; though Shechem could not be excused .

If men make zeale a meanes to discharge their gaule against such as are faithfull in the Land , and to be as Gun-shot to reuenge their priuate quarrells vpon the Seruants of Christ , making a man a transgressor for a word , picking quarrells for trifles , and taking malitious aduantage from the omission of of some small thing ( for which they care as little as for the dust of their feet , yet ) to make this for want of a better , the cudgell to giue him whom they hate the Bastinado : If all this I say , or any of this may passe for zeale towards God ; then , bloudy Doeg ( glad of an opportunity to murther the Priests of the Lord , ) h h 1. Sam. 22. and the Butcherly Iewes who persecuted to death the Lord of life , may be accounted good Zealots . Yea the Diuell himselfe would put in for a roome among Zealots , as high as the best of them all .

So also if men shall make zeale their drudging Asse to bring in gaine to themselues ; make deuotion the cummin to towle customers to their shops ; and profession , a painted cloth to cozen them with a false light when they haue gotten them thither ; and in all these pretend zeale , and the glory of God ; they exceedingly gull & deceiue themselues .

This is , with Ziba , to accuse Mephihesh●th to Saul , in hope of his estate . It is like Iezabels Fast , for Naboths Vineyard ; like Iudas his Sermon , for the cramming of his bag ; like Felix his hearing , in hope of money from Paul ; like Demetrius his practise , to keepe vp his trade ; like the zeale of Iehu , to obtaine the kingdome ; and like the preaching of the Diuell , to perswade our Sauiour to swallow his baite .

3. 3. Rule . zeale makes no difference betweene friends and foes . True zeale is as violent against sin in the dearest friend , as in the greatest enemy . It sets against euery one that setteth against God . It takes them for enemies that are enemies to God , be they father , brothers , sisters , or any others neuer so i i Ambros in Psal 119. zelum Dei qui habent , omnes sibi inimicos putant , qui sunt hostes Dei , quamuis patrem , fratres , sorores , &c. neare . Do not I hate them , saith a zealous sparke , that hate thee , and am not I grieued with those that rise vp against thee ? I hate them with a perfect hatred : I count them mine k k Psal. 139.21.22 . enemies .

In this case and sense our Sauiour speaketh , If any man come to me , and hate not his father , and mother , and wife , and children , and brethren , and sisters , yea and his owne life also , he cannot be my l l Luke 14.26 disciple . It was Leui his commendation in reuenge of Gods m m Exod. 32.27 , 28. quarrell , to know neither father nor mother , brethren nor children , so as to pittie or spare when God bad kill n n Deut 33.9 . them .

Memorable also is that of good King Asa , who for Idolatrie deposed his owne mother , M●acha his mother , Euen her , saith the text , he remoued from being Queene , because she had made an Idoll o o That obscene Idoll Priapus . in a groue , p p 1 Kings 15 13. afterwards , he cut downe her Idol , and stampt it and burnt it at the brooke q q 2 Chron. 15.16 . Kidron , that the very place of execution might further expresse his heate and hatred against that sinne , and disgrace that fact of his mother the more .

And left any should thinke this a worke of superirrogation , let him obserue that iniunction in the case of false r r Zach 13.3 . Prophecie ; When any shall prophecie ( falsly or without commission ) then his father and mother that begat him , shall say vnto him , thou shalt not liue : for thou speakest lies in the name of the Lord : and his father and mother that begate him : ( marke how hee purposely repeates the relation ) shall thrust him through when he prophecieth . No combination so neare must smoother the zeale we ought to expresse against such as offend against God in so high a degree .

When a man therefore is like a Lion awaked out of sleepe , Triall . if his enemie do but looke or set a foote awry , and seeme in his passion deepely affected with the wrong offered to God ; and with those hypocriticall Malice-Pits , cry , away with such a fellow from the earth : But on the other side , no such taking on when a friend doth as bad , or worse by tearing Gods name in his mouth , prophaning the Lords day , keeping of whores , delighting in drunkennesse , & taking a pride in boasting of his filthinesse , &c. This is but franticke passion in the one , and partiall affection in the other ; both differing as farre from zeale , as kitchin fire from the Celestiall . Loue is blind , they say : It appeares in nothing so much as in this . It cannot see any faults in our speciall friends , till God finde them out , and leade vs vnto them by the markes of his vengeance .

How many parents and husbands now adayes thinke euery thing done or spoken by wiues , or children , to be prettie , and wittie ; which they condemne in others , as bold and scurrilous ; and others , in them ? Dauid had cause to rue this , in Adoniah , and let all doting parents that can be so indulgent to children , ( whiles they are curst enough & too much to their seruants ) remember what bitter fruites both Dauid and Ely reapt of their cockering folly .

How many are there that can terme that , thrift in a friend , which they would call , couetousnesse in an enemie ; call that , handsomnesse in one they affect , which they would condemne for pride in another , esteeme that , salt , and smartnesse , of wit in him whom they loue , which they would call rayling in him they hate ; call that but a tricke of youth in their companions , which they would make another stand in a white sheete for ?

Let all such be admonished , that true zeale , ayming at Gods glorie , as it loueth goodnesse in an enemie as well as a friend ; so it hateth vice as much in a friend as in an enemie . It affecteth euery one , as they affect God . It cannot but loue pietie in a professed enemie . It cannot but set fire on sin in the bosome of the dearest friend . It offers violence to the heart , as powder to the bullet , that the heart cannot but offer violence to sinne where euer it be found .

4. 4. Rule , zeale equally set vpon rich & poore . True zeale opposeth sinne in the rich , as well as the poore , in great persons as well as in meane . Celestiall fire catcheth in the highest turrets , rather then in the lowest houels : melteth the hardest mettle , rather then more yeelding matter : zeale telleth them their owne , that if they be so diuellishly minded , may bee able to do vs a mischiefe ; as well as it is plaine with such , as we are sure can do vs no harme . Fire will burne the houses of rich men , as well as of beggers . Zeale , so long as it keepes within those bounds which God hath set downe , feares not the proudest Hee that can swell in his passions as big as Beh●moth who thinketh to drinke vp s s Iob 40.23 . Iordan at a draught , or that can cast fire out of his mouth , & towers of smoake at his nostrels enough to darken the heauens , as fast as t t Iob 41.19 . Leuiathan himselfe .

If greatnesse attempt to ring Cour-feu to zeale at mid-day , and to couer it with the ashes of thunder , when God would haue it to flame ; Zeale will not so be kept in , but rather flie in their faces that seeke to suppresse it . Ieroboams presence shall not hinder the man of God from prophecying against his Idolatrous Alter , and of the ruines of those that offered * * 1 King . 13.2 thereon .

Let Ahab resolue to chop Eliah into gobbets , the Prophet will not be afraid to look him in the face , and roundly to tell him , that Hee is the troubler of u u 1 Kin. 18. Israel . Micaiah will not baulke him a whit ; though he know too well the hatred of the Tyrant , and be sure to kisse the iayle for his x x 1. Kin. 22. labour .

The Nobles of Iudah shall not escape Nehemiahs check , no more then the rest that trod in the steps of their godlesse example in the breach of the y y Neh. 13.17 . Sabbath . What cared the three children for great Nebuchadnezzers wrath , burning 7. times hotter then his seauen-fold hot fierie z z Dan. 3. fornace .

Proud Agag shall speede no better in a Samuels hands , then the basest 1. Sam. 15 33. Amalakite . The great Iewish Sanedrim shall not go without reproofe of Peter and Iohn , The Sanedrim was their great Iudiciarie Councel , consisting of 72. persons . if they shall forbid them the seruice of b b Acts 4.19.20 . God .

And why not ? Is the great God of heauen and earth , whose seruice zeale vndertaketh , a respecter of Persons ? If great men offend , must they not know that there is a greater then they , who will trample on the necks of Kings that dare trample on his word ? Are not they worthy of so many deaths ouer and c c Greg. Mag. lib. 3. Past● . 1 admon . 5. Scire etenim praelau debent , quia si p●ru●●s●●nquam perpetrant , tot mo●tibus digni sunt , quot a● su● ditos ●uo● p rditio●is e●e●pla transmitiunt . ouer , as they giue leud examples to subiects that are more apt to imitate the euils of bad Princes , then the vertues of good ?

It is not a more thanklesse then perillous taske to performe : but the danger of this is nothing to that of letting it alone . To do it may offend men that shall die ; but to omit it , when God calleth vs to it , is to run vpon the rocks of his displeasure , who is Lord both of vs and them , and can cast both into hell . Better suffer on earth for doing our dutie , then frie in hell for fearing the faces of men .

Triall . If then our courage go no higher , then the beating of curres , not daring to looke a Lion in the face : If our zeale do loue to runne vpon the ground , and dares not fasten vpon the high places of sinne : if we set our foote vpon silly wormes , that if they turne againe can do vs no hurt ; but are afraid so much as to touch the hole of the Aspe ; and to put our hand on the cockatrice den ; this is as farre from zeale for the glorie of God , as cowardise from the noblest valour . None so tyrannicall ouer inferiors as the basest Cowards . True valour counts nothing so base , as medling with such as are not very well able , if they list , to resist .

5. True zeale not beaten downe , but more inflamed by difficulties . 5 Rule . Zeale is inflamed by difficulties . It deuoureth the briars and thornes , prick they neuer so sharply . It kindles in the thickets of the forrest , bee they neuer so greene and sappie to quench it . It will not onely burne when it hath authoritie to countenance it , but blazeth aloft when greatnesse it selfe seekes to bucket it out .

Wee may see it in Nehemiah counselled by Shemaiah to leaue worke and take Sanctuarie for feare of Sanballet conspiring to surprize and slay him in the night . Should such a man , as I , flee ? and who is there that being , as I am , would goe into the Temple to saue his life ? d d Neh. 6.11 . I will not go in , saith that burning Lampe .

As fire leapeth from one house to another , burning the ayre as it goes ; so Zeale , from one duty to another , notwithstanding all oppositions ; and it causeth a Christian to be among difficulties , as a man made of fire , walking in stubble .

Much puddle water may be cast vpon it , but fire from heauen not bee so quenched . Yea as water causeth the fire in the forge to flame the higher ; so difficulties increase the feruor of Zeale .

Paul being disswaded from going to Ierusalem , because of the dangers waiting him there , grew into a passion , which made him more hot on the iourney , not without anger at them who out of the heate of their entire affection desired to e e Act. 21.13 . preserue him in peace .

Luther feares not his Enimies at Wormes , though hee haue timely intelligence of their conspiracy to cut him off . The news rather animates then abates his resolution , and thither hee will , though he were sure to meet with as many Deuils in that place , as there are tyles on the houses .

Yea in very Horses that haue mettle , we may discerne most courage to the Battle , when the Instruments of Warre sound loudest in the enemies Campe. Let difficulties daunt Fooles that neuer expect them , nor know how to breake through them . A true zealot hath fire-balles enough to fire the strongest Fort of the Enimy . Hee knowes the Kingdome of heauen suffers violence , and there is no taking of it , but by force . Nothing befalls him which he looked not for .

Seneca's enemies could not faster learne to raile ; then he , to contemne it . Will the Christian Zealot then bee to seeke , how to keepe off the boyish squibbs of scorne and disgrace ? Nay ; if any man will hurt Gods faithfull witnesses that vexe those that dwel on the earth , they haue fire enough in their mouthes to deuoure f f Reu. 11.5 . them . Nay ; Antichrist himselfe with all his forces & Armies cannot stand before them : for Zeale in them is that g g Reu. 20.9 . fire ( if Saint Augustine mistake h h De ciuit . Dei . lib. 20. cap. 12. per totum . not , ) that came down from heauen and consumed them all that compassed the Campe of the Saints aboue , and the beloued Citie .

Such Zeale then as goes out by euery drop of water cast on it by a flouting Sanballat , or a gybeing Tobiah ; and by euery glimmering Sun-shine of persecution arising : such as make a great blaze when prosperity , credit , peace , and preferment are bellowes to blow it : but are so carried about as hay in a whirle-wind with the blast of the Time , that they will bee ready to fire that which before they maintained , if the wind turne neuer so little about ; and through feares or hopes will bee of any Religion and temper , that the strongest Faction imbraceth ; resoluing to goe no further then a faire wind & weather and a calme tide will carry them ; and , and if any storme arise presently to make to the shore , to preuent perill of life and goods : Such Zealots I say , as these neuer had any coale from the Alter to kindle their Sacrifices ; they neuer knew what it was to ayme at the Glory of God .

If they did , they would not like sheepes-heads fall a running at the sight of euery dog that offereth to put his nose ouer the hedge . They would not bee such cowardly cu●res , as to runne in at doores , so oft as they see one stoope for a stone .

If their Zeale were true , they would make all time seruing-Monkies afraid to play with their fires , or to come neere them : and the world should soone know that it were better to anger all the Waspes in the Countrey , all the Witches in the world , all the Deuils in hell , then one of these Sparkes , by sin against God .

The right Zealot dreads no weather , feares no colors : he takes Christs Crosse on his shoulders , a fagot in his armes , and his life in his hand , and so resolues to goe through fire and water , prison and sword , or any thing else that stands in his way vnto God .

Reproaches for Christ , hee laies vp as his Treasures . The greatest difficulties opposing , are not so much as vnwelcome to this Herculean Christian . Ioshua will not loose Canaan for the Iebusites Towre : euen the children of Anak are but i i Num. 14.9 . bread for his teeth .

6. Rule . Zeale is most sharp against a mans owne corruptions . 6. True Zeale Prosecutes not sinne in any , so much as in our selues , wee are so well acquainted with our owne corruptions , that impartiall Zeale cannot finde so much cause of fury against others as our selues : nor will it allow vs that liberty which wee denie k k Chrisost. hom. 18. in Matth. vnto others .

When Paul was a Saul , who but hee against others with neglect of himselfe , binding and deliuering into Prisons both men and women , for Christ , and persecuting this way to the death . l l Act. 22.4 . But when Saul was a Paul , then he laies the traine to his owne heart , and giues fire cheefly to the Canon planted against himselfe : iudging himselfe the greatest of sinners , m m 1 Tim. 1.15 . and the least n n Ephes. 3.8 . of Saints .

Zeale will make a man tie himselfe to as much or more strictnesse , then hee requires of another . Paul did not enioyne Timothy to beate downe his body , while himselfe drunk wine ; but allowed Timothy the o o 1 Tim. 5.23 . wine , and tooke the blowes p p 1 Cor. 9.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Triall . himselfe .

If then we can be like Bedlams at other mens sinnes , and defend or suffer the same , or as bad , in our selues : pull moates out of other mens eyes , and neuer complaine of beames , in our owne : take liberty from others , and giue it to our selues : q q Gal. 2.4 . force others to circumcision , whiles we breake the Law : r r Gal. 6.13 . be in a rage at that man that eateth our sheepe , but neuer take offence at the sheepe that eates vp the man : Depopulators executing Lawes against sheep stealers . let vs blush to say wee ayme at Gods Glory be we neuer so hot against other mens sinnes .

If the Apostle espy such fire breaking out , hee will soone suppresse it with that cold water ; Thou that teachest another , teachest thou not thy selfe ? Thou that preachest a man should not steale , dost thou steale ? Thou that saiest a man should not commit adultery , dost thou commit adultery ? s s Rom. 2.21 , 22. Thou that abhorrest Idols , dost thou commit Sacriledge ?

Canst thou lash another mans back , and not thinke to be lashed thy self , when thou layest thy back open vnto him , and puttest a whip in his hand ? Either bee sure to bee more righteous then Iudah , or else forbeare to sit in iudgement on Tamar , least shee though bad enough , be the better of the two ; thine owne conscience drag thee to the Barre , lift her to the Bench ; and thou proue the Felon ; she , the Iudge .

7. True Zeale is constant . 7. Rule . Zeale is constant . No estate , persons , places , or time can either put it out , or abate it . True Zeale will not onely shew it self in a zealous beginning either to preach or professe the Gospell , while Ministers want Liuings , and the People somewhat , that a zealous profession may bring them in ; but also when they are at the topp of preferment , and the greatest glut of outward prosperity .

Looke vpon Dauid , and you shall finde him no lesse zealous with the Crowne on his head , then when God humbled and kept him low , by the Persecution of Saul : no lesse frequent and feruent in religious duties , at Court , then any where else . Good old Samuel , as free from Bribes and neglect of duty when hee was Primate of all Israel , as when he was but an inferiour Minister at Ierusalem .

Behold Daniel a Fauorite in an Idolaters Court , when al the Grandees of Babilon had vowed and plotted his ruine for obseruing the Law of his God ; yet euen then and there , when Daniel knew that the writing was signed which would cost him his life , he went into his house ; and his windowes being open in his chamber towards Ierusalem , he kneeled vpon his knees three times a day , and prayed , t t Dan. 6.10 . and gau● thankes before God , as hee did afore time . Yea true Zeale the higher it is listed , the more it will flame , the brighter it shines , and the further it will be discerned . No fire is seene so farre as that of the Beacon .

If then wee can be religigious Triall . and zealous when wee are young or poore ; and thinke Zeale a cumber , when we are growne wealthy and great : if we can be good only during the life and gouerment of some Iehoiadah ; Kindle a great fire when a Minister commeth , and put it out in whole or in part so soone as hee is gone ; reproue a swearer when hee that abhorres it is present , & sweare ( like Deuills ) our selues , when he is away : If a cramm'd belly will allay our heate for God ; and like those cursed Priests , wee can cry , Peace ; so long as men giue vs whereon to gnawe : u u Mic. 3.5 . And if some preferment can stop our mouthes , and we can be content to bee silent , out of Pollicy to keepe that , and hope to get more : If we can tune our fidles to the Base of the Time : and iust like Fidlers , who are said to haue Psalmes for Puritans & obscene Songs for Good fellowes , & resolue to play nothing but what the company call for : Bee Protestants in the Morning , and Papists at Euen-Songe : If wee carry this candle in a darke Lanthorne so as with the turne of a hand it may bee quite shut in , if any approach to whom wee would not bee knowne by our light , or are loath to be obserued to haue any such about vs ; All this is but horrible Parasiticall basenesse that holds a candle to the Time ; no fire , to kindle a Sacrifice for God .

The fire of the Sanctuary neuer went out : that , therfore , which the most haue in their Censers , is no better then that of Nadab and Abihu , who , offering strange fire before the Lord , by a fire that went out from the Lord , x x Leuit. 10.1 , 2. were deuoured .

Sect. 2. Sect. 2. Shewing the subordinate end of Zeale , Reformation . Thus farre the Principall end of Zeale , the aduancement of Gods Glory ; and the Rules to try if our Leuell bee right . I come now to point at the other which is subordinate , the Reformation of what is amisse .

To be on fire at disorder is a commendable temper , if our aime be as right , as our passion is strong . It is not our heate but our end that commendeth the Action .

When the God of Israel and his Worship were forsaken , and the flames of Idolatry horribly breaking out in all parts of the Church ; some bringing fire ; some , fewell ; others , laying it on ; and all the rest repairing thither to warme themselues at it ; vnlesse some that could not Go , for halting betweene two opinions , whether God or Baal were the better : y y 1 King . 18 Eliah then bestirred himselfe , and bestowed the fire balls of Zeale vpon such as had been Principall Actors in this disorder .

But that which iustified his action , was his end , the remouing of Idolatry , and re-establishing the truth and true worship of God . This appeares by his owne words vnto God himselfe , I haue beene very iealous for the Lord God of Hosts : for the children of Israel haue forsaken thy couenant , throwne downe thine Alters , z z 1 Kin. 19.10 . and slaine thy Prophets with the sword .

When Nehemiah saw the Iewes that had taken wiues of Ashdod , Ammon , and Moab , and their children speake halfe in the speech of Ashdod , and could not speake in the Iewes Language , but according to the Language of each people , ( A hodg-potch of both ; ) he contended with them , and cursed them , and smote certaine of them , and pluckt of their haire , and made them sweare by God saying , yee shall not giue your daughters to their sonnes , a a Neh. 13.23 , 24 , 25. nor take their daughters for your sonnes or your selues .

A strong and strange heate ; yet no other then Seraphicall : for Zeale was his Line ; a lawfull calling , his circumference ; and reformation , his Center .

Paul was not afraid sometimes to vse the dreadful Axe of Excommunication , to cut off scandalous sinners from the Visible body of Christ , for a time : but hee neuer durst medle with that edge-toole , but for Reformation .

Writing to the Church of Corinth he coniured them in the name of the Lord Iesus to deliuer vnto Satan the Incestuous Malefactor . Hee meant , by a solemne Excommunication publikely denounced in the face of the whole Congregation : But to what end ? for the destruction of the flesh , that the spirit may bee saued in the day of the b b 1 Cor. 5.5 . Lord Iesus . Thus also hee handled Hymeneus and Alexander , that they might learne c c 1 Tim. 1.20 . not to blaspheme .

To Parents also the Wisdome of God saith , d d Prou. correct thy sonne while there is hope . Therefore hee must doe it in hope of his childes amendment ; not onely for preuenting his own greife or shame , but Gods dishonor , and his childs destruction . And if this be his aime , Let not his soule spare for his crying .

Magistrates then both may and must punish ; Parents , and Masters chastise delinquents vnder their Charge . And a zealous punishment of sinne ( so hee that vndertakes it , thirst not after reueng , but profitable correction ) c c Ansel . in Mat. 18. Non cupidus vindi●tae , sed correctionis fraternae . Alex. Hales . par. 3. q. 59. m. 5. ar. 3. Bonus magis cupitinimicum corrigi quam puniri . is not onely a needfull but a pious , yea a mercifull worke of him to whom that Power is committed of God .

When discipline sleepes , sinne playes Rex . f f Aust. de verb. domini Ser. 15. Si seueritas disciplinae dormiat , repressa disciplina saeuit impunita iniquitia . What can bee more mercifull in a Chyrurgian then to Launce a tumorous soare , or to search a festered wound to the bottome ? He angers the wound to cure the man , who would otherwise perish by sparing his g g Quid tam ●ium quam n●dicus ferens ferramentum ? plorat secan d●s & secatur . Pl●rat vren●us & vitur . Non e●t illa crud●litas , absit vt s●tutia 〈◊〉 dicatu● Saeuit in vu●●●s vt h●mo s●n●tur , qu●a si vuln●● pal●●tur homo ●e●ditur . Jdem ibid. wound .

But if they shall abuse their Authority , onely to shew their Masterhood , to vent their frantique passions , and and to reuenge themselues , not ayming at the reformation of such as they punish ; this is not Zeale , but tyranny and oppression which God will neuer put vp at their hands , but owe them a shame for it , and at one time or other , early or late will be sure to pay them home in their owne coyne .

God hath often in all Ages sold his People into the hands of cruel Tyrants whom hee hath vsed as rodds in his hand to scourge them . Yet when these Executioners haue vndertaken to doe execution vpon them , aymeing at their owne Ends , he hath euer plagued the Tormentors with greater Wrath.

Israel had few Neighbours whose hands at one time or other were not heauy vpon them but marke the Conclusion , and we shall euer finde the rod cast into the fire .

Ashur had a large Commission to make hauocke of Iudah . The Prophet Isaiah sets out to life the Power which God gaue the Assirian , ouer his people ; his abuse of that power ; and the wofull Catastrophe of that h h Isay 10.5.6 abuse .

O Assirian , the rod of mine anger , and the staffe in their hand is mine indignation . I will send him against an hypocriticall nation , and against the people of my wrath will I giue him a charge to take the spoile and the prey , and to tread them down like the mire in the streets .

Here is a Commission as firme as might be , which , no doubt , he would bee carefull to execute to the vtmost . But obserue his ayme ; Howbeit he meaneth not so , neither doth his heart thinke so : that is he meaneth not to goe against Gods People in Gods strength , but his owne ; nor to Gods end which was to refine them from the drosse of their sinne ; but it is in his heart onely to destroy , and to cut off Nations not i i Ver. 7. a few , to make himselfe the Catholick King , and the onely Monarch of the World .

But behold the euent ; wherefore it shall come to passe that when the Lord hath performed his whole work on Mount Zion , and on Ierusalem , hee will punish the fruite of the stout heart of the King of Assiria , k k Ver. 12. and the glory of his high Lookes , &c. The Lord taketh reuenge vpon the reuenger , and destroyes the destroyer . And so let all the Churches enemies perish , O Lord .

Yea , which is more remarkable , consider the hand of God vpon furious Iehu . How fierce hee was against the house of wicked Ahab , his master , wee know . How God had a purpose to cut off euery branch of Ahabs house , and to roote him out as an enemie , wee cannot be ignorant ; that he meant to do all this by the sword of Iehu , whom he had annointed for this very purpose the Scripture l l 2. Chron. 22 7. 2. Kin 9.7 . declares .

After he had done it , the Lord commends and rewards him for it to the fourth generation , though Iehu were otherwise a most wicked man ; Because thou hast done well , and executed that which was right in mine eyes , and hast done vnto the house of Ahab according to all that was in mine heart , thy children of the fourth generation shall sit vpon the throne of m m 2. Kin. 10.30 . Israel .

Would any man imagine there were any flaw in this peece ; and that Iehu , or any of his , should euer heare ill for this act ? yet lo , aboue sixtie yeares after , euen in the dayes of Ieroboam , his great Grand-child , and the last but one of his race that swayed the Scepter ; God calleth Iehu to the barre , indites him of murther , and vowes to auenge vpon Iehues house the bloud of n n Hos. 1.4 . Iezreel : that is , as Expositors interpret , that very stocke of Ahab which God had put in his hand to plucke vp by the rootes : and that very house which hee was to sweepe with the besome of destruction .

Why was this , but because Iehu though hee did Gods worke , yet he did it with a bloudie and ambitious mind , not desiring or seeking either Ahabs repentance , or the reformation of the people , who were as grosse Idolaters vnder Iehu , as euer they were vnder Ahab ? When he had the kingdome his worke was at an end , saue onely that hee changed Iezabels Baal , for Ieroboams o o 2. Kin. 10.28.29 . Calues .

Thus doth God turne the point of his sword in the Magistrates hand , into his owne bowels , when he directeth it against others , not for God , but for himselfe .

And as the case stands thus with Magistrates , so , in proportion , with Parents and Masters ; they may chastise , but not for their pleasure , as fathers of the flesh vse to p p Heb. 12.9 . do , ( and therfore shall pay deare for their Nabal-like q q 1. Sam 25.16 . cariage , ) but they must do it , as God doth it to them , for the profit of those they r r Ibid. ver. 10 correct .

And that their corrections may proue s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . instructions , they must lay aside all thoughts of reuenge and furious passion ; doing it in zeale for God , & as performing his worke , not their t t Alex. Hales , p. 3 q. 59. m. 5. ar. 3. Aliud est dimittere rancorem qui comitatur vindictam : aliud dimittere p●nitionem quam comitatur zelus iustitiae . owne : adding withall , instructions to their corrections , and prayers to all their reproofes ; as Samuel , for Saul euen after he had resolued to see his face no more all the dayes of his u u 1. Sam. 15.35 . life .

Thus if they do , they shall breake the hearts of their children more with one blow , then otherwise with a thousand . Then shall men discerne it to bee an holy zeale that makes them so sharpe ; if notwithstanding their passion of anger , they can expresse so much bowels of compassion , as to teach them to mourne , and to pray for them , when their hands are most heauy vpon them .

CHAP. VI. Of the Qualification of Zeale .

IN euery created being there is a Substance , and there are Accidents : among which , the chiefe are , Qualities : Euery thing is accounted excellent , or base , by these . Mans Substance , and Faculties of his soule are not so much esteemed of God , as good Qualities in those faculties : when these were lost , God abhorred him , though the other remained .

Thus is it in Zeale : the substance * * I meane , Analogicall . whereof I haue shewed in the Definition ; the Vse , in the rest . But the Qualification which is the chiefe thing in it , without which zeale is worth nothing , is yet vntouched . And this taske , as it is most necessarie , so most difficult ; and therefore will take vp more time , and require more labour then all the rest .

Zeale is like a blade , which though it be made of neuer so good mettle , yet if the workman want skill to giue it a right temper , will neuer be good . The Qualification of zeale is therefore our next worke : The expression of zeale must be with 1. Boldnesse . 2. Discretion . 3. Compassion . and this is nothing else but the due seasoning and tempering of it with these three things ; Boldnesse , Discretion , and Compassion , in the manifestation of it .

Sect. 1. The first thing requisite in the manner of expressing our zeale is Boldnes , Of Boldnes . free from cowardise and lukewarmnesse . If there be fire within , there will bee boldnesse without . Fire will bee feared , but cannot be fearefull . It is neuer in iest , or disposed to a luke-warme temper ; but where euer it cometh it burnes , vnlesse it be quite extinguished .

Of Boldnesse I spake somewhat before in the former Chapter : but there , onely vppon the By , and briefly , shewing what a true Zealot will do , in case of difficulty : Here I must treate of it more largely , and shew what he must do in all cases ; and the reasons why .

This courage and boldnesse of spirit is requisite in All , but most eminent in Magistrates and Ministers , who being publicke persons haue most vse of zeale : and for this cause is boldnesse most necessarie in them . Howbeit , ( the Magistrates sword being able enough of it selfe to sharpen and make him as bold as a Lion , ) I will apply my selfe chiefly to the heartening and emboldening of the Minister ; not excluding others that exclude not themselues .

Princes when they send forth Ambassadors , intend they should deliuer their message to greatest Potentates , like Princes , not slaues , Ministers are Ambassadors for a a 2 Cor. 5.20 . Christ : they therefore must take vpon them all that boldnesse which becomes the seruants of so Great a Lord , so oft as they haue audience : especially considering that he sends them not to his Superiors or Equals ; but to his Inferiors , yea to his subiects or slaues .

When God sent Ezekiel to Rebellious Iudah , with a sharpe message , this was part of his instruction ; Be not afraid of them , neither be afraid of their words , though briars and thornes be with thee , and thou dwell among Scorpions : be not afraid of their words , neither be dismayed at their b b Ezeck. 1.6 . lookes .

Impudent sinners thinke to outface Gods Ambassadors , sometimes by their power & multitude , sometimes by their threats , and sometimes with their fierce and furious lookes . God armes his Prophet against all , making his face strong against their faces , and his forehead against their foreheads ; yea as an Adamant harder then c c Ezek 3.8.9 flint .

God doth not onely charge his seruants to bee stout and bold in his seruice , but also workes an holy boldnesse in them when he sendeth them d d Greg. Mag. hom. 10. in Ezek. Ille enim esse veritatis defensor debet , qui quod rectè sentit , loqui nec metuit , nec erubescit . out . He onely is meete to bee a Champion of Truth , that neither feareth nor blusheth to speake any thing for it , which on good ground he iudgeth conuenient . To e e Erubescere malum sapientiae est ; bonum , fatuitatis , idem ibid. blush at sinne is wisedome ; but to bee shamefac't when we are doing of good , is the tricke of a foole , and God neuer sent message by the hand of a foole .

When the Lord sent the Prophet Isaiah to rebuke hypocrites , the beginning of his Commission runneth thus ; Crie aloud , spare not , lift vp thy voyce like a f f Isay 58.1 . trumpet .

He doth not onely bid him speake , but crie , cry out aloud , euen with a full throate , as the Hebrew word g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . signifieth ; ( And he had need of a wide throate indeed , that shall vndertake some men : ) He must go boldly to worke , fearing no h h Apertè abiecto omni timore Gloss. Interlin . colours . He must crie with all his might . He must not spare either himselfe by not straining ; or them by not reprouing . He must bee the shrill and loud voyce of a Trumpet , summoning them to battell with terror . Hee i i Cyril . Alex. Com. in Isai . lib. 5. tom . 3. Non occultè nec in abscon . dito loquere aliquibus : sed intensa & elata voce , potius vtere , & omni libertate redargue delinquentes . must not whisper his message , or speake it in a corner ; but hee must deliuer it with great extension and eleuation of voyce , with all freedome reproouing transgressors in publicke ; as speaketh S. Cyril .

Nor is this meant alone , saith k k Quanquam non de sola comentione vocis loquitur , sed vehementiam verbi & seueritatem intelligit , ac si Deus fulmina è coelo ciacula retur . Cal in hunc locum . Caluine , of a loud and thundring tone , but of the sharpnesse of the matter , so vehemently vttered , as if God himselfe with his mightie arme should dart thunderbolts from heauen , to wound the hairie scalpe of all hypocrites that go on in their iniquitie .

And this latter he must do , that cannot do the former . Euery man cannot speake like thunder ; but euery faithfull Minister must be , for the subiect of his discourse , a Boanarges to refractary sinners .

Nor lastly , is it any peculiar charge giuen to this Prophet * * Quod autem Isaiae hic dicitur , sciamus Apostolis Episcopis omnibus ac ministris verbi esse dictum , &c. alone ; but it reacheth also to all Apostles , Bishops , and Ministers of the word , who must crie aloud with a full throate ; not coldly , but with sharpnesse and seueritie , reproouing such as flatter themselues in their owne deuices ; not obscurely , and in riddles , but so plainly as all may vnderstand : as Oecolompadius noteth vpon this place .

Pauls charge to Titus is in effect no lesse , when hee biddeth him rebuke with all l l Tit. 2.15 . authoritie . It behoues a Minister to do his dutie , not sluggishly and remisly , or with any feare ; but to teach , and thunder out reproofes freely , when need requireth , saith m m Theod. in hunc loc Oportet eum no ignauè ac remissè nec cum vlla timiditate hoc facere ; sed cum libertate docere & increpare vbi opus est . Theodoret.

There are some sins quoth n n Chrysost. hom. 5. in Tit. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysostome , which must be expressed , euen with a kinde of commanding authoritie ? The Adulterer , the Fornicator , the couetous Mammonist must thus bee handled . Nor doth the Apostle say simply , rebuke with authoritie , but , with all authority : to shew that he would haue Titus to exercise authority ouer these , with libertie and freedome .

To Precepts of this kind , we may adde a cloud of witnesses . The time would faile me to tell of Phinehas , Eliah , Michaiah , Nehemiah , Ieremiah , and all the seruants of God of old , of whose seruice in this kinde done vpon rebellious sinners , himselfe saith , * * Hos. 6.5 . I haue hewen them by the Prophets : I haue slaine them by the words of my mouth .

What boldnesse our Lord himself vsed towards the Pharisies and others , when need required , the holy Euangelists plentifully shew . How oft did hee rebuke the Pharisies to their heads , charging them with dunsticall blindnesse , deepe and cursed hypocrisie ; denouncing many woes against them ; calling them , hypocrites , a generation of Vipers , children of hell , and of the Diuell .

Zealous Paule was neuer more mad in persecuting the Church from Christ , then after his conuersion , hee was bold and fierce in a godly manner , against all that would seeke to turne men from Christ . Obserue his carriage towards Elimas the Sorcerer , labouring to turne Sergius Paulus , Deputie of Paphos , from the o o Acts 13. faith .

The Text noteth of Paul that he was filled with the holy Ghost ; Verse 9. ( meaning with zeale , euen as a vessell filled with strong liquor , till it be readie to burst againe : ) that he set his eyes vpon him , with so much fiercenesse , ( as if hee meant to run through him . ) And then after this lightning he addeth that terrible thunder ; Verse 10. O full of all subtiltie and mischiefe , thou child of the diuell , thou enemie of all righteousnesse , wilt thou not ceasse to peruert the right wayes of the Lord ?

Nor was he thus full of the Spirit of the Lord , and of iudgement , to declare vnto cursed Elimas his transgressions onely , but euen to reproue Peter himselfe ; withstanding him to the face , and blaming him before a great multitude of Peters owne Disciples , when hee saw and found that he walked not vprightly according to the truth of the p p Gal. 2.10 . Baronius withstands Paul as stifly , as Paul doth Peter : and dares maintaine that Peter was not to bee blamed . Annal. tom . 1. Anno Chri. 51 num 39. And in his Index to that Tome , it is said of Peter , Ab omni culpa redditur immunu in contentione quam habuit cum Paulo . Meaning in that discourse in the place before cited . Gospell .

Indeed I confesse that S. Paul did cunningly watch his time to do it , when none of the Colledge of Cardinals could be by to resist him . But yet for all this , it was well for Paul that he died before Baronius liued ; or else the Cardinall would haue schooled him , and taught him better manners ; although it should haue bene with putting the lie vpon the holy Ghost himselfe , for being so bold with their god Peter .

It was the resolution of an Heathen Diuine ; q q Seneca . Audebo peccanti mala sua ostendere ; vitia eius , si non excidero , inhibebe . I will be so bold to tell an offender his faults ; if I lop not his vices , I will yet inhihite them . And shall this bee thought too much for a Christian , and a Diuine too , to attempt ?

If thou loue the Lord Iesus with all thine heart , saith deuout S. Bernard r r Sup. Cant. Ser. 44 Etenim si amas Dominum Iesum toto corde , nunquid si videris eius iniurias contemptumque ferre vllatenus aequo animo poteru● &c. ; canst thou possibly beare the iniuries and contempts put vpon him with any patience ? wilt thou not rather , as one rapt with the spirit of reuenge & heate , and like a mightie man that shouteth by reason of wine , bestirre thy selfe , and say with Dauid ; Psal. 119.139 My zeale hath consumed me , because mine enemies haue forgotten thy word .

Good Dauid , if he espied any that were enemies to God , hee would neuer make daintie vpon any politique respects to proclaime himselfe an enemie to them . Do not I , saith he , hate them , ô Lord , that hate thee , Psal. 139. and am not I grieued with those that rise vp against thee ? Yea I hate them with a perfect hatred : I count them mine enemies .

As if hee should say , saith s s Hom. 9. in Ezek. Pensa quantum te diligo , qui tuorum hostium contra me excitare inimicitias non pertimesco , &c. Gregorie ; Consider ô Lord how much I loue thee , that am not afraid for thy sake to stirre vp all the emnitie of thine enemies against my selfe , by hating them for hating thee . And is it now the part of a foole to do the like ?

If we more seriously think on this dutie , Who , or what should hinder any seruant of God from such a boldnesse ? Good men , they will not dislike , but praise him for it . Wicked men themselues loue to see the whip cling close to other mens backs : and can applaud , oft times , that boldnesse which draweth bloud at euery stroake , so themselues bee not touched .

This conuinceth the world that boldnesse of it selfe is good , and would be relished of all , if some were not too bad . It is onely mens badnesse that maketh boldnesse bad . Corrupt stomacks turne the best meate into ill humours . The Cooke cannot helpe this , but the Physitian .

As for such as without cause take offence hereat , why should they be feared ? What , for their power of hurting ? Nay : God will protect his seruants , till they haue done their worke , from all the fat bulls of Basan , be their necks neuer so strong ; their rage and furie , neuer so great . Witnesse his protection of Eliah from Iezabel ; of Christ , and the Apostles , from the bloudie Pharisies , and so of all his seruants , till his counsell was fulfilled , and their taske performed .

Till then , there is no way to let in enemies vpon a man , but by his owne cowardise . If he stand it out , he is safe ; if he yeeld , he perisheth . That of the Lord to t t Ier. 1. Ieremie is a pregnant proofe of this seeming Paradox .

When the Lord sent him to thunder out heauy plagues against a rebellious people that were come to that height of impietie , that they durst oppose the Prophets , and persecute them for telling them of their sinnes , and denouncing iudgements against them ; God forewarnes and armes him thus .

Verse 17. Thou therefore gird vp thy loines , and arise and speake vnto them all that I command thee : be not dismayed at their faces , lest I confound thee before them .

Verse 18. For behold I haue made thee this day a defenced Citie , and an iron pillar and brazen walls against the whole land , against the Kings of Iudah , against the Princes thereof , against the Priests thereof , and against the people of the land .

And they shall fight against thee , Verse 19. but they shall not preuaile against thee : for I am with thee , saith the Lord , to deliuer thee .

It is a certaine truth that neuer faileth ; all the malice of men can neuer stop the mouth of any seruant of God , till God himselfe conclude him ; and till the euent make it appeare that God biddeth him leaue worke . Then , Act. 18.9.10 . malice may remoue him , when God hath discharged him ; but yet then also God rewardeth his seruice out of the very malice of his enemies . Their malice shall bee made his stirrope , by which he getteth vp to a greater good , then they tooke away from him .

Should the Lords seruant refraine from boldnesse , to please men ? Nay , if he once seeke to please men , farewell the seruice of Christ . And it is a most foolish part to go about to please them , who please not u u Greg. ibid. vt supra , val. de est stultum si illis placere quaerimus , quos non placere domino scimus . God . Nor doth he pay so deare commonly for any indiscretion , as for his affecting and studie to please men , by blanching their faults , and soothing them vp .

Is a man afraid of purchasing their ill opinion and displeasure ? It is indeed an vndeniable truth , that Truth begets hatred : but if we therefore refraine reprouing , because wee feare the rising of mens passions and hatred to scoffe , and deride vs , we seeke onely our selues , not God . x x Greg. moral . lib. 2● . Si ab increpatione idcirco reticemus , quia contra nos insurgere derisionis odia formidamus ; non iam lucra dei , sed nostra quaerimus . Such toyes as these are no more able to moue a true Zealot , then the barking of euery curre , the Lion-like Mastiue as hee passeth the street .

It was one speciall Inditement of Ierusalem , that they bent their tongues like bowes for lies ; but they were not valiant for the truth ; y y Ier. 9.3 . And well it might . Men commend boldnesse in a Souldier , mettle in a horse , eagernesse in doggs , spirit in any thing ; and shall they themselues be commended for Cowards ? Cowards for the truth ? Cowards for Gods truth ? O damnable sheepishnesse ! Such dull Asses z z Exod. 13.13 . deserue rather to haue their necks broken , then to bee consecrated as holy to the Lord .

Fearefulnesse , Bashfulnesse , and Luke-warmnesse the opposites to true boldnesse are all most odious to God . How hath hee forbidden and threatned fearefulnesse in his cause euen in case of life it selfe , a a Luk. 12.4 . and vowed to turne such white-liuer'd Christians out among doggs and b b Reu. 21 8. helhounds !

Bashfulnesse is condemned as a detestable offence , for which the Sauiour of the world will then bee ashamed of such as are now ashamed of him , when they expect greatest Grace and c c Luk 9.26 . honour from him .

And more ouer this , such Vespertilian Professors ( in the meane time ) commonly susteyne most shame on all sides : and such night-birds do more prouoke others to wonder at , and chatter against , and prey vpon them . None receiue more discouragements from others , then they that are most timorous themselues . None in more danger ; none more liable to what they feare , then they who step back and giue ground to their feares .

And as for Lukewarme Gospellers let Laodicea speak for all , what entertainment they are like to find at the hands of Christ , they are sure to be d d Reu 3 15.16 . spewed out of his mouth , as too loathsome a morsell for his stomacke to beare .

I know that it is hard for a man truely bold not to bee censured for a peeuish , cholerique , harsh , intollerable fellow scarce well in his wits . But if this may deterre him , Christ should haue left work when the Pharisees thought he stood in need of an exorcist or Diuel-Catcher , accounting him mad , and that he spake in his fury he knew not what ; and were so confident in their mad opinion that they thought they dealt wisely in appealing to himselfe ; Say wee not well that thou art a Samaritane , c c Ioh. 8. ●8 . and hast a Diuell .

For Good men to bee called mad , and their doctrine , madnesse , among mad men , is no strange thing . He that is giddy thinkes euery thing runs round . And they that haue changed piety for pollicy , God for gould , can easily giue sentence that a zealous reprouer is out of his wits ; least the world conclude them guilty of what they are as loath to be known , as they are vnwilling to forgoe .

It becomes Gods Seruants not to thinke what wicked men will say , if they be bold ; as what God will say , if they be cold . Mad mens tongues are no slander . With mee it is a small matter to bee iudged of you , or of mans iudgement ; saith one that was accused of this disgraced f f 1 Cor. 4.3 . Grace .

To such let vs answer with the Apostle , g g 2 Cor. 5.13 , 14. whether we be beside our selues it is to God : or whether we be sober , it is for your cause : for the loue of Christ constreyneth vs . A true zealot is neuer in his perfect temper , till mad men and fooles , Omnes mali , stulti ; Omnes stulti insaniunt . ( that is , all wicked men ) say of him , he is mad .

If any thinke sharpnesse naught , because it makes bad men worse : I answer , that indeed it sometimes falls out that the Anuile-like hearts of hypocrites and desperate sinners grow harder by the blowes of reproofe ; so that wee may say of them in this respect , as the Lord of his people , Esay 1.5 . why should yee bee smitten any more ? yee will reuolt more and more . But yet in the meane time , others are kept in awe , while these are soundly whipt before their eyes ; and the mischiefe of taking heart from a lewd example , preuented .

Seuere executions are as much for terror to beholders , as for smart to the Malefactors on whom they are done . And there is a necessity of thundring against such sinners as are outragiously wicked , and aptest by their contagious breath to infect more , h h 1 Tim. 5.20 that others may feare .

The feare of making a young theefe , a compleate rogue , deterres not the Magistrate from sending him to the Goale : nor from whipping or burning him before the face of the country , when hee is there . And shall that which is thought wisedome in the Magistrate , be counted madnesse in the Minister , when in his way and kind he takes the same course ?

Our account shall be heauy if we shall forbeare to apply Causticks to a soare that needs it , till some foolish Patient of himself call for them . And woe to that forbearance and remissnesse , whereby others are tainted by the bad examples of him whom wee feare to reproue .

Touching vs that are men , saith Saint Austin , i i De Correp . & Grae. cap. vlt. vi●e Locum . who cannot distinguish betweene Elect and Reprobates , wee ought to desire the saluation of each person alike . And least any should perish , or cause others to perish ; a sharpe reprehension must be applied to all offendors promiscuously , leauing the issue to God , who can make it proprofitable to his owne . And k k Si enim aliquando timore non corripimus , ne aliquis inde pe reat : cur non etiam timore non corripimus , ne aliquis inde plus pereat ? Idem Ibid. if sometimes through feare , we reproue not , lest some one become worse ; why should wee not much more feare , not to reproue , least another should , by his example , more fearefully perish ?

And yet least any should thinke that any kinde of boldnesse may hence bee thought warrantable , 2. Cautions touching Boldnesse . I must bound this poynt with two limits or Cautions .

The first is this ; 1. Caution . Boldnesse must not spring from a spirit of ostentation and popularity to bee obserued and praysed by men , for a very boldman , and that they may point after him , and say , this is hee . Iehu was troubled much with this itch : l l 2 King . 10.16 . so also the Pharisees : they did all their workes to be seene m m Mat. 23.5 . of men , and therefore this is all they haue for their workes .

The End commendeth or condemneth our boldnesse . If our end bee the Glory of God , not our owne praise ; then , not more bold , then welcome . He that said , Let your light so shine among men that they may see your good n n Mat. 5.16 . workes , allowes the publique performance of good duties ; and so to doe them that men may see them if they will : but he condemnes the doing of them for this end that they may see them o o Mat. 5.16 . Videri ab hominibus non est nefas ; sed ideo agere vt ab hominibus videaris . August . de Ser. Dom. lib 2 cap. 16. 2. Caution . as the trick of an hypocriticall Pharisie .

The other Caution is , that Boldnesse bee free from distempered choller , and raueing passion . A Bishop must not be selfe willed : not soone p p Tit. 1.7 . angry . Hee must not bee so suddenly ouercome of his passions , as to neglect due eare of all circumstances perteyning to the successe of that good action he is labouring in .

Wee count those motions of the mind most safe and vsefull , which are disposed at our pleasure , and not as q q Senec. de tra lib. 2. cap. 35. they list . When a man is tossed like a Pinnace in a tempest by his passion , if he performe any more , then to saue himselfe , we may write it downe for a miracle . Such Anger euer dwells at the Signe of the Foole , and a good zealot must refrain that Ordinary .

But , as Fiery dispositions must not mistake cholerike passions for zeale ? so on the other side , a holy and iust indignation against sinne must not be censured and condemned as an vnseemely passion .

Moses though a meeke man could yet be angry and very wroth when Israell had sinned . r r Exod. 32.19 . Num. 16.15 Saint Paul , ye will thinke , was moued indeed , when he called the vniust hypocriticall high Priest , a painted s s Act. 23.3 . Vide Caluin in hunc locum . wall . Yea Christ himselfe was angry at the Iewes , when he saw the t t Mar. 3.5 . hardnesse of their hearts . And such anger at wrong done vnto God wel becommeth zealous boldnesse either in speaking or preaching .

Hee that gaue Titus an Item against hastie anger , doth yet in the same Chapter , not onely allow , but strictly charge him to rebuke some persons u u Tit. 2.13 . sharpely .

A man may loue when he seemes to be angry ; as well as hate when he seemeth to loue . And x x August . de v●rb . dom. ser , 16 Vsque adeo non omnis qui irascitur o●it ; vt aliquando magis odisse conuincatur qui non irascitur . Idem . Epist. 48. vincentio . Non omnis qui partit amicus est : nec omnis qui verberat inimicus . so farre should we be from iudging anger in some men , to be hatred , that wee should rather conuince them of hatred , if they should not be angry .

The Austerity of Phinehas , saith a Father , * * Hierom. ad Ripar . aduersus Vigilantium . the fiery temper of Eliah the Seuerity of Peter against Ananias and Saphira : the fury of Paul against Elimas , is not to bee thought cruelty , but piety for God .

When that worthy Nazianzene , pressing to moderation in disputation , had cast some water vpon the tumultuous feruor of some contentious spirits , he withal solemnely protested , that he was neuer of that number y y Greg. Naz. Orat. de moderat . in disp●●t . Seruand● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which account vigor of spirit and and sharpnesse , a fault ; for as much as no man , without this , can easily vndertake any action with any great praise , or virtue . He therefore condemned only such fiery tempers as with the shew of a generous spirit had also temerity and imprudence the mother of impudence ioyned with it .

And now because rash Passion , and holy fury are so like one another in the face , it is a very difficult and peremptory taske for any beholder to distinguish them by that ; and therefore very vncharitable it were to bee hasty in censuring such as are bold , and stout , and in some degree passionate in the Seruice of God , to bee cholerick men , hauing no other shew of ground to condemn them . * * In istis , quae vtrum bono an malo animo fiant scire non possumus , melius est vt ad partem dextram nostrum animum declinemus : quia tollerabilius est nos in hoc praefiniri , & eos qui mali sunt bonos esse credamus quam ex const●tudine in dicandi etiam de bonis quod malum est suspicemur . Aug. Ser. de Temp 202. Calian in Iob. 32.2 . conc . ● 119. Quid primum nobis ex hoc loco discendum est ? Primum non omnem iram condēnandam esse : Quum vide mus aliquem irasci ▪ & excādescere , id non semper vitio imputandum esse ; vt videas contemptores dei qui dicant , Numquid vero sic tumu tu an●um ? Numquid sic irascen●ū est ? nonne placida & quicta ratione agi potest ? &c. vide locum .

If their outward heat proceed from any false fire , God and their owne hearts onely are priuy to that ; and they stand or fall to their owne Master . In this case it is safest to iudge nothing before the time , If wee obserue in such men a constancy of temper against all sinne , as well as against any , especialy in themselues , as well as in others : it were breach of iustice to deny them the praise of true zealous men .

To conclu●e this caution , and this point . We may bee angry , so we sinne not . And if our anger bee onely against sinne , we sinne not to be angry . The rule of Gregory z z Greg. Mag. moral 6. In correctione vitiorum subesse debet tracundia non praesse , vt executionem iustitiae do minando non praeueniat , sed stimulan do subsequatur . in this case is excellent . In the punishment of sinne , anger must not rule , but serue ; that it may not run before Iustice as a furious Lord to preuent it ; but come behinde as an humble Seruant to excite and stirre it vp to a due execution .

CHAP. VII . Of Discretion .

Sect. 2. THe second Particular wherewith Zeale must bee perfectly tempered , is Discretion , Of Discretion . the safest Chariot for a man to ride in through the rough waies of this dangerous world .

The praise of it . A Grace transcendent , and more fitly stiled the Soueraigne of Virtues , then a priuate Virtue . a a Discretio non tam virtus est quam moderatrix virtutumitolle hanc & virtui vitium erit . Bern. Sup Cant Ser. 24. Take away this , and virtue will turne vice ; as the best flesh without Salt will soone putrifie and stinke . What we doe with discretion is a virtuous action : but indiscretion euer sends Virtue away with a scratcht face , b b Virtus enim indiscreta pro vitio deputatur Isador . & a blot .

Lawes in generall giue bounds to actions to make them good , but Discretion giues Lawes euen to good actions to make them better . Our Passions be like wild horses ; discretion , is a Minerua's bridle for her winged Pegasus , to curbe and guide them .

Without this , sorrow would turne into despaire , feare into terror , loue into blindnesse , hope into presumption , anger into fury , mirth into madnesse ; and the whole houses of our soules would bee nothing else but kennells of disorder and confusion .

And as this is of vse in all graces , so in Zeale especially . * * Caluin . in Iob 32. Conc. 119. Quamuis zelus dei in nobis dominetur , possemus tamen peccare modum excedentes , nisi Deus nos inhiberet . Prudentia igitur & moderatio in eo Zelo adsit oportet . Our crafty Aduersary , when our Zeale would make warre vpon him , hath no better stratagem then to bereaue vs of this little Vlisses , of whom he is more afraid then of the Greatest Cyclops that we can imploy against him .

Vnderstand this of Discretion mingled with Zeale . Discretion and Zeale do well , together ; but ill , asunder . Zeale without discretion , is but frantick fury . Discretion without zeale is but moathy-pollicy that eates out the heart of all true piety . An example of the former we haue in S●neon and Leui : of the latter , in wretched Gallio , who tooke it to be a high point of discretion to make light of c c Act. 18.14 , 15.10 . Religion .

And to say truth , in their natures they are both so bad , as it is hard to say , which of the two is the worse . Yet , ( if we desire to compare two bad things together ) in euent , discretion without Zeale , proues the greatest Cut-throate to Religion .

This , carries a shew of wisdome , The counterfeit of Discretion moderat●on and an admirable temper ; and sayling vn●er these Colours , it secretly conueyes away all life and power of Godlinesse out of the Land , faster then some crafty Dutch men , our Gold and Siluer .

Ahabs Chaplaines were very discreete in this kind . They , seeing him a passionate violent man apt to warre and cumbustion , held it a very discreet part to speake nothing that might distaste or crosse his humor . Michaiah , they thought , was booke enough to instruct them , and teach them more wit then to vex their Master . They easily discerned Michaiahs plainesse neuer did good : but euer pull'd the Kings displeasure and hatred vpon himselfe .

Of this meale-mouth'd temper was the Messenger , sent to call Michaiah to the King . Hee thought hee had taught him a trimme peece of Wisedome , when he said vnto him d d 1 King . 22 13. The words of the Prophets declare good vnto the King with one mouth : Let thy word , I pray thee , be like theirs , and speake that which is good : meaning that which might please .

But Michaiah knew well that this selfe-loue discretion tended to the ruine of Ahab and his Kingdome , and therefore he earnestly protested against it , & resolued to speake that , and that onely which the Lord should command him ; e e Verse 14. let the King take it as he would .

Such gentlenesse seemes for a time to bee without teeth : but in the conclusion it will bite like a Serpent . This discreet indiscretion cost Ahab his life ; and many , their bloud . Michaiahs down-right counsell and indiscreet discretion would haue saued all .

Such a messe of Discretion was that also of temporizing Amaziah the Priest of Bethel . When Amos began to Prophecy there , against the high places of f f Amos 7.9 . Isaak , the Sanctuaries of Israel , and the house of Ieroboam great Grandchilde to Iehu ; Amaziah accused Amos to the King of no lesse then high treason , and that hee had spoken such words as the Land was not able to beare them . Verse 10.

In his opinion , doubtlesse , it was great indiscretion in Amos to choose such a Theam for the Court : and therefore thought he vsed him kindly when he gaue him this counsell ; Verse 12. O thou ●ee● , goe , flee thee away into the Land of Iudah , and there eate bread , and Prophecy there , But Prophecie not any more at Bethel for it is the Kings Chappell , Verse 13. and it is the Kings Court.

It seemes by Amaziah that Amos his fault was a great one indeed ; that it was not safe to exercise his ministry any more , nor so much as to abide within any of the Kings Dominions .

But I pray , what was it ? Why , Amos had said , Ieroboam shall die by the sword , and Israell shall surely bee led away captiue out of their Land . A great ouer-sight I promise you . What had Amos so little discretion as in the Kings owne Court to tell wicked Ieroboam what was comming vpon himselfe and his Kingdome , and so trouble him with a puleing Tragedy of repentance and humiliation to preuent the mischiefe ? Nay thrust such a mad man out at the Gates by head and shoulders , and exile him for euer .

More discreet , in their owne opinions , was Iolly Amaziah , and the rest of Ieroboams Trencher-Chaplaines , who would haue suffered this gulfe to haue swallowed vp both Prince and State , without giuing them the least inckling of any such danger , vntill it were too late to auert , or auoid it .

Such Temperate men , or rather spaniel-like Parasites are but secret Traytors , that so they may get into the Chaire of preferment , they can bee content to betray their Masters into the hands of the Diuell , whose Agents they are , to strengthen the hand of iniquitie , and to leade Princes blind-fold to hell . It is a wonder , if a flatterers Sermon haue no Treason in it .

This is as far from the discretion ere while commended , as the foulest vice from the fairest vertue : as the basest pibble , from the choycest iewell . It is separated from zeale , this is enough to disgrace it to all good men , since it can be no other , Rom. 8.7 . but the wisedome of the world which is emnitie against God .

Grauely , g g Ser. 23. in Cant. Virtus discretionis absque charitatis feruore tacet : & feruor vehemens absque discretionis tempe ramento praecipitat : ideoque laudabilis est , cui neutrum deest ; qu●tenus & feruor discretionem erigat , & discretio feruorem regat . Bernard . Discretion without the feruor of loue , lyeth still without action , and vehement heate without the temper of discretion , tumbleth Phaethon headlong . Therefore he onely deserueth praise that possesseth both ; to the end his heate may stirre vp discretion ; and discretion moderate heate .

But this , I confesse , is a bird that sits not on euery bush : it is rara auis , as rare as a Phenix . This is it which maketh the world such a Buzzard that it cannot know it , when it seeth it , but takes all for gold that glisters ; worldly pollicie , for holy discretion ; which differ as much , as hell and heauen .

But after all this , what is that discretion What Discretion is . so much admired ? The same in effect with that which Philosophers and Schoolmen call Prudence . And this , h h 6. Ethic. c. 5 Aristotle describes to be a skill rightly to performe and mannage all actions .

I cannot discerne wherein Prudence and Discretion differ ; vnlesse in the extent . For whereas two things concurre to the exact performance of a good action ( viz. a good end , first intended ; & an applicatiue knowledge of meanes aptly conducing thereto ; ) Prudence doth equally looke at both : but Discretion is but the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or that peece of Prudence which respecteth the meanes and method of our actions , and maketh vs i i Prou. 23.19 . wise to guide our heart in the way .

The want of this cost Moses deare at the waters of Meribah , where though he were zealous for God , yet his passion stirred vp by the rebels of Israel , made him speake vnaduisedly with his k k Psal. 106.32.33 . lips .

It is the wisdome of a man to vnderstand his l l Prou 14.8 . way . And one of the chiefest praises of a vertuous woman was this ; She openeth her mouth with m m Prou. 31.26 . discretion . This therefore is that which is chiefly required in zeale , to regulate and gouerne that holy fire so oft as it flames .

The vse of discretion in zeale , which is to respect the circumstances of Person , Place , and Time . This Discretion is nothing else but that rule and temper which a Christian in shewing of his zeale must euer obserue . It tempereth zeale ; as leauen the meale : and it ruleth zeale , as a plumbe line the building .

Prudence and discretion is a rule that properly hath for it Obiect the circumstances of Action . And the circumstances of all voluntarie and deliberate actions are vsually three ; Person , Place , and Time . All these Discretion considereth , and accordingly guideth our zeale .

The first circumstance which Discretion directeth zeale to regard , 1. Circumstance of Persons , who are considered Morally and Ciuilly . is that of the Persons we meddle with .

And these , Discretion looketh vpon with a twofold respect : the one Morall ; the other Ciuill .

By the first , shee considereth them as Good or Bad ; and the bad , againe , as Priuate or Publicke offenders ; and both these sorts , as they offend , e●ther of infirmitie , or resolution and malice .

By the second , she regardeth them as they are ranged in their seuerall and different Rankes : some being Publicke , and some Priuate : some aboue vs , some below vs , and some equals : some rich , some poore ; some elder , some yonger : and according to all these respects she directeth zeale to handle and vse them .

The first consideration of Persons is morall ; 1. Of the morall consideration of Persons . that if they be good , zeale may wisely defend them : if they bee euill , zeale may wisely reproue and seeke to reforme them .

Defending the good . Touching the defence of good men , I shall not need to speake more then that I haue spoken alreadie in the third Chapter , where I haue largely shewed , wherein , and how farre , they must be maintained .

The principall peece of my Proiect remaining is , to shew how Discretion should mannage our zeale in dealing with such as bee bad ; especially in the point of reproofe , for this is most vsefull , and most hard to be done .

In reprouing a vitious Person , Reprouing the bad . And herein Discretion would teach a Zealot two things . First , to be sure that the fault hee would reproue is committed by him , to whom he directs a reproofe . Secondly , to make a difference betweene a Priuate and a Publicke offence .

In the first place , Be sure the fault be indeed committed 1. Be sure the fault bee committed . before we begin to n n Quando tis s●is quia peccauit . Ansel . in 1. Tim. 5. Aegid Carler . in Orat. Tria ex parte corripientis debent esse , &c. prima est certa peccati cognitio , &c. reprooue . Otherwise , as we reprooue without ground , so without fruite ; vnlesse this , that wee find the arrow sticking in our owne faces .

A wicked man who deserueth reprofe for many things , will yet beate off all , if he be charged with any thing vniustly . How will he flie in a mans face , and crie out , you wrong me . And as glad of the occasion to be put out of his Patience ; with incessant clamors , how will he stop your mouth , that you shall not possibly fasten any reproofe vpon him for other things , whereof he cannot deny himselfe to be guiltie ? How will he insult and raile after he is gone ? How will he trample vpon the face of all zeale and religious rebukes ?

Nor will it enrage wicked men onely , but vexe good men also to bee thus vsed . When Iacob priuily stole away by night from Laban ; vpon which occasion Labans Idols were missing , ( for Rachel had stolen them away : ) Laban had some cause to ghesse that Iacob was priuie to , if not guiltie of this horrible sacriledge ( as Laban esteemed it ) because hee was the contriuer of the plot , and first in the fact of running away in so vnkind and vnnaturall a manner .

When seruants run away , we presently looke vp our things . If any thing be missing , wee lay it to the runawayes charge . Laban did no more in a case which most nearely concerned him , as he foolishly thought . Iacob confident of his innocencie , alloweth Laban a seuerer Inquisition then would haue stood with the safetie of his fairest Iewell , if she had not bene more subtill then innocent .

But when through Rachels cunning , the fault obiected could not be proued , though done ; what a heate Iacob was in , towards his father in Law , the storie declareth . Iacob was so wroth , that he chode with Laban o o Gen. 31.36 himselfe .

I denie not , but we may vpon some strong presumptions , charge a fault on him we suspect . But then we must be sure that the partie be very ingenious to confesse it , if guiltie , and not to denie with a lie . If they be brasen face sinners , or otherwise cunning , and do know or suspect that we do but suspect them , they will make no bones to adde more sinnes to the first ; and desperately fault in swearing , to sweare out a fault ; be they guiltie or not .

And further , we must also then be very wary and mild , dealing by way of question , or supposition , & compassionate griefe to heare , or feare such things by them , as we charge them with ; and applying admonitions & counsels in stead of reproofes .

Let vs seriously think with our selues , how we could possibly brooke it from any man liuing , that he should be so light of beliefe , as by and by to kill vs in his heart vpon the hearing of euery flim-flam tale brought vnto him by some malitious Doeg , or backbiting Ziba .

Would it not enrage our spirits to see our good names hanged vp in chaines in the places where we liue , and as malefactors rotting before our eyes ; when many times the thing obiected and beleeued , is either vtterly vntrue in whole , or in part , or ( though perhaps true , ) insufficiently proued ? That , then , which we would not haue done , let vs not do .

2. Make a difference betweene offences . In the second place , Discretion requireth that a difference be put betweene that offence which is priuate , and that which is publicke .

Priuate offences how handled . In Priuate offences the Rule is ; Go , and tell thy brother his fault betweene him and thee p p Mat. 18.15 alone . If thy brother offend ; hate him not so much , as not to reprooue him q q Leuit. 19.17 . : but shew thy selfe a brother in rebuking him plainly , and couering his shame .

He that forbad thee the blazing of thy brothers nakednesse , did not leaue to thy choyce the duty of priuate admonition , if thou know he hath failed : He onely directed thee to the manner , and enioyned thee to do it as he bad thee . If thou neglect it , thou art worse then he ; if S. Austin r r Ser. 16. de verb. Dom Si neglexeris , peior es . Jlle iniuriam fecit ▪ & graui se ipsum vulnere percussit , tu vulnus fratris tui contemn●● ? Tu eum vides perire & negligis ? Peior es tacendo quam ille conuitiando . can iudge .

Thy brother by sinning hath wounded himselfe , and wilt thou despise to put thy hand to the cure ? He perisheth before thine eyes , and canst thou neglect him ? If thou canst ; thou art more in fault by thy silence , then hee by that fault which should haue opened thy mouth . Reuiling is bad , but silence is worse .

But yet remember the rule : it must be as the fault was , Secret . And as it is done in secret , so it must be kept , without blazing after it be done . A man were as good to reproue publickly , as publish a priuate reproofe .

The same Father s s August . ibid brings for instance the dealing of Ioseph with the blessed Virgine Marie , his espoused wife . He suspected her of vncleannesse , because he saw her with child ; and yet because he onely suspected her ( at that time ) hee would not proclaime her shame to the world , But was minded priuily to put her t t Mat. 1.19 . away .

It is true , that Adulterie by the Law of God , was death . And as true , that Ioseph did not thus fauour his wife , as seeking to abuse the Law , or allow of her supposed transgression : for the holy Ghost beares him witnesse , that he was a iust man .

What was it then which moued him to study so secret a course ? many things : his Loue , that he would not bee the first that should proclaime her shame , whom he had prized at so deare a rate ; his moderation , that he would not put her to the vtmost extremitie , though she abused his loue ; his wisedome , that he would not for taking reuenge on her priuate fault , be occasion of opening the mouthes of such as would be too apt , for her sake , to disgrace Religion which they both zealously professed .

But the chiefe cause ( as I conceiue ) was , that as yet the fault was not diuulged , nor taken notice of abroad ; and if it did come afterwards to publicke obseruation , the discouery should be not from him , but from the fault it selfe , which would disclose it selfe , though he concealed it .

The reprouing or reuealing of a sinne , to , or before more then such as are priuie to it as Actors , patients , or abettors in it , is not onely vncharitable , but vnsafe .

For , first if thou onely know thy brothers fault , and yet shalt seeke to rebuke him before others , thou dost not so much reproue his sinne as betray his ᵘ fame . * * Aug. ibid. Si solus nosti , & eum vis coram alijs arguere ; non es corrector , sed proditor .

Secondly , if he haue onely ciuilitie of nature , and no worke of grace to force a pardon from him , this is enough to make an irreparable breach betwixt him and thee . Vpbraiding and disclosing of secrets , are of those things for which euery friend will x x Ecclus. 22.22 . depart . Nothing but grace will fetch them backe againe .

Thirdly , oft times by making a fault knowne , the scandall proues greater to the delinquent partie , then the wrong to thee ; and sometimes greater then thy selfe did meane * * Aegid . Carler . Orat. in Concil. Basil . de punitione peccat publ . Si culpa est leuis , & timetur ne turba grauior sequatur , non tenetur corrigere quia peius subsequetur . Extat haec oratio tom . 4. Concil. vlt. Edit. Binij . it . Faults will runne further then repentance , in the mouthes of men . Euery man will take notice of the offence ; but few , of his satisfaction made .

Fourthly , if the partie bee eminent for a zealous profession of religion , then to proclaime his priuate slips and failings , would not so much stop his course of sinne , as open the mouthes of drunkards , vngodly raylers and scoffers to peale vpon all carefull and studious of holy life : and so Religion it selfe shall beare the greatest blow .

Fiftly , and Lastly , It most vsually happeneth , that a Person thus shamed studies defence to impudence ; y y Aug. ibid. Corripe inter te & ipsum solum , intuens correctioni , parcens pudori : fortè enim prae verecundia incipit defendere peccatum suum , & quem vis correctiorem , facis petorem . and now that he thinkes himselfe irrecouerably wounded in his reputation ( the onely bounds which keepe many in ) hee becomes desperate . And so , he that before was badd , by this meanes will bee worse : Shame once found is euer lost .

Fiue Cases wherin faults must be discouered . Wee see the Rule of Discretion touching priuate offenses , and the reasons on which it is grounded . We shall do well to obserue it ; but with these exceptions .

Case . 1 First , all treasons and treasonable practises , against either Prince or State , be they neuer so closely kept and carryed , must be discouered , although we be sure the reuealing of it will cost the offender his life . Better one perish then many .

That God who is so tender of the honour and safetie of his annointed , that rather then so much as a cursing or reuiling speech vttered against him , or any in authoritie vnder him , shall escape vnpunished , will cause the very birds of the ayre to carrie the voyce , and that which hath wings to tell the z z Eccles. 10.20 . matter ; will neuer allow it vnto men , to subiects , especially Christian subiects , to conceale higher offences against their Soueraigne , without seuere reuenge .

He that can be content to conceale a Traitor , though but vnder pretence of a vow , or keeping secret a priuate Confession , is one of hels-Commonwealth , and by his profession a Butcher to the Pope .

Case . 2 Secondly , when we know or heare of any plot against the life of but a priuate person , we must do as Pauls kins-man , to him , and as Paul by his kins-man to the chiefe Captaine a a Act. 23.16.17 . in the same case .

Howbeit if wee can reclaime the offender by priuate counsell & instructions , and be sure we haue drawne him from his bloudy resolution , and into charity againe ; by S. Austins rule we should conceale him , because wee haue wonne him , and preuented the mischiefe intended .

Otherwise we must disclose him , or bee guiltie of bloud . He that said , Thou shalt not kill , will arraigne thee at his Barre as a murtherer , if thou endeauour not to preuent it in others to the vtmost of thy power .

Case . 3 Thirdly , when the offence is done by him who will not take a reproofe at our hands ; or if he would , yet we haue no opportunitie to bestow it on him ; we may reueale it , so it be to such as it concerneth to performe that which we cannot .

Eliah would neuer vouchsafe Iezabel ( for ought we can find ) a priuate admonition ; because he knew too well her pride and hatred against him .

It was wise Salomons obseruation ; He that reproueth a scorner getteth to himselfe shame : and he that rebuketh a wicked man getteth himselfe a b b Prou. 9.7 . In correctione frater ia requiritur ex parte peccantis spes de correctione , alias non oblig●tur qui● tale● corripere . Aegid . Carlerius in Orat . ante cita●a . blot . Scorners will be sure to abuse him to his face that vndertakes to reforme them : and behind his backe will extreamely traduce and belie him to others , as if he had offered them some great abuse , or otherwise carried himselfe ridiculously towards them .

This is all that Swine will returne him that casteth pearles before them . Therefore the holy Ghosts counsell is , Not to reproue a scorne lest he hate c c Verse 8. thee . And Christ forbids to cast pearles before such a swine . Neuerthelesse we shall do well to complaine of his rooting , to him that is able to put a ring in his nose .

Ioseph knew well the hatred of his brethren against him , and how much they would haue scorned a reproofe at his hand . Therefore , ( though hee omitted that which hee had wisedome enough to foresee would haue bene in vaine , yet ) when he saw them disordered , he brought vnto his father their euill d d Gen. 37.2 . report .

Case . 4 Fourthly , when a priuate admonition hath been giuen , and it doth no good , but that the partie offending goeth on still in his sinne ; then the rule is , to Take with thee one , or two more : And if hee shall neglect to heare them , to tell it to the e e Mat. 18.16.17 . Church .

In a desperate disease , when one Phisitian hath tryed his skill , we commonly ioyne one , or more with him : So here . He f f Qui admonitus secretè de peccato corrigi negligit , publicè arguendus est ▪ & vulnus quod occultè sanari nescit , manifestè debeat emendari Isador . that hath been secretly admonished and neglecteth to reforme , is to bee rebuked in publicke ; that so that wound which could not be closed vp in secret , may be more publickly handled and healed .

Case . 5 Fiftly , when the offender is not immediatly vnder our selues , but some other , it is no offence to reueale him to him who ( by vertue of his more immediate power ) is likely with more authoritie , and better successe to reproue him .

None so fit to admonish the wife as the husband ; therefore Eliah goes to Ahab , not Iezabel . And though the woman were first in the g g 1. Tim 3 14 transgression , yet God began to reckon first with the h h Gen. 3.9 . man .

None so proper to chastise a childe as the father ; therefore God sends Samuel vnto Ely , not to his Sonnes . Nor is any so meete to reproue a Seruant , as the Gouernor of the family ; and therefore Abraham repaires to Lot , i i Gen. 13 8. and not to his Seruants .

It is no back-biting to reueale to a man ( if hee be wise , religious , and louing ) the errors of his neerest a●d deerest friends ; nor of a Seruant , to his Master ; nor of children , to their father ; if there bee need of reformation , and that there be either no oportunity , or else no hope of doing them so much good by our selues , as might bee done by taking this course .

These cases excepted , wee may bound the taxation and shame of a priuate fault within the circle of a priuate reproofe .

I haue yet one thing more to adde , before I leaue this point . As offences of these kinds must not be concealed ; so the least peccadillo's , the smallest aberrations must not be suffered without secret rebuke .

The least faults must be reprooued . It is an error in that discretion which thinkes men shall do well to wink at small faults . And it is a great fault in him that will not beare a reproofe for the smallest offence .

It is common with men to thinke themselues iolly fellowes , if they be free from the grosse out-rages of the world , which ciuill men cry shame on : and as common , to think him very busie and malepert that shall taxe them for such small matters as are lesser oathes , rash speeches , wanton talk , lasciuious imbraces , idlenesse , vanitie , carelesnesse in frequenting Gods house so oft as they might , slacknesse in comming with the first when they come at all , vnprofitablenesse in hearing when they are there , and a thousand such little bodkins that yet will kil Caesar as surely , though perhaps not so sodainly , as the Sword or Pistoll .

Men are ready to cast water in the zealots face as being in these ouer busie , strict , and precise , and no way for their turne , Wisd. 2. because hee vpbraideth them with offending the law in such petty matters . Euery one almost is of Lots minde ; though Sodome bee burned , yet thinke they Zoar may be spared , because it is a little one : And when a man followes them with a reproofe for such trifles , they are ready to say as Abner to Asahel , turne thee aside from following me , let mee and my sinne alone . k k 2 Sam. 2.22 . Wherefore should Ismite thee to the ground ?

The reasons why . But let such men know that the Law of God admits not the least imperfection , nor tolerates the least disobedieence , but makes the least transgression of the least Commandement , death ; yea eternall death , vnlesse vpon our vnfeyned confession and repentance we sue out our Pardon .

And though a sparke of fire , in a strong chimney would be contemned , yet , in straw , no wise man would neglect it , because the matter in which it is , is so apt to kindle : therfore we quench it in hast , and are afraid of the least delay ; nor can we be quiet vntil it be throughly extinct .

Now there is no dry straw so apt to take fire from a flaming fire-brand , as our hearts are to bee all in a flame with the least coale of sinne that sparkles on it . And what dangerous proceedings small beginnings haue had , too woful experience hath taught euen the best of men too often to know , and bewaile .

Small sinnes grow great ones almost in an instant : And like Ionahs gourd , will be able to shadow and couer them all ouer in a night . Such sorry weeds grow a pace . Though no man bee at his worst presently ; yet on the sudden , he growes too bad .

Nor is it so easy to beate a theefe out of doores , as to keepe him out of the house ; nor to defend a breach , as to maintaine the Citty after the Enemie hath entred ; nor to shake off sinne , as to preuent it . l l Greg. Naz. in Orat. de moder . in disput. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bruite Cattell will with more difficultie bee kept in their owne pasture , after they haue once broken the hedge .

An easy Bull will tosse the strongest dogg so high that he will be in danger to breake his bones in the fall , so long as the dogg is loose , and hath taken no hold ; but let the dogg once come within him and fasten on his lip or nose , then ( though the dogg were none of the strongest ) he will easily hold the fiercest Bull that hee shall not bee able to stirre . And a weake Christian may with more ease keepe his heart in order , then the strongest Champion with greatest labour can recouer his heart from the least disorder .

The wildest horses after some vse to the stable and saddle will seeme so tame , as if they meant not to stir though you should not tie them or hold them . But let them once out of your hand , and you will finde worke more then enough to take , and tame them againe ; whereas before you let them loose , a little childe might haue ledd them .

Yet this is nothing to the danger and difficulty which the best man aliue shall finde in mastering his passions and affections a second time , if after once subduing them , hee shall aduenture to pull the bridle off their heads to let them fetch but a Careir or two either in their old or new pastures of sinne :

Yea hee shall finde it an Herculean Labour , to lay hold on his heart and to take it vp from the grossest sinne , if hee happen but vnawares to let the reynes fall out of his hand , though neuer so little , and he striue instantly to catch them againe , before one would thinke his heart could possibly feele it selfe loose .

Againe , motes in the eyes of a zealous Professor of piety appeare as beames in the Worlds Perspectiue glasse . Men will be ready to let fly a great volly of scoffes and bitterreuilings at a godly mans smallest frailties : Why then should the Gallant , the swearer , the scoffer thinke much to be reproued himselfe ? But especially why should the godlie man take it ill to be told of his lesser faults ?

The least slip of such a man as takes vpon him to bee a guide to the blinde , and a light to them which are in darknesse , will open the mouthes of Gods enemies to blaspheme his Name . A vaine word , a little passion , a little couetousnesse , a little niggardlinesse , a little lightnesse , a little liberty in him , will weigh heauier in the prophane mans ballance then his own impieties of the largest size .

And though it be true that such as haue greatest beames in their owne eyes will make the least mote , a beame in another mans ; yet our Sauiour counselleth to m m Mat. 7.5 . pull out the mote , as well as the beame .

Publique offences . Hauing thus declared the taske which Discretion setteth out vnto Zeale touching priuate offences ; come , now , to the handling of those that are publique . To this belong two things . An Assurance that the fault be publique : A Direction how to handle it when wee know it to bee such .

1. Be sure that they be such . First , bee sure the fault bee publique . Be not too hasty in thy decision , make a diligent inquisition , and when it is manifest vnto thee that the fault is indeed such as it seemeth ; then reproue , and spare not , saith n n Chrisost. in 1 Tim. 5.20 . hom. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Chrysostome .

There are foure waies by which an Offence may bee made publique , and so accounted :

First , by the euidence of the fact , either when the offendor is taken in the very act , or when otherwise the fault proclaimes it selfe after it is done , because it cannot be hidd .

Secondly , by a common rumor and publique fame raised by Persons of credit , either out of knowledge , or some strong presumptions .

Thirdly , by the Confession , or impudent boasting of the offender himselfe . Many such shamelesse beasts vnfit and vnworthy to liue among men , there are , who like the the Deuill himselfe , o o Iob 1.7 . glory in their shame .

Fourthly , by the entring and prosecuting of it in any publique Court of Iustice .

2. How such an offence must bee handled . When a fault by any of these waies becomes publique , Zeale may safely proceede in a publique manner against it , so as others who haue taken notice of the fault , and taken offence at it , may also be witnesses of the reproofe , and receiue satisfaction .

This is Saint Pauls owne rule to Timothy : Those that sinne , p p 1. Tim. 5.20 . rebuke before all , that others may feare That is , those that sinne before all , rebuke before all , as Saint q q De verb. dom. Ser. 15. Si peccatum , publicum est & apertum , publice corripe , &c. Austin , r r Chrisost. hom. 15 in 1 Tim. Chrisostome , and others expound the place .

In what Place and forme this is to be done shall be declared hereafter . Meane while , for the thing it selfe , Publique reproofes must bee directed to publique offences for these Reasons :

First , Iustice wills that sin should there receiue death , where it receiued life , s s August . de verb. de . Ser. 16. Vbi contingi● . and gaue offence . Notorious Malefactors doe vsually suffer in the place they offended , that so the People wronged may ●●ceiue more ample satisfaction .

Secondly , the humiliation of the offendor requires it too . Hee whom no man checks for his offence , will hardly blame himselfe , or thinke hee hath deseru'd t t Non enim sibi videtur peccare quam do a nullo corrip●tur . Idem . it .

Thirdly , the preuenting of greater and more outragious sinnes . He that reproues not open faults , opens a gapp to more desperate attempts . u u Chrisost. Ibid. vt supra 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And he that when hee may , forbids not sinne , commands x x Senec. Trag. Qui non vetat peccare , cum possit , iubet . it .

Vpon these grounds the Apostle chargeth , and euen coniureth Timothy before God , and the Lord Iesus Christ , and the elect Angels , to obserue ( among , other things ) this , without preiudice or y y 1 Tim. 5.11 partiality .

But it will bee obiected , saith z z Ibid. vt supra . Chrisostome , that Christ bids vs to goe and tell our brother betweene him & our selues alone . Yea but he permits him also to bee rebuked in tho Church a a Idem . Ibid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . too . If neede require .

But is not that a greater scandall to reproue him so openly ? No surely . If the fault be publique , It were a greater offence to the beholders that such a sinne should escape away without any blow at all . Indulgence to the bad , is oppression to the b b Bonù nocet qu● malis par●it . Senec. Philos. Vide ●tia Aquin. 2. 2. quest. 33. artic. 7. in corpore . Good .

Zeale then is warranted by discretion her selfe to giue reproofes in publique . Howbeit that Zeale may make no error in a lawfull thing , Discretion requireth a man to consider the dispositions of the Parties offending , whether they did offend out of infirmity and by occasion of some sudden tentation ; or rather out of purpose and setled resolution : and accordingly to temper his * * Greg. moral . lib. 25. ca. 11. Aliud est precipitatione , aliud deliberatione peccare . Sape enim peccatum pr●cipitatione commutitur , quod tamen concilio & deliberatione damnatur . Ex infirmitate enim plerumque solet accidere amare bonis ; sed implere non posse . Ex st●●●to v●ro peccare , est bonum nec sacere nec amare . reproofes .

If it be a sinne of infirmity , the party must bee handled with all compassion . If any , saith the Apostle , c c Gal. 6.1 . bee ouertaken in a fault , yee which are spirituall restore such an one in the spirit of meeknesse , considering thy selfe least thou also be tempted .

The same fault may be far worse in one man then in another , by reason of their different dispositions ; * * Sicut nonunquam grauius est diligere quam perpetraretita nequius est odisse iustitiam , quam non fecisse . Greg. Ibid. vt supra . the one offending of weaknesse ; the other of malice . It is therefore a point of Iustice to temper the reproofe of a weake brother , with all lenity and moderation .

Hee is vnmeete to vndertake a Cure that knowes not to distinguish betweene the anguish of a wound , & proud flesh growing vp in it . To apply corroding Allum or other corrosiues , when a soare hath need of healing plaisters , may make the orifice bigger , and put the patient to greater torture ; but cannot heale it vp .

A man shall meete with some poore sinners that will whippe themselues so much , I speake not of hypocriticall popish whipping of the body . that they need no help , vnles to hold their hands , & powre in oyle . There are , who will aggrauate their own failings so farre , that they rather want a staffe to stay them vp , then a club to beate them downe . To these , a wise Physition will administer Cordials , not strong purging medicines . Consolations , not tart rebukes ; least they should bee swallowed vp of sorrow , and strangled in the bloudy teares which plentifully issue from that inward wound .

Such as either out of want of iudgement to discerne , or bowels of mercy to commiserate the vnwilling falls of weake Christians ; and that make no difference of offendors , are like some furious Stepdame laying on a poore childe as much for falling in the dirt against his will , going in her errand , as if he purposely should run out of the house when shee forbids him , and wilfully wallow in the mire .

Such vnmercifull and vnnaturall Satyres are fit for no imployment , but to whipp mad men in Bedlam : or rather they deserue to bee so seru'd themselues . Yea many times God lets them fall into as deepe a mire , as others vnpitied by them , haue done before them : And then , with what measure they measured to others , shall surely be measured to them againe ; yea good measure , pressed downe , and shaken together shall men giue into their bosomes . Then shall they know the equity of Iudes instruction ; d d Iude. 22. Of some haue compassion , making a difference .

But if on the otherside it shall appeare that the fault proceedeth from * * Obstinate offences willingly committed how to be handled . a deliberate purpose of one that makes a trade of sinne , refractarily breaking downe and trampling vpon all rules & bounds of Piety ; then the rule is , rebuke them e e Tit. 1.13 . sharply . Thus Peter dealt with f f Act. 8.20 , 21 , ●c . Simon Magus ; And Paul , with Elimas , and many moe .

Wisely g g Greg. mag 〈◊〉 Pa●t●cur . ●i . ● . adm●on● 8. Aliter admonend sa●t 〈…〉 dura co●p scit : i●tos autem plerumque ad melius exhortatio modesta compo●it : illos melius corrigit qui inuehendo reprehendit , istos qui ex latere redarguit . Gregory . Impudent persons must be handled in one manner ; and such as are more bashful , in another . Nothing but a seuere thundring reproofe will worke on those ; but a modest gentle exhortation will bee enough to these : Hee best correcteth those that makes inuectiues ( hee meanes , against their sinnes ; ) but these , hee that mildly and couertly toucheth them vpon the By , and aloofe off , that so they may rather smell , then feele him .

Thus may a Minister vse the rod , as well as the spirit of h h 1 Cor 1 . 2● . 〈◊〉 ●●●●ions 〈◊〉 sharp reproof●s . meeknesse : alwaies prouided that in his sharpnes too Cautions bee obserued .

First , euen with the most notorious it is wisedome to beginne mildly , that they may see our loue and desire of their reformation and saluation , rather then of their shame .

At first wee must gently warne those that are i i 1 Thes. 5 . 1● vnruly . Afterwards , if need require , wee may proceede to sharpnes according to the power which the Lord hath giuen vs to edification and not to k k 2 Cor 13.10 . destruction .

To this effect , l l Ad Eugen. de consid . lib. 3. Qui blando verbo castigatus non corrigitur , a●rius necess● est vt arguatur . Cum dolore sint abscindenda quae l●citer s●n●ri non po●si●● . Bernard : Hee that is not reformed with a mild reproofe , must be shaken vp more roughly . Hee whose wounds will not with gentle lenitiues bee healed , must endure the sharpe Launce , and causticks with more paine and torture .

Secondly , reproofes of this kinde must bee repeated and iterated although to the Parties to whom they are directed , they doe no good . * * Greg. Mag. moral . lib. 23. cap. 20. Charitatis Zelus mala que corrigere non valet , increpare non desinat . Priuate rebukes and admonitions may bee forborne , when they produce not their expected fruit . A Scorner must not alwaies looke to bee vsed to this friendly course .

If this Wilde Asse so long vsed to the wildernesse of Sin shall in scorne of him that comes to take him , snuffe vp the winde at his pleasure , disdaining to bee turned out of his way and course : All they that seeke him will not weary themselues ; in his moneth they shall finde m m Ier. 2.24 . him .

But in discharge of publique duty , no obstinacy must tyre vs out In this we must go on , whether men reforme or not . Sonne of man , saith the Lord to Ezekiel , goe , get thee vnto the house of Israel , and speake with my words vnto them . n n Ezek. 3 4. But will they heare them ? Noe. The house of Israel will not harken vnto thee , for they will not harken vnto mee . o o Ibid. ver. 7. The Prophet must preach , whether the people will heare , or whether they will forbeare . Yea though the Lord tell him before hand that they will not heare .

Wee must not saith Saint Hierome p p Hieron . in Ezek. Non est cessandum , licet mali sunt quibus loquimur , quia , secundum Apostolum oportu● importunè verbum praedicem●● . Potesi enim fieri vt & durus corrigatur ad molit●●m . giue ouer preaching though they bee wicked to whom we preach ; but according to that of the Apostle we should preach the word in season and out of season . It may so fall out at length that the hardiest sinner may bee mollified . In the morning sow thy seede , and in the euening slack not thine hand : for thou knowest not whether shall prosper , either this or that , or whether they both shall be alike q q Eccles. 11.6 . good .

Zealous Ieremy notes it as a blemish in himselfe ; that , seeing his labours tooke contrary effect to his desire , hee resolued not to make mention of the Lord , nor to speake any more in his r r Ier. 20 9. name . Howbeit at length , for all this passionate resolution hee found the word as fire in his bones , and that it would haue vent againe , so that he was weary with forbearing , and he could not stay .

Paul after he had preached Iesus to the Iewes at Corinth , and they opposing and blaspheming ; he shooke his garment as a witnesse against s s Act. 18.5 , 6. them , and in a passion , resolued to preach no more in that place . Yet for all that , the Lord set him to worke againe in the very same place , telling him that ( notwithstanding all their frowardnesse ) Hee had much people in that t t Ibid. ver. 9.10 . Citie .

If the husbandman haue but a thin haruest this yeare , he must not despaire ; but sow againe in hope of a better , another time . Publicke reprofes often iterated for foure reasons . And so must we , for these ensuing Reasons .

Reason . 1 First , because our labours take not effect when wee would , but when God will vouchsafe to blow vpon his garden , that the spices thereof may flow out . If men hearken not yet , it is because the time appointed by God , wherein they that are dead shall heare the voyce of the Sonne of God and liue , is not yet come . As this wind bloweth where it listeth , so when it listeth .

The seruant of the Lord must not u u 2 Tim. 2.24.25 . &c. striue : he must not be on fire if all be not instantly of his mind , though he bee sure that he is in the right , and they in the wrong : But hee must be gentle vnto all , apt to teach , patient . Gentle in dealing with them ; * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 apt , in regard of stooping to their capacities , doubling and redoubling his instructions on them , and patient in forbearing rage , and resolution to leaue worke , if they bee not presently such as hee would haue them .

And thus in all meekenesse must he instruct those that for the present oppose themselues , if God peraduenture at any time will giue them repentance from their double error of iudgement , and of life ; as worthy x x In 2. Tim. hom. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysostome expoundeth the place .

Although we cannot fasten any thing on common sinners , so oft as we desire , yet our labours do more often take hold of their hearts , then they will be knowne of . And when wee haue taken some paines , we may loose all , for want of a little y y Idem ibid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c more , which we refuse to adde , because we see no fruite appearing yet .

This is as if an vnskilfull husbandman should bestow great cost and paines to plant and dresse a vineyard , and if it yeeld no fruite the first , second or third yeare , then to plucke vp the hedge and lay it wast , the fourth . And thus he looseth all his labour and cost before bestowed for want of patience , and some further paines vntill his vines bee growne .

Fishers when they haue spent the day and taken nothing , will yet with patience tarrie it out a little longer , till they haue gotten something : they can say ; now I haue been abroad all this while , I will not home till I haue taken somewhat .

Much more should we that are fishers of men do thus . What though we haue fished all night and caught nothing ; yet if Christ requireth vs to make another draught , let vs not refuse the labour at his command , and we shall find it was not labour lost , though we were out of hope .

Reason . 2 Secondly , because such refractary persons are in the Diuels net , the seruant of the Lord must hold out with patient diligence , that they may recouer themselues out of the snare .

It is an hard thing to perswade them that they are in the snare , & that it is so good to be loosed from it . It is with sinners as with some bankrupts in Ludgate , or the Kings Bench , who choose rather to lie in durance all their dayes , then take a course to redeeme their libertie . And if they can be induced to thinke of freedome , yet then shall they find it a long and tedious worke to wind themselues out , or breake through Satans toyles .

Reason . 3 Thirdly , because it was long ere we our selues could be brought out of our sinfull courses . So well we liked Sodome , that till the Lord himselfe thrust vs out by head and shoulders , we would not depart .

Doth this make vs vnwilling to take further paines , because we see others vnwilling and wilfull ? what then had become of vs , if God had not stirred vp some to haue followed vs , when wee our selues were like a z z Iob 11.12 . wilde Asse Colt .

How long did wee continue foolish , disobedient , deceiued , and seruing diuers lusts and a a Tit. 3.3 . pleasures . How many admonitions , reproofes , excellent instructions , and feruent prayers did we neglect , contemne , deride , and cast at our heeles , till the Lord by the power of his might subdued vs and our strong corruptions ! yet after all this rebellion , how maruellous and miraculous haue we seene his grace effecting our conuersion !

Why then may wee not hope the like of others , if we continue vnwearied in our dutie towards their poore soules , so strongly chained to the Diuels blocke ?

Reason . 4 Fourthly , if we neuer do good on them , yet our labours shall bee crowned as much , as if those gracelesse men had been conuerted by vs . We are a sweete sauour vnto God , euen in them that b b 2. Cor. 2.15 perish . He liketh well the odour of that seruice , which wee thought had been cast quite away . They to whom wee preached , repented not ; therefore they perish . Wee that preached to them , did our dutie ; therefore God accepteth and rewards our paines .

Euery faithfull Minister in his proportion , may say with Christ , in regard of the greater part of such as heare him : c c Isay 49.4.5 I haue laboured in vaine , I haue spent my strength for nought and in vaine : yet surely my iudgement is with the Lord , and my worke with my God : And though Israel be not gathered , yet shall I be glorious in the eyes of the Lord , and my God shall be my strength .

I will wind vp this point with that of Bernard to d d De consid . lib. 4 c. 2. Noli dissidere ; curam exigeris , non curationom . Eugenius . Despaire not ; God requires thy care , not the cure ; this is his worke ; that , thine . The good Samaritan desires no more but carefull looking to the wounded man , which he will recompence , and heale the wounds himselfe . It was a Poets speech .

T is not in the Physitians skill , To cure a Patient , when he e e Non est in medico semper releuetur vt ager . will .

Saint Paul was not so arrogant to say , hee had profited more then all : yet he had been so diligent as without arrogancie he might well say , hee had laboured more abundantly then they all . And in his labour he reioyced , and comforted himselfe , knowing well that euery one f f Vnusquisque secundum suum labo rem accipiet , non secundum prouentum . Bern. ibid. 2. Of the Ciuill consideration of persons . shall receiue , according to his paines , not the successe .

Thus of the Office of Discretion towards men considering them Morally as Good or Bad. In the next place it teacheth Zeale to looke vpon them in a Ciuil respect as they are marshalled into their seuerall rankes among men .

In this consideration of men , Discretion teacheth vs to deuide all into two maine sorts and companies ; the one consisting of Publique Persons ; and the other of Priuate ; and accordingly it directeth and gouerneth Zeale in dealing with them , duely obseruing euery mans Place .

Publique Persons are such as are of eminent Place and Respect , in the Common-Wealth , or in the Church .

In the Common-Wealth , Publique Persons may againe bee distinguished into Supreame , and Subordinate Magistrates .

How Princes may be dealt with . The Supreame and Soueraigne Prince who hath none betweene him and God , representing the Person of God , executing his office , and in this respect bearing his g g Exod. 22.28 . Psal 82.6 . Ioh 10.34.35 Name , to whom onely he is accountable for all his actions , h h Psal. 51.4 . by way of Summons and command ; this Person , I say , must in all things and at all times be handled with all humilitie and due respect of that high place he holdeth , so as all may be taught , not to despise , but to honour him the more by the carriage of those that are , in case of necessitie , to treate with him in the name and businesse of his God .

If such a person , should by occasion , transgres the Lawes of his Maker , to which he is as subiect as his Subiects , for so much thereof as concerneth him in common with all others as Christians ; Discretion will allow zeale humbly to admonish him , so it containe it selfe within these bounds , which must be to all , as the rayles about Mount Sinai .

Rule . 1 1. Hee who vndertaketh this office must bee sure of a lawfull calling , to deale with persons of that Qualitie , in the generall , that so his authoritie from God may both warrant , and countenance the action , with hope of good successe .

Such a calling , a priuate man hath not . The Lord euer employed Prophets in this seruice ; as Samuel to treate with Saul ; Nathan with Dauid ; Eliah with Ahab ; Isaiah with Ahaz : and so generally throughout the Scripture .

Since the Prophets , the Ministers of the Gospell whom God employeth to beare his Name , and performe his seruice before Kings , are the onely men in Commission , ex officio , to performe this dutie vnto their Soueraigne . In their hands are those spirituall weapons which are mightie through God to pull downe the strong holds of sinne , euen in the greatest , and euery high thing that exalteth it selfe against the knowledge of i i 2. Cor. 10.4.5 . God ; which k k Caluin . in Iob 34.18 . Idque non solu Prophetis dictum fuit , sed D Paulus ostendit nos idem obseruare d●bere in praedicando Euangelio , vt nimirum omnem sublimi tatem , quae , inquit , aduers●● Dominum nestrum Jesum Christum , vol●t ins●rgere , depr●namu● . Qui igitur , qui● authorit●t su●t praediti , volunt sibi parci , nec su● vitia attingi , sibi nouum Euangelium quaerant . Thus he also interprets that place of Paul , in his 120. Ser●on vpon Iob. Caluine applyeth to this present purpose .

The Minister hath the office of an Ambassador of l l 2. Cor 5.20 . God : and such wee know are meetest to treate with Princes in affaires of high importance from other Potentates equal , or superior to themselues .

If a King should be challenged for breach of faith vnto his Confederates , he would disdaine to brooke it from any man aliue , but their Ambassadours : them he would with patience heare , because he knowes their Commission from the●r Masters , require it of them . I need not to apply .

Howbeit I doubt not but persons neare in place , and fauour to great Princes , may aduenture , at times seasonable , to speake vnto them by way of humble aduice and prayers , as Ionathan to m m 1. Sam. 19.4.5 . Saul ; and the graue Counsellors of Salomon , to yong King n n 1. Kin. 12.7.8 . Rehoboam .

Yea further , they may if need be , testifie their dislike of any euill the Prince should liue in , or driue at , ( so farre forth as it sauoureth not in them of sedition , malepertnesse , or forgetfulnesse of their owne obedience and his Supremacie ) when he administers a faire occasion and opportunitie .

Thus Ioab , being required by Dauid to number the people , and no doubt , discerning the pride of his heart in this proiect ; durst not denie the seruice , because commanded ; yet so f●rre as was meete , he shewed his dislike in an humble prayer , and submissiue expostulation : The Lord make his people an hundred times so many moe as they be : but my Lord the King , are they not all my Lords seruants ? Why then doth my Lord require this thing ? Why will he be a cause of trespasse vnto o o 1. Chro 21.3 . Israel ?

When Mordecay discerned the intended ruine of the Iewes , by a tricke of Haman abusing the king to ratifie the plot ; he ran not rudely to the King , nor yet transgressed any priuate orders or customes of his Court , so much as by entring within the gates in sackcloth , p p Ester 4.2 . although in a case of such importance .

But this he did : He came euen before the Kings gate with his sackcloth and ashes , approaching so neare that he might well bee taken notice of , as perplexed , and yet obedient ; and as the businesse might at length be brought vnto the King himselfe by Her that was in all likelihood meetest to breake with him about it , for the preuention of that Massacre .

Yea Hester her selfe , although the King loued her aboue all women , and she obtained grace and fauour in his sight , more then all the Virgins , so that he set the Royall Crowne vpon her head , and made her Queene in stead of q q Ester 2.17 . Vasti . Yet in all her treaties with the King her husband , she vsed the greatest humilitie shee could r r Ester 5.4 . & ver. 8. cap 7.3 4. expresse : Insomuch that after she had receiued ample testimonie of his extraordinarie grace and fauor , yet she growes not insolent or saucie ; but being to continue her suite for her people , Shee fell downe at his feete , and besought him with teares , to put away the mischiefe of Haman the s s Ester 8.3 . Agagite .

Thus , true loyaltie , religion , and wisdome will deale with Maiestie , not by way of challenge or seditious daring ; but with thrice humble Petition and submissiue carriage ; knowing well , that greatnesse yeel●s to none that yeeld not first to it .

Rule . 2 2. In the next place , this seruice requires a speciall calling and Commission to treate with this or that Prince in speciall . Euery one that is a Minister may not flie vpon his Soueraignes face , or back , when his supposed zeale would egge him to it .

Eliah stayed till God had set the time , and bad him go to t t 1. King . 21 17.18 . Ahab . And it is like that some speciall word of the Lord euer directed all the Prophets thus employed . By this , Amos excused himselfe to Amaziah for preaching so sharply Ieroboams Court : The Lord said vnto me , Go Prophesie vnto my people u u Amos 7.15 Israel .

And in these latter times , wherein those extraordinarie & immediate warrants from heauen come no more abroad : Then a man may account himselfe to be specially called to this seruice , when such as are in authoritie about Princes do orderly appoint him to waite at Court , for the seruice of God and his Gospell . If Ahab giue order that Michaiah should be sent for , it is as much to Michaiah as if God himselfe had bid him go .

To these , if to any , it specially pertaines to apply themselues with all faithfulnesse , according as their place and opportunitie will admit , to procure the reformation ( if need be ) and saluation of their Lord and Master . And woe vnto them if they then neglect it .

If God send Ieremiah to the Kings of Iudah , and to the Princes thereof , he must not faile to do his errand , but boldly speake all that the Lord commandeth , vpon paine of confusion before x x Ier. 1.17.18 them .

Rule . 3 3. Great wisedome and moderation is required in the manner of doing such a seruice . It must not be with checks , nor any harsh and contumelious language .

God made a Law to all , Not to reuile the gods , nor curse the Ruler of the people y y Exod 22.28 . . Which Law , not onely prohibiteth imprecations , and seditious railings , ( which is a hellish impietie , Vide Tosta● . in Exod. 22. quest. 17. in calce . though it be but in word onely , be the Prince neuer so impious ) but euen all rude , bitter , and vnseemely speeches , although in secret to himselfe alone , much more in publicke , or in other places behind his backe .

It is not lawfull thus to vse a Prince , so much as in our thoughts ; and rather then transgressors of this Law should go vnpunished , The birds of the ayre shall carrie the voyce , and that which hath wings shall tell out the z z Eccles. 10.20 . matter .

Is it meete for a child to snap vp his naturall Parents , although they should deserue a sharpe reproofe ? Doth not the Apostle forbid seruants so much as saucily to answer their master againe , although prouoked ? Saith he it onely to such as haue good and gentle masters ? Doubtlesse he saith it to such also as are vnder froward b b 1. Pet. 2.18 . and wicked tyrants . And is it fit , then to say to a King , thou art wicked ; and to Princes , ye are c c Iob 34.18 . vngodly ?

Princes may not , before others , be discouered to be so wicked , as perhaps they bee . Care must bee had of their honour and fame , saith wise and iudicious d d Caluin . in Iob 34.18 . Conc. 131. Principes vero & Gubernatores quum improbi sunt , & pessimè suo officio funguntur , nihilominus tamen propter dignit●tem qua praediti sunt , ipsorum nomini , & famae parcitur , &c. Caluine , what euer their conuersation bee , their place requires it , though their actions should not deserue it .

God hath engrauen so large and faire a Character of his imperiall Image * * Aug. in lib. Quest. v●t & noui Test . Dei imaginem habet rex sicut Epis●opus Christi , &c. in their foreheads , as must be sacred in the hearts of all , and bind not their hands onely , but tongues also to the good behauiour , and that for euer . Nor is this carriage onely due to good Princes , but vniuersally to all .

What then ? must Ministers be meale-mouth'd ? No neither . This is as euill as the other . If Princes grow sicke of sinne , they must abide a vomit , what euer become of him that giues it . There is no reason Physitians of their bodies should take more libertie then the Physitians of their soules , when cases bee alike .

Yet this must so be done , that they may see the faithfull religious obseruance of an humble seruant , and a loyall subiect that studies their honour , next to their saluation . And though his message be from his Princes Master , yet still he must remember that himselfe who brings it , is seruant vnto * * Albert. magnus in 4. Sent. Si status altus est person● , cum reuerentia & excusatione delicti debet potius admonere quam corripere , & rogare quam increpare . both .

Fauning flatterie is an occupation fitter for a dog then a man : and Princes haue no Traitors like to flatterers , if treacherie against the soule be more perillous , then that against the body . No sinne in the Prophet hath greater woes attending it then e e Iob 32.21.22 . Ier. 23.14.15 Eze. 13. & alibi . this .

But yet there is a difference betweene base flatterie and Christian pollicie which closely winds vp , and secretly conueyes an admonition , so as ( if possible ) no creature may be able to discerne it , but he to whom it was intended . If hee apprehend it , it is enough ; if moe , too much .

When Saul had sinned a sin as bad , in Gods account , as witchcraft , or idolatry , so that God sent him this heauy message by the Prophet Samuel ; because thou hast reiected the word of the Lord , hee also hath reiected thee from being f f 1 Sam. 15.23 . King : yet euen then Samuel iudg'd it but a reasonable request of Saul , to honour him before the Elders of his people , and before g g Ibid. ver. 30. Israel ; least they obseruing Samuels sleighting of him , should happen to despise him while hee held the Throne .

Inuectiues ( though but against an Equall , or Inferior ) are euer odious ; but against a Prince , intollerable .

The man of God who prophecied greeuous things against Ieroboams Alter at Bethel , no doubt intended a reproofe to Ieroboam himselfe : yet onely cryed out against the Alter in Ieroboams presence , without directing one word at all to him that set it vp . h h 1 King . 13.2 . An indefinite reproofe of sinne , in publique is enough : if this serue not to reforme a Prince , forbeare : more , will make him worse .

And though Nathan grappled more closly with i i 2 Sam. 12.7 . Dauid ; and Eliah , with k k 1 King 18.18 . Ahab : yet all Circumstances of the Texts euince , that this was done in priuate , so as in all probability , none did take notice of it , but themselues . And in secret , some men may do so still .

And although further , some Prophets haue publiquely reproued Kings by name , yet we must obserue a difference betweene speciall extraordinary messages vpon extraordinary occasions , and the ordinary publique Sermons of the Prophets .

The former were most what Personall , as Ambassages directed only to a Prince himselfe , though others , ( waiting ) stand by , and heare it : and the Scripture records the speciall Commission of euery Prophet , to goe , and carry them to such or such a Person .

But the latter , though they containe sharpe , and heauy tidings for particular sinnes of Priests , Prophets , Rulers , or Princes , yet they are for the most part ( if not all ) indefinitely v●tered ; at most , but against men of such or such Callings , without instance or denotation of indiuidual Persons , so as it might be applicable to many , as well as vnto any .

If then we would f●om the Prophets take out a copy for our ordinary vse , it must not bee out of one of their extraordinary Ambassages , but out of their vsuall Sermons to , or before the People .

If this become not a Minister , no not him that hath a speciall Calling to deale with Princes ; how ill wil it become those that haue no Calling at all !

What shall they answer vnto God , who , being but priuate Persons discontented , shall take vpon them Shemei-like to reuile & traduce their Soueraigne , behinde his backe ; and presume to make euery Tauerne , and Ale-bench , a Tribunall whereat to accuse , araigne , and condemne the Sacred and dreadfull Person of the Lords Annointed ( whom they ought not to mention without a holy reuerence ; ) and to censure all his Actions before their Companions as confidently , as if he were the Vassal , and they the Monarch ! Hath not former experience told vs , this is the high-way to all Treasons and Rebellions ?

It is not lawfull for such as may in secret admonish Princes , to speake thereof to any Creature , after they haue done it . If God made a Statute against Tale-bearing , ( yet in force ) that none should goe vp and downe as a tale-bearer among his people : l l Leuit. 19.16 to preuent carrying of tales euen of Ordinary Persons ; because such offendors commit that vnpardonable sinne against humane society ; to wit , the reuealing m m Pro. 11.13 . of secrets : How m●ch more did hee or●aine that this Law should for euer bind all , imployed about Princes , aboue all to keepe secret euen the faylings of a Prince , the discouery , and blabbing whereof will but make worse both Prince , and Subiect .

If Good people should discerne some errors , and those not small , in Princes , the best patterne they can propound to themselues , is that of Samuel mourning and praying for n n 1 Sam. 15.35 . Saul ; not for forme only , but heartily and feruently indeed : and the worst they can pitch vpon ( vnlesse they proceede to open Treason ) is that of common Newse-mongers and seditious spirits , who cannot make a meale , spen● a fire , drinke a pinte , or driue away one houre , without some pragmaticall discourse and censure of Princes and their State affaires .

Let such Prying busy people go learne what that meaneth ; o o 1 Thess. 4.11 . study to be quiet and meddle with your owne businesse : and againe , p p 2 Thess. 3.11 . we heare that there be some which walke disorderly , working not at all , but are busy bodies ; and againe , q q 1 Pet. 4.15 . let no man suffer as a busy body in another mans matters . Learne these ; and Proclamations need not : these from heauen , would serue the turne .

As for such as will not take out this Lesson , let their eyes , their tongues , their teares , their coates , their sighes , their Prayers bee what they will bee ; Their carriage sauoreth not of Zeale for God , which thus casteth dirt & mire in his Vice-Gerents face , and tendeth to the taking away of the life of his life in his subiects hearts , in which al good princes desire as much to liue , as to enioy their Crownes .

And if it be not lawfull thus to smite at their Persons with the tongue onely ; shall that bee thought Zeale for God , which seekes their Deposition from that Crowne which once a iust , free , and absolute title of inheritance hath set vpon their Heads ? * * Aegid . Carler . in Orat. de Punit Peccat . public . Caesar erat iniustus iniustitia fidei , tamen Dominus Dominium suum confirmauit , ●um ait , reddite quae sunt Caesaris Caesari

A thing which holy Dauid would neuer suffer against wicked Saul himselfe . Dauid knew the wickednesse of Saul against the Lord ; h●s malice against himselfe ; and long felt his bloud-thirsty persecution . He knew withall , that the Lord had reiected Saul from being King ; and that God had anointed him in his roome .

And yet for all this , when Saul cruelly hunted him as a Partridge vpon the mountains , and that , though he were annointed by the same hand that Saul was , he was sure to die , if he fell into Sauls Power ; and euen then , when Saul was in his power , so that he could as easily haue slain Saul , as Saul was willing to slay him ; yet euen then but for cutting off a skirt of Sauls garment , although it were onely to this end that Saul might afterwards see Dauids fidelity and loya●ty , in that hee tooke no more but a skirt , when hee might as well haue taken life , and all away ; his heart smote him . And he said vnto his men the Lord forbid that I should doe this thing vnto my Master the Lords annointed , to stretch forth mine hand against h●m , SEEING HE IS THE ANNOINTED OF THE r r 1 Sam. 24.5 , 6. LORD .

To this must be added , that so long as God suffered Saul on earth , Dauid neuer ●ttempted to pull the Crowne off his head , nor suffered others to doe it for s s Ibid. ver. 7. him .

Yea when Saul in a pitcht Battell against the Philistines receiued such a deadly wound as he was neither able to liue , or escape with honour vntaken by the Enemy , so that he required an Amalakite that was next him , ( as hee reported ) to fall vpon him and slay h●m , euen out of point of honour : t t 2 Sam. 1.9 . Dauid was so farre from approuing this fact , that he and all that were with him rent their cloathes , and mourned , and fasted and wept vntill Euen .

And then , ( supposing that Nature it se fe had taught this lesson vnto all , that the very name , or sight , or thought of the LORDS ANNOINTED , had been such an eternall Prohibition to the whole world , as would make the most bloudy butcher tremble , and abhor from touching him ; ) hee thus expostulates with his pretended executioner ; How wast thou not afraid to stretch forth thine hand to destroy the LORDS ANNOINTED ?

In fine , Dauid thought him worthy of no reward but death ; and of this , so worthy , that instantly hee gaue order for his execution ; with this sharpe sentence vttered , Thy bloud be vpon thine owne head ; for thine own mouth hath testified against thee , saying , I HAVE SLAINE THE LORDS ANNOINTED . u u Ibid. Ver●e 16. A memorable example and an Argument vnanswerable against all King-killers , and Deposers of Absolute Princes absolutely annointed , by iust Title , as here with vs .

How Subordinate Magistrates should bee handled . From Supreame Magistrates descend wee to Subordinate , who are , so , men of Authority , as yet with the Centurion , they are vnder Authoritie too .

Discretion teacheth all due respect to these also , in their places : and although so much be not due to them , as to him they serue , ( which gaue the Prophets occasion to vse the greater liberty in speaking to , or of x x Isay 1.10 . Hos 4.18 . Et alibi passim . them ; ) yet they must be honoured as much , in their proportion , for their Soueraignes sake : Nor may any man take liberty to take them downe in the way of contempt and scorne .

Care therefore must bee vsed to distinguish their Office from their Person ; and their sinnes , from both ; as also their Personall faults as men , from their corruptions and errors in matter of Iustice as they are Magistrates .

Authority is euer one of Enuies eye-soares ; Subiection , a yoke that humane nature loaths , although inferiors cannot helpe it , nor durst complaine . Liberty , liberty is euery mans desire ; though , most mens ruine .

Hereupon it is that people are tickled to see Magistrates squib'd , controuled and lasht , whether men know them to deserue it , or not . Either they are guilty , or men would haue them so , when the whip lyes by ; And if they be not whipt , some people bee not pleased .

But , what good comes of it ? Superiors are despised ; Authority it selfe , brought into as base esteeme as tyranny ; Inferiors cast off the yoke of due subiection from their hearts , euen when they weare it ( but , as a clogg ) about their necks ; & open their mouthes to scoffe , reuile , and curse the Rulers of the people , whom they ought onely to reuerence , blesse , and pray for , from their hearts .

For this cause , These must bee gently handled ; and yet more plainely , then a Soueraigne Prince ; they being oft times more imperious , sowre , vnmercifull , partiall in their affections , preiudicate in their opinions , more oppressing , more corrupt in particular cases , then Princes be , and many times for their owne ends , perswading , entising and euen enforcing Princes to bee farre worse , then of themselues they would bee .

Yea sometimes also abusing the Princes Name to his Subiects , and exacting that on his behalfe which hee neither commanded nor shall bee one penny better for ; but in his reputation shall loose much with his Subiects for al that oppression , which vnknowne and vnliked by him , passeth vnder his name , as y y Tacitus , in his life . Galba did , by meanes of Vinius and Laco , and Icelus his man , whereby a way was opened to his owne destruction .

Now because this often happeneth in the World ; and that some , who are in place of Gouernment , behaue themselues cruelly and proudly , trusting by this meanes to hold men in awe of them , as though Authority were their z z Phil. de Comin . lib. 3. cap. 18. inheritance ; these may well brooke a more speciall taxe of corrupt Magistrates ( indefinitely ) euen vnder that very Title .

For though a man fall vpon the reproofe of particular sinnes sometimes committed by some men in that Calling , and call it the Magistrates sin , not naming any Person , or applying it to any present ; ( the number of them being so great , and so many of that number sometimes thought so guilty ; ) this can bee no more then a dish of Vineger in common , wherein euery one may dipp his sopp indifferently . It cannot hurt any particular mans mawe or stomacke , whose guilt doth not enforce him to take the dish , vnbidden , and drinke off all .

This , for the generall . But if a speech in publique should be directed to some particular Magistrate about things touching his Office , it ought rather to bee done by way of exhortation , then reprehension ; of insinuation , then accusation , so as by forcing vpon them the name and fame of Graue , Religious , Vigilant and able Gouernors , their very commendation may euen force from them a faithfull execution of Iustice beyond expectation of the Common People .

Good King Iehoshaphat , who vsed to make a Speech vnto his Iudges before they went their Circuites , would not frowne vpon them , nor snapp them vp like Slaues ; but in a graue , fatherly , wise , milde and godly manner , speake only by way of gracious exhortation , and holy admonition : a a 2 Chron. 19 6.7 . Take heed what yee doe ; for yee iudge not for man , but for the Lord , who is with you in the iudgement . Wherefore now let the feare of the Lord , be vpon you : take heede and doe it , for there is no iniquity with the Lord our God , nor respect of Persons , nor taking of Bribes .

Shall so great a King thinke it wisedome to speake , not with bitternesse , but with entreaties rather , to his inferiors , his Seruants ; and shall inferior subiects count it zeale and discretion to shake vp their superiors , their Gouernors , and rub their eares with bitter taunts and checkes ?

Fie on that Zeale that takes pleasure in such discoueries of the Politicall Fathers nakednesse , as may prouoke laughter , derision , and contempt in those that stand and heare it . Saint Paul would neuer haue endured such a practice , much lesse haue practiz'd it himself : for his Rule is , b b 1 Tim. 5 1. Rebuke not an Elder , but intreat him as a Father .

And yet when Magistrates stand in the Crowd of Common Christians , vnder this name of Christians they may be indefinitely handled together with the meanest , as their life and conuersation ( considered as men ) deserueth .

Ministers are not to spare reproofe of ordinary & common sinnes , whereof Magistrates as well as others may be knowne , or suspected to be eminently guilty , because they are present so they be not denoted by their speciall Calling or by personall description .

The Minister hath equall Care and charge of All , within his owne Diuision ; as the Magistrate , of those , in his . And if he must answer for all that perish by his default of silence , shall he be though to fault because hee giueth warning ; and after admonition which hath done no good , doth adde reproofes ?

The Prophets , we know , in their ordinary Sermons , did no more spare Magistrates then other men ; and though they plaid with no mans name or Person , yet they sharply taxed Magistrates by the name of c c Hos. 4.18 . Rulers , d d say 1.0 . Princes , e e Ier. 5.5 . Great men , &c. nor was this , then thought a fault by any but the faulty .

When the Man of God was to prophecy against the f f 1 King . 13. Before alledged . Alter at Bethel , hee spared not , for Ieroboams presence . And yet there was no man so silly in that assembly , but knew well enough that Ieroboam who set the Alter vp , was more deeply touched then any of the companie , although hee were not named .

That Congregation might safely sweare that they beleeued the man of God aymed at Ieroboam : but how ? not because his words in , and of themselues , either did , or could paint out Ieroboams Person ; but because Ieroboams hand was so deepe in the Action then condemned , that all , or most of the hearers could not but apply the accusation to Ieroboams sinne , and consequently vnto his person also , as he was a sinner .

So then , Ieroboam was obserued to bee reprooued , and yet the Prophet in no fault , but only Ieroboam : his guilt drew him within the reach of this reprehension , which otherwise had neuer toucht him .

Thus , that Prophet did , and did no more then duty , as appeared by the countenance which God himselfe gaue to that action , when Ieroboam stormed . Angry hee was , but who could helpe it ? and smitten he was : his fury did deserue it .

And , me thinkes , the iudgement following him vpon his rage at the hearing of his sin reprooued , should bee warning enough to all Persons , for euer to beware of being angry with Gods Messengers , vpon so weake a ground . For although the same doome do not instantly seaze on them , which did on him ; yet it is a debt , as sure as if 't were paid . God truly paies his debts , though men goe hence vnpaid .

Wherefore , if any such there be ( and g g Caluin . in Iob. concio . 131. It qui nihil sunt , vt ita dicam , si exigua aliqua dignitate sunt praedus , vide●tu● sibi Idola esse , & seipsos adorant , &c. Caluin saith , there be , ) who being mounted a Region or two , aboue the Vulgar , ( and yet , God wot , as farre below the Highest , as Luna vnder Saturne ; ) begin , for want of helpe , to Idolize themselues , and further think that now the Gn●t , being gotten vp to sit vpon the wheele , maketh such a noise , and raiseth such a dust , as shall be able to fright or choake him vp that dares aduenture neare it with an admonition ; or else , to driue the wheele it selfe vpon his face : Let such , saith Caluine , know , that for as much as this snuffing insultation is an insurrection against God himselfe , and denies due honour to our greatest King ; that libertie which the Lord hath giuen his seruants to be sharpe against them , must and shall be put in execution .

Thus of Publicke persons Publicke persons in the Church . in the Common wealth . There is yet another sort Publicke , and they are Ecclesiasticall ; as Bishops , Pastors , and other Ministers . In dealing with these , zeale must be directed by Discretion , to obserue three rules .

1. Rule touching ministers . 1. A man must be able to iudge what especially deserueth reproofe in a Minister . A Bishop must be h h 1. Tim. 3.2 . blamelesse , saith Saint Paul : that is , he must giue no iust occasion of reprehension ; saith i i Nullam dare occasionem iusta reprehensionis . Illud enim irreprehensibilem , non idem dicit quod calumnia non obnoxium , aut in quem non potest intendi calumnia : nam ipse etiam Apostolus omnis , &c. Theodor. in 1. Tim. 3. Theodoret. The Apostle doth not require a Bishop to be without reproach : for no man can so behaue himselfe , as not to be obnoxious to the sharpe and venomous teeth of that Serpent , Calumnie . This Apostle himselfe could not escape any kinde of reproach . But such must bee despised , not fled from .

And when he nameth Bishops , he meaneth all the Clergie should bee so too , although they be not Bishops . Yet with all it is cleare , that this chiefly * * Theod. ibid. Clarum est quod has leges oportet primos seruare Episcopos , vt qui sunt maiorem dignitatem assequ●ti . concerneth Bishops , because their dignitie , as it maketh them more eminent , so it causeth expectation of exemplary circumspection , and pious k k Ephes 5.15 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . conuersation .

If he , or any Minister shall make a notorious fault , they must not thinke to slip away without an admonition . But many times it happeneth that the best men are hardly taxed , and sharply censured for things which are no faults , but vertues in them .

It is fault enough in some that they are no good fellowes : In others , that they sharply reprooue their hearers sinnes ; that they denounce iudgements to the rebellious ; that they tell the staring gallants and impenitent sinners of hell & damnation , they taking it for certaine , that the word Damnation , or Hell , cannot become a pulpit ; though Christ himselfe did vse l l Math. 23.14.15 . & ver. 33. them .

If Amos prophesie against the sins of Ieroboam , Amaziah will crie m m Amos 7.10 . Treason : if he prophesie of grieuous plagues approaching for outragious transgressions ; then he hath spoken such words as the land is not able to beare them .

If Paul preach Iesus truly , and anger the Iewes ; they will haue a Tertullus for their money that shall paint him out in Folio , for sedition against the State , heresie against the Truth , and prophanation of the very n n Act 24 5.6 . Temple .

If Stephen o o Act. 7. tell the stiffe-necked and vncircumcised in heart and eares , of their continuall resisting of the holy Ghost . This will so cut them to the very heart , that they will gnash vpon him with their teeth , and with a loud voyce stopping their eares , run vpon him and stone him with one accord .

If our Lord himselfe tell the Pharisies , they are not of God , because they heare not his word ; and that they are the children of the Diuell , because his lusts they do : they will not feare to retort the Diuell vppon p p Ioh. 8.48 . himselfe , and thinke it meete to prouide him a place in Bedlam .

Yea , let him but speake any thing , be it neuer so true and necessarie , if they distaste it , he hath made fault enough to haue his necke broken from a q q Luke 4.29 . mountaine , or his braines beaten out with r r Ioh. 8.59 . stones .

What Prophet had a tombe erected in his honour , by the sonne , whose father or ancestors did not persecute him with deadly malice , as a pernitious intollerable malefactor in his life ? And why ? for hauing no more discretion then to tread vpon the Waspes nest , although built so right in his way that hee could not auoyd it .

Nay , sometimes , though a Minister do not preach Vinegar and Gaule , but oyle and butter ; at least tollerable matter , yet his more then ordinarie diligence and painfulnesse in his place , shall bee ill thought of by some , who are loath to weare out their ploughes in tilling their own ground .

Christ indeed called his house , the house of prayer ; yes . But let me tell you , that he preached , when he said so . And when he sent out his Apostles and Disciples , hee bad them go Preach . The same charge was giuen by the Apostles to Ministers whom they ordained and set ouer particular * * Mat. 10 6.28.19.20 . Mar. 16.15 . Luke 10. Ioh. 21.15.16 17. 1 Cor. 9.14 & ver 16. Gal. 6.6 . 1. Thes. 5.12 . 2. Tim 4.12 . T it 1.9 . 1. Pet. 5.2 . Churches .

For my part , I am so farre from taking away prayer , for preaching ; that I could wish not onely more Preaching in some places , but more prayer also in other places ; and I meane onely that prayer which is allowed too : In performance whereof ( if the fault be not in them who vndertake it ) much more good might be done then will bee acknowledged by some , who magnifie preaching rather than adorne it ; yea , I will adde , more then by some mens preaching admired by too many .

But yet I desire leaue to maintaine the honour of the one as well as of the other , and to obserue that though our Lord came often to the Temple , yet he neuer came but when he preached there . So , also the Apostles .

This stands vpon Record , and I can proue it . Now let any man shew me any euidence , to proue that either Christ or his Apostles , after their entrance into their offices , did euer go and onely pray in the Temple . To me then it is cleare , that diligent preaching is one principall dutie inseparably annexed to our calling , and therefore was worthily called for and enioyned by expresse iniunction of Supreame authority , for the great good of our Church , and to the high honor of our late gracious * * The late Kings Maiestie thought not catecheticall preaching ( which for one part of the day is simply the best ) too much to be vsed euerie Sonday and Holy day , beside the morning Sermon , but enioyned it , to his perpetuall honour . Soueraigne .

Is it then credible that any , especially of our owne calling should condemne the diligence of others thereby to palliate or excuse their owne negligence ?

Is not this because some ( who are otherwise censorious Critticks ) will not distinguish betweene men and men . If they can picke out some bold-faced mercinarie Empericke , that by the helpe of a Polyanthea , or some English Treatise , can make a shift fiue or sixe times a week , with his tongue and his teeth to throw ouer the Pulpit a packe of stolne wares , which sometimes the Iudicious hearer knowes by the marke , and sends it home to the right owner againe :

If an Angell appeare at a Christning , Funerall , or wedding , for a Sermon preached at an houres warning , if need be , euery day :

Or if the man haue been a drinking , feasting , or a riding , that so , no time is left him to search so farre as a naked Commentary , Postil , or some Catechisme , yet aduentures on the sacred businesse of preaching , carrying to the pulpit a bold face in stead of sauoury prouision , and thinks it sufficient that the people heare thunder , though they see no raine , and that loudnesse will serue for once , in stead of matter ; because if he be earnest , silly women and some ninnies more will count him a very zealous Preacher ; and impute his want of matter to his wisedome and desire of edifying , not to his want of studie or abilitie ; and say , He preaches to the conscience , He stands not vpon deepe learning , He reproueth sinne boldly ; that is to say , other mens , ( therefore they loue him ; ) not theirs , for then they would abhorre him .

If I say , such as desire to abate the number of Sermons , can produce some such Wild-fowle , this shall bee enough for them , to crie downe the Iudicious and profitable often preaching of godly , learned , experienced Ministers , who can hardly fall vpon that point of moment , which they haue not long before throughly studied , for the substance of it .

Haue wee not young Artists in the Vniuersities that read learned Lectures twice or thrice a weeke ? Haue we not Lawyers that are able with praise to plead at the Barre in ordinarie Cases euery day , after some experience added to their learning ?

Did not iudicious Caluine , and Beza after him , read Diuinitie Lecture ( which is more painfull then vulgar preaching , ) more often then any man in England preacheth ? Did not Saint Austin and diuers of the Fathers preach euery x x See the Deane of Paules Sermon at the Crosse , preached on Iudg. 5.20 . day ?

Did not many godly men in England ( though not halfe so well furnished , as many now ) in the beginning of Queene Elizabeths reigne , do so here ?

Is there no difference betweene a child and a man ; a Nouice , and an old standard ? Because some men haue a mind to play , must all men leaue worke ? Because some cannot do so much worke , must another that can do it forbeare ?

Gregorie complaines that he was troubled with some such euill beasts , for all the world like Aesops dog , by his description .

There are , saith he , in the * * Moral . lib. 25. cap. 11. Sunt e●go nonnulli in Ecclesia qui non solum no bona faciunt , sed etiam per sequuntur : & quae ipsi facere negligunt , etiam in alijs detestantur . Horum peccatum scilicet non ex infirmitate vel ignorantia , sed ex solo studio perpetratu● : quia videlicet si vell●m implere bona , nec tamen possent , ea quae in se negligunt , saltem in alijs amarent . Si enim e● ipsi vel solo voto appeterent , facta ab a●ijs n●n odissent : s●● quia bona eadem audiendo cognoscunt , viuendo despiciunt , animaduertendo persequuntur , recte dicitur : Qui ex industria recesserunt ab eo . Vnde & aptè subiungitur : Et omnes vias eius intell●gere noluerant Non enim auinfirmit●te non intelligunt ; sed intelligere noluerunt ; quia s●pè quae facere despiciunt , ●escire contemnunt . Church , who not onely do no good , but persecu●e it : and those things which they neglect themselues , they detest it in others : for if they did but onely desire to do good , they could not thus hate it , being done by others .

But after all this , what be the faults indeed for which a Clergy man deserues taxing ? Let vs but reade Saint Pauls Character of a good Bishop , and wee shall soone by the Rule of Contraries , find out the faults of a bad , that deserueth reproofe . What nearer way to search a darke roome then to open the windowes , and let in the light ? What better course to trie such light siluer then to carrie it to the ballance of the Sanctuarie ?

In the generall , A Bishop , saith Saint Paul , must be a a 1. Tim. 3.2 . T it 1.7 . blamelesse ; yea b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vnblameable . Do you aske wherein ? The same Apostle sheweth . He must be the husband of one wife , vigilant , sober , of good behauiour , giuen to * * But then he must haue wherwithall . hospitality , ●pt to teach , not giuen to wine , no striker , not greedie of filthy lucre ; but patient , not a brauler , nor couetous ; one that ruleth well his owne house , hauing his children in subiection , with all grauitie ; For if a man know not how to rule his owne house , how shall he take c●re of the Church of God ? Not ● Nouice , * * A nouice in Christianity , a plant ●et but yesterday , Theod. lest being lifted vp with pride he fall into the condemnation of the Diuell .

Moreouer , he must haue a good report of them which are without , lest he fall into reproach , and into the snare of the Diuell .

Afterwards he addeth , in the Character of a Deacon , ( which also agreeth vnto all ) that he must not be double tongued , but graue . The same Apostle writing to c c Tit. 1.7 . Titus touching the same argument , besides mention of diuers of the former , hee speaketh of more , requiring that He be not accused of riot , or vnruly , not selfe willed , not soone angrie , a louer of good men , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and good things . Iust , holy , temperate ; holding fast the faithfull word , as he hath been taught ; that so he may be able by sound doctrine , both to exhort and to conuince the gaine-sayers .

In his preaching , he vseth not entising words of mans d d 1. Cor. 2.4 . wisdome ; that is , though he may make vse of humane learning or eloquence ; yet he doth not set Hagar in Sarahs place . Hagar may be in the house with her mistris , so long as shee insult not against her mistris . ( Quotations of Fathers and other authors may stand in his Sermon , as well as of Poets , in Saint Pauls e e Act. 17.28 . Tit. 1.12 . Sermons and Epistles . ) He must preach the word , and be instant in season , and out of season , reproue , rebuke , exhort with all long suffering and * * 2. Tim. 4.2 . doctrine .

His ayme is not to corrupt the word of God , but as of God , in the sight of God , he speaketh in f f 2. Cor. 2.17 . Christ . He renounceth the hidden things of dishonestie , not walking in craftinesse , nor handling the word of God deceitfully , but by the manifestation of the truth commendeth himselfe to euery mans g g 2. Cor. 4.2 . conscience in the sight of God .

He doth not beguile with any hypocriticall shew of zeale , or desire to please men , further then to edification , not seeking his owne profit , but the profit of many that they may bee h h 1. Cor. 10.33 . saued . As he is allowed of God to be put in trust with the Gospell , euen so he speaketh , not as pleasing men , but God which tryeth the i i 1. Thes. 4.2 heart .

Finally , in all things he must shew himselfe a patterne of good workes : in doctrine , shewing vncorruptnesse , grauitie , sinceritie , sound speech , that cannot be condemned , that he that is of the contrary part may be ashamed , hauing no euill thing to say of k k Tit. 2.8.9 . him .

Now take this rule , and lay it to a Clergie man , and if he be not according hereunto , but crooked and sweruing from it , then he that hath authoritie , and a calling to it , may iustly blame him , if he were Saint Peter l l Gal. 2.11 . himselfe , because he walketh not vprightly , according to the truth of the Gospell .

2. A man that will accuse a Minister , 2. Rule touching ministers . or reproue him vpon another mans accusation , must be certaine that the fault not onely be committed , but also that it is or may bee soundly proued .

God made a Law that euery word of an accusation should be established by two or three m m Deut. 17. witnesses . This Law is reuiued by the Apostle in the Gospell , and applyed to the case of Ministers . Against an Elder receiue not an accusation but vnder two or three n n 1. Tim. 5.19 witnesses : by Elder , meaning a Minister as Saint o o Ambros . in hunc locum . Ambrose , p p Epiphan. Haeres. 75. Epiphanius , and others rightly do expound it .

And great reason such a Law should be in force , saith q q Theod. in 1. Tim. 5. Vel maxime inquit hoc facere in Presbytero● accidit enim vt cum Ecclesiae ei sit praefectura credita , nonnullos ex ijs qui peccant , offendat , illique infesto sint animo , & calumniam in eum machinentur ; est ergo numerus testium exigendus . Theodoret , especially in the case of Ministers : for it often happens that a Pastor offendeth some persons that are offenders , who thereupon grow into an hatred of him , and sticke not to load him with lyes and slanders : therefore a competent number of witnesses against him , is very requisite .

No faithfull Minister euer was so cleane throughout , that no spot could be found about him , or cast vpon his cloathes by malitious tongs . Which of the Prophets , which of the Apostles , which of the Fathers hath not been loaden with false reports ? yea could Christ himselfe escape ? and what ? were all to blame ? what , Christ himselfe too ?

The experience of former ages hath therefore caused many Lawes and Constitutions against the common accusations of Ministers in publicke Courts , as also for disabling of their accusers and witnesses ; for requiring a great number of witnesses that might bee admitted for sufficient persons ; yea for the qualitie and number of their Iudges also , euen vnto too much .

My purpose is not to tumble all the Decretals and Ancient Canons ; which is the profession of Ciuilians ; yet something I will obserue out of the Councels to satisfie my Readers .

Eutichianus an ancient r r Circa annum . 276. Bishop grauely admonished his Sicilian s s Eutich . Epist. 2. Episco . Syciliae . Si quis Clericorum in crimine impeditur , &c. extat tom 1. Concil. par. 1. brethren , that if any Clergie man should be accused , he should not presently be condemned in their hearts as guiltie , because accused , lest innocency should suffer by vniust suspitions . And indeed , as a very bad man ( Iulian by name ) once spake very well , & like a good Gouernor , If accusations alone , would make any man guiltie , who should be innocent ?

The former Bishop religiously t t Idem ibid. addeth ; Non enim passim vageque sacerdotum accusatio debet fieri : nam si facile admitteretur , per pauci nimis inuenirentur : quia omnes qui piè volunt viuere in Christo persequutionem patiu●●or . the accusations of Ministers ought not to be common , and at randome admitted of ; for if they should , there would very few be found to shew their heads , because all that will liue godly in Christ , must suffer persecution .

He further chargeth , u u Simi●iter prohibemus vt nullae causae à Iudi●ibus Ecclesiasticis audiaudiantur , quae legib●s ●on continent●r , vel qua prohib tae ●sse noscunt●● . that no Iudges admit of trifles , and things vpon the by , which are not expresly against some precept , or which are known to be prohibited .

He also goeth on to shew what witnesses are not to be admitted , as namely all heretickes , or suspect of heresie , excommunicate persons , man-slayers , malefactors , theeues , sacrilegians , adulterers , false accusers of other men , all that seeke to any Witches or Coniurers , all infamous persons , whose testimonie shall not onely not be admitted against a Minister , but also not so much as against the meanest Christian . Yea licence of accusing or witnessing against a Minister , shall be vtterly denyed to all , who in any degree neglect the dignitie of Christian religion , or of their owne good name , or of any thing else required of them by their x x Extat etiam in Epist. 1. Clem. ad Jacob . nec non in Epist. 1. Anacleti . Concil. tom. 1. par. 1. profession .

In a Councell holden at Carthage , y y Concil. Carthag . 7. Vt vocatur à Gratiano , celebrat . circa annum 419. ( commonly called the seuenth Councell of Carthage , ) it was ordained , that besides exclusion of the former sorts of insufficient witnesses , all seruants , all that wander vp and downe as libertines , all that are stained with any brand of infamy , as Players and persons prostituted to vncleannesse , z z Cap. 2. vide locum . all that come vnforced , all that the accuser brings from home with him ; and all vnder 14. yeares of age shall be reiected in the case of a a Cap. 4. Ministers .

The same Councell , b b Cap. 3. Item placuit , quotiescunque clericis ab accusatoribus mu●ta crimina obijciuntur , & vnum ex his , de quo prius egeris , probare non valuerit , ad caetera iam non admittantur . decreed that when so euer many crimes are obiected against a Minister , and the accuser faile in his proofe of any one of them , he shall not bee admitted to obiect the rest .

The same is repeated againe in the Councell of Africa c c Cap 95. ; and so in the booke of Canons of the Africane Church , in d d Can 130. Tit. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greeke .

Another Decree e e Decret. Anaclet . prohibiteth the accuser himselfe to be a witnesse , as also all that are , or lately haue beene enemies , least being angry they desire the vndoing of him that is accused , or being wronged , they should seeke by this meanes to be reuenged : yea the accuser himselfe should not be such ; and the affection of the witnesses must bee enquired after , and found without Suspition .

And as the Fathers were carefull of the Quality , so of the number of witnesses they were euen too curious . In so much that in a Synod holden at Rome , f f Synod . Rom. 2. Sub Syluest. inquit Bonius , Concel Tom 1. par. 1. pag. 258. vlt edit. about the time of Constantines Raigne , it was ordained , that no Bishop should be condemned vnder 72. witnesses ; no Priest , vnder 44. no Deacon vnder 36. no Subdeacon or inferior officer about the Church , vnder 7. witnesses of good account .

Hadrianus 1. made 72. Canons g g C●ncil . ●●m. 3. for the preuenting of molestations and accusations of the Clergy , mentioning and ratifying all the former Constitutions . The same also were againe confirmed by another Councell of Mentz h h Concil. Mogu●t cir●a . an 888 extat Tom. 3. Concil. aboue 700. yeeres now past , and gon .

When afterwards the testimonies of a lesser number , were accepted , yet they required 20. or 16. at least .

In the Third Councell of Laterane i i Vide Apēd . Concil. Lat. 3. par. 50. ca. 67. it was decreed , that if any accusation brought against a Clerick , did faile in proofe , the single oath of the accused , should set him free .

Lastly , for the Quality and Number of the Iudges , it was agreed in the 2. Councell of Carthage , k k Concil Carthag. 2. cap. 10 extat . Tom. 1. Concil par. 1. pag. 570. that a Bishop should not be condemned by any , vnder the number of 12. Bishops : 6. Priests ; 3. Deacons , together with his owne l l The word is , Episcopu● , which therefore must so be vnderstood , that the Bishop to be tried was any Minister , or e se that he that was to iudge him with the rest was some Bishop aboue him that way accused . Bishop : and this number was onely admitted in case of necessity for quick dispatch : otherwise his triall was to bee more solemne , as this Decree implyeth .

What should I heape vp more ? I alledge not these Canons , as disliking the Lawes in force among our selues , or to bring in the vse of all these againe , though some of them be very conuenient , and some of these wee doe also retaine .

I onely mention them to let the world see how tender our Fathers were of Ministers , knowing wel how much honour is euer due vnto that Sacred Function , and how ill such as haue bin faithful , haue euer bin brooked by corrupt men ; which hath occasioned those many fauourable Constitutions in behalfe of Ministers , for the preuenting of often causelesse molestations .

It were therefore , a most vncharitable and vnchristian course , vpon a bare accusation of an Enimy to condemne a Minister before himselfe bee heard , and a competent number of witnesses of worth produced against him .

So long as any wicked man remaines aliue , a faithfull Minister shall neuer want an enemy . The execution of his office will make offendors hate him ; m m Ier. 15.10 . Mat. 10.22 . Mat 24.9 . and , if they may be suffered , they will soone vndoe him , vnder pretence of Zeale against a n n Act. 24.5 , 6 Malefactor .

3. Rule touching ministers . 3. Consideration must bee had of the Quality and Authority of the Persons that vndertake a Minister ; as also of the manner how they doe performe a Zealous office to him .

It is not for euery one to reprooue a Minister , ( no not in priuate ) though he may bee faulty . This is no Lay-mans worke , but a Bishops office . It is for Timothy to rebuke , and punish Elders : o o 1 Tim. 5.15 , 20. Saint Paul appropriates this taske to him .

Nay an Elder himselfe , single , may not vndertake the office of a Iudge against his fellow Elder of equall ranke ; vnlesse he be deputed by Authority . Among Equalls there is no Power saith the p p Inter pares non est potestas . Law . They may admonish , but not reproue : intreat , as Brethren ; but not rebuke , as Iudges .

Much lesse then will this become a Priuate Persons Zeale . I deny not but Priuate Persons may by way of modest admonition , and respectiue exhortation , aduise , admonish , and excite a Min●ster , in priuate , vnto his d●ty , and ( due respect obserued ) tell him of his saylings ; especially if many of them ioyne together louingly and discreetly , as Paul appointed the Church of Colosse to doe in stirring vp q q Col 4 . 17. ●ult ipsum Paul●● totius Eccl●siae cohortatione anima●i in meliu● . Caluin . Archippus .

Which place doth not allow euery siery spirit , and humorous darer to fly vpon the Minister , how , and when , and where they please . They may speake vnto him , not saucily traduce him ; or shake him vp as if he were their seruant , or their fellow . Vnreuerently to reproue him , or dispraise him is vnlawfull , as r r Aquin. in Col. 4 Irreuerenter arguere , & viti●perare prohibitum est ; sed monere charitatiue potest . Aquinas noteth .

Israel no doubt was bad enough , and somewhat the worse for this , that they presumed to s s Hos. 4.4 . rebuke the Priest . Which the Lord obserues in them , not without a kinde of holy sarcasme at such intollerable pride .

He meanes it , I confesse , of such as rebuked good Ministers for doing of their duty . But what , is euery Talking Basketmaker , or Butcher , or mincing Shee , a sit iudge of his Doctrine , and meete to reprooue , and confute him for it ? Is that Zeale , which catches at peeces of Sentences , and then runnes away , and giues out that hee preaches false Doctrine , contradictions or inuectiues ; to shame him to his flock ?

Saucy Pride , pluck off thy Vizar , looke in the glasse of true Discretion , and be ashamed . Is this , to try the spirits ? is this , to shew thy Zeale ? Hath cursed Cham no sport to make , no tales to tell , but that of Noah's nakednesse ? was he cursed for speaking but the truth of his drunken Father , to none but to his owne sonnes , who presently did the duty of good children by couering him , going backward ; And shall they be blessed , who maliciously traduce and load with lies their spirituall Fathers , and that to those that vpon the newse wil make them naked , though they were not so , and seeke their vtmost disgrace ?

Saint Ambrose would haue disdained that such vpstarting Mushromes should dare to censure him in matters of his office : And so would these busy spirits themselues , to see a Minister offer to controule or direct them in their Mechanick Trades .

That Father made this a matter worthy hooting at , euen in his writing to an t t Epist. 31. ad Valenti nian . Quando audisti Clementissime Imperator , in causa fidei Laicos de Epis●●po iudicasse ? &c. Si docendus est Episcopus a Lai●o , quid sequatur ? Laicus disputet , Episcopus au●iat : Episcopus d●scata Laico , &c. Ibid. Emperour . Nor is he abashed to appeale vnto him , whether euer he heard Laicks to iudge of Bishops in the point of Faith . And if Bishops must once be taught of them ; what must follow next ? Why , the Lay-man must dispute , and the Bishop sit by and heare : The Lay-man should be the Master , an● the Bishop , the boy to goe to schoole .

I neither enuy nor disparage abilities in priuate men ; I know there bee some whose knowledge and wisedome ioyned with it , deserueth admiration : And all good Ministers will loue them , and blesse God for them , and so doe I. Such as these will neuer smite a Minister , to breake his head : their very blowes are healing Plaisters to u u Psal 141.5 . him .

But I write this to clip the wings of those Batts & Reremice , that are ready to fly in the Ministers face , vpon all occasions with false accusations , saucy reproofes , and proud censures of his Ministry , desiring to bee teachers of the Law , vnderstanding neither what they say , nor whereof they x x 1 Tim. 1.7 . affirme .

Wherefore , to draw this point to a Period ; let all those that vndertake this office take that aduice of a Learned y y Aegid . Carler . Orat. habit . in Concil. Basil . de punitione pecc . man , which hee once deliuered to the Councell of Basil , touching this very case .

A Minister may be told of his fayling , by an Inferior ; but alwaies remember that it be a brotherly admonition , with all due circumstances obserued in it ; as namely that hee is a Publique Person , a Brother , a Father , and a Superior , all , in one .

Because hee is a Publique Person and a Superior , an Inferior owes him reuerence and honour ; because a Father , owes him Loue ; and because a Brother , he owes him a helping hand , and in case of any fayling , his admonition too ; which must so be giuen that his honour may bee preserued , as well as his fault amended . The z z Alex. de Hales . p. 3. q. 33. mem. 4. ar. 5 Malo Praelato quà diu ab Ecclesia tolleratur , debetur honor , &c. Personall failings of such a Person is no warrant for Inferiors to despise him ; so long as the Church allowes him , the people must doe him honour , for his Place and Calling .

Thus farre the Rules to be obserued by our Zeale in dealing with Publique Persons . I am now come to the other maine company , which in the Ciuill consideration of men , Discretion accounteth Priuate Persons , and teacheth Zeale accordingly to vse them .

In dealing with a Priuate Person , Discretion doth first require the Zealot to consider what he is himselfe , whether a Priuate Person , or a Minister .

If a Priuate Person , then he must consider whether the Party he would deale withall , bee one vnder his speciall Charge , as he is a Father , a Master of a Family , or hath otherwise some speciall interest in the Party as a friend , or Tutor ; or not vnder his Charge .

Those vnder his Charge , hee must diuide into three rankes ; Elders , Equalls , Inferiors .

First , if they bee Elders Elders . by age onely , as old Persons indefinitely , or with some further addition of naturall relation , as Parents , or other kinred ; towards these he must reuerently and humbly behaue himselfe a a Aegid . Carler . Orat. ante cit. Ex parto increpantis distinguendum est . Aut enim increpates sunt iuuenes , aut senes . Si iuuenes debent corripere aut monere humiliter . and speake with Prayers .

It is the Apostles rule to Timothy himselfe , Rebuke not an Elder but intreate him as a b b 1 Tim. 5.1 . Father : by an Elder , meaning an aged Person , not a Minister , as c c Non dicit hic sacerdotem , sed cum qui cosenuit : hoc enim ea sign●ficant quae subiun●untur , lut●●nes & fratres , &c. Theodoret obserues . And this Elder , hee must euen beseech , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or speake comfortably to him , and as it were with a holy flattery seeke to win him from his errors , as Saint e e Tract. 10. in Ioh. quibus potes , blandire . Austin , and f f Pastor . curli . 3. blanda deprecatione . Gregory doe well aduise .

Age is crabbed , and must be flattered rather then struggled with . The Gray-haire will ( and well may ) looke for honour , though he be poore that weares it , yea though his folly make it neuer so dishonorable .

Reproofe is grieuous and harsh to any that haue nothing but nature in them ; especially to Age ; and then most of all , when youth doth vndertake it . g g Chrysost. hom. 13. in 1 Tim. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Therefore youth must bee very carefull in such a businesse . Old men and children may well be serued with the same spoone . Checks and threatnings will but make them froward , and more vntractable .

Secondly , if they be Equals , Equals . as a friend , or Brother , Gods owne rule is , rebuke them plainely , and not suffer sinne vpon h h Leuit. 19.16 . them . Howbeit , Loue & moderation must euidently appeare in all reproofes and admonitions giuen them , not without expression of thy greefe that thou shouldest be forced to entertaine them with such discourse .

If he be a friend , saith Austin , i i Ibid. tract . 10. Si frater , prolube , mone , contristare , &c. Si amicus est admoneatur leuiter . handle him gently : And Paul doth warrant it ; intreate the younger men as k k 1 Tim. 5.1 . Brethren . Where note withall ; Hee must be a Brother , not onely in regard of Common Profession , but of Ciuill behauior at least , if not of any particular and entire affection also to him that doth admonish , that so he may hope to doe some good vpon him .

If he be a Scorner let him goe . Salomon l l Prou 9.8 . and Christ m m Mat. 7.6 . himselfe shall bee thy warrant . Giue not that which is holy vnto doggs . They will not be taken by the eares by strangers : therefore beware of doggs , n n Phil 3.2 . beware of euill workers . Mourne with Ieremy , in secret for their sins ; let them haue thy Prayers for their reformation ; and goe thy way .

Thirdly , if they be Inferiors Inseriors . within thy family ; they are either thy Wife , thy Children , or thy Seruants .

First , touching the Wife , The wife . shee must not take it ill , in difference from her husband , to be set among Inferiors : for God himselfe hath put her there , o o Gen. 3.16 . and bound her to subiection vnto her husband as vnto her p p 1 Cor. 11 3 1 Cor. 14.34 head , and that in euery thing as to the q q Ephes. 5.22 & ver. 24 Lord , so it bee no sinne : and all this , not sullenly , or with a carelesse scorne of his Authority , but euen with feare and awfull r r Ephes. 5.33 1 Pet. 3.5.6 . reuerence .

These pills shee must swallow willingly ; If they seeme to bigg or bitter ; take them in some of that Syrup in the Margent , and they will downe with ease .

If shee offend , ( and in many things we offend , s s Iam. 3.2 . all ) shee must euen out of the loue her husband owes her , be reprooued in a louing manner , that she may reforme . And if it be in Gods account , an hating of our Brother , not to reprooue t t Leuit. 19.17 him : can it be a fruit of loue to her that is so neere , to let her alone in sinne ? O Cruell husband for his doting silence ! O wretched woman , hauing such a husband , that will let his shoulders grow aboue his head !

But yet I dare not say with Austin , u u Aust. tract. 10. in Ioan. vxor seuerissimè refrenetur . let her withall seuerity bee curbed if shee doe offend ; because Saint Paul himselfe giues a better rule ; Husbands loue your wiues , and be not bitter against x x Colos. 3.29 them .

Chrisost. in Col. 3. hom. 10 And this he vrgeth to preuent all rigide , vnciuil , vnchristian , and vnnaturall scorning , controling , beating of them , euen when they haue offended . Rebuke her , after entreaties and admonitions the husband may , in loue ; but not in Passion , or before the family , so long as shee is tractable to heare in secret , and amend in publique

Shee is no otherwise inferior then a part of thy selfe , O husband ; not as thy Seruant , Saith Worthy Chrysostome , y y Hom. 20. in Ephes . 5. Speaking of the wiues feare or reuerence due to the husband ; hee saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c but as a free Princesse within thy Empire . Shee is thine owne body ; If thou make her thy slaue , thou dishonourest and abasest , not so much thy wife , as thine owne selfe .

Her subiection consisteth in this that shee contradict not , insult not , nor vsurpe authority ouer the man ; z z Chrisost. Jbid. not in this , that shee should bee a trembling slaue subiect to taunts and blowes .

The maine duty of the wife is not loue , but Subiection . The maine duty of the husband , is not rule , but loue . Though he must rule as well as loue ; and shee must loue , as well as yeeld subiection .

Let not the husband think he hath preheminence to domineere tyrannously , because his wife is subiect : a a Chrisost. in Coloss. 3. hom 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. nor must the wife thinke shee may vsurpe , because her husbands duty is to shew such loue . Let not the loue of the husband lift vp the wife ; nor her subiection puffe vp the husband .

Therefore did God subiect the wife , that she might more be loued ; aduance the husband , that he might more bee feared ; yet bound his hands from souldiers Logick , and his heart to Loue , that shee might performe with ease and readinesse the law of her subiection .

Subiection to him wee loue is thought no yoke ; and loue vnto a Subiect can yeeld no cause of feare .

Therefore in this point I say vnto all husbands , Shee who is the companion of thy life to helpe thee beare the yoke in all estates : shee who bare the so●row of bearing all thy Children : shee whom God ordained to bee thine eyes delight , the cheefest matter of all thy earthly ioyes , the fairest Iewell of thy happiest life : and she who now is made thy selfe , and thou made her in all , but bearing children , ( the greatest sorrow ; ) and loosing thine authority , ( her greatest yoke : ) shee , I say , who is all these things , and many more in one , must not bee forced and subdued by slauish feare and threats , but compassed with loue , and taken in the Toyles of deere affection .

Oh hellish Common-wealth where tyranny makes nothing so much abhorred by the wife as her husban●s presence ! Oh hellish pleasure to content a husband in seeing his wife dwell with him as a boughten slaue !

Therefore let not the husband be on fire for euery straw the wife le ts fall before him ; The kindling of one small mote , often endangers the burning of the house . Nor let the wife delight in shattering ; especially when shee knowes that wild-fire is at hand . If the house bee burnt through her default : she cannot hope for comfort , if she be burned with it .

Let wiues beware how they iostle their husbands beside the Kings high way . If an Action of trespasse be entred against the husband for it : What gets the wife by that ? Wisdome findeth it better to preuent a Trespasse , then to recouer trebble dammage & the greatest costs .

2. The next inferior obiect of a Zealots zeale within his family are children and seruants . Children & Seruants . Of this I will not write much , because it is a subiect more easie and lesse difficult , then that which went before . Nor is there any controuersie that I know in it .

Children must be brought vp in the nurture and admonition of the g g Ephes. 6 4. Lord . Seruants must also walke in the same trade and way . Both these offending must abide rebuke from him who is aboue them as a father or as a maister , because he is a Gouernor equally to both .

If a brother offending must be reproued ; a child and a seruant must not think to scape . These are not onely vnder the tongue , but the hand of correction too . Withhold not correction from the child : for if thou beatest him with the rod he shall not die . Thou shalt beate him with the rod , and deliuer his soule from h h Prou 23.13 14. hell .

Nor is this , hatred , and want of naturall affection : but cockering is . He that spareth the rod , hateth his sonne , but he that loueth him chasteneth him i i Prou. 13.24 . betimes Zeale therefore must set vpon this irkesome office , although the father be as vnwilling to it , as euer Zippora to circumcise her sonne .

Foolishnesse is bound in the heart of a k k Prou 22.15 child , and the rod of correction is the onely Bezoar to driue it out . Nor must he be let alone till he bee growne vp : or till he will accept it , without an out-crie . Weeds will easily come vp , if they be taken yong : but let them grow a while , and wee know what followes . Therefore as this worke must bee done ; so it requires hast . Chasten thy sonne while there is hope : and let not thy soule spare for his l l Prou. 19.18 . crying .

The mother also may do this worke , although the father hath the charge immediatly giuen him . That God bids him do it , and not the mother ; is not to forbid her , but to double his diligence . If all were left to her , she would do too little .

The father is , or should be wiser of the two , therefore fittest to take the charge vppon him . The mothers tendernesse may bee too much : the fathers wisedome must supply that failing . And though he may forbeare the execution , when the mothers moderation will serue the turne : yet when she bestowes too little , his dutie is , with more seueritie to make it vp .

Seruants are vnder the yoke as much as children ; yea more , vnlesse they will bee men of * * Vnyoked . Belial . Their stubbornes and leudnesse is not to be endured if it were but for the bad example . Children learne more euill from their ill carriage , then they will get good , from their parents goodnesse .

Fodder , a wand and a burden are for the Asse ; and bread , correction and worke for a m m Eccl. 33.24 seruant . Not that all need all these , but onely euill seruants . Let not them thinke this counsell to be onely Apocryphall . The sacred Canon will allow a rod for the backes of fooles .

Nor doth this allow maisters to be tyrants , as oft they be . Many maisters thinke they may do any thing vnto a seruant : but Paul saith no. As maisters looke for seruice and obedience , so they must giue loue , as well as wages : forbearing , n n Ephes. 6.9 . ( that is to say , moderating , o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) threatnings ; knowing that they also haue a maister in heauen , neither is there respect of persons with him .

When thy seruant worketh truly , entreate him not euill : nor the hireling that bestoweth himselfe wholly vpon thee : let thy soule loue a good seruant , and defraud him not of p p Ecclus. 7.20.21 . libertie . Make him not a slaue : but giue him some encouragement , if he do not abuse it .

And euen in his failings , he must not be too much lookt after ; if they be but failings of an honest heart . As a maister must not make a seruant his fellow , for this is the way to let him at length to become his q q Prou. 29.21 sonne : that is , to wrong his sonne in carrying away that , which should be the sonnes inheritance : So he must not stand and hearken at euery doore & corner , to tyrannize ouer a faithfull seruant ; and to take notice of euery word that is spoken ; lest he get a curse for his labour .

Although God hath giuen the maister power to correct the seruant , when hee hath made a wilfull fault yet he must know , that if hee wrong his seruant , God will set it vp in skore : and he himselfe will auenge the seruant on his maister for r r Col. 3.25 . him .

Men must not fight , nor women neither , for euery fault of infirmitie , when wee take seruants , we do not take Angels , but men and women as bad our selues , and that for the most part is bad enough . Do wee looke God should beare with vs for all faults , euen of the highest nature ; and yet thinke that vnder pretence of zeale , wee should beare with no faults at all in a seruant ?

I dare boldly say , no man hath more sinnes vpon the skore then a dogged maister , or curst mistresse : They will forgiue nothing ; if they do , they will nose a poore seruant ( that maketh more faults out of feare then purpose ) with their mercy a weeke after . Now can they looke to speed better at the hands of God ? Christ s s Mat. 18.35 . I am sure said , that his Father hath another purpose .

Not that I meane to restraine iust seueritie ; but onely tyrannie : and that Gouernours should wisely consider and distinguish betweene fault and fault , seruant and seruant .

I know some seruants make shew of much religion : but looke vpon them better , and you shall find that this is taken vp to become more saucie , to get vnto themselues a greater libertie , and to serue as a buckler to beare off all blowes , and all reproofes . As if Religion brought some priuiledge to seruants , not onely to bee indocible , ( for they must be taught nothing , crost in nothing ; ) but incorrigible ; for they must not haue a blow , or a sharpe word offered to them .

Such Religion would bee brusht off the coate ; and some better beaten into the heart , in stead of that which onely hung without . Such seruants are of all others the worst to be endured , and most dangerous in any familie . For a while they will bee deuout in a religious house : for none else will fit them , but giue them libertie , and they often put all their Religion into a Babie .

I did not vrge the former moderation , to pleade the cause of such proud selfe-willed hypocrites , ( who haue nothing to boast of , but a demure looke , and carrying of a Bible ; being otherwise neither good seruants ; nor willing to bee better ; ) no more then I would teach prophane scoffers , and persecuting Ishmaels to call good euill ; and light darknesse .

I know there be many gracious and worthy men and maids , that bring in more blessings to the familie , then all the house besides . * * Gen. 39.5 . Ioseph was diligent in his maisters seruice ; but his hands were nothing to his heart , his labour nothing to his grace , for the aduancement of his maisters gaine .

Such a seruant would be intreated as a t t Ecclus 33.31 . brother : loued aboue gold , and praised to the heauens , and for nothing so much , as for his Religion expressed in his diligence and humble dutie .

But some may take aduantage from my former words , and make his conclusion larger then my premisses . And when they see a seruant zealous in Religion , begin to say ; Here is one of those hypocrites I read of the other day ▪ you are so bookish , so holy , and so pure , that I doubt all will prooue starke naught ere long , &c.

To stop their mouthes ; I must enforme them , that Religion is not to blame , if hypocrites abuse it . The wine is not in fault , because the drunkard reeles . Therefore beware how you blaspheme religion and religious duties .

If he that seemes religious , will yet be idle , false , vndutifull , and stubborne , raile at Ceremonies , Bishops , and Common Prayer ; disdaine to be corrected , and maintaine his faults ; that man or woman will neuer haue any true Religion in him , till with a cudgell all these counterfeits be beaten off .

But if he reade , and pray , fall into good discourses to his fellowes , talke of what he reades and heares , to edifie himselfe and others : And to this deuotion , and humble diligence and care to please : this man or woman is a precious Iewell . What though he sometimes fault : was it with his will ? did he study for it ? and now it is made , doth he m●intaine himselfe or it ? doth he not confesse it ? doth he not bewaile it ? doth hee not submit to checkes and blowes , if they be giuen ? doth he not endeauour to do better ? doth not his former fault make him to double his future diligence ? Let no man thinke Religion can keepe backe all faults , that none shall passe her bay : but this she doth ; those that by force leape through her hands , she fetcheth backe againe .

If thus they do ; He is a true Israelite in whom there is no guile . Blessed that family who doth enioy him . Blessed that Master that hath such a Treasure .

If such a Iacob meet with a hoggish Laban , hee hath a hard condition : but Laban shall haue a harder , if Iacob goe away . And though Laban cannot frame his tongue to giue him one good word ; yet he were better mend his wages , then loose his seruant , since he cannot but learne by experience that the Lord hath blest him for that Seruants u u Gen. 30.27 sake .

So then ; if men delight in fighting , it must not bee with those that seeke to please , although they sometimes faile : but those that seeke to sinne , although they sometimes please .

And yet with these , Zeale must not bee a Bedlam alwaies . Though they prouoke his passion , his passion must not fight . His wisedome must doe this , when that is ouer : And execution daies must haue their euenings , and their prorogations .

If thou hast a bad Seruant , said a wise man , set him to worke that is fit for him : if hee be not obedient put on more heauy fetters : But be not excessiue towards any : and without discretion doe x x Ecclus 33.28.29 . nothing . The Magistrate must put in mercy to his song , as well as y y Psal. 101.2 . iudgement : and thou much more .

There is a kind of sowernes in some fathers and maisters , which makes them vnable to frame themselues to kindnesse , euen when their children and seruants do deserue it .

Such a soure peece was Laban vnto Iacob , & such are many now , who thinke their frowning browes , and lookes as sowre as meale a weeke in leauen , should be interpreted their grauity , and fatherly authoritie : but this the world expounds another way : and they must mend their looke , or looke for little loue . They may be feared , because they will enforce it : but neuer loued , because they loue to feare .

There is another wind-gaule , worse then this : and that is Nabals boysterous-furious — chiding — roaring — tone .

Nabal himselfe may count his loudnesse zeale : but none about him are of his opinion . Hee may make a shift to charme his tongue abroad : because if hee neglect it , others would do it for him . But aske his seruants how they would describe him : and they with readinesse will giue him this description ; z z 1. Sam. 25 17. He is such a sonne of Belial that a man cannot speake to him .

If we shall doubt his seruants were partiall to themselues , and spake in passion what he deserued not : yet let the holy Ghost himselfe bee heard to speake , and he will giue this censure of him , The man was churlish and euill in his a a 1. Sam 25.3 doings . Therefore euill because churlish .

Find me a bedlam furious man that is alwaies chiding , skoulding , finding fault , or fighting ; and proue that man to be no wicked person , and hee may well bee called the wonder of his age .

Neuer tell me , thy people are too bad , and that with all thy stirre thou canst not make them good : this I will beleeue without thy telling : and tell thee backe againe ; if they were good , thou wouldst but make them bad .

He was no foole that said , Be not as a Lion in thine house , nor franticke among thy b b Ecclus 4.30 . seruants : therefore take his counsell ; and be assured , He that troubleth his owne house , shall inherit the c c Prou 11 29 wind . How can hee looke for more , who blowes so strongly euery time hee breathes , that with his very breath hee blowes the rest away ?

His rage is such as sets his wife on fire ; and if she be not moued , his rage is much the more . Let children and seruants do what they can to tame him by their musicke ; their best reward from him is but the Fidlers liuerie , which hee may claime by d d Rogues 39. Elizab. cap. 4 Statute .

But now me thinkes the Grumbol comes to parle Why , what would you haue me do ? I cannot turne my backe but all is out of order , children and seruants are so idle , and so false that I cannot trust them with a straw . One lies a bed , another runneth to the Ale-house ; a third keepes idle company , a fourth spends my estate ; and shee that should looke to them , cares for nothing but to helpe wast my goods , & to maintaine the rest in all their villanie ? What , should not a man speake ? Should hee not giue his children due correction ? Doth not God himselfe require him to vse seueritie , when gentle meanes suffice not ? Why then do you taxe me as if I did amisse ?

And is this so indeed ? Then search the cause ; when this is found , I will helpe thee to some remedy .

Do children and seruants thus abuse thee when thou turnest thy backe ? What then dost thou make from them ? Hast thou a calling here , and will no place hold thee but some Ale-bench , Tauerne , Bowling-alley , Cock-pit , or worse then all these ?

And dost thou wonder that others looke not to thy businesse , when thou thy selfe so often leauest all ? Thou wilt runne abroad and spend a moneths reuenue in an afternoone ; or by occasion of some Vsurers lime-twig set to catch the Gallant , bring thy selfe in snares that none but fooles go into , and hazard the greatest part of thine estate by thine owne Act and deed , at halfe an houres warning .

And when thou feelest the gin begin to gird thee , canst thou haue the face to runne home with the snare at thy heeles , and chide , chide , chide , for halfe an inch of candle , that one of thy children , thy seruants , or thy wife did burne too much ; and crie out on them . Oh! these wastfull spend-thrifts will neuer leaue me till they haue vndone me ?

Thy familie be bad : when didst thou teach them better ? Or if thou didst in anger thunder out their duty , once in seuen yeares ; didst thou not imagine thy thunder would but maze them ? where was thy good example to driue home thy instruction ?

Canst thou imagine how they should beleeue that they haue better beere at home , then any Ale-wife hath ; when thou drinkest not a drop , but in an Ale-house ? Canst thou blame them for following , when thou didst leade the way ?

And if they be vnwilling to stay within , when thou art in the house ; canst thou bee angry that they runne from the Beare ? Will any beasts be in the Lions den when he approacheth ?

Canst thou blame them , if they bee wilde abroad ? If thou do make thy house a Bridewell , or a Bedlam ; canst thou imagine thy people will not be willing and study to breake thy prison ?

But all this while my purpose is not to pleade for them , but against thee , to shew the cause of this heauie plague of God vpon thee and thy familie . Let them for euer lay their hand vpon their mouth ; and neuer say , The father hath eaten sower grapes and the childrens teeth are set on edge .

Thy negligence hath caused this iudgement to thy selfe ; and occasioned that sin in them . The cause of this , as sinne , was in themselues : but this occasion did set abroach that cause . They had the liquor in them , thou didst pull out the tap : And so , both are deepe in fault that so much gaule is now drawne out vnto thee : thou , for giuing vent ; and they , for giuing issue of no better liquor . If God giue not repentance , they shall die for their owne sinnes ; but thou for both .

If after all , thou aske a remedie : accept of this . Leaue thy gaming and thy gadding , and with them thy madnesse : get thee home ; confesse thy fault , reforme thy selfe ; and then set thy house in better order .

Be no more as a Bird that forsaketh her nest to let her young ones perish . Dwell with thy wife as a man of knowledge : Loue her yet at last , and be no more bitter , now , bring vp thy children in the feare and nurture of the Lord , though thou hast neglected it : doe that which is equall vnto thy seruants : shew the loue of a Father , as well as the seueritie of a Master .

Then mayst thou begin to chastise the vnruly , if they wil not reforme : and because thou didst it so ill before ; take with thee some Cautions to doe it better now .

First , euer ioyne some good instruction with it : or rather , let instruction goe before . There are two waies , saith e e Clem. Alex. strom . 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clement , vnto Reformation , instruction and chastisement : and he that will reforme another must walke in both these paths . Both must be vsed ; both must be knit in one another .

By this the peccant party is made to know his fault , and better prepared to accept the punishment of his iniquity ; and taught his duty better for the time to come .

Secondly , to both these , hee must add Loue ; this golden leafe must lap the pill about . His fury and his passion must not beare the sway in his corrections , but loue must moderate his angry Passions .

Loue must not take them quite away , but guide them in an euen pace ; and stop them , when they would , run out too far . We know who said , let all your things bee done in f f 1 Cor. 16.14 . Charity .

These three , Instruction , Correction , and Loue , make the best rod to beate a childe or seruant . If either of these twiggs , be wanting the rod is naught . Loue without instruction doth make but Clownes : instruction without correction doth make but saucy wantons : correction without instruction , makes fooles , or desperate dullards : and instruction without loue doth make but tyred Iades .

Dauid shewed Loue , but added no instruction , or correction : g g 1 King . 1.6 Adoniah to requite him , vsurpt his Throne . Eli shewed loue & gaue instruction too ; h h 1 Sam. 2.23 , 24 , 25. but vsed no correction : therefore his Sons went on till God destroyed them , and brake his neck , vpon the sudden newes of loosing Gods owne Arke in iudgement for their sinnes , which hee by seasonable seuerity preuented not . Nabal shewed seuerity too much ; but neither instruction nor loue , at all : therfore his whole houshold were in some contention whether they should hate him , or despise him most .

Wherefore in all thy rods let these three spriggs bee found , and then lay on the stubborne , whether childe , or seruant : these two must be vnto thee indifferent in chastisements . * * Galat. 4.1 . The childe must not bee beaten , and the seruant scape when both are guilty . Nor must the seruant suffer for that fault , wherein the childe is suffered .

Allow thy childe thy loue aboue thy seruant : but if thou shalt allow him in the smallest fault ; he will prick thee more with that small thorne , then any seruant could , with a greater weapon .

If any difference bee ; let children feele the rod more often then thy seruants ; for that will better these besides the good to those . Examples of seuerity on them wee loue , doe terrify and teach them most who are further off .

And though the roote doe yeeld more sapp and sweetnes vnto the seuerall branches that doe issue from it ; then to the stakes or props that stand about it ; yet these must bee preserued , or else the tree and branches too , will suffer .

Seruants are stakes and props to families , ( though sometimes very rotten : ) therfore , if of vse , they must bee well maintained . And though they may not looke for so much inward or outward loue , as children haue : yet some , they must haue : or thou dost them wrong .

Yea , I dare to adde ; in case of reformation , as loue should shew it selfe to benefit their soules , and bring them vnto heauen ( where is no difference of Master , Seruant , Husband , childe , or wife ; ) a Master must expresse as much affection to a hyred Seruant within his roofe and care , as to his deerest child .

Touching those within our Charge Zeale hath his Lesson ; and longer then I meant it , when I did begin it . Now if a Zealot will meddle any further ; he must bee further guided by Discretion how to handle Persons beyond his Gouerment . Persons without our Charge .

If cause of admonition be administred , by any without his Charge ; and , if he will giue it , he must obserue two Rules .

Rule . 1 First , if any Elder , Better , Fitter , then himself be present , Elihu must hold his peace till they haue done , or till hee doth perceiue they will doe nothing .

It was a Wise mans Counsell : Speake thou that art Elder for it becommeth thee ; but with sound iudgement , and hinder not the a a Ecclus. 32.3 musick of a better discourse , ( hee meanes ) if any be on foot : and this , hee comes ouer againe , to make the Elder carefull . Powre not out words where there is a b b Ibid. ver 4. Musitian : Hee doth not meane a Fidler , but a Wiser Speaker .

To the young man he addeth ; c c Ibid. ver. 7 , 8 , 9. Speake young man if there bee need of thee ; and yet scarcely when thou art twice asked . Let thy speech bee short , comprehend much in a little : be as one that knoweth , and yet holdeth his tongue . But when comes his turne about ? When ancient men are in place vse not many d d Ibid. ver. 9. words .

These Rules , I know , are generall ; and being so , they may bee well applied to the point in hand . Elihu may be a patterne of the former precept , without exception or more adoe .

When humbled Iob had long handled a good cause ill , and his three cruell and censorious friends ( void of all compassion ) hath handled a bad , as well ; and after running of themselues quite out of breath , so that they answered no more , but left off speaking : and Iob continuing in his error ( of iustifying himselfe rather then e e Iob 32.2 . God , ) vnconuinced , Elihu begins to speake ; but with a long Apology to them , and for himselfe , before his speech to Iob : because they were his f f Ibid. ver. 4. Elders .

I am young , and ye are old , wherefore I was afraid and durst not shew you mine opinion . I said , daies should speake , and multitude of yeeres should teach wisedome . But there is a Spirit in man , and the inspiration of the Almighty giueth vnderstanding . Great men are not alwaies wise , neither doth the aged vnderstand iudgement . Therefore I said , harken vnto me , I will also shew you my opinion , &c.

Now from this humility and modesty ( not Arrogancie , as Gregory wrongly iudged ) of Elihu , Iudicious Caluin would haue all young men take out this g g Caluin in Iob conc. 120 Notemus igitur vbi non adsit modestia , illic Zelum esse praecipitem quique spiritu dei no regatur . lesson . Where Modesty is wanting , there Zeale is rash and foole-hardy , refusing to be gouerned by the spirit of God .

Secondly , 2. Rule . when a man doth speake in his order , he must do it wisely , gently , and euen with submissiue entreaties though they to whom hee speakes should be his Inferiors .

It was a Graue obseruation , He that vseth many words shall be hated ; and hee that taketh to himself authority therein shall be h h Ecclus. 20.8 . abhorred .

When holy Lot had suffered much and long among the Sodomites , so that his righteous soule was daily vexed with their vngodly deeds : yet he did not in heate of passion with a commanding accent check their rudenesse , euen when in barbarous manner they did abuse him most : but rather with friendly entreaties and humble prayers hee thus bespeakes them , I pray you brethren doe not so i i Gen. 19 7. wickedly .

When Paul directed his Instructions to Titus an aged Minister , touching rebuking of some in Creete with sharpnesse ; k k Tit. 1.3 . hee onely meant the Persons within the Charge of Titus . As l l Hic aut●m non alienos sed proprios adeoque domesticos oportere adserit arguere , Theophil . Theophilact , and , before him , m m Chrisost in Tit. hom. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysostome expound the place . For well he knew that others must bee wonne with prayers , not with threats .

If then a Minister ( whose Function seemes to back him , yet ) hath no authority to vse such freedome beyond his Cure : Much lesse haue Priuate Persons ; their Language must be entreaties , not commands . They must serue in no vineger with butter , vnto a stranger : least hee distast the sauce , and him that brought it to him .

Euen boyes disdaine a check from him that hath no power : and yet the stoutest stateliest heart wil bend with an entreaty ; or if they doe not , it is beyond the reach of any Priuate Persons to doe them any good .

Zeale must be wary alwaies , because it is distastfull when it hath best Commission : but then , most cautious when it enters , only vpon sufferance , into a house , or any company .

A Zealous Reproouer ( what euer hee may promise of , or to himselfe ) shall hardly meete with such a foole as will not finde , or at least pretend some flaw or other in his Zeale , doe hee what hee can . And if he hap to spy a fault indeed ; woe to the Reproouer .

The other may bee faulty , but will not be amended ; nor did hee euer meane it . Hee huggs himselfe in priuate for such a good occasion to beate off the Zealot from his beloued Sinne. Yet aske him a Reason , why he is incorrigible ? his answer will be ready , he knowes none but one ; the Zealots indiscretion . The Ministers duty ; not so much taught , as rendred to satisfie the world that doe mistake it .

The Priuate Person , ( with whom , for this time , I haue done ) may now be gone . The Taske of Ministers about Priuate Persons comes next to hand .

A Minister , dealing with any of his Charge , knowes how , I hope , without my helpe , to doe it . And yet of him , rather then to him I must say something ( as those men vse to doe that goe for Orders or a Benefice , ) not so much to teach , as giue account .

The Patients this Physitian hath in Cure are most commonly affected with the Migram , or the Hectick Feauer . Hee is to deale with erroneous persons , and such are corrupt in life . They haue either giddy braines in point of iudgement ; or else the very substance of their immortall hearts are taken , lesse or more , with a consuming heat of sin that shewes it selfe in hands , and face , and all their conuersation . And according to the Quality of the Disease must be his Physicke .

When he is to deale with Hemicranicall Persons to cure them of their giddinesse , How with erroneous . two rules are needfull , for the manner of it . The one , for those that yet are not transformed quite into a Wind-mill ; yet somewhat touched ; but capeable , and glad , of Cure . The other for such as need some Dutch-dull-house , and will not take their Physicke without a horne . I meane plainely , the Ingenious , and the Refractary ; the one , vnwittingly led into ; the other gladly dauncing in darke errors Labyrinth .

Rule . 1 First , With the Ingenious other then ingenuous dealing is most Vnciuil and Pernitious .

Vnciuill , first , because hee hath not in his hand , a stubborne rugged dogged disposition that runnes out of the way , of malice ; but a free capacious , yeelding Nature that by loue and sweetnesse would be drawne too farre , if one would put him to it .

Now , to teare a Lambe that prostitutes himselfe , a Lion would disdaine . What need he be tied to a Bed , or chaire that lies down of himselfe and bids you cut and Launce , or what you will , and spare not , so you meane to Cure him ?

Pernitious too : for commonly when a gentle Nature is wildly handled , it makes him fearefull not onely of the Satyre , but of all others in his likenesse . It puts also a kinde of fiercenesse in Him , by accident , that had it not by nature ; but being there 't is like to proue as bad , yea aduentitious heates are worse then Naturall .

He willingly imbraced the Apostles n n 1 Cor. 3.18 . Counsell , and was content to yeeld himselfe a foole that thou mightst make him wise . But if two fooles , the one tame , the other mad meete together , they are like to make a mad meeting . The tame foole is like to get but little ; and the mad one , lesse . This may make the other as mad as himselfe , but cannot hope to make him what himselfe is not .

That Preaching King makes this obseruation touching Preachers . The more wise the Preacher was , the more hee taught the people o o Eccles. 12.9 . knowledge . And if you aske wherein his wisedome lay ? he saith , in this . The Preacher sought to finde out acceptable p p Ibid. Verse 10. words , or words that might q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Verba voluntatis . please .

He meanes not easy Cradles to rock their sins asleepe , nor soothing Pillowes to lay those Bratts vpon ; but gentle familiar friendly plain expressions of himselfe , with loue and kindnesse , in points of Instruction whereof his Flock was ignorant , yet willing to be informed .

To this especially is that to be applied ; r r 2 Tim. 2.24 , 25. The seruant of the Lord must not striue , but be gentle vnto all men , apt to teach , patient , in meeknes instructing those that oppose themselues , if God peraduenture will giue them repentance to the acknowledgement of the truth .

If a Fore-horse lead , and pull the rest that follow out of the common tracke , should he that guides them , beate and pound the Thiller , whose backe is almost broken by being led aside ? would not any man thinke that hare-brained Bedlam fitter for the Lash-horse , then a Carter . The comparison is homely , but it fits my purpose .

If a man should see a poore seduced Papist , Brownist , or other ill sodered Separatist in England , London , or in Pauls it selfe ; and could no sooner see him , but flies vpon him like a Tigar , and ( euen in priuate betwixt them two alone ) cry out , What you ? I' st possible ? Can this Age yeeld a damned Papist or foule-mouth'd Schismatick in such a Sun-shine of the Gospell as we haue now ? What , liue vnder such a Ministry , and be so ignorant ? nay worse ; a very Sea of hellish errors ? Ah miserable wretch ! canst thou escape damnation ? Away to Hell : thy Pope is gone before , and thou wilt after , as sure as God's in Heauen .

Would you imagine , thunder could perswade trembling Caligula to creepe out from his Bed ? Or that this poore seduced worme is not ere this , distracted ; or else begins to feele about for holes to creepe into from such an heauy foot ?

If he had met some White-Booted , guilt-spurrd Iesuites skulking for their Prey ; then he might well haue cryed , Oh the Froggs ! the s s Reuel. 16.13 , 14. Froggs that creepe out of the mouth of the Dragon , and out of the mouth of the Beast , and out of the mouth of the false Prophet , the spirits of Diuels , &c.

This would haue beene but well , vnlesse the Holy Ghost did ill , in giuing these names to such Arch-seducers .

But he mistooke , 't was not the Froggs , he met ; but onely the Snaile that those foule Froggs had suckt . This silly Snaile might haue been won , if he had had the patience to let her creepe her owne pace : she was offering her selfe to come vpon his hand ; but he , most cruelly , shak't her off againe , and lifteth vp his foot to crush her all to peeces .

Why ; here 's Mad Tom indeed ; giue him but a Clubb , you need not add a Horne ; his Throat will serue the turn . He that euer knew t t He denied all pardon and repentance for sinnes committed after Baptisme : e●pecially to such as once forsooke the True faith , though with teares they returned to it . Therefore was condemned for an Hereticke . Euseb. lib. 6. ca. 35. Epiph. haeres. 59. Nouatus , would almost sweare u u Hee held that the soules of men passed out of one body into another at death . Vide Aug. de Trin. lib. 12. Cap. 15. Zanch. de oper. dei lib. 1. cap 3. Pythagoras said true ; and that Nouatus soule had entred this mans Body .

When this man makes a Proselyte , we may all turne Papists : and I had almost wisht any man , He meets , to be of any Religion rather then of his , were it not his Religion , and his Raueing , are two things .

A Lambe will hardly take meate from a Lion , be his meate , and meaning what it will . Truth is ill attended when it borrowes Errors Vsher , Violence , to man her Inne .

Rule . 2 Secondly , To such as are refractary , sharpnesse doth best agree . Knotty blocks require more Wedges , and harder blowes to driue them . If he that vndertakes them shall dally , and not stricke home with all his might , hee shall finde the Wedge about his shinnes . Bodies whom gentle Physicke will not moue , must haue stronger .

The same Apostle who , ere while , taught Timothy to be so gentle , bids Titus to bee more sharpe to obstinate offenders ; Rebuke them sharply that they may be sound in the x x Tit. 1.13 . Faith . Hard hearts , heauy y y Dura eorum corda penetret in crepatio . dura . Anselm . in Tit. Hammers . z z Theoph. in Tit. 1. Nam apud eos mās●etudo nihil promouet . Qu●mad modum enim qui initem & moderatum acrius feriat , perdit eum ; sic qui impudenit adulatur eum corrumpit , ne se ipsum agnoscat . Theophilact giues the reason : Impudent men will not bee moued by mildnesse , vnlesse to laughter , and scorne . As he that smites a tender disposition with heauy blowes destroies him : so hee that stroakes a brazen-face , marres him , that hee will neuer come to know himselfe .

Wilfulnesse doth vsually waite on erro●r ; especially when it growes to the scab of heresie . Heresie is but a great errour translated into obstinacie . An Hereticke is but a doting tree set on fire . When an erronious opinion is once taken vp , a corrupt heart will hold that faster , and struggle more for it , then for the truth : because like to like best agrees .

Heresie is like a Leprosie , it frets as it spreads , & spreads as it frets ; and at length spoyles all , and infects others . Hence it is that Saint Paul willeth Timothie and Titus his Schollers , to shunne heresie , and re●ect Hereticks with as much detestation as speed .

First Heresie , because it will eate like a Canker , or a a 2. Tim. 2.17 Gangrene , let Physitians squabble b b Vide Marlor . in hunc locum . whether these two words signifie one , or two things , I care not . Sure I am the best is naught ; and heresie as bad as the worst . c c Theod. ibid. Cancer est morb●s serpens , &c. Theodoret and Chrysostome d d Chrysost. ib. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. call it a Canker : which is a poysonous and horrible disease , that vnlesse it be taken suddendy , and cut off sharply , no Physicke can cure it , therefore the Apostle willeth him to shun such babling : that is , to lop off those twigs , and with all vehemencie to cut them downe , as Chrysostome expoundes it .

Secondly Heretickes , who are alwayes stiffe as a Cable : so that a man had need throw himselfe vpon them with all his might to make them bow ; and yet all will not do , they must be casheired with all seueritie . Their error is like pitch in a Cable , there is no getting of it out , but with casting them often into the sea , or into a fire . Therefore , a man that is an Hereticke , after the first and second admonition e e Tit. 3.11 . Hugo de sci . viol . in Tit. Elucid . haereticum vocat qui per legem logem impugnat : scienter peccat & veritatem nouit : & tamen errorem laudat & veritatem vituper●t . reiect .

An Hereticke he calls him , that vnder colour of law , becomes lawlesse ; sinning and knowing well enough what he doth : he is no babe ; hee knowes truth when he seeth it : yet commends error with truths praise , and besmeares truth with errors filth : such a Viper is not a play-game for Christians , but to bee shak't off in haste into the fire ; and kept there-too , or else he will leape in your face .

Now if a man should meet with such an Elephant that would not bow without a cudgell about his leg-posts ; doth he amisse that lends him a sound blow to force him to it ? Must we do nothing but fill his trunke with Cherries , and thinke that this will do it ?

A man shall meete with some persons euen in euerie Parish , who though they bee farre enough from heresie ; as gaule from rats-bane , yet are of such a sullen stubborne disposition , that vnlesse he pull out that stubbornesse with Pauls rod , he shall neuer drop one scruple of liuing waters into these narrow-mouth-stiffe — leather — thicke — furred-bottels .

But once master them , and they will prooue good Proficients quickly . Softnesse would harden these , as water doth the stone : and hardnesse will onely make them soft , as fire doth the iron .

They that know this , will not alwayes count seueritie , tyrannie ; nor mildnesse , mercie . Discretion calls for both , and doth apply them as the persons with whom wee are to deale shall need them .

It is Gregories g g Greg Mag. de Past . cur . par 2 cap. 6. obseruation of Peter . h h Act. 20.25 . When Cornelius out of ignorant or superstitious humilitie made a fault by offering him Diuine worship , Peter did not nayle him to the ground while hee had him downe , for such a sinne ; but gently tooke him vp ; as we would , a great person casually stumbling , rather then as a shrewd boy , to whip him . Stand vp , saith he , I my selfe also am a man : here was no harshnesse and bitternesse vnder pretence of zeale , hee knew well , Cornelius was no obstinate man-worshiper .

But when demure Ananias , the charitable Hypocrite , seemed to make a far lesse fault ; yet because hee did it with a farre worse heart , Peter of a Lambe turned Lion , & smote him dead with a word . In both he did well , and we must imitate him .

It is not enough to say , he is seuere and terrible ; therefore harsh ; vnlesse the parties disposition bee duly weighed and found of a gentle temper , and he know it too . If nothing can perswade the sullen Patient to take his physicke , ( which hee must take or perish , ) is that crueltie not to be borne , which wrings him by the throate , till the halfe-mad-man gape , and he powre it downe whether hee will or not ?

I thinke it hardly possible for a man , now to thunder with more terror , then Peter did at i i Act 8.20 . &c Symon Magus ; or Paul at k k Act. 13.9.10.11 . Elimas . Yet Paul giueth other counsell . l l 2. Tim. 2.24 What then ? Did Paul teach others , and not himselfe ? prescribe a Cordiall , and giue a Vomit ? nothing lesse . He prescribed both the one and the other : and if men had a will as well as eyes they might see it plaine m m Tit. 1.13.15 . enough .

If hee had not prescribed both ; yet enioyning the one , and doing the other , would teach reasonable men that both must be done . One rule serues not all cases : for then , what need two ? He that must bee gentle to the Lambe , should be much to blame to be so to the slie Foxe ; and he as much , who thinkes in doing more , hee doth too much .

Thus the Cure of errour , which is commonly in the Physitians studie , not the Colledge Hall : Now to that of manners .

How a Minister must cure bad liues . In matters of conuersation he is to deale with his flocke either in Priuate , or in Publicke .

Of Priuate admonitions I haue said enough before . I could adde more , but I need not . Worthy n n In Apologetico . Gregorie Nazianzene , and after him Gregorie the o o In Past . cur . par. 5. per totum . Great , haue done this so fully , and so excellently , that any man would laugh at my candle , when their sunne shines so gloriously .

The latter of the two hath done so excellently , that one p p Concil. Toletan . Councell enioyned all Bishops to reade it as a Disciplinarie Catechisme , and another q q Synod . Aquisgran . Councell made it their onely Law to guide them in matters of this nature . This is enough to commend that , and saue me a labour .

In Publicke , he must be able to turne his hand to any Cure , to speake pertinently to the condition of many Patients at once , whose constitutions and degrees of sicknesse , as well as diseases , do often varie . Hee must haue Purges , Vomits , ( strong and gentle , ) Cordials , Electuaries , Iuleps , Fomentations , an instrument to let some Patients bloud , and all in readinesse .

Nor must he spare ( indefinitely ) to open the nature of any disease , the state of any sicke person , the often Paroxismes and returnes of feauourish fits . He must reade a Lecture , not out of Galen , but the Physitian of Israel ; wherein he must speake of health too , as well as sicknesse .

And touching sicknesse he must lay downe some Aphorismes to be obserued , after those generall rules , he must descend to the Names , Nature , Symptomes , Causes , Cures of each disease . Nor can hee discontent a wise hearer more , then not to goe to the bottome of each Disease he handleth ; especially if hee bee troubled with the same himselfe that heares .

When Paul had charged Timothy to Preach the Word ; he also tells him , how . Be instant in season and out of season , reprooue , rebuke exhort with all long-suffering and r r 2. Tim. 4.2 . doctrine . Reprooue the stubborne that being conuinced by sound reason they may yeeld . Rebuke the disobedient , that they being made ashamed , may reforme themselues , and exhort or entreate such as do well that they go on , and striue vnto perfection , saith s s Anselm . in 2. Tim. 4. Argue resistentes vt rationibus conuicti cedant . increpa delinquentes vt confusi se corrigant : obsecra bene agentes vt in melius proficiant . Anselmus .

The same Apostle giueth the same instruction to Titus ; t t Tit. 2 15. These things speake and exhort , and rebuke with all t t Tit. 2.15 . authoritie : that is , saith u u Ansel ibid. in Tit id est , imp●riosa authoritate , imperij nomine , non dominationem potentiae , sed authoritatem sua dei vitae . Anselme , with imperious authoritie , not out of a desire of dominering , but of necessarie power to presse men to good life . And so x x De past . cur . par. 2. cap. 6. Gregory .

If any obstinate sinners should long to haue these Precepts of reprouing and rebuking , pulld out of the Bible as Puritanicall : As poore y y Aristoph . de Nub. Strepsiades who would hire a Witch to pull the Moone out of heauen , that so the Vsurers moneths might neuer come about ; for my part , let them ; so he repeale the Statutes who did first enact them . But vntill then , we that are Gods Ministers are bound to execute all Lawes within Gods Statute Booke .

If any man do well , he need not be afraid : we will do no more but praise and comfort him . But if ill , then feare : for we beare not the Spirituall sword in vaine : We also are the Ministers of God , Reuengers , to execute wrath vpon him that doth z z Hos. 6.5 . euill .

The a a 2. Cor. 10.4 5.6 . weapons of our warfare are not carnall , but mighty through God to the pulling downe of strong holds ; casting downe imaginations with euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ ; and hauing in readinesse to reuenge all disobedience .

Wee must sometimes wound deepe where we loue dearely ; yea wound them ( not with the wounds of an enemie ) because wee loue them ; although for our loue they become our enemies : yea though our enemies should be they of our owne houshold .

If any should attempt to beate the sword about our eares who beare it , because without mercie we hew and wound their sinnes to death , we must beare that too , rather then smite one blow the lesse . So long as wee are in Commission , we must endure afflictions ( if any come ) doe the worke of Euangelists , and make full proofe of the b b 2. Tim 4.5 . ministerie .

But yet let all men know , when Christs seruants are abused , he himselfe accounts himselfe despised also . If Saul persecute the Bodie here on earth , the Head will crie out in heauen , Why persecutest thou c c Act. 9. me ? The foote cannot be pricked , but the head complaines . And if Kings make it Treason to abuse or hinder Iustices in their place and doing their d d 23 Edw. 3 cap. 2. offices ; The King of heauen will count it more then Pettie-larcenie , to abuse his seruants for execution of their place and office which he sets them in .

Gods Prophets , though they be Oliue e e Reu. 11.4 . trees that haue no corroding qualitie , if yet they be his faithfull f f Ibid 3. witnesses , they shall be thought Tormentors of them that dwell in the g g Ibid. ver. 10 earth . And it is no maruell : euen oyle smarts in a ●aw angry wound .

Therefore the world will neuer be quiet so long as any of that packe remaine , but will be making warre vpon them , till they haue ouercome and killed them . This done ; they that dwell on the earth will reioyce ouer them , and make merrie , and send gifts one to another , because those Prophets are now gone , that did vexe them that dwell on the earth .

Howbeit , the end of that mirth will be bitter griese , the shot will come to more then they can pay with ease . If any man will hurt the faithfull witnesses , fire proceedeth out of their mouthes , and deuoureth their h h Ibid. ver. 5. enemies . What fire , but that of the i i Ier. 23.29 . Word . This fire wil enter into their soules , not as it did into Ieremies bones , onely to come forth with greater force againe , without doing any hurt within ; but a fire that doth deuoure them , saith the Text.

Happily it doth not make such speede ( although Celestiall ) as the fire from heauen which lickt vp Ahabs Captaines and their fifties , two companies one after another , when they came to attach Eliah to carrie him before enraged k k 2. Kin. 1. Ahab . Or as it did Ananias and l l Act. 5. Saphira : but most vsually as it did m m Act. 8. Symon Magus , who at first made some profession of Religion .

When he discouered himselfe by seeking a Patent to make a Mart of the holy Ghost , that so the Diuell might haue the buying and selling of God Almightie ; then Peter cast a fire-ball at him that entred , scorched and quite dried vp all radicall moysture of his seeming graces , and set all on fire .

From that time forth hee began to waste ; he left off all profession , set abroach heresies , n n Epiphan haeres. 20. liued leudly , kept a strumpet , persecuted good men , and ( because belike he kept the countrey in awe by coniuring ) sought to be worshipped as a God , at Rome & other places . And at length he receiued the wages of his iniquit●e .

Thus is it with many , who abuse the Prophets . If any man will hurt them , he may feare in this manner to bee o o Reu. 11.5 . killed . Though they may yet liue , and laugh , sure they will neuer be fat , I meane in soule . It is a poore comfort that they are aliue .

The Bucke may stand a while with the arrow in his side , and while he is hote not feele it much : but yet ere long , if he be wounded and well hunted hee will surely fall .

If there be a fire that hath taken the inside of the house , what gets the owner by keeping downe the flame that others may not see it yet ?

These men are no better then walking fire-brands , if yet the wood be greene , the fire will dry vp the sap at last , and then it must burne them vp as well as others . They neuer go but with a fire about them ; they burne , though they do not complaine .

It is a poore choyse to him that must die , to choose Saint Anthonies fire rather then gun-powder ; though this hath more terror , that hath longer smart , and prooueth more loathsome , and kils as surely , though not on such a sudden .

How farre a minister m●y go in reprouing . If any aske , how farre may a Minister go with warrant in publicke reprouing ? I will not answer much ; but some thing must bee said to make the worke compleate . And because my yeares and parts may rather learne then teach , I will take my Rules from graue Antiquitie , and shew you what the Fathers , and some others speake to this point . Publicke sinnes may bee publickly particularized by the names of the sins , but not by the name or any personall circumstances of the sinner . If it come to handy-gripes with his person , this is a fault . He is thus onely to be rebuked alone : vnlesse Law passed on him , do otherwise authorize the reprouer .

The person of the sinner must be spared in publicke , lest being there thus shamed , hee become desperate and leaue his shame behind with the reproofe , and so cleaue to his sinnes for euer , saith Saint p p Hieron . in Mat. 18. Can. 54. Corripiendus est enim scorsum frater , ne si semel pudorem at● verecundiam amiserit , semper r●m●neat in pec●ato . Hierome .

A man doth then best performe his duty , when he that is in authoritie domineires ouer his brethrens sinnes , rather then their persons , saith q q Past . Cur. par. 2. cap. 6. Summus ita locus bene regitur , ●um is qui pr●est , vit●js potius quam frat●ibus dominatu● . Gregory : Among hypocrites it is taken for a law , to turne the authoritie of reprouing into the power of domineiring : and yet sometimes ( saith he ) r r Ibid. Paulo post , &c. Et tamen non . nunquam grauius de linquitur , si inter peruersos , plus aequalit●s quae disciplina . custoditur . on the other side he offends more , that among obstinate sinners , studies more for such an equall ballance that none be offended , then to keep necessary sharpnesse on foote .

He afterwards s s Ibid. cap. 10. I forbeare to set his words in the margent , because I onely take the summe of his speech ; and not his words at large , which would proue too tedious . addeth . Some mens sinnes are to bee dissembled and cunningly insinuated : and euen then hee would haue it so done too , that the party offending may haue some signes and tokens to ghesse that a reproofe was meant him : and that the Preacher could say more to him , if the place would beare it .

In this there is no Personall Inuectiue , yet a personall reproofe ; that is , an ayme and a meaning that such a person should apply it to himselfe . And thus the Preacher meant him , and wished in his heart that the other would take it to himselfe .

In Gregories learning , if I vnderstand him , this is no fault to haue such a particular man in his mind , when he reproued sinne , because that man is such a sinner as deserueth a reproofe .

If vpon his indefinite speech , the guilt of the party be such , as like a loadstone drew the reproofe vnto him : and all men knowing his guilt , and the reproofe fitted to it ( as such a sinne , though not as this mans sin , ) should sweare they verily beleeue that this man was meant and shot at : shall this be an Inuectiue deseruing reproofe ? That Father thought no.

It was the hitting of his sinne so right , that made the people say , the Preacher tooke his ayme at that man . The bullet going point-blanke into the very heart of his sinne , in killing the sinne hir the man by chance ; which could not be holpen , because this sinne and this man stood so neare together .

When Amphialus layd on with such might vpon a supposed Knight that gaue him the encounter : and lent him a great wound vpon the necke , closed with him , ouerthrew him , and in the fall thrust him mortally into the body , hee thought hee had done as became his valour .

But when he came to view his Conquest , it prooued Parthenia Argalus his Wife . If any present , had knowne what treasure that Armour inclosed , would he not haue said , looke how cruelly hee laies on Parthenia : when all this while hewist not of her , saue only that he fought with her as with a Knight of the Tombe that had sent him the Challenge ( which he could not refuse ; ) and not as the faire desolate Pallace of late-slaine Argalus ? was he too blame for fighting ; or shee , for comming vnder his weapons , in a place of Combate ? Wise men can apply .

Yea further , to returne to u u Greg. Ibid. cap. 10. Non nu●la autem sunt v●hem●nter increpanda : vt cum cu●pa ab aut●re non cognoscitur quanti sit p●nd●ris , ab increpantis ore seruiatur : & cum sibi quis malum quod perpet●auit leuigat , hoc contra se grauiter ex corris●●ntu asperit●● pertim●scat . Gregory , some mens sinnes are with vehemency to be reprooued : as namely theirs who take no notice of the greatnesse of their offence , but by such a reproofe ; and theirs , who seeke to lessen their faults . These would be made to tremble by the thunder of reproofe .

But what is this onely in Generalls , not naming the particular sins of such Persons , as sinners ; for feare the very naming of the sinnes would bewray the Persons , and make the Congregation point at them , and say , Such Persons were payd to day ?

Nay , saith the x x Greg. Ibid. Sed cuncta haec licet subtiliter rector insin●et , nisi cotra delicta singulorum , aemulationis spiritu ferueat , nullam sibi in perpetuum absolutionem parat . Father . For although a man should insinuate neuer so subtilely and closely , yet vnlesse by the spirit of Zeale he wax hot against the sins of euery person , God would neuer forgiue him for this neglect . And Gregory speakes now , not of priuate admonitions , but of Preaching .

Voluminous Tostatus makes a Question , how this should be done ; And demaunds , Whether it bee lawfull , after the Example of Christ , for a Preacher to tax any mans Person personally in publicke reprouing of y y ●l●hon . T●●●at . in M●tth. 15. quest. 30. sinnes ?

The Summe of his Answer amounts to this much . It is not lawfull in p●blick to reproue any but publick faults ; nor yet these , by adding any personall description of the Party to whom it is intended , so much as by his Particular Trade : as if one should say , there is a man of such a State or Calling hath made such a a fault ; thinking that no man being nominated in expresse termes , al are reproued , no man particularized but he that deserues it ; This he seemes to dislike .

Howbeit he afterwards granteth that Christ did thus , and he alledgeth his example as a President . When Christ Preached , saith he , he expressed no one mans sinne in particular : but those sinnes which many of the same Profession might be guilty of . As , Woe be vnto you Scribes and Pharises Hypocrites . Meaning men of that calling ; not you , or you of this company present .

His Conclusion is yet larger ; Notwithstanding if any mans sinnes should be so notorious , that it is impossible to baulke , palliate or excuse them , it seemes not inconuenient to name them , if hee iudge it profitable for the reformation either of them or others , vnlesse some scandall should happen by it . z z Si tamen peccata alicuius ita essent notoria quod nulla tergiu●rsatione occultari , aut palliari possunt , nec excusari ▪ non vid●tur inconueniens quod illa praedicando diceret , &c. Scandall not ( as I conceaue ) to the Persons ; for theirs cannot be greater then it is , when their sinnes are so notorious , as he supposeth them to be : but he meanes the Scandall of Religion it selfe as I interpret .

For my part , I would restraine reproofes somewhat more then hee doth . I doe not thinke that if a Preacher should take liberty to play with any mans Per on in any other kind , then by vsing his Name , or his Profession , hee should bee free from blame .

But I willingly grant that if a Preacher should attempt to point the Congregation to any mans Person by his Complexion , cloathes , stature , gate in going , speciall marke of his habitation , allusions to his name though but a farre off : this were a Personall Inuectiue , and an indiscreet part .

But still by personall description , I meane a resolued purpose and endeuour to let the Congregation see , not that such a sinne is committed by some in the Church , but that this man , and not that , this man or this woman onely is now reproued , and that he would insinuate at least , vnto the People ; Now I will pay this particular Person .

Howbeit as the rules of Gregory and Tostatus runne , a man may in reproofe of sinne giue instance in any speciall publicke sin of any man present , so he stay there without going about to let the people know that such a sinne is committed and This man hath done it .

Suppose a man were to preach vpon that Text ; Wherfore putting away lying , speake euery man truth with his neighbour : for we are members one of a a Ephes. 4.25 another . On this Text he must needs shew and aggrauate the sinne of lying in Generall Termes : Then , because all Scripture is not onely profitable for doctrine , but also for reproofe , for correction , and for instruction in b b 2 Tim. 3.16 righteousnesse ; if he should by way of deduction or application , inferre , that then it is a foule shame for any man bearing the name of a Christian , so grossely to staine that holy profession , as to make a trade of lying in his ordinary discourse , especially when hee would seem to be more then ordinarily deuout and precise .

But if such a man should doe it when he takes occasion to speake of good men ; of his Pastor , whom he should reuerence as his Father , and whose nakednesse hee should rather couer , then discouer ; this were such an impiety as God would neuer put c c Reuel. 21.8 22. ●5 . vp .

To this if he should adde ; therefore if there be any here that yet make a great shew of Religion who are not ashamed thus to traduce their neighbours and busy themselues to inuent and vtter disgracefull reports and slanders of them euen to drunkards , and pot companions who make no other vse hereof but to scandalize Religion , to reioyce in the faylings of the Godly ; and to condemne the Generation of the righteous , for hypocrites , &c. how doe such men remember and obserue the Apostles precept ? how can they haue any hope that they be of the fellowship and society of the Saints ?

Now suppose further , that though many may be to blame herein , yet , some Person in the Congregation should be knowne to the rest to be more eminently guilty of this sinne , then any of the rest ; so that as soone as euer such a speech is vttered , they begin to looke towards such a man , or otherwise thinke in their hearts that he was now whipt , because they know him so guilty ; doth this speech come within the compasse of a Personall Inuectiue ? Q●aere .

If he had beene no more guilty then the rest , no man could possibly haue said , this man was more pointed at , then the most innocent party in all the Church : Nor could they possibly apply it to him , no more then to themselues ; nor he distast it , because the reproofe was generall , and necessarily warranted from the Text in hand .

This doctrine is not mine , but Saint Austins : and if it bee an error , Aetatem habet . That Father was taken for a wise man in his daies ; and he that doth not reuerence him now , deserues the Cap , and the Bable to boote . His course in preaching was d d De verb. Dom. Ser. 16 Palam loquor & in secreto arguo . Aures omnium pulso , sed conscientias quorundam couenio . Non dico Tu adulter , corrige te ; sed dico quisquis in hoc populo adulter es , corrige te . Publica est correctio , sed secreta correptio . this .

I speake openly , saith he , but reprooue secretly . I strick all mens eares alike , but I conuent the consciences of some more particularly .

If there be an Adulterer in the Congregation , I doe not single him out , and say , THOV Adulterer reforme thy selfe : but yet this I say ; who euer thou be in this Company that art an Adulterer , reforme thy selfe . This reproofe is publique , because all heare it : and yet secret , because none but thine own sin can apply it .

If a man diuulge himselfe first by his sinne , is the Preacher in fault for taking vp what the other had laid in his * * Saluian . de Gubern . dei lib 4. Non longè à principio . post reprehensionem Diuitum , haec habet verba , viz. Nequè ego nunc de vllo dico , nisi de eo tantum , qui in se id quod dico esse cognoscit . Si enim extra conscientiam suam sunt quecunque dico , nequaquam ad iniurian● eius spectant cuncta quae dico . Si autem in se esse nou●t que loquor , non à mea sibi hoc lingua dici aestimet , sed à conscientia sua . way ? Because thou hast made thy selfe publicke by thy fault : is that a prohibition to him not to meddle with that sinne by way of vse and reproofe ?

Blame not the Preacher , if thy neighbours lay thee vnder his Bucket which might haue washt any man there as well as thee , if thy sinne had not brought thee so neere while he was powring out the water .

If a Physition should reade a Lecture in Physicke touching the nature and Symptomes of the Neopolitan e e Morbus Italico-hispaenico-gallico-anglico cosmicus . in plaine English the G. Pox. Buttons ( as they vse to speake ) which the French got from the Italians at the Seige of Naples ; and some English , from them : and should withall bewaile the loosenesse of the times , and cry shame on such as trade in that ware ; would any man but hee that were buttoned with them take snuffe in the nose ?

So in case of Adultery reproued , would any man but the guilty , goe challenge the Preacher , and say ; Sir , you Preacht against me , because you speake so much and so particularly of the sinne of Adultery ? This were , as if a True man standing neere a Theefe at the Barre when Sentence of Death is pronounced , should presently prouide himselfe of an Halter , because he was sure that some of the company were condemned .

I deny not but ( as Gregory f f Ibid. past . cur . par. 2. cap. 10. speakes ) it may happen that in a reproofe Zeale may goe too farre : but such faults are pardonable when it is certaine the fault reprooued deserued as much , although the manner of doing it cannot be defended .

A man may by chance let fall a bitter word too many , as he that went to the wood to cut downe a bow , let fall his hatchet & kil'd his neighbour . But there were g g Deut. 19. Cities of refuge for such an offendor , whether flying hee was not only not kil'd , but not toucht . I will not apply , but Gregory doth .

When such a fault is made ; who is offended ? most commonly the guilty . And it often happens , the deeper pit hee is fallen into , the lowder he hallowes . The more peccant the more querelous .

But what gets he ? Hee is content to be guilty that the other may not be thought innocent . For if there be no guilt , it is a Slander , not an Inuectiue . And if he proue it to be an inuectiue , the other shal bee punished , but yet in the meane time he also is recorded for a Sinner : whereas , not taking notice of the reproofe , would serue some men in steed of innocency .

This is , in proportion , as if one Malefactor should thinke it no disgrace to stand vpon record for a theefe , so he scape without punishment ; if by that meanes hee can procure his fellow to bee hang'd .

His fault is not expiated by the others suffering , but rather increased , in that hee can draw another to execution for a bare indiscretion , and yet remaine impenitent himself in a greater transgression . He displayed thee to the company , that was his fault . But thou gauest occasion : was not this thine ?

Doth his mistake of the dublet in steed of the shirt , proue there was nothing in the dublet , when thou hadst it on ? He hath made a sinne by mistaking thy Person for thy sinne ( because they were so neere hee knew not well how to distinguish ) doth that sinne of his , acquit thee from thine ?

Well , well ; there is nothing gotten by throwing stones in at thine enimies window , when thine owne children looke out at the Casement .

I speake not this to deny any man that is really wronged , a course of proceeding against him that hath done it . Lawes were made to make crooked things straight , and t is meet they should be executed as offences wittingly committed , and wilfully continued , deserue .

But yet I aduise , that the accuser be innocent , And then , too ; if he thinke meet to shoote a huge Dunghill vpon a frog , for hopping too neere him ; he may doe well to consider , whether the smell may not happen to annoy him more , then the frogg could haue hurt him .

Men often feare Salt , but neuer , Honey : and yet Wisedome saith ; to eate much Hony is not h h Prou. 25.27 . good . Men that loue their sinnes will thinke the bluntest teeth bite too deepe : But when they come to hate them , they change nature and opinion together : supposing the sharpest teeth to be too blunt .

Worthy inuitation is that honourable i i Sir A. C. K. & B. Mr. R H. in Epist. to the Reader , before his Sermon of Sam. Fun. Knight , who as he much respected , and greatly countenanced , euery learned and vnscandalous Preacher ; so most of al those that least fauoured his corruptions : often blessing God for such Teachers as would giue him no rest in his sinnes , and not seldome prouoking them , ( especially his owne Pastor ) with such like words : Goe on , spare vs not ; though corruption may bustle awhile , yet God will giue vs hearts to come in at length ; and to submit to the Scepter of his Word : Howsoeuer , it shall be a Preachers Crowne to bee faithfull , and to balke none .

I haue now at length run through the first maine part of Discretion in Zeale , as it teacheth men to consider and obserue the Circumstance of Persons .

The Second , Followeth which is the Circumstance of Place : 2. Circumstances of Place . I spake before , of Priuate , and Publicke Reproofes ; yet that discourse differeth from that I am now vpon . There , I shewed what faults deserue a priuate rebuke ; and what , a Publicke . Here , I declare what place is to be chosen either priuate , or publick to doe it in . There , of the quality of the offence , and nature of the reproofe ; here , of the definite place fittest for the performance of such a worke .

Wisedome teacheth that all places are not meet for all Actions that are lawfull , yea necessary . And Discretion will instruct vs that very few places are meete to be witnesses of a Reproofe . Great choyce must be made of a conuenient place to administer such a strong Purge to a Patient , least that follow , which may annoy both .

I will not , I neede not be long in this point . Sufficeth to set downe a few rules to direct the Simple who haue more affection then Discretion herein .

Rule . 1 First , All Places to be taken vp in this Seruice are to bee chosen according to the quality of the Persons that vndertake this Worke.

Rule . 2 Secondly , Priuate men as Priuate men are restrained only to priuate Places when they giue a Reproofe .

I deny not but a Priuate Person in his owne family may rebuke and reprooue sharply , and before the Family too , if need require , and the person rebuked be vnder his power . But here hee doth it as a publicke person . In his owne house , he is a Lord and a Magistrate .

He may also doe it in publicke when any Authority is deriued vnto him from a publicke person , in this or that place , at this , or that time : for in this case hee executeth the office of a publicke person , although he bee none himselfe , but onely a Substitute for this speciall occasion , and time .

I grant further that in any company where a man sees or heares the dishonors of God , he may testify his dislike ; not as a Lion tearing the offender in peeces with his pawe ; but as a wise Subiect would do to his Prince , vsing entreaties and prayers , to preuent further and greater rage , and transgression .

And this also is allowable onely then , when a man is to deale with a Person hopefull and tractable . If he be a Scorner , the way is to forsake his company , or exclude him thine , so soone as thou canst fairely and without iust offence giuen , lest not only he , but others fall vpon thee for indiscretion .

Euen Fidlers when they are derided will scarce stay for their Wages , but put vp their Pipes and be gone . They well know that if the company begins to tune discords to their Musick , the last straine of the lesson is like to proue harsh : and perhaps the Fidles may proue but fidle-stickes , and and their pates the instruments for their roaring Masters to practice vpon .

One obiection presenteth it selfe , crauing audience and answer ; but it shall stand by and wait for a while ; afterwards it shall bee admitted , and receiue satisfaction .

Rule . 3 Thirdly , places are to be accounted Publicke or Priuate not according to their prime institution , and ordinary vse , but according to their fulnes or vacancy of company when a reproofe is giuen . It is not the Streete , or the Church , or the Feilds that make a reproofe to be publicke , but the company that were witnesses of it . Nor is it the house , the chamber , the closet , that argues a reproofe to be priuate ; vnlesse all other company were out of the hearing when the rebuke is vttered .

Fourthly , places for reproofe must so be chosen that the very choise of the place , as well as the manner of doing it , may argue the good affection of the Reprouer .

There is a reproofe that is not seasonable , said a wise man ; and some man holdeth his tongue , and is wise , because hee doth it till he see an opportunitie of place , as well as of time .

To a foole all places and companies are alike , and there is nothing that discouereth an indiscreete Zealot , more then this indiscretion . This thing alone may well make all wise men to yeeld him the gay coate for his hire . The heart of a foole is in his mouth , but the mouth of the wise is in his heart .

In reprouing and admonishing our ayme must be reformation , ( as before hath beene said , ) which cannot be hoped but much hindered when the partie reproued is put to any needlesse shame and disgrace .

The Spirit of Wisedome giues this for a rule ; Debate thy cause with thy neighbour himselfe , and discouer not a secret to another , lest hee that heare it , put thee to shame , and thine infamie turne not b b Prou. 25 9.10 . away . Neuer do that before a multitude , which would as well bee done without any witnesse .

An vpbraider is like a dashing horse , that casteth some spots on his neighbour , but most dirt on himselfe and his rider : And although fooles may take him for a wise man , because hee hath tongue at will ; yet all wise men will account him a perfidious foole , because his tongue is so free .

If his neighbour had bene wisely dealt withall in a place conuenient , happly hee had bene gained ; but now by occasion of his publicke disgrace , it is a thousand to one but that his faults alreadie made , be defended , and more mitted .

The nature of man is such , that being despised it growes obstinate , and studies defences of that for which it is trampled vpon ; and proceeds to worse , euen vnto contention and heresie , as c c Lib. 6. cap. 25. eccl. hist. Zozomen obserues in the case of Apollinarius the Hereticke , who in all likelihood had neuer runne out so farre , had not he beene so shamefully and scornefully entreated by one George an Arrian Bishop onely , for companying with Athanasius the mirrour of his time .

Whether it bee to friend or foe talke not of other mens liues , and if thou canst without offence , reueale them not : for he heard and obserued thee , and when time commeth hee will hate d d Ecclus 19.8.9 . thee . Rebuking in Publicke , by priuate persons is counted but railing ; and such vnfaithfulnesse , a greater offence then the greatest in him that is thus ripped vp .

If any obiect that of Paul to Timothie ; Them that sinne rebuke before all , that they also may e e 1. Tim. 5.20 feare ; the answer is easie , if wee vnderstand the place . The meaning is , that persons publickly offending should be publickly rebuked by publicke persons in places appointed for publicke reproofes .

To make it appeare that this place makes not for publicke reproofes giuen by priuate persons , will not be difficult , if wee consider to what person the Apostle giues this Commission . It was to Timothy a Minister , not to a priuate man .

Timothie was to reproue publickly by vertue of his office ; so were none else , if priuate persons . The Apostle herein instructeth him as a Minister , not as a priuate Christian in common with others : and it is direction peculiar to the Ministerie , not common to all professing Christianitie .

I know no example in Scripture of any priuate mans publicke reproofe which is warranted and commended by the Spirit of God . God saith indeed ; Rebuke thy brother f f Leuit. 19.17 . plainly ; but take with you Christs exposition ; let it first be done betweene him and thee g g Mat. 18. alone : then if he will not heare thee , call witnesses ; otherwise not .

No discretion therefore can warrant that zeale in a priuate person that chooseth or vseth such a place to giue a reproofe to his brother ( especially at first ) so as others may heare and obserue it . This is well termed a Pastorall necessitie , h h De correp. & gra . cap. 13. as is also the power of excommunicating scandalous and obstinate sinners .

Rule . 5 5. All places are not fit for publicke reproofes when offenders deserue them , and persons in authoritie ready at hand to reproue .

If the sinner be taken in his sinne , the place of his sinne should bee the place of his shame , and they who either tooke him in the manner , or beare a share in the wrong should be witnesses of it . And thi● is to be done when a man is particularly singled out in case of some speciall offence .

In common sinnes , a man , yea a Minister is not so bound to reproue , as that he should openly rebuke any man at a table so oft as he sweareth , or otherwise offendeth . Let him shew what dislike he can , ( ciuilitie obserued ) so he keepe his lips together . If he should not testifie his dislike he were guiltie of the other mans sin ; if hee should expresse it at an vnseasonable time by a sharpe reproofe , he wanteth discretion , vnlesse his power ▪ and command bee such as may not onely giue countenance to the action , but also gaine good acceptance from the whole companie present .

If a man will rebuke to do good and not hurt , hee must obserue the wise mans rule ; Rebuke not thy neighbour at the wine , and despise him not in his i i Ecclus 31.31 . mirth .

Nor is a Minister tyed to runne vp and downe the streets to rebuke wheresoeuer he may ( in likelihood ) meete with offenders . The Church is his proper place to reproue in , where it is granted to all to censure mens actions as in a Court , saith k k De serendis reprehens . & conuers . Pauli . Chrysostome , that is , to reproue all sorts of sinnes indefinitely , without pointing men out by personall description , as is before shewed .

And yet in this case it cannot be denied , that the Discipline of old , euen for ordinarie offences , was , first l l Math. 18.15.16.17 . an admonition in priuate : then , the same was repeated before witnesses ; at length , if the partie persisted , he was reproued by name in the Church , by the Minister , and after all excommunicated ; if the Glosse m m Glass . interlin & Ordin . in Math. 18. deceiue not .

Thus Theodotus Bishop of n n Zozom. lib. 6. hist eccl. cap. 25. Laodicea , first publickly reprehended the two Apollinarij , the father , and the sonne for the onely hearing of an Hymne which Epiphanius a Sophister had curiously composed in the honour of Bacchus ; and then afterwards excommunicated them both for the same offence .

To this custome Saint Hierome o o Epist. ad Demetriad . de virginit . seruanda . Quos Ecclesia ipsa reprehen●it , quos interdum abiecit ; in quos nonnumquam Episcoporum , & Presbyterorum censurae desaeuiit . hath reference , speaking of some loose Monkes that had bene too bold with wanton Virgins , and saying ; whom the Church her selfe reprehends , whom sometimes she excludeth ( meaning by suspension , ) and whom now and then the censure of the Bishops & Priests hath bene sharpe against , &c.

By this it appeares , that notorious offenders were first shamed in the Congregation , before the Bishops and others in authoritie , exercised their power in casting him out of the Church by the sentence of excommunication .

And this is yet more euident by that of the same Father p p Hieron . in Math. 18. can . 54. Sin autem audire noluerit , adhibeatur frater . quod si nec illum audierit , adhibeatur & tertius , vel corrigendi studio , vel conueniendi sub testibus . porro si nec illos audire volueru , hunc multu dicendum est , vt detestationi eum habeant , & qui non potuit pudore saluari , saluetur opprobrijs , &c. on the words of our Sauiour ; If thy brother will not heare thee , then take with thee one or two more , &c. If he will not heare thee , then , let another brother bee taken , saith he ; if yet hee will not heare , adde a third , either out of desire to reforme him yet , without further trouble ; or otherwise to make them witnesses for his conuention . If further , he will heare none of these , then his fault is to bee published to many , that he may bee had in detestation , and that he whom priuate shame could not cure , might be cured with open reproach . And if all this serue not , then let him bee vnto thee as an Heathen or a Publican , &c.

Sozomen q q Eccl. hist. lib 7. cap 16. Quoniam paenitentibus Deus etiamsi saepenumero deliquerint ignos●i praecepit , & illu qui peccata sua detrectant , delicta , vt credibile est , aggrauantur : inde ab initio sacerdotibus placuit vt velut in Theatro , teste multitudine Ecclesiae , peccata manifestarentur , &c also relates an ancient forme of Pennance and Absolution , obserued in most Churches , especially in those of the West , and it is this ; because , saith hee , God hath commanded Absolution to be pronounced to sinners so oft as they repent , although they sinne often ; and because also they who shift off , and delay the confession of sinne , do augment their offence , therefore from the beginning it pleased the Ministers that mens sinnes should bee layd open as vpon a stage , the whole multitude of the Church being witnesses of it , &c.

And although this seeme to crosse that of Saint Austin , formerly cited , wherein hee washeth his hands of personal denotations of men in the publicke ; yet indeed it doth not ; for he speakes of such as haue priuately sinned , so as none but the Minister and the offender is priuie to the r r Vide August . ser. de verbalom 16. offence , ( although it seemes by Saint s s Amb. de Paenitent lib. 1. cap. 16. Ambrose , that the seueritie of Discipline euen against pri●ate offences was very great . )

But in case of publicke faults , Ministers handled the delinquents in another manner , in those ancient times whiles the Primitiue Discipline was not yet extinct , although in Saint Austins dayes it lay a bleeding .

I speake not this in a Puritane Pett , as disliking the Constitutions of our owne Church , but onely to let the world ( especially that part of it which knowes not experimentally what belongs to a Pastorall necessitie ) see that the pulpit is the proper place of reproofe giuen by a Minister to offenders vnder his charge .

And if he should proceed to a personall taxation of some obstinate sinners , I thinke he should not exceed the practise of the Primitiue Church .

Notwithstanding I willingly grant that , as things now stand , it would argue a shamefull indiscretion in him that would thinke the same libertie in all respects may bee taken now , which once was allowed in the Primitiue Church , when both Bishops , Pastors , and people were , generally better ; and when Pagans swarmed among Christians like the flies of Egypt , to obserue their actions , and vpbraide their Religion .

The third and last Circumstance 3. Circumstance of Time . which zeale gouerned by Discretion , considereth , is that of Time . Good meate serued vp at an vnseasonable time , is not onely vnsauorie , but to a queasie stomacke intollerable . A wise sentence shall be reiected when it comes out of the mouth of a foole , for he will not speake it in a due t t Ecclus 20.20 . season .

Therefore Discretion is as choyce of the Time , as of the Place , and Wisedo●e teacheth , not to shew wisedome out of his due time . Howbeit two rules will be sufficient to guide vs herein : the one directing vs in priuate occasions ; the other in publicke rebukes .

Rule . 1 1. Sinnes notoriously shamefull , wherein the passions and affections of the mind are set deeper in the mire then the bodie it selfe , will not be reproued with profit when they are acting , and the offenders taken in the manner . It is no time to reproue a furious man when he rayles ; nor a drunken beast when he reeles .

When Abigal returned from pacifying Dauid whom that noddie her husband had highly incensed , and found Nabal drunke with his guests , 1. Sam. 25. although she had now double cause to play the very woman , yet she said nothing vnto him , lesse or more vntill the morning light .

But when the wine was out , and hee come to himself , she beginneth to tell him his owne , as became his offence . The issue was , hee was pierced to the heart , as couetous Cowards vsually are at ill newes ; whereas before in his wine , her speeches would not haue penetrated the vtmost roome of his eares .

When mens passions exceed their owne reason , and trample vpon it , so that it dare not to hold vp a finger against them , they are in ill case to heare reason from others . They are then like a vessell turned vpside-downe , whatsoeuer you powre on them is spilt on the ground , or in your shooes .

The best time to giue a priuate reproofe , is when men are most free and calme in their mindes from passion , and somewhat disposed to a pensiue fit ; then they begin to soften and relent , as the earth after a frost : then if euer a word of reproofe will runne vpon wheeles and come in due u u Prou. 25.11 time .

Rule . 2 2. In Publicke reproofes , some respect must be had to the violent sway of the Times : not to temporize , as the word is vsually taken ; but to walke with more wisdome and moderation , that the times which will not be bettered by vehement opposition , may not for our violence swallow vs vp .

When a man rowes with the Tide , hee will go in the channell to choose : but when Tide is against him , hee will not struggle with the strength of the streame , but let that go by him , and make towards the shore , that so he may yet creepe vp the Riuer by the bankes , when both Tide and wind are against him .

He that attempts to stop the proud passage of a floud by a bay , the harder hee labours , the sooner he will bee wearie , and when all is done , the water will carrie away both him and his Bay , in spight of his heart .

Eliah , a zealous man , ( as al men will grant me ) thought it no wisedome too long to contest with Iezabels Chaplaines against Idolatrie , when once he saw that she had preuailed to procure an establishment of it by Ahabs authoritie .

It is true , that when God gaue him speciall command and Commission , hee cut off foure hundred and fiftie Prophets of Baal at a x x 1. King . 18. time . Howbeit , afterwards when Iezabel vowed his death , his wisdome told him , that although hee had done but well ; yet then was no time to stay and iustifie the act to Iezabels head .

We reade of Paul , who though he abode two yeares at y y Act. 19.10 Ephesus , where Diana was worshipped of most by publicke z z Ibid. ver. 27.28 . allowance ; yet he did not openly oppose that Idoll , in Pulpits , or Theaters : onely in generall he spake against false gods , Saying they are no gods which are made with hands . Demetrius was not able to charge him with more , when hee vomited vp the very bottome of his stomacke into his a a Ibid. ver. 26. face .

And when the people would haue laid violent hands on him and his companions , the Towne Clerke publickly cleareth him of speaking against Diana , and confidently defended him and his companie , as being innocent of blaspheming their b b Ibid. ver. 37. goddesse .

He well saw what strong footing Idolatrie had taken in that Citie ; that he was not to proceed by open batterie against it , but by prudent pollicie ; that his violent and furious pealing at that diuellish Idoll at that time , would but exasperate the Idolaters to raze vp the foundation which he had begun to lay ; that in steed of gaining more , hee should see those whom he had alreadie wonne , persecuted or lost before his eyes .

We know further how the same Paul was at another time put to his shifts , and forced to shaue himselfe to saue himselfe c c Act. 21.26 . : and yet hee was in times more conuenient , to preach against such Iewish rites , and vehemently to cry down those beggerly elements , as afterwards he also d d Gal. 4.9 . Col. 2.16 . &c did . But at the present , when it was come to this , that he must giue way to the weaknesse of his brethren , or by withstanding impeach the course of the Gospell , the choyce of shauing was at that time easie , though irksome enough in it selfe .

The like he did in circumcising of Timothie for feare of the Iewes ; and yet no wise man is ignorant , that from the time wherein our Lord was baptized , Circumcision was to be abolished with as much speed as might stand with safetie of the Gospell , and such as professed the same .

I mention these instances not to make any man meale-mouthed , but to allay the heate of such tongues as are troubled with inflammations , & to stop their mouthes who thinke that he is but a base temporizer , that forbeares to be violent in some things , wherein authoritie enioyneth silence for a time , for some causes and secrets of State , which must not bee knowne , or disputed , till the effects discouer them .

If it be not lawfull to strike the top-saile , and ( sometimes ) maine saile and all , and lie at hull , when a storme is vp that in all probabilitie would endanger the lading , the ship , or the men , what meane those Items of God to his Prophets when Israel was quite out of frame , and bent against all that were bold and diligent to set them in order againe ?

Marke what God saith by e e Hos. 4.4 . Hosea ; Let no man striue nor reproue another ; for this people are as they that striue with the Priest . When a people begin to turne head against a Minister , & that with the strength of authoritie to beare him downe ; It is time for him to abate of his former vehemencie , and somewhat to giue way to their violence which else would blow him away before it .

In euill times , to bee violent for , or against smaller matters , when strugling will not better , but make things worse , and blow vp the fire to a greater flame ; is a great indiscretion , and an error in Zeale ; especial●y when sundry Precedents of bad successe in like attempts , daily present themselues to teach vs more wisedome .

There is a meane , and way of tollerating euill men , at sometimes , in the Church ; as there is , of correcting , eiecting , and remouing them thence at other times more conuenient and safe , as Saint h h De fid & operib . cap. 3. Est ratio dissimulandi & tollerandi malos in Ecclesi● , & est rursus ratio castigandi , & corripiendi , non admittendi vel a communione remou●ndi , &c. Austin wisely affirmeth .

Therefore they erre , saith the same i i Jbid. cap. 4. Father , who obseruing no meane but running headlong in one extreame , consider not the Authorities of Scripture which may mittigate that rigour , and lead them in a middle way betweene both , with more comfort , and better successe . An error vsuall among men , and in no one thing more then in turbulent Zeale .

Some , daring onely vpon such Scriptures as call for seuerity , to correct the vnruly ; not to giue holy things to doggs ; to excommunicate the refractary , and contemptuous ; and to separate from Christs body euery scandalous member ; doth so disturbe the peace of the Church that endeuouring to pluck vp the tares too soone , themselues being blinde with error , they separate from the vnity of Christ .

Thus , as hee sheweth , it fell out in the case of rigid Donatus and his peeuish Disciples . And thus may I say it hath happened to our hot headed Brownists , dreaming Anabaptists , and to all the crew of Schismaticall Seperatists , who are in this point the right heyres of Donatus , and in whom he liueth againe , as if he had neuer beene dead .

To these I may say with Saint Austin ; although they bee wicked for whose sakes you separated , yet yee ought by enduring those whom you were not able to reforme or cast out of the Church , to haue continued in the church your k k Ibid Etiam si mal● fuisse● propter quos in Ecclesia non est● ; vo● tamen eo● sorendo , quos emendare aut segregare minime poserati● , in Ecclesiae permanere debuistis selues .

On the other hand , as pernitious is their opinion , saith he , l l Jbid. vide locum ; & etiam cap. 5. who from some other Scriptures which in case of danger , allow some temporary tolleration of dangerous spirits , thinke no seuerity at all to bee needfull ; leading those in Authority to a most peruerse security , as if they neede doe no more but tell men their duty , without further care what any man doth .

The middle way , in his opinion , is simply the best ; which is , sometimes to tollerate some snarling doggs , for the peace of the Church , when the beating of them out would make them fly on the throate of Religion : and againe , sometimes to giue no holy things to them , when we are able to master and driue them out of doores without danger to the Church .

It is a difficult task ( as he wel sheweth in another m m August . de Ciuit. dei . lib. 1. cap. 4. place , ) for a man to carry himselfe . Zealously , and discreetly too , among prophane men that thirst for the last drop of bloud in the power of Godlinesse .

And though it must needs be confessed to be vnlawfull , out of feare to offend , or out of hope to mount the chaire of preferment , to forbeare reproouing , and to sooth men vp in their sins : yet if a man therefore forbeare , for a time , because either he seekes for a better season , or otherwise feares that seuerity would make them worse , who are too bad already , or hinder such weaklings as haue a minde to bee good , or oppresse and turne backe such as are comming on to the faith ; this cannot be thought to spring from couetousnesse , or base intents , but from a wise consideration of charity for a greater good .

Some man holdeth his tongue , because he hath not to answer : and some keepeth silence , knowing his time . A wise man will hold his tongue , till he see opportunity ; but a babler and a foole will regard no n n Ecclus. 20.6 , 7. time .

In cases of danger o o Aug. Epist , 50. ad Benif . Com. Verum in huiusmodi causis , vbi per graues dissētionum scissuras , non huius aut illius hominis est periculum ; sed populorum strages iacent , detrahendum est aliquid seueritati , vt maioribus malu sanandis sincera charitas subueniat . by rents and dissentions , ( whereby not onely particulars , but whole multitudes are endamaged , ) somewhat of seuerity must be abated , and sincere loue must interpose her selfe for the preuenting of greater mischeefes likely to follow the extremity of Discipline .

Euill men are sometimes to be winked at for quietnesse sake , nor may they be corporally separated from at all times , but onely spiritually . And to goe out from them spiritually is to doe all may be for their reformation , so farre forth as euery mans degree , and peace will p p August . de verb dom. ser. 18. Toll●randi sum mali pro pace , nec corporaliter ab eis recedatur , s●d spiritualiter . Spiritualiter autem exire est fac●re quod pertinet ad correctionem malorum , quantum licet pro gradu cuiusque salua pace . admit .

To this Saint q q Amb in Luk. 9. Non enim semp●r in eo● qui peccauerum est vindicandum , quia nonnunquam amplius prodest clementia tibi ad patientiam ; lapso ad correctionem . Ambrose accordeth , for hee , commenting on that speech of our Sauiour ; yee know not of what spirit yee are : teacheth that reuenge must not alwaies be taken on offendors , because sometimes clemency may proue more profitable to thy selfe for exercise of thy patience , & somtimes to the offendor also for his reformation .

Againe , if ( saith he ) r r Amb. in 1 Cor. 5. Si quis P●testatem non habet , quem scit reum abijcere , vel probare non valet , immunis est , & iudicis non est sine accusatore damnare sicut nec Christus Iudam abieci● a man want power to cast him out of the Church , whom hee knowes to deserue it ; or other wise , is not able to proue the offence by sufficient testimony , hee is free from blame , though he let the guilty alone . It is not the part of a Iudge to condemne without an accuser though hee know him guilty whom hee would sentence . Christ did not excommunicate Iudas whom he knew to bee a notorious hypocrite , and a reprobate .

I might be almost infinite in Quotations out of Saint s s De vnic. bapt. serm. de verb. Apost. ser. 24. Item cont. Epist. Parmen. lib. 2. cap. 11. Tract. 33 in Ioan Epist. 64. ad Aurel. Austin , t t Hieron . in Mat. 13 & Epist. ad Dardai● . Hierom , u u Chrisost. in Mat. 13. Chrisostome , x x Amb ad Studium Epist. 76. Ambrose , y y Greg. mag Hom. 11. in Euang. Gregory , z z Bed in Luk. 9. Bede , and others to prooue this to be no new Doctrine : but a word to wise men is enough : and a thousand arguments and testimonies , to a foole , will not suffice .

I will therefore conclude these with that of the Canon a a Li. di . 1. q. 6. cap Quotiens di●it Innocenti●● . Epist 22. Quoti●ns à po●ulu aut à turb● peccati● quia , in omnes propter m●●●●d●nē vindicar●●● po●●st , ●●ultum sol●t t●asire : priora ergo d●m●tēd● dico dei iudicio , & de reliquo maxima sollicitudine praecauendum . Law . So often as a whole multitude offend , because reuenge cannot be taken on all , by reason of the multitude of offendors , they vsually escape without punishment : those faults must be left to God to punish , and such as are in place of Authority must with all care preuent the like for the time to come .

Men shall in all ages meete with some Leuiathans that will breake through the Net ; some , whom they cannot reforme in all things by the spirit of Zeale : but they must of necessity bewaile them with greefe in secret , and beare them with patience : least striuing ouer hastily to make them exactly good , they grow out of loue with all goodnesse , and become persecutors of it , as malt too hastily dried , is often fiered .

There is no man but may , and doth , sometimes , faile in his choice of times ; and that not so much out of headlong passion , as want of experience .

And in this case , a wise man will rather make a submissiue satisfaction vpon discouerie of his error , then vndertake the defence of such indiscretion : Which Submission must bee accepted , and the party offending must bee no longer accounted an offendor .

He that in this case will not forgiue , gets nothing but the translation of the fault to himselfe . Herein b b Aug. de Ser. dom in monte lib. 2. cap. 30. Facile re●rehēdu●t , qui magis amant vituperare & d●mnare , quam emendare atque corrigere , quod v●titum vel superbi●e est , vel inuidenti●e . he shewes a proud , mercilesse heart , and giues men cause to beleeue that he is more glad of the occasion to vpbraid his brother , then greeued at the wrong which is done to himselfe . To prosecute a man with rayling , is an easy , but poore reuenge . He that cannot doe this , can doe little : and he that doth this , is no better then a horse-fly sucking a dungehill .

CHAP. VIII . Of Compassion .

I Am now come at length to the last particular wherwith Zeale must be tempered : to wit , Compassion . This , saith a a Bern. de resur . dom. Ser. 2. Quaerat igitur mens aromata sua , ante omnia , comp●ssionis affectum , &c. Bernard , is one of the sweetest perfumes , or pretious oyntments of the Soule . Therefore aboue all , let the soule seeke to shore her selfe with this affection .

So often as thou seest thy Brother offend , thy compassion should presently discouer it selfe , measuring him by thy selfe , as the Apostle willeth ; b b Gal. 6.1 . If any man be ouertaken with a fault , yee which are spirituall , restore such an one with the spirit of meekenesse , considering thy selfe , least thou also be tempted .

The same Father sends vs to that Good old Man , who hearing that one of his brethren was fallen into a sinne , fell into a bitter passion of weeping , and vttered these words ; He is fallen to day ; and I may , tomor●ow The iniquity of the other made him to shed teares ouer his owne frailty : And his owne frailty made him condole his brothers iniquity .

This affection is of great vse : it cannot but wound an ingenious minde , and make him ashamed to see another mourne ouer his sin , though happily before , hee did not bewaile it himselfe .

Much better is a sweete and brotherly compassion , then a sowre and sterne affection of a passionate minde , saith c c Gilb. sup. Cant ser. 32. Metior est d●● is & fraterna c●mpassio , quam indignantis animi durus & immitis affectus . Gilbert in his continuation of Bernard vpon Salomons Song .

Compassion shewes that a man knowes himselfe , he that shewes no compassion makes no acknowledgement of his owne sinfull condition : but proudly carries himselfe as if sinne and he had neuer beene acquainted : where as , in truth , none commonly , is more intimate with that strumpet , then himselfe .

And yet with all , let men beware of false compassion . There are ( as some say ) in the the Sea , fishes of so many different shapes , as may paralel , for outward resemblance , all the beasts vpon earth . Sure I am , there are in the hearts of hypocrites so many counterfeit graces as may match , in shew , all that are true in the Godly .

Among other , they haue ( some of them ) a counterfeit of true Compassion , whereby they seeme to condole with others , and to extenuate their faults to any that speake of them , not out of loue to their brethren whom they seeme to bewaile ; but out of deere affection to the like sinnes in themselues , which hereby they would palliate and defend from blowes .

When a man falls into discourse of such or such a mans faults , and begins to aggrauate them , perhaps with a minde bad enough , these compassionate selfe-louers will be ready to say ; Oh Sir , be not too rash , and cruell ; it was but a fruite of humane weaknesse ; the best may offend ; and it is not good to iudge too hardly ; we are all men ; you shew little compassion , &c. whereas all this fluttering and crying of the crafty Lap-wing , is but to draw you from her owne nest .

He hath a hellish brood of the same kinde : and that you may fauour him , and his sin , he will stoutly pleade his fellow offendors cause without a Fee .

Doe you not thinke , that , if the iudge should bee as pitifull to the theefe at the Barre , as another would bee that is guilty of the same offence , the Countrey would soone swarme with theeues like Bees in summer ; and the Hangman might go practise vpon himselfe , if hee should stand in neede of vsing his Trade ?

This therfore is , of al other , the most cunning defence of a mans owne iniquity , which while it goes masked vnder the name of Compassion to others , doubles his own transgressions .

Compassion is like to Ieremies figgs , whereof some were good ; and some , naught : both sorts excelled ; d d Ier. 24.3 . the good figgs , very good ; and the euill very euill , that they could not bee eaten , they were so euill .

Compassion , saith e e Hugo . de sc vict erud . Theol. Libello de 4. volunt in Christo . Triplex compassionis modus est . Alia ex natura , alia ex virtute , &c. Hugo , is of three sorts : the one is from Vice , the other from Nature ; and the third from Grace . The first is when a man is touched with an euill greefe , because he is touched in that wherewith he was formerly held by the bonds of an vnlawfull loue .

The second is that whereby a man out of naturall piety ( which is all one with naturall affection to superiors ) condoleth the miseries of such as are neere him , when hee seeth nature afflicted and oppressed with euills , beyond the bounds of humane strength , and contrary to naturall piety .

The third is that whereby , for Gods sake we sympathize , with others in their greefes , when wee see righteousnesse oppressed , & innocency suffer . The first of these he pronounceth , culpable ; the second vnblameable ; and the third commendable .

He might well haue added , that compassion which comes from grace , extends it selfe to the falls of our brethren into sinne , who ought to be restored with bowels of compassion yearning vpon them , and forcing vs to giue them the best helpe we can , to set them againe on their feet .

This is more then a common loue : it is indeed the Quintessence of it , which makes our very hearts to drop at the sinnes of our brethren , as marble with raine , though it lie in the dry .

Compassion makes a man to put his brothers soule into his owne body ; and his owne soule , into his brother , ( as f f Greg. mor. cap 26. Afflicti in se animum sumit , vt prius in se dolentis passionem trauiserat , nunc contra dolorem illius ministerium concurrat . Gregory speakes in another case ) and to make it his owne case ; and so to deale with his brother as with himselfe : which if he doe , hee will not exceede nor yet omit any thing to recouer the other .

He that bestowes teares of compassion vpon his neighbour , giues him somewhat of himself , as well as of his goodnesse : and it is impossible that he who hath this , should bee wanting in any thing to his power for his neighbours good .

Then doe we shew compassion indeed , when we bewaile his fall , as if we had fallen our selues , and seeke to wash away his sinne ( if it were possible ) by our owne teares .

This , if wee doe , though we doe much for him , yet more for our selues . He that hath such a tender heart for the offences of others , shall finde it more tender , & more ready to mourne when himselfe offendeth .

Compassion therefore must declare it selfe whensoeuer wee declare our Zeale for God . g g Hugo de S. Vict. in Ioel. 2 Zelus est feruor animi ad compassionem natura pronus , &c. Hugo saith well that Zeale is such a heate as is prone to compassion of nature .

The Lord when he sharply reprooued , and iustly disinherited Adam did yet make him h h Gen. 3.21 . a coate of skinnes to couer his nakednesse which sin made shamefull .

When Christ denounced woes vnto Ierusalem , hee i i Luk 19 41. wept ouer it . When Samuel in Zeale departed from Saul , and saw him no more all the daies of his life ; yet he mourned k k 1 Sam. 15. for him .

Saint Paul calls for meeknesse to such as by sudden temptation are ouertaken with a l l Gal. 6.1 . fault . Saint Iude requires vs , of some to haue compassion , making a m m Iude 20. difference . And Saint Paul pronouncing a curse on inordinate walkers , he did it n n Phil. 3 18. weeping .

The ground of Compassion is loue , which , being expressed , will temper the sharpnes of reproofe , and make it more medicinable . Reprehension of it selfe is hardly tollerable , vnlesse mixed with friendly intreaties ; euen as the launcing of a wound though it be necessary , yet will not be endured by the Patient , vnlesse all meanes to mitigate the paine be applyed to o o Chrisost in 2 Tim. 4.2 . hom. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 him .

Whatsoeuer a man doth with a heart rent in peeces by Passion , is rather an effect of violence seeking reuenge , then a fruite of charity studying reformation . He that can reioyce and be glad and take pleasure to torture his brother by turning his finger in his wounds is a cruell tyrant , no true Zealot .

It is impossible that any soule needing instruction , should receiue any benefit , if hee bee taught in a brawling and a chiding tone , although the lesson bee neuer so needfull , let him apply himselfe to learne with all his might , yet hee will carry away nothing but greefe and sorrow , as Chrisostome p p Chrisost. in 2 Tim. 2.24 . hom. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . speakes .

Howbeit he speaketh this of such as he supposeth to be ingenious and tractable ; not of obstinate stiff-necked bulls that will not be tamed but by the fiercest Mastiues , and vpon whom mildnes will worke no other effect , but scorne and contempt of him that is so milde .

This obserued a man may take all liberty hee can in reproouing , as occasion is offered , and his calling admitteth . And when this course is taken , such as are reproued must not with Plutarcks Parasite thinke to iest or laugh out any thing that is pressed on them : they must not grow angry without a cause , or neglect amendment when neede requireth .

See Caluin vpon Iob 31.1 Serm. 123. Then shall we finde by experience the truth and benefit of that heauenly Prouerbe ; q q Prou. 25.12 . As an earering of Gold , and as an ornament of fine gold , so is a wise reproouer on obedient eares .

It is good to be zealously affected alwaies in a good thing . Gal. 4.18 .

FINIS .