The Fire of the Sanctuary Newly Uncovered

CHAP. I. pag. 1.

THe Introduction, containing the inducements of the Author unto this Work, and the Sum of the whole.

CHAP. II. pag. 8.

Of the Nature of Zeal. The signification of the Word. pag. 9. the several acceptations of it as it is by use of speech applied. pag. 10. the Definition of Zeal. pag. 14. Confutation of 2. errors. pag. 20.

CHAP. III, pag. 25.

The Obiects of Zeal, Good to be maintained, Evil to be opposed. Good things to be defended are God's Word. pag. 27. His Worship. pag. 36. His Servants. pag. 47. What Zeal opposeth must be certainly evil. pag. 56.

CHAP. IIII. pag. 70.

Of the Grounds of Zeal: A distinct Knowledge. pag. 71. A lawful Calling. page 88.

CHAP. V. pag. 101

Of the Ends of Zeal: these are either.

1. Principal, the advancement of God's Glory. Ibid. 7. Rules to try if our Zeal aim at this end. pag. 103.

1. Rule, Zeal must be universal. pag. 104. Trial. pag. 107. 2. Rule. It is moved only by sin, not by private injuries, or profits. pag. 114. Trial. pag. 119. 3. Rule. It makes no difference between friends and foes. pag. 122. Trial. pag. 125. 4. Rule. It equally sets upon poor and rich. pag. 128. Trial. 132. 5. Rule. It is inflamed by difficulties. pag. 133. Trial. pag. 137. 6. Rule. It is most sharp against a man's own corruptions. pag. 140. Trial. pag. 141. 7. Rule. It is constant. pag. 143. Trial. pag. 145.

2. Less Principal. Reformation of what is amiss. pag. 148.

CHAP. VI. pag. 161.

Of the Qualification of zeal with Boldness free from cowardice and Luke-warmenesse. pag. 163. The Boldness which is requisite in a Minister. pag. 164. The Reason of the dislike of it pag. 176. True boldness never exposeth to so much danger as cowardice doth. pag. 177. Two cautions touching Boldness. pag. 189. 190.

CHAP. VII. pag. 196.

Of Discretion, the second thing required to the right Qualification of Zeal. The praise of it. Ibid. Discretion without Zeal, compared with Zeal without Discretion. pag. 198. The Counterfeit of Discretion. pag. 199. What true Discretion is. pag. 206.

The use of Discretion in Zeal, which is to respect Circumstances of Person, Place and Time.

Discretion. 1. Regards the circumstance of Person. pag. 209. Directing Zealots to consider men in a twofold respect;

The one Moral, considering them as Good or Bad: and the bad, again, as Private or Public offenders; and both these sorts, as they offend either of infirmity, or of resolution.

2. The other Civil as they are ranged in their several ranks among men: some being Public, and some Private Persons: some above us, some below us, some equals, some elder, some younger: and accordingly directeth Zeal to treat with them.

Of the Moral consideration of men, defending the good. pag. 210. reproving the Bad. pag. 211. And herein discretion teacheth care of 2 things.

1. Be sure the fault to be reproved be certainly committed. Ibid.

2. Make a difference between a private and public offense. pag. 216.

Private offenses how handled. Ibid. that is, privately. for 5. reasons. pag. 220. Five Cases of exception. pag. 222. The least faults, though private must be reproved. pag. 230. the reasons why. pag. 232.

Public offenses how reproved. pag. 238. to this belong 2, things. 1. Assurance that it be such. Ibid. What makes an offense to be accounted public. pag. 239. 2. such offenses must be publicly reproved. pag. 240. If they be faults of infirmity, more mildly. pag. 243. if of resolution and purpose, more sharply. pag. 247. Two Cautions about sharp Reproofes. pag. 248. Public Reproofes to be often iterated. pag. 253,

Of the Civil Consideration of Persons as they are Public or Private. pag. 261.

Public Persons are either Magistrates in the Common-Wealth, or men of Public office in the Church. In the Common-Wealth, again, Public Persons are either supreme, or subordinate.

How Zeal may handle a Prince. pag. 262. Three Rules to be observed. pag. 264. difference between temporizing and true discretion. pag. 275. Vnlawfull to censure Princes in common speech. pag. 280. to depose them, much more unlawful. pag. 284.

Subordinate Magistrates how to be handled. pag. 288. especially in public. Ecclesiastical Persons how to be handled. p. 301. Three Rules to be observed in it. 1. Rule. p. 302. Some charged with faults that are not faults but virtues: viz. that they are not Good fellows, that they reprove sin sharply. pag. 303. preach too often. pag. 306. A defense. hereof against the concio-Mastix. Ibid. The second Rule. pag. 319. Ancient decrees and Canons to prevent the molestatiō of good Ministers. pag. 322. The third Rule, who may and who may not reprove a Minister. pag. 330. How far private Persons may go herein. pag. 331.

Private Persons how to be reproved. pag. 337. Discretion teacheth a man to consider when he undertakes to reprove others, what he is himself, whether a Private or public persō. p. 338.

Private Persons must consider whether the Persons they would reprove be under their special charge, or not. Ibid.

Those under their charge are either, Elders, Equals, Inferiors. If Elders, how to be handled. pag. 339. if Equalls, how. pag. 340. If Inferiors, how. viz. if a wife. pag. 342. If children or servants. pag. 349. The Decription of a bad Father, or Master. pag. 363. The cure of such. pag. 368. Directions how to chastise. pag. 374.

Those without our charge how to be dealt with. Two Rules. 1. Rule. pag. 379. Direction to young men. Ibid. The second Rule. pag. 383.

The Ministers duty about private Persons. pag. 386. If they be erroneous in judgment, how to be dealt with, if they be ingenuous. pag. 388. if they be willful, how. pag. 395. If they be corrupt in life, how to be handled. pag. 404. especially in Public. pag. 405. the danger of opposing them for it. pag. 410. How far a Minister may go in reproving. pag. 416. What a Personal Inuectiue is. pag. 417. & seq.

Discretion in the next place regards the Circumstance of Place. pag. 439 sundry Rules about this▪ first and second Rules. pag. 441. third Rule pag. 444. fourth Rule. Ibid. fifth. Rule. pag. 450.

Discretions Rules touching the Circumstance of Time. pag. 459. 1. Rule hereabout. pag. 460. the second Rule. 462. wherein a man may somewhat yield to the times, and yet not be a Temporizer. pag. 467. How far evil men may in some cases be tolerated. pag. 469. some indiscretion to be pardoned to some men. pag. 478.

CHAP. VIII.

Of Compassion, the last thing with which Zeal must be qualified. page 479. False Compassion. page 482. Three sorts of Compassion. page. 485. The fruitlesnesse of Zeal without Compassion. page 490.

CHAP. I.

EXCELLENT and Admirable is the Nature & Use of the holy Fire of Zeal. No acceptable Sacrifice can be offered without it: no oblation it self so pleasing to God; yet no one Grace, so much in disgrace; what by ignorance of, and enmity against this arch enemy to sin.

Some take the heat which their fiery disposition blows up, to be Zeal for Religion; and let vice once be thought a virtue; What a mountain of evils will soon be cast up without fear of ill-doing!

Others, truly zealous, are often at a loss when they set upon the chace; which profane men espying, think that warrant enough to pull down the whole Fabric of Zeal, because indiscrete Zeal hath sparkled two far. And laying themselves in balance with such zealots, suppose that of the two, themselves (though the worst) be the wisest men. Thus is the precious fire of Zeal blasphemed because mistaken.

And when more then now? How few Jeremiah's feel that fire in their bones, which will not be kept in! How many, ready to cut in whole rivers upon that little spark which is in those few! How few David's that are eaten up with the zeal of God's house! How many, zealous to take to themselves the houses of God in possession, and eat them up!

The general coldness of these last (and therefore worst) days benūming our spirits, req • ires a fire to warm them. And the malice of the world puts a danger upon Zeal, unless we have wisdom so to guide this fire as to avoid the Snares which malice will set before us, and endeavor to hunt us into. The more disgrace to be zealous, the more need to show zeal accompanied with discretion to rule this heavenly flame. Fireworkes prove dangerous to the unskillful. Better quench that fire which is already kindled, then to kindle that which we cannot govern.

It cannot then but be a needful and grateful work, to show the Nature and Qualities of a Fire so useful, that he can be no good Christian who is without it: so unknown, that hardly the best know the properties of it, and how to use it.

How little hath been written on this Theame, a more able and exquisite Lynceus, hath made report, and poured out a zealous complaint against the great injustice offered to zeal, for that no man hath done her the right of a just Treatise. This, I think, is one main cause that makes the world so strange to her, and her, to the world.

The Ancients, who taught it rather by Practice then Pen, spent more lines in the praise, then in the description of it. After them, the School-men (their translators) either spake less, or less to the purpose. For by that time, a thing, nick-named Discretion, had rakit out this fire. He now was the only man that could chop Divinity into smallest shreds, and drive it nearest together: placing Religion rather in Contemplation then Action. No marvel therefore if Zeal got no more rome in their Voluminous Writings; and that, as if she had deserved no better then Jezebel, there is scarce so much left her as the skull, and the feet and the palms of her hands, to know her by.

Long after the rode of Zeal had been vntrauelled, and the High way grown over with the Mosse of Key-coldness, New Zelographers arose, who like Caleb & Joshua in coasting of Canaan, began to travel and discover that Region anew; setting up way-marks, and encouraging others to go up and possess it.

Of which first discovery, I hope it will offend no good man to say, that it deserves more honor then the latter more elaborate Descriptions of Others, who taking direction from those first Spyes, have made the paths more plain, and the way more direct.

Those first Searchers of late time, gave a good guess at the Nature, and Bounds of Zeal; but drew it not in so large a Map as could be wished Their meditations and labors in this kind, are herein like the Observations of several Travelers into Forraine Countries, some observing one thing; and some, another; but none, all that deserves to be noted.

It will not then be amiss, out of the several Trauells of Others, and mine own Survey, to compile a Compleate Treatise of Zeal. In persuite of which project, my chief aim 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 Zeal.

THE first thing to be known, is the Nature of Zeal. To attain this, we must, first, search out the precize signification of the word: then, the several acceptations of it, as by use of speech it is applied: and thirdly, ariue at some Definition of it.

Sect. 1. The word it self is Greek, which is therefore retained in the best later Languages, because the most Learned could never find another word fully to express it; as he that hath done best in explication thereof hath observed. Zeal is a branch of that Roote, say Gramarians, which signifieth a hyssing noise made by burning hot mettle cast into water. Zeal then in strict acception of the word, is a fiery hissing heat fighting with some contrary.

Hence is it translated to express that fiery heat in the several passions of the soul, vehemently extended to their several objects and projects. Such was that burning fire in the bones of Jeremiah. Such that fervency of spirit which Saint Paul exhorted the Romans unto. And such those coals that Timothy was to blow up. Opposite hereto was that Luke-warm temper in distempered Laodicea, of which she was zealously warned to repent, & to grow more hot.

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

First to God, to signify sometimes his just indignation and direful vengeance smoking against sinners, and burning unto the lowest hell. Sometimes the extreme heat of his love, expressed in protecting his Church afflicted. Thus himself setteth it out by the Prophet Zechariah, I was jealous for Zion with great jealousy: and I was jealous for her with great fury: that is, with a zealous affection for her defense.

Secondly, the Scripture attributes zeal to man: and so either in a bad sense to denote some evil in him; or in a good, to signify some virtue.

Zeal taken in the bad part is used in a fourfold sense.

First, sometimes for envy and spleen at another's well-doing, or being: the disease of those pining and self-macerating Priests and Sadducees at the Apostles of our Lord. And in this sense that cankered envy of the Patriarckes, which moved them to that tyrannical sale of their natural brother Joseph (in this only faulty, because more loved) is styled Zeal.

2. Sometimes for Iealousy of some person suspected of doing wrong to a man in something near unto him, and intimately loved by him.

3. Sometimes for a quarrelous contentious disposition, that upon every trifling occasion breaks out against all that are near.

4. Lastly for counterfeit jealousy, which some seem to have of others, they pretend great love unto, and care of, for fear they should do amiss; whereas this fair show is but a show to hold the others the faster in their nets, for the better compassing of their own sinister ends, and to make them more willing to stoop at their Lure.

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

First, an emulation to overtake & outgo others in goodness, without envying those a man strives to outstrip. Such was the zeal of many in Macedonia unto liberality, provoked thereto by those of Achaya, and particularly of Corinth the Metropolitan City.

Secondly, Godly jealousy over some we love, for fear they should sin against Christ their husband. The affection of Saint Paul for his beloved Corinthians, and termed by himself (in opposition to the bad) godly jealousy.

Thirdly, an extreme heat of all the affections, for and towards one we esteem, burning in our love to him; our desire of him; our joy in him; our indignation against all that speak, or do anything against the honor and good liking of him: thinking nothing too good, too dear, too much to bestow upon him: whether we make man, or God himself the object hereof.

Sect. 3. These being the chief acceptations of zeal that the Scriptures mention, among them all, I pitch on the last, and the definition thereof I thus express. Zeal is a spiritual fire inflaming all the affections of a Christian, for preservation and advancement of the glory of God.

Zeal considered according to the rules of Art, is a Quality; and such a quality as Logicians call an Habite, which must be defined by the general nature, Object and Endes of it.

All these are expressed in this definition. Spiritual fire is in room of the Genus, and declares the general nature of it, (to which I add by the way for plainness sake, the subject and state in which it is; viz. all the affections of a Christian.) God's glory is the principal Object it looks at: the advancement and preservation whereof, is the highest End it tends unto.

First for the Genus or general nature of it, I term it a fire, a spiritual fire. A fire, not a heat only, which is in some degrees found even in Luke-warmenesse, wherein yet coldness is the predominant quality, and this makes it faulty. Zeal hath heat as hot as fire, therefore so is it called by Jeremiah, in Analogy to Elementarie or material fire.

And in this respect is it spiritual, which in this definition is put in, not as intending a specifical difference between this and culinarie fires, but to show the subalternate general nature of it, as the word spiritual comprehends all analogical fires in man's passions, which are diverse; some lawful; others irregular and unlawful; some holy; others impure. There is the fire of lust, and the fire of the tongue, as well the fire of zeal.

Add hereunto that zeal is kindled by the Spirit, and therefore is it spiritual also. Howbeit the spiritualitie of it can be no specifical note to distinguish it from other graces, they being all in this respect spiritual.

This spiritual fire hath for it hearth to burn in, all the affections and passions of a Christian as they serve, or may be of use for advancement of the glory of God. Nor doth zeal only inhabit the affections, and work in them, but upon them too: they are not only the hearth to burn in, but fuel to kindle on.

Thus zeal set all David's affections on fire, which in his holy poetical raptures we may see blazing. In his love, we may find him transported beyond expression. In his desire, extremely thirsting and panting: and this heat, by an Antiperistasis, dropping down tears in such plenty as if he were to make them his meat. Yea his grief proves a Moses rod to smite the rock of his heart, that rivers of water gush out at his eyes. And as for his anger, that so burned that it consumed him up. Nay his zeal did not omit to inflame his very hatred, making him hate the enemies of God with a perfect hatred. Thus where ever zeal cometh, it setteth the whole heart on fire, making men say with those two Disciples; Did not our hearts burn within us?

[Obiectum. 2] Secondly, the Object of zeal, to wit, the principal and the chiefest White it leuels at, is the glory of God. There be, I confess, diverse particulars which zeal shoots at: but God's glory is the highest, & comprehends all those under it as means to advance it.

Some make the worship of God to be the principal Object of zeal, which they nominate in their Definitions: but this is too low, and too narrow. Too low, because the glory of God is above it, as much as the End is above the Means. Too narrow, because there be other things wherein God's glory is as deeply interested as in his worship. Therefore besides that which is in this place spoken by way of explication of the Definition, I have purposely intended the next Chapter to declare more particularly and largely, the several less principal Obiects of zeal, which could not be conveniently and artificially couched in the Definition it self.

Thirdly, the End of zeal is the end of all our Actions, the preservation and advancement of the glory of God. To prove this at large were but to ouerlade the Treatise needlessly, and to prevent myself of speaking of it more copiously in that place, to which (according to my method & project) it more properly pertains.

But before I can go further, I must tumble aside two errors laid just in my way. [Error. 1] The one by some Neotericks, who for hast discerned not a simple from a compound, supposing upon their first view of zeal, that it was a compounded or mixed affection or Anger and Love: And so without more fixed inspection commended for such unto others.

[Error. 2] The other, by more antique Schoolmen, who prying more curiously into the nature of this burning heat, found it (indeed) a simple: but withal simply confined it to one affection of Love, as if zeal had no hearth or tunnel, but this. Both which blocks I shall endeavor to remove with one lift.

Zeal is neither any one Simple or Compounded passion, or in any one only: but a fiery temper and disposition in all, differing from them as fire from mettell in a furnace. And as courage in a valiant man is no compounded thing of his passions and spirits, but a brave temper & intention of both; so also is zeal.

This truth the Rule of contraries will yet better clear, if we set zeal by the opposite to it, lukewarmness. To be luke-warm, is not want of sufficient heat in one affection only, but all. Zeal therefore must needs put fire into so many of the affections and passions as luke-warmenesse depriveth thereof. Hereupon it is that zealous men feel a burning in all their affections as well as in any, as objects present themselves.

It is a wonder to see those elder exact Professors, pin Zeal to one Passion; whereas it cannot be denied that Zeal, in one zealous action, shows it self equally in diverse passions together. Moses declared as much heat of indignation against those Calueish Idolaters, Exod. 32. as he did Love, for God. The like did Phineas in the slaughter of Zimri and Cozbi. As one of the faction of Schoolmen hath (to his praise) long since confessed. And in godly Jealousy (all one with Zeal,) do not Love, and Fear, and Anger, equally present and bestir themselves with like fervor?

Breefly: I will no more deny Love to be the Master Passion, in setting Zeal first on work, then I will grant Zeal to be an effect of Love; it being rather a Consequent then an effect thereof. A true Zealot Sacrificing all his Affections to the honor of his God, hath this fire of Zeal to kindle them all, like that celestial fire, consuming the Sacrifices of Elijah. Which Fier was no effect, flowing f • om the Sacrifice it self, but only a means, by fiering it, to make it accepted.

To conclude, Zeal cannot be without Love, Love cannot live without Zeal: yet is not Zeal anymore participant of the nature of Love, though joined with it and all the the rest of the Passions to inflame them, then that thin water which runs along with the blood in the body of man, to temper it, is of the nature of blood.

CHAP. III. The Obiects of Zeal.

HAuing uncovered this Fire by a Definition, my next work is to discover more largely the several subordinate Obiects, for whose sakes it burneth.

Zeal hath a double task: the one of a Defendant, the other, of an Opponent. Accordingly it hath a twofold Object; Good and Evil, maintaining that; opposing this. It ever defendeth what is truly Good. It never opposeth anything but what is certainly Evil.

Sect. 1. The first task of Zeal is on the behalf of Good to abet it. What heavenly wisdom counts worthy, our choice is an honorable cause for Zeal to maintain. Now what will either Grace or Nature desire, but good? It is not then for the honor of Zeal to take part with anything else. It is good (yea comely ) to be zealously affected in a good thing always: that is, for that thing which is good: for everything that is good: not only that good which reflecteth on our selves, but all that any way concerneth the honor of him who is the Author of goodness. If the love of goodness provoke us to Zeal, where ever Zeal findeth goodness in distress it becomes her Champion.

But though zeal undertaketh the protection of everything that is good, yet chiefly it patronizeth that which cometh nearest the chiefest good, and wherein the glory of our Highest Sovereign is more deeply interested. Of this nature is his Word, his Worship, his Servants.

1. One particular Object of zeal then is the Sacred word of Truth, containing all necessary rules of Faith. The office of zeal about this is, to preserve the honor thereof untainted from all blemishes of error, stains of heresy, & indignities of Tyrants and Atheists: striving for the faith of the Gospel: Holding fast the faithful word: not quarrelling to separation for every difference in opinion touching points not fundamental, and undecided. In which case no man must be judged for his doubting; nor may any doubting man judge others who doubt not.

The fire of zeal must blaze highest in maintenance of capital truths, Earnestly contending for the faith once delivered unto the Saints. Wise men will defend that part of a City most, which may occasion most damage by suffering a breach. And zeal will then especially be as one of the Cherubims with a flaming sword to keep safe the word of Life, when the chiefest mysteries are corrupted, or questioned.

Saint Paul, when the honor of his Gospel lay at the stake, seemeth unable to express the heat he was in: mark his vehemency; though we, saith he, or an Angel from heaven should preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. A heavy doom most vehemently denounced. And yet not satisfying himself in showing so much zeal as he was able to express by one single pronouncing this dreadful anathematisme, he doubles his speech, as if the furnace of his heart were now heated with zeal seven times hotter then it was wont: As we said before, so say I now again, if any man preach unto you another Gospel, then that ye have received, let him be accursed. Thus in cases of like consequence, must we be affected.

But to be all on fire in defense of questionable truths, which if they were yielded unto us, could add nothing to that stock of graces which accompany salvation, is a thing ill beseeming those divine flames of holy zeal. To what profit are those hot disputes and sharp contentions about the place assigned for (that maze of horror unto ungodly men) the Ecumenical Assise; the Equalitie of glory; the Hierarchy of Angels; and many more?

He that putteth himself upon the office of a Superuisor and Controuler of other men's opinions touching points of this nature, may breed vain janglings, but will edify but a little. These things are of the nature of sauce rather then meat; dish them out as curiously as Art can devise, and when all is done they nourish not. Mark such as are zealous of spiritual gifts; if they seek not to excel to the use of edifying; you shall be sure to find them excelling in vanity. And more quarrels arise by one such conceited Doctor, then many wise men with all their wisdom shall be able to take up.

This is that bloody knife that cutteth asunder the very sinews of Christian love. This causeth Professors of the same faith to lead huge armies of sectaries like Pigmies and Cranes one against another: so wasting their zeal in defense of trifles, that they have none left to make a wall of fire about points of more moment.

With what heart can we join against a common enemy, when every little difference is prosecuted with such heat as if it were unlawful, or at least dangerous to unite our forces, for fear of fiering one another's tents by encamping together? He that can be so hot with his brother for a trifle, would certainly exceed the proportion of any cause with an enemy, destroying more by intemperance then he is able to build by his zeal.

Witness the bickerings between some Lutherans & Calvinists, (as they are by some nick-named,) which have given RELIGION (since the last reformation thereof) a greater blow, then all the thunderbolts of Rome set together.

Is it not Nuts to our Romish neighbors to see men belch out such bitter railings, and to put out such tart volumes one against another, touching the manner of Christ discension into hell; the liberty of the Sabbath; the power of Witches; the possibility of Demoniacall possessions; the seat of faith; the superiority of preaching, reading, and praying? In all which and many more the divisions of Reuben are great thoughts of heart. Is it now a time to be divided among our selves, when all our forces united are little enough to withstand the common adversary? Oh when will our eyes be opened to see, & our hearts be mollified to bewail the breaches of the enemy upon us, by such unbrotherly childish contentions among our selves!

Ere while we could see nothing in S. Paul but fire, when the foundation of the Gospel began to shake by the undermining of seducers. But in an inferior point, w ^ch was but as a Pinacle, not of so much necessity as beauty to set out the Pile; he layeth his hand off the bellows, and puts out the fire.

For being consulted touching Virginitie; and having no particular direction therein from the Lord, he sparingly and mildly set down his judgment, and that by way of friendly advise only, 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 giveth every man liberty therein, that is of another mind, to do what he will.

These two presidents of the Apostle may suffice to declare what temper our zeal must ascend unto in defense of the Word. Maintaine we must with all our might the Principles of faith. But of inferior doubtful truths, we may only gently discourse what seems most probable; not violently hold them to dissention & Schism: no, though the grounds of such our opinions seem never so solid. Herein it is as honorable to yield as to conquer; since every man must follow the things which make for peace, and wherewith one may edify another.

2. Another particular which zeal must fortify, is that Worship of God, which the Word prescribeth. The second Commandment which interdicts Idolatry and false worship, doth as firmly enjoin zeal for preservation of that true worship which the Lord doth appoint. Therefore the Apostle joins Zeal and Worship together: requiring that worshippers be zealous in spirit, serving 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 zeal of the very house of God did even even eat him up: by the house no doubt understanding and meaning Synecdochically the whole Worship of God there to be performed, but by profane employments polluted. A thing so provoking his spirit, that he could not express indignation enough in rescuing the honor of that place from such abuses.

This action so well beseemed Christ himself, that even by this he clearly demonstrated to his Disciples the substance of that Type which David once was: they then remembering that it was writ̄, the zeal of thine house hath even eaten me up. And what need we any further precept; any better warrant herein?

Howbeit as in defense of the Word, the rule of worship, most Zeal must be spent for points fundamental: so care must be had in maintaining the Worship it self, to fortify the Substantialls most.

Such was the flame of Elias Zeal, that nothing but the blood of all Baals Prophets could quench it. But mark the object of it: It was no smalle matter. It was for no less then God's Covenant, which by their means, the children of Israel had forsaken: for his Alters which they had thrown down: and for his Prophets which they had slain with with the sword.

Thus when any Substantial part of God's Worship is corrupted, detained, removed, or endangered; then is a time for Christians to quit themselves like men in vindicating the same.

But here a Caution touching the former example. It is no warrant for our Zeal to break out so far as his did: it only shows us wherein we must be zealous so far as the bounds of our Calling admit. It had not been lawful for Elijah to put those Idolaters to the sword, if he had not been able to plead his special Commission from God, as he did; I have done all these things at thy word.

The want of which warrant made Peter liable to reproof of our Lord, even when he fought in defense of our Lord, and cut off but an ear of the high Priests servant. For this little, Christ applied unto him that Law against Murderers; All they that take the sword shall perish by the sword. Not that this little deserved that judgment; but to give him notice, whereto his Zeal would make him obnoxious, if he proceeded to the taking away of any man's life upon so slender a ground.

It is then the duty of Christians, if private men, to pray zealously; if Ministers, to preach zealously in defense of God's Worship: using no Arms but those of Ambrose to Augustus, Prayers, and Tears. He that being under 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 Jewish Governors, that could silence Peter, and John, from preaching Jesus; because their Commission from God must be executed against all injunctions of Men. But on the other side, their Zeal never made them resist with hostile force, even in their greatest affronts. If they were apprehended, they suffered with patience and rejoicing; if they could, they fled.

Zeal may stand with suffering and flying; but not with resistance, which is flat Rebellion. And no good cause calls Rebellion to aide. Christ gives not only liberty, but precept; when we are persecuted in one City, to fly into another: not meaning we should be less zealous, but spare our selves for better times and occasions.

If it were contrary to Zeal, to fly; Christ would never have given wings of a great Eagle to the woman, that she might fly into the wilderness into her place, from the face of the Serpent. And though our Savior makes it the trik of an hireling to leave the sheep & flee, when he seeth the Wolf coming: yet that is when the Wolf comes to worry and devour the flock principally; not when many Woules come directly against the shephard himself, after the best sheep be slain or fledd, and the rest ready to join with the Wolves against him.

Then, a Minister may, yea must fly if he can, when his flock, notwithstanding his best care and diligence, be either so scattered that he cannot draw them together, or so overgrown with the scab of heresy, that it is impossible to cure them, and every man ready to seek his life to take it away; making the quarrel personal against the Shepherd, rather then general against the sheep. In this case Elijah fled from Ahab, and that by God's own direction: And after, from Iezabl; when he thought that he only was left alone; though at that time there were seven thousand that never bowed knee unto Baal; yet so scattered, that he knew not where to find them. So also Paul fled from Tessalonica to Athens: and from the Governor of Damascus, desirous to apprehend him, being let down through a window in a basket by the wall and so escaped his hands. So did Athanasius often fly from the Arians.

Nor is any man debarred this benefit, if the case be alike. Herein, if in anything, the Proverb is true; One pair of heels is worth too pair of hands: which any man may use without disparagement to his Zeal, or danger to be branded with the opprobrious Mark of an Hireling.

But in matter of Circumstance or Ceremonies, which are not parts, but only appurtenances of Worship; no need, no warrant to be so hot, as for defense thereof to incur such perils. In Substantial duties of Worship, he that is not with God in a zealous defense, is against him. And yet in things of less moment, he that is not against him, by an open crossing, is with him, by holding the main.

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

I think no wise man doubts that even in the purer times of the Old Church in Israel, corruptions grew in Ceremonies as well as in the substance of God's worship. And yet, pry into the Scriptures never so carefully, we shall not find any of the most zealous Saints fall on fire for Ceremonies. Which is worth observation, and the rather because Saint Paul saith that, even in the Churches of the Gospel there was, then, no such custom.

Now what comfort can any man reap of that Zeal which makes him separate, for not having his will followed in Ceremonies; when such Zeal was never practiced or commanded in Scripture?

Liberty is given to every Church to use what Ceremonies they will, that agree to the general rule, and tend to edification and decency. Yet liberty is not lest to everyone in the Church that he may set up or pull down what he will. This is in the power of the Governors only, who being dispensers of the Mysteries of God are best able to judge of conveniency and decency.

If everyone in the Church of Crete might set up what they would, Paul might have set Titus about some other business, and not for this very cause have left him there, to set in order the things that were wanting.

3. The last particular which zeal must maintain, be the Servants of God. He that held himself despised, when his Servants were; intended thereby the defense of them as well as of himself. And it is one part of Elijah's quarrel against the Prophets of Baal and their followers, that they had slain God's Prophets with the Sword.

When we see the Servants of God reproached, scandalized, and oppressed, then is a time for zeal to appear in their defense: and such as by their place and Greatness are able to give countenance to good men in good causes, should then hold it an honorable duty to show themselves. Thus did Jonathan for David , even when Saul himself was enraged: Hester for the Jews, when Haman plotted their Destruction: And Nicodemus for Christ; though the Pharisees boiled in malice against him.

What Zeal is in that Person that can be content to see a good man perish before his eyes, and under his nose, never opening his mouth in his defense, for fear of offending such as care not for offending of any; but practice the ruins of all that cross their humors?

The Lord, to teach men their duty herein, doth sometimes vouchsafe himself to plead the cause of his servants, as he did in the particular of Moses, against Aaron and Miriam . A remarkable example, to show how the Lord takes to heart the indignities that are put upon his Servants, especially when they are busyed in his own Service. He will not allow it even unto Kings to do them any harm: but hath reproved, and will reprove kings for their sakes.

Yea further such as be able to do no good by speaking for them, must yet mourn for their distress. It is recorded to the shame of Israel, that such as were at ease, themselves took their fill of voluptuousness, but did not remember with compassionate grief the affl • ctions of Joseph.

When Jerusalem was laid wast, how did zealous Jeremiah take on! When Herod had cast Peter into Prison, how incessant were the faithful in their prayers, till he was delivered!

Observe the plagues that come on such men as are never touched with the miseries of Others. They commonly fall under the same judgment, which others vnpittied, have tasted before. They that would be at their banquets, not remembering the afflictions of Joseph in captivity, therefore shall go captive with the first that go captive, and the banquet of them that stretched themselves, shall be taken away.

On the other side, such as in Zeal for God's Servants do but mourn for their afflictions shall be sure to share with them in the comforts of their deliverance, and to be kindly invited by the Lord himself, to their mirth. Rejoice ye with Jerusalem all ye that love her: rejoice for joy with her, all ye that mourn for her, that ye may suck and be satisfied with the breasts of her consolations.

But yet because the purest metals have some dross, & the best men, some imperfections that cannot be defended; Zeal may not undertake their defense in all they do, or hold. Moses, a man zealous and loving enough, would not maintain, could not but check his own brother for making the people naked, by Idols, before their enemies. A thing which if either Zeal, might have past over, or love covered, his meekness had never so sharply reproved.

The Actions of the chiefest Apostles are not always warrantable, because done by Apostles: for even they also, when they follow not Christ, must be forsakē. If they do anything contrary to the rule of the Gospel, they are to be blamed; but if they teach men so, they must be accursed.

Paul was not to learn 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, even to his face. Now, what confusion? what a maze of error had Peters Scholars been cast into, if they should with heat have vowed the maintaining their Masters Action, which no doubt they disclaimed on Paul's reproof? neither love, nor reverence, but Judgment must lead our troops to the aide of Good men.

If such, or such a good man, held for a Scholar, dislike a Ceremony, this is to many, ground enough to condemn it to the pit of hell, because they are strong in opinion, that so worthy a man would never find fault without cause.

But was not this the Mother of all that mischief now befallen, that once famous Church of Rome; where, the high respect and immodest admiration which some Venerable Pastors were raised unto, (either by the dotage or flattery of their people, receiving all for Gospel, which proceeded out of their mouths;) at first conceived, and at length brought forth that prodigious blasphemy of Impossibility to err.

A Doctrine abhorred by us. And yet, alas! How often is it unawares maintained by such as would be thought our greatest zealots? Many of them being in Argument) brought to a Non-plus; for their last reply and strongest refuge, they fly to this;

Is not this to set men up in the Infallible Chair; and to create Popes at home, while we defy them abroad; yea, to hold the faith of our Lord Jesus Christ, as we affect and respect the Persons we choose to follow therein?

The Apostles rule is, to follow men as they follow Christ. When they step out of his paths, let us (if we can) reduce them, if we cannot do this, let them wander without us. It is more gainful and safe to travel 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. One Taske of Zeal hath been shown, wherein it must be a Defendant: the other followeth, wherein it must be an Opponent.

Zeal must never fly on the throat of anything but what is certainly evil. Whiles it is but suspected, Zeal 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 Jordan thought there had been great cause of a zealous quarrel at the Alter erected by the Tribes of Reuben, Gad, and part of Manasseh, on this side the River. But when better information declared it to be built only for a Memorial unto Posterity, of their sameness of blood and Religion with those within Canaan; they saw cause to justify what before they condemned, and to blame themselves for blaming their Brethren.

Saul was a zealous persecutor of David as of a dangerous Traitor to his Crown: But which of the two was more righteous, Saul's after-confession declared.

The Jews wanted no heat against the Doctrine of our Savior, and the rest of the Apostles. But whosoever shall read those stories, may from them forever take warning not to set against that which only their own frowardness, fancies, or humors have made odious to them; no sound evidence being found among the sacred Records to condemn it.

The believing Jews of the Circ • mcision, thought Peter a profane offender for going to the Gentiles, and sharply rebuked him for it. Yet was not as they imagined: for after his defense, they glorified God, for that which before with great heat they condemned.

The like violence have I known in Some, against some things in our Church, which, better understood, they admired. Yea I am persuaded that ignorance of the original causes and true use of diverse things amongst us, doth breed a lo • thing of that which deserves good acceptance. Some stomachs loath unknown meats, which if they took down, would do them no hurt: yet out of a peevish humor, choose rather to cast away their meat, then their ignorance of it.

Many inveigh against Partiality, that are themselves the greatest Partialists to their own Gamaliel's. It becomes every sober Christian to doubt rather of the judgment of few, especially of his own, then of a Whole Church. It is more easy to quarrel, then to find cause: to contradict, then to disprove.

Where silly ignorance, willful prejudice, and affected partiality sit as Triumuirate Officers to judge of the soundness, lawfulness, and conueniency of what they do not, or will not, or cannot understand; it will be easy for them to affirm that anything maintained by others (though sound, lawful, and fit,) doth hit again Scripture.

It is then our safest course to Submit to every ordinance of man for the Lord's sake , so far as they disannul not the Ordinances of God. Nor may we take up an opinion upon trust from any man living against even human Ordinances, nor go about to oppose them, till our own understandings discrie in them some contrariety to the written word.

Our liberty must not be confined to the close prison of another man's conscience: nor his to ours. Let us not therefore judge one another anymore, but judge this rather, that no man put a stumbling block, or an occasion to fall, into his brothers way. Cast not scruples into men's minds touching the unlawfulness 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 men's humors, will turn Ithacius, (Who mightily bending himself by all means against the Heresy of Priscilian, the hatred of which one evil, was all the virtue he had, became so wise in the end, that every man careful of virtuous conversation, studious of Scripture, and given to any abstinence in diet, was set down in his Calender of suspected Priscillianists; for whom it should be expedient to approve their soundness of faith, by a more licentious and loose behavior :) such, I say, are but base clawbacks, that so their own turns be served, 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 sins of the people, (I speak not now of the laws & constitutions themselves; but only to prevent corruption in such to whom the execution of them is committed by superior Governors:) if they shall for gain or other respect make the unwitting or unwilling omissiō of an inferior duty, to be as bad as a breach of any substantial part of God's worship; some small indiscretion and weakness, either of judgment or conscience, with odious whoredom, reeling gogle-eyed drunkenness, and blasphemous swearing, &c. winking at these, & prosecuting the other with extremist rigor: this is up & down to act a Pharisees part. Woe to such tything of Mint, Annise, and Cumen, when the weightiest matters of the Law, mercy, judgment, and faith are omitted . They are but Blind guides, who strain at gnats, and swallow Camels.

Nor is it only Pettielarcenie, but even a capital crime against zeal it self, to drive it at the head of things not simply evil, or to make use of the sharpest edge of severe justice to hew down lesser faults, whilst greater sins be rather stroked, then so much as stricken with her scabbard. This brings up an evil report vpō the best zeal, and among such as are not able or willing to discern of things that differ, takes away all difference between a zealous Christian, and a headstrong 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 Authority consider how great wrong it were to a common-wealth, to punish Felons, and to pass by Traitors. The scandal is no less to the Government of the Church, to use severity against peccadilloes, and make a gain of more scandalous courses.

Samuel never acknowledged Saul's diligence in killing the meaner Amalekites, to smell of any coal from the Alter, so long as Agag and the best of the Prey were spared alive.

It were a foul blot to Israel, that Tamar having plaid the incestuous whore should escape the fire; yet most unreasonable that guilty Judah should pronounce that sentence: for though she deserved death by the Law of God, yet was she in the conscience of her Judge more righteous then himself; so that he must needs condemn himself first, in condemning of her.

Again, let such as be zealous sticklers for Democratical or Aristocratical discipline, consider how ill the Church can be governed by one polity, & the Commonwealth by another. Let them take notice of that woe which sticketh as close to the ribs of such as call good, evil; and sweet, sour: as of such who call evil, good, and sour, sweet .

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

It were ridiculous to the world, scandalous to the Church, dangerous to a man's own self to be observed more afraid of a Ceremony in a Church, then of worldliness, pride, malice, and self-love in his own bowels.

Poor Uzzah was smitten dead but for touching the Ark, when it was not lawful for any to touch the body of the Ark: and when, if in that case of necessity it might be thought a tolerable offense, yet it pertained to others more near about it to perform that office. And yet men now count it an high piece of zeal to direct their Directors, and like Clockemakers to take the Church all in pieces at their pleasure.

But what should the sheep do with the shepherds crook? what, the foot, in turning the body topsy-turuey, to become the head? and what the common soldier, in leading the army?

It was long since the zealous complaint of an holy man, that men could no sooner get up their names in the world, and be able readily & confidently to muster up a few places of Scripture nothing to the purpose, but they thought themselves sufficient to encounter Moses himself, setting upon him as furiously as Dathan and Abiram ever did.

Happy were this age, had it none of that temper. To such as these, it is in vain to say anything, therefore directing my speech to them whom moderation hath yet a better hand over, I will say but this of that same ancient Father; their cōtumacie, I beseech you, let us fly from, their madness let us abhor, lest we perish with them in the same vengeance.

If there be anything amiss, let our zeal set us to praying, not to railing, which becomes neither men nor Angels toward the Devil himself. If the Church be foul, the strugglings of private persons will but raise the dust. If anything be faulty, our Saviors rule in another case will fit inferiors passing well; Let him that is without sin cast the first stone at it. If we cannot do this, the next way we can possibly take to the best reformation is by prayers and tears .

CHAP. IIII. Of the Grounds of Zeal.

WE have seen the Obiects for which, and against which our zeal must give fire. Next I must show, on what Grounds we must plant it.

Our zeal cannot but be naught, be the Object never so good, unless we go to work upon Grounds as good. The grounds be generally two: A distinct knowledge; and a lawful calling.

Sect. 1 One Ground of zeal is, a distinct knowledge of the cause we take up. The goodness of anything is not of it self warrant enough to us, till in our apprehension we know it to be good. A Lawyer may have a good cause brought him; but it were neither safe for his Client nor wisdom for himself, to plead it till he fully understand it from one end to the other, because of the many turnings and windings which a subtle adversary will make advantages of.

It is Satan's policy not to cast any quench-coal into an ignorant Zealots fire, but rather help him with bellows to blow it up. The Devil sees that such an one will not prove so dangerous to any as unto himself; unless it be unto God and Religion, who many times receive greater blows from such fresh water soldiers, then from a professed enemy. For though they have an heart willing to stand for good things, yet they are like a second, that fighting in the dark, many times knocks down his friend instead of his foe.

This ignis fatuus or fools fire haunted those Jews, who by the Apostles testimony, were zealous enough, but it was not according to knowledge. This want led them so much astray, that when they thought themselves 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 Son of God.

So then, zeal is worth nothing without knowledge to guide it: yea ignorant zeal is an intolerable evil. Who would endure a Commander setting or directing a battle when his eves be put out? Who would trust a headstrong blind horse with the rains? Would he not more often run his head against a post, then keep his way? and if he come at a dangerous bridge, choose rather to go beside it then over it.

It is as natural to error to draw ignorance after it, as for the load-stone to attract Iron. An ignorant man being ever suspicious that others will deceive him, prevents them by doing it himself: and then proves more confident then before he was suspicious. And though he may have an Item, that he hath abused himself, yet this will but add passion to error; fire to tow; making him more mad: as once the constancy of Christians in the truth, made Paul in persecuting them even 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 have wind and tide with them; but in a good, both against them. Their corruptions will easily hoise sails to their irregular passions, and the Devils 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 compass, by reason of the natural enmity and cross disposition that is in them, against all that is good.

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

An absolute necessity of distinct knowledge is therefore laid upon every Zealot. And this knowledge must be had from the Law and the Testimonies ; beyond which if zeal go, it wanders in the dark without warrant, but not without sin. Whatsoever is not of faith is sin. And that cannot be of faith, which is not cut out by the pattern of the word. Faith will not build upon human foundations, or credit of man; but the understanding and judgment must have immediate information and satisfaction frō the Divine word of truth.

It is then an extreme rashness and folly for any man to suffer his zeal to run before and beyond his knowledge, relying upon the judgment or practice of other good men, as if it were warrant enough for him to swear, what a good man will say: and to defend what a goo • man hath done.

That is zeal ill spent which wasteth it self in crying down other men's opinions, not as judgment, but as affection kindles it; being able oft times, to say no more against them, then the chief Priests and Officers could allege against Christ unto Pilate; If he were not an evil doer we would not have delivered him up unto thee: yet seem to take it ill that their bare 〈1 page duplicate〉 〈1 page duplicate〉 clamor, without any either evidence or particular accusation, should prevail with him to put an Innocent to death.

Many good (but weak) Christians expose themselves and their Zeal to much reproach and disadvantage, by standing out in some things which they have only received by Tradition. There are some whom they will rely upon without all doubt or gainsaying, or so much as searching to the bottom of their Opinions. And yet these people would think much to subscribe to another man whom they love not so well, without requiring many reasons more then enough.

Is not this one of our just quarrels against the Papists at this day, as it was formerly of Christ himself against the old Pharisees, for their Traditions? Yet when many people are demanded their reasons of diverse opinions which they stand stoutly unto, is not their answer this? Because the contrary is against God's word. Being pressed to show wherein, they reply;

Upon this ground they stand so firm, that none is able to remove them. Their heart, they would you should know, is as good as yours, though they cannot maintain their Tenants as others can: and therefore they are resolved to continue their course.

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

Such a zealous man is like one that being blind or hood winked, should hastly run in an vncoth and dangerous way full of blocks, rocks, ditches, brooks, quagmires, or pits, and never give over till destruction her self put a period to his desperate race.

This is the reason why men become Sectaries and Schismatics so fast: they suffer themselves to be seduced before they discern the traps into which they are trained. And commonly such as be most zealous in this kind, change Religion as often as young shoo-makers and taylors do masters, running over all the Sects that be in the world, unless their course be interrupted by authority, and themselves constrained to inform themselves better.

But if they may run on, what error or heresy will they not in time swallow down like Gulls and Cormorants, and digest like Ostriges? The best things corrupted, prove to be the worst. And zeal that gives luster to all graces, if it once exceed the circle of knowledge, becomes most pernicious.

Who derides not the madness of those hare brained Ephesians , that upon mere instigation of Demetrius against Paul, filled a whole City with an uproar, 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 charity to compare the stirs of our Brownists, Anabaptists, Familists, and all the rabble of such schismatical Sectaries, (who may truly be termed Puritans,) with this inconsiderate action of those rude Ephesians. If there be any difference, it is only in this, that these mad-Martin mar-Prelates profess in their words that they know God, but in their works they deny him.

What then remaineth but that we all learn to make knowledge and humility, Vshers to our zeal. Beware of Ignorance and Arrogancie; they are birds of a feather; seldom asunder: for who so bold as blind Bayard? Put not the reins of zeal into their hands; for they will certainly set all on fire; and if it prove not so, it shall not be their fault.

Zealous David thought it a good argument to prove his heart free from pride, that his zeal had been confined to the Region of his knowledge and capacity. Mark his plea: Lord mine heart is not haughty, nor mine eyes lofty; neither do I exercise my self in great matters, nor in things too wonderful for me. And it is a ruled case; he that will be super wise , busy and earnest beyond sobriety and the measure of faith dispensed to him; and thinketh he doth well: setteth an higher price upon himself then ever any man, but some fool like himself, will give for him.

This, lamentable experience hath in all ages taught to be too dangerous: it being ordinary with self-conceited Zealots, rather to defend schism, heresy, blasphemy, then by an ingenious retractation of error, (which would honor them more,) to confess their ignorance and temerity.

An evil which the whole Christian world had once ruefull cause to observe and bewail in that Great Wit, Arius. This man out of a vain glorious emulation to excel Alexander Bishop of Alexandria, (where himself was also a Minister,) diued so far into curious Questions beyond his reach, that at length he went as low as hell it self, & brought up thence that Heresy, which, to his everlasting reproach, beareth his name denying the Godhead of Christ.

After him, Nestorius, out of Zeal maintaining the rashness of his much admired friend Anastasius; fell into as gross an Heresy. The occasion, this. Anastasius having in a Sermon bitterly railed against that Antient Title (which he understood not, saith Nicephorus, ) given to the Virgin Mary, by the Fathers: and that sharp Censure of his being distasted by them, Nestorius would needs undertake in favor of his Anastasius to justify, spending whole Sermons in protesting against that Phrase of speech.

Afterwards, being by that Reuerēd Alexandrian Cyril in sundry letters shown the lawfulness of that which he with much heat had publicly condemned: And his shallow brains not able to hold it up any longer without admitting many gross absurdities against the Person of Christ; and Lastly his proud heart disdaining submission and recantation, made choice in maintaining thereof (for want of other arguments out of which he had been beaten by disputation) to fall into that most execrable Heresy which denieth the Union of the two Natures of Christ in one Person.

It were tedious to particularize the detriments of blind Zeal; since this hath been the wall by which the Iuy of Heresy, error and schism hath ever got up to that unhappy height which oft they mount unto. Great reason then it is, that we should ever build our Zeal on the sure foundation of a distinct knowledge: and rather stand in doubt and suspense touching things unknown; then contentiously bicker for things uncertain, or beyond our Ken.

Sect. 2. The other Ground of Zeal no less necessary, is a Lawfull Calling. If Inferior Magistrates may not execute any part of Justice without Authority derived from Superior Power: how much doth it concern Christians to attend upon God for a Calling and Commission to warrant their proceedings?

Once have a Calling, and spare for no Zeal which that Calling will admit. It is not for Saul himself, but for Samuel to offer Sacrifice. It is not for every Person to mount the Magistrates Chair, or the Prophets Pulpit, but for such as are called of God, as Moses to the one, and Aaron to the other.

How often have the Lord's Messengers poured out bitter complaints and heavy woes against such as run before they were sent? Did they only touch such as in those times usurped the Prophetical Office, as their Successors the Anabaptists do now? Doth not the Gospel also confine men to their proper stations, which they may not go from, or beyond?

It is true, that in times of general Eclipses, and corruption of God's Word and Worship, Elisha have been from the Plowe, and Amos from the Heard, advanced to the function of Prophets. Calvin left the Profession of Civil Law in France, to profess Divinity at Geneva, 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 & settled in a lawful Calling already, and not forced out of it; then to suppose that Zeal for God moveth him to abandon his former function, and to become a Preacher, (unless he be unable or unfit for his former Calling, and extraordinarily fitted for the function he would now embrace,) is to suppose without ground, and against that Rule, Let every man abide in the same Calling wherein he was called. And again, Let every man wherein he is called therein abide with God.

If God in his Providence have set a man in a Calling of use, fitted him for it, and given him comfortable employment in it; abide in it he must, though he imagine he could be more useful in another course, or else he abides not with God. Leave that, and he leaveth God. Go beyond that, and he goes without God. His utmost tether, is, Study to be quiet, and meddle with your own business. Everyone must be a Labourer no Loyterer, no Wanderer; a Workman no idle Person; watchful in his own charge, no Bishop in another man's Diocese.

It is not for every man to punish or magisterially reprove sin in all that commit it. No man could have better cause to draw sword, then Peter for Christ, if our Lord had given him as good a calling, as the Jews did, occasion: but both not cōcurring, his zeal proved but rashness, and incurred his reproof whose cause he defended.

David would not fall upon sinners, nor be speaking of good things in companies known to be desperately wicked; accounting it a duty to keep his mouth close shut whiles the wicked were before him: and saith of himself, I was dumb with silence, I held my peace even from good, and my sorrow was stirred, my heart was hot within me, while I was museing, the fire burned. Here was zeal, but no speech. And when he did speak, it was not to them, but to God; and that no doubt in such a tone as they discerned not: for otherwise it had been as good to have spoken unto them, as in their hearing.

If any doubt whether David did well, they may be resolved by comparing this action to the rules of Solomon and Christ: the one counseling not to rebuke a scorner: the other advising not to cast Pearls before swine, least they turn again, and all to rend you.

It is then a clear case that a Christian is not bound to reprove, or discourse of Religion to known or suspected Scoffers. If he testify in secret unto his God, his dislike of such Varlets, avoid needless society, and unnecessary Commerce with them, and in his soul secretly mourn for their dishonoring of God; he hath done his duty.

To lead the Reader in circuit to the particular bounds of each man's calling were too long a Walk, and it would tire us both. Breefly therefore, it may suffice for the present, to know that every man's Zeal must be principally spent within his own proper and distinct charge.

Were it equal that a Justice of Peace should be as busy and peremptory in execution of his Office in another County, as where he is Authorised by Commission, and when he is within his own Division? Can it be requisite that a Christian should be as zealous beyond his Charge, as in his special precincts? In no wise.

David in his own house will be peremptory in driueing from him all that be wicked. But when he is abroad and meets with company that like him not, his Zeal will show it self not so much in thundering on them, as leaving of them.

Howbeit as a Justice seeing disorders though out of his reach, may friendly advise, direct, and mildly admonish the disordered; so may a Private man, his brother offending, although he have no particular charge of him. In performance whereof a man's age, place, and esteem is a great advantage, or prejudice.

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 be well taken from them, which would be received with thanks from some other. Herein every man's wisdom must foresee what is fit, before he adventure on that thankless office which by his place and calling he is not tied unto

And this in proportion must be the Ministers Line. In his own Cure he must be resolute; otherwise, more sparing in particulars. In another man's station he must do what he may; in his own, what is needful, whether he be old or young, whether they will hear, or whether they will forbear.

The want of a Commission the Devil will soon espy, and make contemptible what was well meant, for want of Authority to countenance the action. The Sons of Sceua seemed to undertake a charitable work in casting out Devils in the name of Jesus: but the Devils were not such fools as not to discern their want of Commission, and therefore leapt upon them and overcame them, and prevailed against them, so that they fled away naked and wounded.

The former alleged example of Uzzah, but stepping out of his rank to stay up the tottering Ark by touching the body of it, which he ought not to have done, should make men tremble to exceed their Callings though in Zeal for God, since what they therein may account devotion, he may condemn for rash presumption.

Such fires then as cannot be kept within their own Chimnies, but like sparks of green wood will be continually flying out upon all that stand near them, and like squibbs run sputtering without difference or order til they be quenched or spent, are but wildfires, that sometimes do hurt, but never do good.

If men know not their bounds, their Zeal will be best employed in learning them, and waiting till they have a Calling from God, who will then employ them when they are fit for employment.

A Soldier out of rank, the more he bussles and lays about him, the more he disordereth the whole Army, and exposeth it to greater danger; so doth a Zealot, out of his Calling. He ever fails in discharge of his own duty, that intrudeth upon another man's Calling.

Saul while he seemed very devout in offering sacrifice, therein being out of his calling offended, and neglected his own, in sparing of Agag, manifesting in both so much rebellion as was worse then Witchcraft▪ and so much stubbornness as was in God's account whose service he prepretended, as bad as Idolatry.

Nor is this all. He that adventures beyond his Calling, ever exceeds the proportion of the cause he meddleth with, as Simeon and Levi who destroyed a whole City for one man's offense, and that after terms of satisfaction were both profer'd, and accepted.

The Apostle chargeth that no man suffer as a busy body in other men's matters. They therefore that lash out beyond their Callings, do often suffer, but never have comfort in suffering; because they suffer for that they should have let alone; and so they bring themselves to shame; and Zeal, to reproach.

CHAP. V. Of the Ends of Zeal.

THE End, in intention, ever precedeth a Wise man's Action. A true zealous man never kindles a fire till his ends be resolved upon.

Zeal hath Two main ends at which it aimeth. The One, Principal, and that is the advancement of the Glory of God. The Other, Secondary, and that is, Reformation of what is a miss.

Sect. 1. The main and and top End of Zeal is the advancement of God's Glory. At this every true zealot must truly and sincerely Leuel, else, let his knowledge be never so exact, his Calling never so warrantable, his Zeal cannot be justifiable.

Moses commanded those that were on the Lord's side against Aaron's Calf, to slay every man his brother, and every man his companion, and every man his neighbor. But mark: he first charged them to go about this bloody service for the Glory of God, which was then laid in the dust by Idolatry. For Moses had said; consecrate yourselves today to the Lord, even every man upon his son, and upon his brother, that he may bestow upon you a blessing this day.

He therefore that in that slaughter slew his own Father in Zeal for God, offended not; because in that case Father and mother must be hated. Whereas on the contrary, he that put to the sword his very enemy, upon this occasion taking revenge on him, under color of execution of Justice for God, was a murderer.

It was not the affection it self that Saint Paul condemned in those seducing Zealots among the Galatians, but their sinister ends. They zealously affect you, but not well. That is, their ends be corrupt. And the same Apostle hath set down, elsewhere, this End, to which all our Actions must directly point as the needle to the Pole: Whatsoever ye do, do all to the glory of God.

The heart of man is deceitful above all things, sometimes persuading him that he aims at this end, when indeed he doth not, other times putting him into needless fears that he shoots wide, when yet his aim is well enough taken. It will be therefore needful to insert some Rules & marks whereby every man may be able to know whether he steereth his course to land his Zeal at the Port of God's Glory.

The first Rule is this; True Zeal is entire and universal. It makes a man as careful to approve the inside to God, as the outside to men. It provokes to a conscionable obedience in all things, as well as in that particular we seem sometimes to be so zealous in.

Holy David by this Rule, was a sound Zealot indeed. He often burned in spirit when he suppressed the flame from the view of man. God only discerned the vent he gave it. I was dumb with silence, I held my peace even 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 me to know mine end, &c. His heart was first on fire before the flame was in his tongue▪ and when he opened the tunnel, it did, after the nature of fire, ascend, and shown it self first unto God. This Zeal of his did not make him fiery only in a point or two: for he saith of himself; I esteem all thy precepts concerning all things to be right, and I hate every false way.

On the other side we may see the Zeal of the Pharisees discovered for counterfeit. They took great pains to set out a glorious outside and a painted face of Profession: but within were no better then painted Sepulchers, or the Sumpters of Cardinal Wolsey.

If you look upon their outward carriage, it is with as much austerity and rigor as may be. Behold their very pots and platters; you shall see them bright without: but look not within, least the filthiness annoy you, they being filled to the brim with extortion & excess. Outwardly they appear righteous unto men, but within they are full of hypocrisy and iniquity.

To this must be added, that even in their outward Actions their Zeal is not universal. They are more careful for Mint, and Annis, and Cumin, then for the weightier matters of the Law, judgment, mercy, and faith. For these haultings, our Savior brands them with the Hypocrites mark, over and over, three times together. Hypocrites in grain.

If then a Minister set himself in great heat against some sins and not against all: If he press many duties on his flock and perform few or none himself; denounce terrors with a thundering tone, but not comfort the broken spirit; inveigh against Conformers on the one side, or Puritans on the other, and yet live like an Atheist: let his pretence be what it will, his End is not God's glory, for then his Zeal would be Universal.

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 up and heal. All Texts afford not all points, all sorts of applicatiō: All Anditories require them not. But I speak this only to this end that a constant zealous temper must be shown in performance of every particular duty throughout so oft as opportunity and occasion are offered; and that as well in life, as in Preaching or any other Ministerial Service. If he be not thus proportionable in all, he is not truly zealous in any.

So for a Magistrate to be very sharp against some outrages committed by mean 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 Quality, or otherwise can make him by friends. To be hot against strangers, but cold enough in punishing such as are under his own roof: to seem zealous for God and the King only to prosecute with more violence, such as they bear a secret grudge unto: to boast of impartialitie, and yet give no countenance to Religious men; but rather for this very cause, that they labor to live strictly, in the sense of the Apostle, (although they be every way conformable to the Laws of God, the Church, and Common-wealth) to have a prejudicate opinion of them, and a secret heart-burning against them: this is not zeal, but furious passion, blazing only that way which the wind drives it, and flaming as the base affectation of windy popularitie which God abhorreth, shall happen to blow it up.

Jehu was so sick of this disease, that he was not ashamed to be his own Herald to proclaim it under the name of zeal; fathering his bastard fury upon zeal for the Lord, when none but the base ambition of his own false heart begat it. He must needs call Iehonadab to witness his zeal, when God's Spirit discovered it to be but an hypocritical ladder to ascend the Throne.

Could that be zeal to grub up Ahab's stock by the roots for his sin against God, that could yet suffer those monuments of Idolatry in Dan and Bethel to remain as quiet, as much esteemed, as much adored, as ever before in Ahab's life, and that by Jehu himself?

How is it that the Lord complains; Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart, &c? Here is evidence enough to prove his zeal to be counterfeit, and to give all men notice how little the Lord cares for such flashes of lightning instead of a solid fire of heavenly zeal.

Such also who being in inferior offices, take occasion then to cry quit with some that heretofore did offend them; and present a few poor snakes, let • ing more escape vnobserued that deserve punishment more; cannot so blear the eyes of the world, as to be taken for zealous. They will be discovered by the most blincking drunkards to be malicious reuengers of their own private passions, and that it is not conscience of an Oath, but other respects that make them so busy.

Finally, by this all civil Professors and formal hypocr • tes may find themselves empty of zeal for God's glory, in the best actions they perform. What shall the zealous fastings , and sacrifices of hollow hearted Christians, who want zeal to kindle them, gain at God's hand but reproof and loathing?

That is not zeal that brings men to Church on the Lord's day, and yet suffereth them to live like Devils all the week after; that will make a man pray in the Church, or in his family in the morning, and yet never put him in mind (to any purpose) of God all the day after, unless to blaspheme his terrible Name: that will make men seem devout in the duties of the first Table, and yet suffer them to be very deceitful, covetous, and corrupt in their dealings with men: that will carry them with violence against an oath, but not against juggling and lying for their own advantage.

2. True zeal is set on work by the consideration of sin against God, and not by injuries or profits of our own. Zealous Lot, doubtless, suffered much, and long under the unclean, unnatural, barbarous Sodomites. Yet we hear of no fretting or impatience at their vnneighborly dealing. Nay when he was in peril of his life, & they ready to offer violence unto him, and to pull his house down about his ears: he answered with mildness and prayers; I pray you brethren do not so wickedly.

Yet the dishonors of God he took deeply to heart, and feared not to declare how much he was vexed with the filthy conversation of the wicked. For that righteous man dwelling among them, in seeing and hearing vexed his righteous soul from day today with their unlawful deeds. He that could contemn all injuries done to himself, could not digest any that was done to his God.

When Moses was personally abused in a high degree, not only by the skumme of the Congregation, but by his own Brother & Sister; he was not stirred a whit. The holy Ghost notes of him, even at that very time, that he was very meek above all the men that were upon the face of the earth. Howbeit when God was abused, he could then send forth great flames of sire. Witness his zeal in the matter of the Calf; and after, in the business of Corah . He that before, could neglect his honor to retain his meekness; now forgets his meekness to show his zeal for the Lord.

Let it not seem tedious that I add the example of our Lord himself. Never any suffered so many, and such contradictions of sinners: yet at private wrongs he was never troubled. When he was reviled, he reviled not again; when he suffered, he threatened not. Nay, not so much as opened his mouth. Nevertheless, when he saw the Temple profaned, God's worship polluted, whereby the honor of God was laid in the dust; so great a fire was kindled within him, that the flame was ready to wast and eat himself up.

And as zeal is not stirred with the apprehension of injuries offered; no more is it blown up by the bellows of profit expected. He, that was so zealous that no man was in labors so abundant, under stripes so much, in prisons so frequent, in deaths so often, in journeys so painful, in perils of waters, of robbers, by his own Country men, by the heathens, in the City, in the wilderness, in the sea, among false brethren, &c. in zeal so much exceeding others, that when they were but offended, he burned : not counting his life dear unto himself, so that he might finish his course with joy, and the Ministry which he had received of the Lord Jesus, to testify the Gospel of the grace of God; he, I say, that adventured and endured so much, undertook none of all this for his private advantage.

To the Ephesians he appealed, that he had coveted none of their silver, or gold, or apparel; but they well knew his own hands had ministered to his necessities, and to them that were with him.

To the Corinthians he protesteth, that he sought not his own profit, but the profit of many that they might be saved. And when he was so jealous over them with godly jealousy, it was not for fear he should loose their exhibition: for he preached unto them the Gospel of God freely. He sought not theirs but them. All this did abundantly demonstrate his zeal to aim at the glory of God.

Now then, if men can see God dishonored, and their brethren abused, yet lie still and be as quiet as Lambes, till some personal wrongs arouze and enrage them, and then play the Bedlams, and Tigers under a pretence of zeal; this is certainly no fire from heaven, nor kindled for God.

The heat of Simeon and Levi was great for the defiling of Dinah their Sister: but because it was not the consideration of sin against God, but the apprehension of an indignity put upon themselves; it was justly censured and accursed by their own father, for no better then cruel wrath; though Shechē could not be excused.

If men make zeal a means to discharge their gaule against such as are faithful in the Land, and to be as Gunshot to revenge their private quarrels upon the Servants of Christ, making a man a transgressor for a word, picking quarrels for trifles, and taking malicious advantage 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 cudgel to give him whom they hate the Bastinado: If all this I say, or any of this may pass for zeal towards God; then, bloody Doeg (glad of an opportunity to murder the Priests of the Lord,) and the Butcherly Jews who persecuted to death the Lord of life, may be accounted good Zealots. Yea the Devil himself would put in for a room among Zealots, as high as the best of them all.

So also if men shall make zeal their drudging Ass to bring in gain to themselves; make devotion the cummin to towle customers to their shops; and profession, a painted cloth to cozen them with a false light when they have gotten them thither; and in all these pretend zeal, and the glory of God; they exceedingly gull & deceive themselves.

This is, with Ziba, to accuse Mephihesh • th to Saul, in hope of his estate. It is like Jezebels Fast, for Naboth's Vineyard; like Judas his Sermon, for the cramming of his bag; like Felix his hearing, in hope of money from Paul; like Demetrius his practice, to keep up his trade; like the zeal of Jehu, to obtain the kingdom; and like the preaching of the Devil, to persuade our Savior to swallow his bait.

3. True zeal is as violent against sin in the dearest friend, as in the greatest enemy. It sets against everyone that setteth against God. It takes them for enemies that are enemies to God, be they father, brothers, sisters, or any others never so near. Do not I hate them, saith a zealous spark, that hate thee, and am not I grieved with those that rise up against thee? I hate them with a perfect hatred: I count them mine enemies.

In this case and sense our Savior 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 own life also, he cannot be my disciple. It was Levi his commendation in revenge of God's quarrel, to know neither father nor mother, brethren nor children, so as to pity or spare when God bad kill them.

Memorable also is that of good King Asa, who for Idolatry deposed his own mother, M • acha his mother, Even her, saith the text, he removed from being Queen, because she had made an Idol in a grove, afterwards, he cut down her Idol, and stamped it and burnt it at the brook Kidron, that the very place of execution might further express his heat and hatred against that sin, and disgrace that fact of his mother the more.

And left any should think this a work of superirrogation, let him observe that injunction in the case of false Prophecy; When any shall prophecy (falsely or without commission) then his father and mother that begat him, shall say unto him, thou shalt not live: for thou speakest lies in the name of the Lord: and his father and mother that begat him: (mark how he purposely repeats the relation) shall thrust him through when he prophecieth. No combination so near must smoother the zeal we ought to express against such as offend against God in so high a degree.

When a man therefore is like a Lion awaked out of sleep, if his enemy do but look or set a foot awry, and seem in his passion deeply affected with the wrong offered to God; and with those hypocritical 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 God's name in his mouth, profaning the Lord's day, keeping of whores, delighting in drunkenness, & taking a pride in boasting of his filthiness, &c. This is but frantic passion in the one, and partial affection in the other; both differing as far from zeal, as kitchen fire from the Celestial. Love is blind, they say: It appears in nothing so much as in this. It cannot see any faults in our special friends, till God find them out, and lead us unto them by the marks of his vengeance.

How many parents and husbands nowadays think everything done or spoken by wives, or children, to be pretty, and witty; which they condemn in others, as bold and scurrilous; and others, in them? David had cause to rue this, in Adonijah, and let all doting parents that can be so indulgent to children, (whiles they are cursed enough & too much to their servants) remember what bitter fruits both David and Eli reaped of their cockering folly.

How many are there that can term that, thrift in a friend, which they would call, covetousness in an enemy; call that, handsomnesse in one they affect, which they would condemn for pride in another, esteem that, salt, and smartnesse, of wit in him whom they love, which they would call railing in him they hate; call that but a trick of youth in their companions, which they would make another stand in a white sheet for?

Let all such be admonished, that true zeal, aiming at God's glory, as it loveth goodness in an enemy as well as a friend; so it hateth vice as much in a friend as in an enemy. It affecteth everyone, as they affect God. It cannot but love piety in a professed enemy. It cannot but set fire on sin in the bosom of the dearest friend. It offers violence to the heart, as powder to the bullet, that the heart cannot but offer violence to sin where ever it be found.

4. True zeal opposeth sin in the rich, as well as the poor, in great persons as well as in mean. Celestial fire catcheth in the highest turrets, rather then in the lowest houels: melteth the hardest mettle, rather then more yielding matter: zeal telleth them their own, that if they be so diuellishly minded, may be able to do us a mischief; as well as it is plain with such, as we are sure can do us no harm. Fire will burn the houses of rich men, as well as of beggars. Zeal, so long as it keeps within those bounds which God hath set down, fears not the proudest He that can swell in his passions as big as Beh • moth who thinketh to drink up Jordan at a draught, or that can cast fire out of his mouth, & towers of smoke at his nostrils enough to darken the heavens, as fast as Leviathan himself.

If greatness attempt to ring Cour-feu to zeal at midday, and to cover it with the ashes of thunder, when God would have it to flame; Zeal will not so be kept in, but rather fly in their faces that seek to suppress it. Jereboam's presence shall not hinder the man of God from prophesying against his Idolatrous Alter, and of the ruins of those that offered thereon.

Let Ahab resolve to chop Elijah into gobbets, the Prophet will not be afraid to look him in the face, and roundly to tell him, that He is the troubler of Israel. Micaiah will not baulke him a whit; though he know too well the hatred of the Tyrant, and be sure to kiss the iayle for his labor.

The Nobles of Judah shall not escape Nehemiah's check, no more then the rest that trod in the steps of their godless example in the breach of the Sabbath. What cared the three children for great Nebuchadnezzers wrath, burning 7. times hotter then his seven-fold hot fiery furnace.

Proud Agag shall speed no better in a Samuel's hands, then the basest Amalakite. The great Jewish Sanhedrin shall not go without reproof of Peter and John, if they shall forbid them the service of God.

And why not? Is the great God of heaven and earth, whose service zeal undertaketh, 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 over and over, as they give lewd examples to subjects that are more apt to imitate the evils of bad Princes, then the virtues of good?

It is not a more thankless then perilous task to perform: 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 us to it, is to run upon the rocks of his displeasure, who is Lord both of us and them, and can cast both into hell. Better suffer on earth for doing our duty, then fry in hell for fearing the faces of men.

If then our courage go no higher, then the beating of curres, not daring to look a Lion in the face: If our zeal do love to run upon the ground, and dares not fasten upon the high places of sin: if we set our foot upon silly worms, that if they turn again can do us no hurt; but are afraid so much as to touch the hole of the Asp; and to put our hand on the cockatrice den; this is as far from zeal for the glory of God, as cowardice from the noblest valor. None so tyrannical over inferiors as the basest Cowards. True valor counts nothing so base, as meddling with such as are not very well able, if they list, to resist.

5. True zeal not beaten down, but more inflamed by difficulties. It devoureth the briars and thorns, prick they never so sharply. It kindles in the thickets of the forest, be they never so green and sappie to quench it. It will not only burn when it hath authority to countenance it, but blazeth aloft when greatness it self seeks to bucket it out.

We may see it in Nehemiah counseled by Shemaiah to leave work and take Sanctuary for fear of Sanballet conspiring to surprise and slay him in the night. Should such a man, as I, flee? and who is there that being, as I am, would go into the Temple to save his life? I will not go in, saith that burning Lamp.

As fire leapeth from one house to another, burning the air as it goes; so Zeal, 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 upon it, but fire from heaven not be so quenched. Yea as water causeth the fire in the forge to flame the higher; so difficulties increase the fervor of Zeal.

Paul being dissuaded from going to Jerusalem, because of the dangers waiting him there, grew into a passion, which made him more hot on the journey, not without anger at them who out of the heat of their entire affection desired to preserve him in peace.

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

Yea in very Horses that have mettle, we may discern most courage to the Battle, when the Instruments of War sound loudest in the enemies Campe. Let difficulties daunt Fools that never expect them, nor know how to break through them. A true zealot hath fireballes enough to fire the strongest Fort of the Enimy. He knows the Kingdom of heaven 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 learn to rail; then he, to contemn it. Will the Christian Zealot then be to seek, how to keep off the boyish squibbs of scorn and disgrace? Nay; if any man will hurt God's faithful witnesses that vex those that dwell on the earth, they have fire enough in their mouths to devour them. Nay; Antichrist himself with all his forces & Armies cannot stand before them: for Zeal in them is that fire (if Saint Augustine mistake not,) that came down from heaven and consumed them all that compassed the Campe of the Saints above, and the beloved City.

Such Zeal then as goes out by every drop of water cast on it by a flouting Sanballat, or a gybeing Tobiah; and by every glimmering Sun-shine of persecution arising: such as make a great blaze when prosperity, credit, peace, and preferment are bellows to blow it: but are so carried about as hay in a whirl-wind with the blast of the Time, that they will be ready to fire that which before they maintained, if the wind turn never so little about; and through fears or hopes will be of any Religion and temper, that the strongest Faction embraceth; resolving to go no further then a fair wind & weather and a calm tide will carry them; and, and if any storm arise presently to make to the shore, to prevent peril of life and goods: Such Zealots I say, as these never had any coal from the Alter to kindle their Sacrifices; they never knew what it was to aim at the Glory of God.

If they did, they would not like sheep's-heads fall a running at the sight of every dog that offereth to put his nose over the hedge. They would not be such cowardly cu • res, as to run in at doors, so oft as they see one stoop for a stone.

If their Zeal were true, they would make all time serving-Monkies afraid to play with their fires, or to come near them: and the world should soon know that it were better to anger all the Wasps in the Country, all the Witches in the world, all the Devils in hell, then one of these Sparkes, by sin against God.

The right Zealot dreads no weather, fears no colors: he takes Christ's Cross on his shoulders, a fagot in his arms, and his life in his hand, and so resolves to go through fire and water, prison and sword, or anything else that stands in his way unto God.

Reproaches for Christ, he lays up as his Treasures. The greatest difficulties opposing, are not so much as unwelcome to this Herculean Christian. Joshua will not loose Canaan for the Jebusites Tower: even the children of Anak are but bread for his teeth.

6. True Zeal Prosecutes not sin in any, so much as in our selves, we are so well acquainted with our own corruptions, that impartial Zeal cannot find so much cause of fury against others as our selves: nor will it allow us that liberty which we deny unto others.

When Paul was a Saul, who but he against others with neglect of himself, binding and delivering into Prisons both men and women, for Christ, and persecuting this way to the death. But when Saul was a Paul, then he lays the train to his own heart, and gives fire chiefly to the Canon planted against himself: judging himself the greatest of sinners, and the least of Saints.

Zeal will make a man tie himself to as much or more strictness, then he requires of another. Paul did not enjoin Timothy to beat down his body, while himself drunk wine; but allowed Timothy the wine, and took the blows himself.

If then we can be like Bedlams at other men's sins, and defend or suffer the same, or as bad, in our selves: pull motes out of other men's eyes, and never complain of beams, in our own: take liberty from others, and give it to our selves: force others to circumcision, whiles we break the Law: be in a rage at that man that eateth our sheep, but never take offense at the sheep that eats up the man: let us blush to say we aim at God's Glory be we never so hot against other men's sins.

If the Apostle espy such fire breaking out, he will soon suppress it with that cold water; Thou that teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest Idols, dost thou commit Sacrilege?

Canst thou lash another man's back, and not think to be lashed thyself, when thou layest thy back open unto him, and puttest a whip in his hand? Either be sure to be more righteous then Judah, or else forbear to sit in judgment on Tamar, least she though bad enough, be the better of the two; thine own conscience drag thee to the Barre, lift her to the Bench; and thou prove the Felon; she, the Judge.

7. True Zeal is constant. No estate, persons, places, or time can either put it out, or abate it. True Zeal will not only show itself in a zealous beginning either to preach or profess the Gospel, 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.

Look upon David, and you shall find him no less zealous with the Crown on his head, then when God humbled and kept him low, by the Persecution of Saul: no less frequent and fervent in religious duties, at Court, then anywhere else. Good old Samuel, as free from Bribes and neglect of duty when he was Primate of all Israel, as when he was but an inferior Minister at Jerusalem.

Behold Daniel a Fauorite in an Idolaters Court, when all the Grandees of Babylon had vowed and plotted his ruin for observing the Law of his God; yet even then and there, when Daniel knew that the writing was signed which would cost him his life, he went into his house; and his windows being open in his chamber towards Jerusalem, he kneeled upon his knees three times a day, and prayed, and gau • thanks before God, as he did afore time. Yea true Zeal the higher it is listed, the more it will flame, the brighter it shines, and the further it will be discerned. No fire is seen so far as that of the Beacon.

If then we can be religigious and zealous when we are young or poor; and think Zeal a cumber, when we are grown wealthy and great: if we can be good only during the life and government of some Jehoiadah; Kindle a great fire when a Minister cometh, and put it out in whole or in part so soon as he is gone; reprove a swearer when he that abhors it is present, & swear (like Devils) our selves, when he is away: If a crammed belly will allay our heat for God; and like those cursed Priests, we can cry, Peace; so long as men give us whereon to gnawe: And if some preferment can stop our mouths, and we can be content to be silent, out of Pollicy to keep that, and hope to get more: If we can tune our fidles to the Base of the Time: and just like Fiddlers, who are said to have Psalms for Puritans & obscene Songs for Good fellows, & resolve to play nothing but what the company call for: Be Protestants in the Morning, and Papists at Even-Songe: If we carry this candle in a dark Lantern so as with the turn of a hand it may be quite shut in, if any approach to whom we would not be known by our light, or are loath to be observed to have any such about us; All this is but horrible Parasiticall baseness that holds a candle to the Time; no fire, to kindle a Sacrifice for God.

The fire of the Sanctuary never went out: that, therefore, which the most have 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, were devoured.

Sect. 2. Thus far the Principal end of Zeal, the advancement of God's Glory; and the Rules to try if our Leuell be right. I come now to point at the other which is subordinate, the Reformation of what is amiss.

To be on fire at disorder is a commendable temper, if our aim be as right, as our passion is strong. It is not our heat 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, fuel; others, laying it on; and all the rest repairing thither to warm themselves at it; unless some that could not Go, for halting between two opinions, whether God or Baal were the better: Elijah then bestirred himself, and bestowed the fire balls of Zeal upon such as had been Principal Actors in this disorder.

But that which justified his action, was his end, the removing of Idolatry, and re-establishing the truth and true worship of God. This appears by his own words unto God himself, I have been very jealous for the Lord God of Hosts: for the children of Israel have forsaken thy covenant, thrown down thine Alters, and slain thy Prophets with the sword.

When Nehemiah saw the Jews that had taken wives of Ashdod, Ammon, and Moab, and their children speak half in the speech of Ashdod, and could not speak in the Jews Language, but according to the Language of each people, (A hodg-potch of both;) he contended with them, and cursed them, and smote certain of them, and plucked of their hair, and made them swear by God saying, ye shall not give your daughters to their sons, nor take their daughters for your sons or yourselves.

A strong and strange heat; yet no other then Seraphical: for Zeal was his Line; a lawful calling, his circumference; and reformation, his Center.

Paul was not afraid sometimes to use the dreadful Axe of Excommunication, to cut off scandalous sinners from the Visible body of Christ, for a time: but he never durst medle with that edge-tool, but for Reformation.

Writing to the Church of Corinth he conjured them in the name of the Lord Jesus to deliver unto Satan the Incestuous Malefactor. He meant, by a solemn Excommunication publicly denounced in the face of the whole Congregation: But to what end? for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Thus also he handled Hymenaeus and Alexander, that they might learn not to blaspheme.

To Parents also the Wisdom of God saith, correct thy son while there is hope. Therefore he must do it in hope of his childes amendment; not only for preventing his own grief or shame, but God's dishonor, and his child's destruction. And if this be his aim, Let not his soul spare for his crying.

Magistrates then both may and must punish; Parents, and Masters chastise delinquents under their Charge. And a zealous punishment of sin (so he that undertakes it, thirst not after reueng, but profitable correction) is not only a needful but a pious, yea a merciful work of him to whom that Power is committed of God.

When discipline sleeps, sin plays Rex. What can be more merciful in a Chyrurgian then to Launce a tumorous soar, or to search a festered wound to the bottom? He angers the wound to cure the man, who would otherwise perish by sparing his wound.

But if they shall abuse their Authority, only to show their Masterhood, to vent their frantique passions, and and to revenge themselves, not aiming at the reformation of such as they punish; this is not Zeal, but tyranny and oppression which God will never put up 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 own coin.

God hath often in all Ages sold his People into the hands of cruel Tyrants whom he hath used as rodds in his hand to scourge them. Yet when these Executioners have undertaken to do execution upon them, aymeing at their own Ends, he hath ever plagued the Tormentors with greater Wrath.

Israel had few Neighbors whose hands at one time or other were not heavy upon them but mark the Conclusion, and we shall ever find the rod cast into the fire.

Ashur had a large Commission to make havoc of Judah. The Prophet Isaiah sets out to life the Power which God gave the Assirian, over his people; his abuse of that power; and the woeful Catastrophe of that abuse.

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

Here is a Commission as firm as might be, which, no doubt, he would be careful to execute to the utmost. But observe his aim; Howbeit he meaneth not so, neither doth his heart think so: that is he meaneth not to go against God's People in God's strength, but his own; nor to God's end which was to refine them from the dross of their sin; but it is in his heart only to destroy, and to cut off Nations not a few, to make himself the Catholic King, and the only Monarch of the World.

But behold the event; wherefore it shall come to pass that whē the Lord hath performed his whole work on Mount Zion, and on Jerusalem, he will punish the fruit of the stout heart of the King of Assyria, and the glory of his high Lookes, &c. The Lord taketh revenge upon the revenger, and destroys the destroyer. And so let all the Churches enemies perish, O Lord.

Yea, which is more remarkable, consider the hand of God upon furious Jehu. How fierce he was against the house of wicked Ahab, his master, we know. How God had a purpose to cut off every branch of Ahab's house, and to root him out as an enemy, we cannot be ignorant; that he meant to do all this by the sword of Jehu, whom he had anointed for this very purpose the Scripture declares.

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

Would any man imagine there were any flaw in this piece; and that Jehu, or any of his, should ever hear ill for this act? yet lo, above sixty years after, even in the days of Jeroboam, his great Grand-child, and the last but one of his race that swayed the Scepter; God calleth Jehu to the bar, indites him of murder, and vows to avenge upon Iehues house the blood of Jezreel: that is, as Expositors interpret, that very stock of Ahab which God had put in his hand to pluck up by the roots: and that very house which he was to sweep with the besom of destruction.

Why was this, but because Jehu though he did God's work, yet he did it with a bloody and ambitious mind, not desiring or seeking either Ahab's repentance, or the reformation of the people, who were as gross Idolaters under Jehu, as ever they were under Ahab? When he had the kingdom his work was at an end, save only that he changed Jezebels Baal, for Jereboam's Calves.

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

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 use to do, (and therefore shall pay dear for their Nabal-like carriage,) but they must do it, as God doth it to them, for the profit of those they correct.

And that their corrections may prove instructions, they must lay aside all thoughts of revenge and furious passion; doing it in zeal for God, & as performing his work, not their own: adding withal, instructions to their corrections, and prayers to all their reproofs; as Samuel, for Saul even after he had resolved to see his face no more all the days of his life.

Thus if they do, they shall break the hearts of their children more with one blow, then otherwise with a thousand. Then shall men discern it to be an holy zeal that makes them so sharp; if notwithstanding their passion of anger, they can express so much bowels of compassion, as to teach them to mourn, and to pray for them, when their hands are most heavy upon them.

CHAP. VI. Of the Qualification of Zeal.

IN every created being there is a Substance, and there are Accidents: among which, the chief are, Qualities: Every thing is accounted excellent, or base, by these. Mans Substance, and Faculties of his soul 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 Zeal: the substance whereof I have shown in the Definition; the Use, in the rest. But the Qualification which is the chief thing in it, without which zeal is worth nothing, is yet untouched. And this task, as it is most necessary, so most difficult; and therefore will take up more time, and require more labor then all the rest.

Zeal is like a blade, which though it be made of never so good mettle, yet if the workman want skill to give it a right temper, will never be good. The Qualification of zeal is therefore our next work: and this is nothing else but the due seasoning and tempering of it with these three things; Boldness, Discretion, and Compassion, in the manifestation of it.

Sect. 1. The first thing requisite in the manner of expressing our zeal is Boldness, free from cowardice and lukewarmness. If there be fire within, there will be boldness without. Fire will be feared, but cannot be fearful. It is never in jest, or disposed to a luke-warm temper; but where ever it cometh it burns, unless it be quite extinguished.

Of Boldness I spake somewhat before in the former Chapter: but there, only upon the By, and briefly, showing what a true Zealot will do, in case of difficulty: Here I must treat of it more largely, and show what he must do in all cases; and the reasons why.

This courage and boldness of spirit is requisite in All, but most eminent in Magistrates and Ministers, who being public persons have most use of zeal: and for this cause is boldness most necessary in them. Howbeit, (the Magistrates sword being able enough of it self to sharpen and make him as bold as a Lion,) I will apply myself chiefly to the heartening and emboldening of the Minister; not excluding others that exclude not themselves.

Princes when they send forth Ambassadors, intend they should deliver their message to greatest Potentates, like Princes, not slaves, Ministers are Ambassadors for Christ: they therefore must take upon them all that boldness which becomes the servants of so Great a Lord, so oft as they have audience: especially considering that he sends them not to his Superiors or Equals; but to his Inferiors, yea to his subjects or slaves.

When God sent Ezekiel to Rebellious Judah, with a sharp message, this was part of his instruction; Be not afraid of them, neither be afraid of their words, though briars and thorns be with thee, and thou dwell among Scorpions: be not afraid of their words, neither be dismayed at their looks.

Impudent sinners think to outface God's Ambassadors, sometimes by their power & multitude, sometimes by their threats, and sometimes with their fierce and furious looks. God arms his Prophet against all, making his face strong against their faces, and his forehead against their foreheads; yea as an Adamant harder then flint.

God doth not only charge his servants to be stout and bold in his service, but also works an holy boldness in them when he sendeth them out. He only is meet to be a Champion of Truth, that neither feareth nor blusheth to speak anything for it, which on good ground he judgeth convenient. To blush at sin is wisdom; but to be shamefacit when we are doing of good, is the trick of a fool, and God never sent message by the hand of a fool.

When the Lord sent the Prophet Isaiah to rebuke hypocrites, the beginning of his Commission runneth thus; Crie aloud, spare not, lift up thy voice like a trumpet.

He doth not only bid him speak, but cry, cry out aloud, even with a full throat, as the Hebrew word signifieth; (And he had need of a wide throat indeed, that shall undertake some men:) He must go boldly to work, fearing no colors. He must cry with all his might. He must not spare either himself by not straining; or them by not reproving. He must be the shrill and loud voice of a Trumpet, summoning them to battle with terror. He must not whisper his message, or speak it in a corner; but he must deliver it with great extension and elevation of voice, with all freedom reproving transgressors in public; as speaketh S. Cyril.

Nor is this meant alone, saith Calvin, of a loud and thundering tone, but of the sharpness of the matter, so vehemently uttered, as if God himself with his mighty arm should dart thunderbolts from heaven, to wound the hairy scalp of all hypocrites that go on in their iniquity.

And this latter he must do, that cannot do the former. Every man cannot speak like thunder; but every faithful Minister must be, for the subject of his discourse, a Boanarges to refractary sinners.

Nor lastly, is it any peculiar charge given to this Prophet alone; but it reacheth also to all Apostles, Bishops, and Ministers of the word, who must cry aloud with a full throat; not coldly, but with sharpness and severity, reproving such as flatter themselves in their own devices; not obscurely, and in riddles, but so plainly as all may understand: as Oecolompadius noteth upon this place.

Paul's charge to Titus is in effect no less, when he biddeth him rebuke with all authority. It behoues a Minister to do his duty, not sluggishly and remissly, or with any fear; but to teach, and thunder out reproofs freely, when need requireth, saith Theodoret.

There are some sins quoth Chrysostom, which must be expressed, even with a kind of commanding authority? The Adulterer, the Fornicator, the covetous Mammonist must thus be handled. Nor doth the Apostle say simply, rebuke with authority, but, with all authority: to show that he would have Titus to exercise authority over these, with liberty and freedom.

To Precepts of this kind, we may add a cloud of witnesses. The time would fail me to tell of Phinehas, Elijah, Michaiah, Nehemiah, Jeremiah, and all the servants of God of old, of whose service in this kind done upon rebellious sinners, himself saith, I have hewn them by the Prophets: I have slain them by the words of my mouth.

What boldness our Lord himself used towards the Pharisees and others, when need required, the holy Evangelists plentifully show. How oft did he rebuke the Pharisees to their heads, charging them with dunsticall blindness, deep and cursed hypocrisy; denouncing many woes against them; calling them, hypocrites, a generation of Vipers, children of hell, and of the Devil.

Zealous Paul was never more mad in persecuting the Church from Christ, then after his conversion, he was bold and fierce in a godly manner, against all that would seek to turn men frō Christ. Observe his carriage towards Elimas the Sorcerer, laboring to turn Sergius Paulus, Deputy of Paphos, from the faith.

The Text noteth of Paul that he was filled with the holy Ghost; (meaning with zeal, even as a vessel filled with strong liquor, till it be ready to burst again:) that he set his eyes upon him, with so much fierceness, (as if he meant to run through him.) And then after this lightning he addeth that terrible thunder; O full of all subtlety and mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?

Nor was he thus full of the Spirit of the Lord, and of judgment, to declare unto cursed Elimas his transgressions only, but even to reprove Peter himself; withstanding him to the face, and blaming him before a great multitude of Peters own Disciples, when he saw and found that he walked not uprightly according to the truth of the Gospel.

Indeed I confess that S. Paul did cunningly watch his time to do it, when none of the College of Cardinals could be by to resist him. But yet for all this, it was well for Paul that he died before Baronius lived; or else the Cardinal would have schooled him, and taught him better manners; although it should have been with putting the lie upon the holy Ghost himself, for being so bold with their god Peter.

It was the resolution of an Heathen Divine; 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 be thought too much for a Christian, and a Divine too, to attempt?

If thou love the Lord Jesus with all thine heart, saith devout S. Bernard ; canst thou possibly bear the injuries and contempts put upon him with any patience? wilt thou not rather, as one wrapped with the spirit of revenge & heat, and like a mighty man that shouteth by reason of wine, bestir thyself, and say with David; My zeal hath consumed me, because mine enemies have forgotten thy word.

Good David, if he espied any that were enemies to God, he would never make dainty upon any politique respects to proclaim himself an enemy to them. Do not I, saith he, hate them, ô Lord, that hate thee, and am not I grieved with those that rise up against thee? Yea I hate them with a perfect hatred: I count them mine enemies.

As if he should say, saith Gregory; Consider ô Lord how much I love thee, that am not afraid for thy sake to stir up all the enmity of thine enemies against myself, by hating them for hating thee. And is it now the part of a fool to do the like?

If we more seriously think on this duty, Who, or what should hinder any servant of God from such a boldness? Good men, they will not dislike, but praise him for it. Wicked men themselves love to see the whip cling close to other men's backs: and can applaud, oft times, that boldness which draweth blood at every stroke, so themselves be not touched.

This convinceth the world that boldness of it self is good, and would be relished of all, if some were not too bad. It is only men's badness that maketh boldness bad. Corrupt stomachs turn the best meat into ill humors. The Cook cannot help this, but the Physician.

As for such as without cause take offense hereat, why should they be feared? What, for their power of hurting? Nay: God will protect his servants, till they have done their work, from all the fat bulls of Basan, be their necks never so strong; their rage and fury, never so great. Witness his protection of Elijah from Jezebel; of Christ, and the Apostles, from the bloody Pharisees, and so of all his servants, till his counsel was fulfilled, and their task performed.

Till then, there is no way to let in enemies upon a man, but by his own cowardice. If he stand it out, he is safe; if he yield, he perisheth. That of the Lord to Jeremiah is a pregnant proof of this seeming Paradox.

When the Lord sent him to thunder out heavy plagues against a rebellious people that were come to that height of impiety, that they durst oppose the Prophets, and persecute them for telling them of their sins, and denouncing judgments against them; God forewarnes and arms him thus.

Thou therefore gird up thy loins, and arise and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them.

For behold I have made thee this day a defensed City, and an iron pillar and brazen walls against the whole land, against the Kings of Judah, against the Princes thereof, against the Priests thereof, and against the people of the land.

And they shall fight against thee, but they shall not prevail against thee: for I am with thee, saith the Lord, to deliver thee.

It is a certain truth that never faileth; all the malice of men can never stop the mouth of any servant of God, till God himself conclude him; and till the event make it appear that God biddeth him leave work. Then, malice may remove him, when God hath discharged him; but yet then also God rewardeth his service out of the very malice of his enemies. Their malice shall be made his stirrope, by which he getteth up to a greater good, then they took away from him.

Should the Lord's servant refrain from boldness, to please men? Nay, if he once seek to please men, farewell the service of Christ. And it is a most foolish part to go about to please them, who please not God. Nor doth he pay so dear commonly for any indiscretion, as for his affecting and study to please men, by blanching their faults, and soothing them up.

Is a man afraid of purchasing their ill opinion and displeasure? It is indeed an undeniable truth, that Truth begets hatred: but if we therefore refrain reproving, because we fear the rising of men's passions and hatred to scoff, and deride us, we seek only our selves, not God. Such toys as these are no more able to move a true Zealot, then the barking of every cur, the Lion-like Mastiue as he passeth the street.

It was one special Inditement of Jerusalem, that they bent their tongues like bows for lies; but they were not valiant for the truth; And well it might. Men commend boldness in a Soldier, mettle in a horse, eagerness in dogs, spirit in anything; and shall they themselves be commended for Cowards? Cowards for the truth? Cowards for God's truth? O damnable sheepishnesse! Such dull Asses deserve rather to have their necks broken, then to be consecrated as holy to the Lord.

Fearfulness, Bashfulness, and Luke-warmness the opposites to true boldness are all most odious to God. How hath he forbidden and threatened fearfulness in his cause even in case of life it self, and vowed to turn such white-liver'd Christians out among dogs and helhounds!

Bashfulness is condemned as a detestable offense, for which the Savior of the world will then be ashamed of such as are now ashamed of him, when they expect greatest Grace and honor from him.

And more over this, such Vespertilian Professors (in the mean time) commonly sustain most shame on all sides: and such night-birds do more provoke others to wonder at, and chatter against, and prey upon them. None receive more discouragements from others, then they that are most timorous themselves. None in more danger; none more liable to what they fear, then they who step back and give ground to their fears.

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 spewed out of his mouth, as too loathsome a morsel for his stomach to bear.

I know that it is hard for a man truly bold not to be censured for a peevish, cholerique, harsh, intolerable fellow scarce well in his wits. But if this may deter him, Christ should have left work when the Pharisees thought he stood in need of an exorcist or Devil-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 himself; Say we not well that thou art a Samaritan, and hast a Devil.

For Good men to be called mad, and their doctrine, madness, among mad men, is no strange thing. He that is giddy thinks everything runs round. And they that have changed piety for policy, God for gold, can easily give sentence that a zealous reprover is out of his wits; least the world conclude them guilty of what they are as loath to be known, as they are unwilling to forgo.

It becomes God's Servants not to think what wicked men will say, if they be bold; as what God will say, if they be cold. Mad men's tongues are no slander. With me it is a small matter to be judged of you, or of man's judgment; saith one that was accused of this disgraced Grace.

To such let us answer with the Apostle, whether we be beside our selves it is to God: or whether we be sober, it is for your cause: for the love of Christ constreyneth us. A true zealot is never in his perfect temper, till mad men and fools, (that is, all wicked men) say of him, he is mad.

If any think sharpness naught, because it makes bad men worse: I answer, that indeed it sometimes falls out that the Anvil-like hearts of hypocrites and desperate sinners grow harder by the blows of reproof; so that we may say of them in this respect, as the Lord of his people, why should ye be smitten anymore? ye will revolt more and more. But yet in the mean time, others are kept in awe, while these are soundly whipt before their eyes; and the mischief of taking heart from a lewd example, prevented.

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 thundering against such sinners as are outrageously wicked, and aptest by their contagious breath to infect more, that others may fear.

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

Our account shall be heavy if we shall forbear to apply Causticks to a soar 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 we fear to reprove.

Touching us that are men, saith Saint Austin, who cannot distinguish between Elect and Reprobates, we ought to desire the salvation of each person alike. And least any should perish, or cause others to perish; a sharp reprehension must be applied to all offenders promiscuously, leaving the issue to God, who can make it proprofitable to his own. And if sometimes through fear, we reprove not, lest someone become worse; why should we not much more fear, not to reprove, least another should, by his example, more fearfully perish?

And yet least any should think that any kind of boldness may hence be thought warrantable, I must bound this point with two limits or Cautions.

The first is this; Boldness must not spring from a spirit of ostentation and popularity to be observed and praised by men, for a very boldman, and that they may point after him, and say, this is he. Jehu was troubled much with this itch: so also the Pharisees: they did all their works to be seen of men, and therefore this is all they have for their works.

The End commendeth or condemneth our boldness. If our end be the Glory of God, not our own praise; then, not more bold, then welcome. He that said, Let your light so shine among men that they may see your good works, allows the public performance of good duties; and so to do them that men may see them if they will: but he condemns the doing of them for this end that they may see them as the trick of an hypocritical Pharisee.

The other Caution is, that Boldness be free from distempered choller, and raueing passion. A Bishop must not be self willed: not soon angry. He must not be so suddenly overcome of his passions, as to neglect due ear of all circumstances pertaining to the success of that good action he is laboring in.

We count those motions of the mind most safe and useful, which are disposed at our pleasure, and not as they list. When a man is tossed like a Pinnace in a tempest by his passion, if he perform anymore, then to save himself, we may write it down for a miracle. Such Anger ever dwells at the Sign of the Fool, and a good zealot must refrain that Ordinary.

But, as Fiery dispositions must not mistake cholerike passions for zeal? so on the other side, a holy and just indignation against sin must not be censured and condemned as an unseemly passion.

Moses though a meek man could yet be angry and very wroth when Israel had sinned. Saint Paul, ye will think, was moved indeed, when he called the unjust hypocritical high Priest, a painted wall. Yea Christ himself was angry at the Jews, when he saw the hardness of their hearts. And such anger at wrong done unto God well becometh zealous boldness either in speaking or preaching.

He that gave Titus an Item against hasty anger, doth yet in the same Chapter, not only allow, but strictly charge him to rebuke some persons sharply.

A man may love when he seems to be angry; as well as hate when he seemeth to love. And so far should we be from judging anger in some men, to be hatred, that we should rather convince them of hatred, if they should not be angry.

The Austerity of Phinehas, saith a Father, the fiery temper of Elijah the Seuerity of Peter against Ananias and Sapphira: the fury of Paul against Elimas, is not to be thought cruelty, but piety for God.

When that worthy Nazianzen, pressing to moderation in disputatiō, had cast some water upon the tumultuous fervor of some contentious spirits, he withal solemnly protested, that he was never of that number which account vigor of spirit and and sharpness, a fault; for as much as no man, without this, can easily undertake any action with any great praise, or virtue. He therefore condemned only such fiery tēpers as with the show of a generous spirit had also temerity and imprudence the mother of impudence joined 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 task for any beholder to distinguish them by that; and therefore very uncharitable it were to be hasty in censuring such as are bold, and stout, and in some degree passionate in the Service of God, to be choleric men, having no other show of ground to condemn them.

If their outward heat proceed from any false fire, God and their own hearts only are privy to that; and they stand or fall to their own Master. In this case it is safest to judge nothing before the time, If we observe in such men a constancy of temper against all sin, as well as against any, especially in themselves, as well as in others: it were breach of justice to deny them the praise of true zealous men.

To conclu • e this caution, and this point. We may be angry, so we sin not. And if our anger be only against sin, we sin not to be angry. The rule of Gregory in this case is excellent. In the punishment of sin, anger must not rule, but serve; that it may not run before Justice as a furious Lord to prevent it; but come behind as an humble Servant to excite and stir it up to a due execution.

CHAP. VII. Of Discretion.

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

A Grace transcendent, and more fitly styled the Sovereign of Virtues, then a private Virtue. Take away this, and virtue will turn vice; as the best flesh without Salt will soon putrefy and stink. What we do with discretion is a virtuous action: but indiscretion ever sends Virtue away with a scratched face, & a blot.

Laws in general give bounds to actions to make them good, but Discretion gives Laws even to good actions to make them better. Our Passions be like wild horses; discretion, is a Minerva's bridle for her winged Pegasus, to curb and guide them.

Without this, sorrow would turn into despair, fear into terror, love into blindness, hope into presumption, anger into fury, mirth into madness; and the whole houses of our souls would be nothing else but kennells of disorder and confusion.

And as this is of use in all graces, so in Zeal especially. Our crafty Adversary, when our Zeal would make war upon him, hath no better stratagem then to bereave us of this little Vlisses, of whom he is more afraid then of the Greatest Cyclops that we can employ against him.

Understand this of Discretion mingled with Zeal. Discretion and Zeal do well, together; but ill, asunder. Zeal without discretion, is but frantic fury. Discretion without zeal is but moathy-policy that eats out the heart of all true piety. An example of the former we have in S • neon and Levi: of the latter, in wretched Gallio, who took it to be a high point of discretion to make light of 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 event, discretion without Zeal, proves the greatest Cut-throat to Religion.

This, carries a show of wisdom, moderate • on and an admirable temper; and sailing vn • er these Colours, it secretly conueyes away all life and power of Godliness out of the Land, faster then some crafty Dutch men, our Gold and Silver.

Ahab's Chaplains were very discreet in this kind. They, seeing him a passionate violent man apt to war and cumbustion, held it a very discreet part to speak nothing that might distaste or cross his humor. Michaiah, they thought, was book enough to instruct them, and teach them more wit then to vex their Master. They easily discerned Michaiahs plainesse never did good: but ever pulled the Kings displeasure and hatred upon himself.

Of this meal-mouthed temper was the Messenger, sent to call Michaiah to the King. He thought he had taught him a trim piece of Wisdom, when he said unto him The words of the Prophets declare good unto the King with one mouth: Let thy word, I pray thee, be like theirs, and speak that which is good: meaning that which might please.

But Michaiah knew well that this self-love discretion tended to the ruin of Ahab and his Kingdom, and therefore he earnestly protested against it, & resolved to speak that, and that only which the Lord should command him; let the King take it as he would.

Such gentleness seems for a time to be without teeth: but in the conclusion it will bite like a Serpent. This discreet indiscretion cost Ahab his life; and many, their blood. Michaiahs down-right counsel and indiscreet discretion would have saved all.

Such a mess of Discretion was that also of temporizing Amaziah the Priest of Bethel. When Amos began to Prophecy there, against the high places of Isaac, the Sanctuaries of Israel, and the house of Jeroboam great Grandchilde to Jehu; Amaziah accused Amos to the King of no less then high treason, and that he had spoken such words as the Land was not able to bear them.

In his opinion, doubtless, it was great indiscretion in Amos to choose such a Theam for the Court: and therefore thought he used him kindly when he gave him this counsel; O thou • ee • , go, flee thee away into the Land of Judah, and there eat bread, and Prophecy there, But Prophecy not anymore at Bethel for it is the Kings Chapel, and it is the Kings Court.

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

But I pray, what was it? Why, Amos had said, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their Land. A great over-sight I promise you. What had Amos so little discretion as in the Kings own Court to tell wicked Jeroboam what was coming upon himself and his Kingdom, and so trouble him with a puleing Tragedy of repentance and humiliation to prevent the mischief? Nay thrust such a mad man out at the Gates by head and shoulders, and exile him forever.

More discreet, in their own opinions, was Iolly Amaziah, and the rest of Jereboam's Trencher-Chaplains, who would have suffered this gulf to have swallowed up both Prince and State, without giving them the least inkling of any such danger, until it were too late to avert, or avoid it.

Such Temperate men, or rather spaniel-like Parasites are but secret Traitors, that so they may get into the Chair of preferment, they can be content to betray their Masters into the hands of the Devil, whose Agents they are, to strengthen the hand of iniquity, and to lead Princes blind-fold to hell. It is a wonder, if a flatterers Sermon have no Treason in it.

This is as far from the discretion ere while commended, as the foulest vice from the fairest virtue: as the basest pebble, from the choicest jewel. It is separated from zeal, this is enough to disgrace it to all good men, since it can be no other, but the wisdom of the world which is enmity against God.

Grauely, Bernard. Discretion without the fervor of love, lieth still without action, and vehement heat without the temper of discretion, tumbleth Phaethon headlong. Therefore he only deserveth praise that possesseth both; to the end his heat may stir up discretion; and discretion moderate heat.

But this, I confess, is a bird that sits not on every 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 policy, for holy discretion; which differ as much, as hell and heaven.

But after all this, what is that discretion so much admired? The same in effect with that which Philosophers and Schoolmen call Prudence. And this, Aristotle describes to be a skill rightly to perform and manage all actions.

I cannot discern wherein Prudence and Discretion differ; unless in the extent. For whereas two things concur to the exact performance of a good action (viz. a good end, first intended; & an applicatiue knowledge of means aptly conducing thereto;) Prudence doth equally look at both: but Discretion is but the 〈 in non-Latin alphabet 〉 , or that piece of Prudence which respecteth the means and method of our actions, and maketh us wise to guide our heart in the way.

The want of this cost Moses dear at the waters of Meribah, where though he were zealous for God, yet his passion stirred up by the rebels of Israel, made him speak unadvisedly with his lips.

It is the wisdom of a man to understand his way. And one of the chiefest praises of a virtuous woman was this; She openeth her mouth with discretion. This therefore is that which is chiefly required in zeal, to regulate and govern that holy fire so oft as it flames.

This Discretion is nothing else but that rule and temper which a Christian in showing of his zeal must ever observe. It tempereth zeal; as leaven the meal: and it ruleth zeal, as a plumbe line the building.

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

The first circumstance which Discretion directeth zeal to regard, is that of the Persons we meddle with.

And these, Discretion looketh upon with a twofold respect: the one Moral; the other Civil.

By the first, she considereth them as Good or Bad; and the bad, again, as Private or Public offenders; and both these sorts, as they offend, e • there of infirmity, or resolution and malice.

By the second, she regardeth them as they are ranged in their several and different Rankes: some being Public, and some Private: some above us, some below us, and some equals: some rich, some poor; some elder, some younger: and according to all these respects she directeth zeal to handle and use them.

The first consideration of Persons is moral; that if they be good, zeal may wisely defend them: if they be evil, zeal may wisely reprove and seek to reform them.

Touching the defense of good men, I shall not need to speak more then that I have spoken already in the third Chapter, where I have largely shown, wherein, and how far, they must be maintained.

The principal piece of my Proiect remaining is, to show how Discretion should manage our zeal in dealing with such as be bad; especially in the point of reproof, for this is most useful, and most hard to be done.

In reproving a vicious Person, Discretion would teach a Zealot two things. First, to be sure that the fault he would reprove is committed by him, to whom he directs a reproof. Secondly, to make a difference between a Private and a Public offense.

In the first place, Be sure the fault be indeed committed before we begin to reprove. Otherwise, as we reprove without ground, so without fruit; unless this, that we find the arrow sticking in our own faces.

A wicked man who deserveth reproof for many things, will yet beat off all, if he be charged with anything unjustly. How will he fly in a man's face, and cry 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 reproof upon him for other things, whereof he cannot deny himself to be guilty? How will he insult and rail after he is gone? How will he trample upon the face of all zeal and religious rebukes?

Nor will it enrage wicked men only, but vex good men also to be thus used. When Jacob privily stole away by night from Laban; upon which occasion Laban's Idols were missing, (for Rachel had stolen them away:) Laban had some cause to guess that Jacob was privy to, if not guilty of this horrible sacrilege (as Laban esteemed it) because he was the contriuer of the plot, and first in the fact of running away in so unkind and unnatural a manner.

When servants run away, we presently look up our things. If anything be missing, we lay it to the runawayes charge. Laban did no more in a case which most nearly concerned him, as he foolishly thought. Jacob confident of his innocence, alloweth Laban a severer Inquisition then would have stood with the safety of his fairest Jewel, if she had not been more subtle then innocent.

But when through Rachel's cunning, the fault objected could not be proved, though done; what a heat Jacob was in, towards his father in Law, the story declareth. Jacob was so wroth, that he chode with Laban himself.

I deny not, but we may upon some strong presumptions, charge a fault on him we suspect. But then we must be sure that the party be very ingenious to confess it, if guilty, and not to deny with a lie. If they be brazen face sinners, or otherwise cunning, and do know or suspect that we do but suspect them, they will make no bones to add more sins to the first; and desperately fault in swearing, to swear out a fault; be they guilty or not.

And further, we must also then be very wary and mild, dealing by way of question, or supposition, & compassionate grief to hear, or fear such things by them, as we charge them with; and applying admonitions & counsels instead of reproofs.

Let us seriously think with our selves, how we could possibly brook it from any man living, that he should be so light of belief, as by and by to kill us in his heart upon the hearing of every flimflam tale brought unto him by some malicious Doeg, or backbiting Ziba.

Would it not enrage our spirits to see our good names hanged up in chains in the places where we live, and as malefactors rotting before our eyes; when many times the thing objected and believed, is either utterly untrue in whole, or in part, or (though perhaps true,) insufficiently proved? That, then, which we would not have done, let us not do.

In the second place, Discretion requireth that a difference be put between that offense which is private, and that which is public.

In Private offenses the Rule is; Go, and tell thy brother his fault between him and thee alone. If thy brother offend; hate him not so much, as not to reprove him : but show thyself a brother in rebuking him plainly, and covering his shame.

He that forbad thee the blazing of thy brothers nakedness, did not leave to thy choice the duty of private admonition, if thou know he hath failed: He only directed thee to the manner, and enjoined thee to do it as he bad thee. If thou neglect it, thou art worse then he; if S. Austin can judge.

Thy brother by sinning hath wounded himself, 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 he by that fault which should have 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 reprove publicly, as publish a private reproof.

The same Father brings for instance the dealing of Joseph with the blessed Virgin Marie, his espoused wife. He suspected her of uncleanness, because he saw her with child; and yet because he only suspected her (at that time) he would not proclaim her shame to the world, But was minded privily to put her away.

It is true, that Adultery by the Law of God, was death. And as true, that Joseph did not thus favor his wife, as seeking to abuse the Law, or allow of her supposed transgression: for the holy Ghost bears him witness, that he was a just man.

What was it then which moved him to study so secret a course? many things: his Love, that he would not be the first that should proclaim her shame, whom he had prized at so dear a rate; his moderation, that he would not put her to the utmost extremity, though she abused his love; his wisdom, that he would not for taking revenge on her private fault, be occasion of opening the mouths of such as would be too apt, for her sake, to disgrace Religion which they both zealously professed.

But the chief cause (as I conceive) was, that as yet the fault was not diuulged, nor taken notice of abroad; and if it did come afterwards to public observation, the discovery should be not from him, but from the fault it self, which would disclose it self, though he concealed it.

The reproving or revealing of a sin, to, or before more then such as are privy to it as Actors, patients, or abettors in it, is not only uncharitable, but vnsafe.

For, first if thou only know thy brothers fault, and yet shalt seek to rebuke him before others, thou dost not so much reprove his sin as betray his ^u fame.

Secondly, if he have only civility of nature, and no work 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 every friend will depart. Nothing but grace will fetch them back again.

Thirdly, oft times by making a fault known, the scandal proves greater to the delinquent party, then the wrong to thee; and sometimes greater then thyself did mean it. Faults will run further then repentance, in the mouths of men. Every man will take notice of the offense; but few, of his satisfaction made.

Fourthly, if the party be eminent for a zealous profession of religion, then to proclaim his private slips and failings, would not so much stop his course of sin, as open the mouths of drunkards, ungodly railers and scoffers to peal upon all careful and studious of holy life: and so Religion it self shall bear the greatest blow.

Fifthly, and Lastly, It most usually happeneth, that a Person thus shamed studies defense to impudence; and now that he thinks himself irrecoverably wounded in his reputation (the only bounds which keep many in) he becomes desperate. And so, he that before was badd, by this means will be worse: Shame once found is ever lost.

We see the Rule of Discretion touching private offenses, and the reasons on which it is grounded. We shall do well to observe it; but with these exceptions.

[Case. 1] First, all treasons and treasonable practices, against either Prince or State, be they never so closely kept and carried, must be discovered, although we be sure the revealing of it will cost the offender his life. Better one perish then many.

That God who is so tender of the honor and safety of his anointed, that rather then so much as a cursing or reviling speech uttered against him, or any in authority under him, shall escape unpunished, will cause the very birds of the air to carry the voice, and that which hath wings to tell the matter; will never allow it unto men, to subjects, especially Christian subjects, to conceal higher offenses against their Sovereign, without severe revenge.

He that can be content to conceal a Traitor, though but under pretence of a vow, or keeping secret a private Confession, is one of hells-Commonwealth, and by his profession a Butcher to the Pope.

[Case. 2] Secondly, when we know or hear of any plot against the life of but a private person, we must do as Paul's kins-man, to him, and as Paul by his kins-man to the chief Captain in the same case.

Howbeit if we can reclaim the offender by private counsel & instructions, and be sure we have drawn him from his bloody resolution, and into charity again; by S. Austin's rule we should conceal him, because we have won him, and prevented the mischief intended.

Otherwise we must disclose him, or be guilty of blood. He that said, Thou shalt not kill, will arraign thee at his Barre as a murderer, if thou endeavor not to prevent it in others to the utmost of thy power.

[Case. 3] Thirdly, when the offense is done by him who will not take a reproof at our hands; or if he would, yet we have no opportunity to bestow it on him; we may reveal it, so it be to such as it concerneth to perform that which we cannot.

Elijah would never vouchsafe Jezebel (for ought we can find) a private admonition; because he knew too well her pride and hatred against him.

It was wise Solomon's observation; He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot. Scorners will be sure to abuse him to his face that undertakes to reform them: and behind his back will extremely traduce and belie him to others, as if he had offered them some great abuse, or otherwise carried himself ridiculously towards them.

This is all that Swine will return him that casteth pearls before them. Therefore the holy Ghosts counsel is, Not to reprove a scorn lest he hate thee. And Christ forbids to cast pearls before such a swine. Nevertheless we shall do well to complain of his rooting, to him that is able to put a ring in his nose.

Joseph knew well the hatred of his brethren against him, and how much they would have scorned a reproof at his hand. Therefore, (though he omitted that which he had wisdom enough to foresee would have been in vain, yet) when he saw them disordered, he brought unto his father their evil report.

[Case. 4] Fourthly, when a private admonition hath been given, and it doth no good, but that the party offending goeth on still in his sin; then the rule is, to Take with thee one, or two more: And if he shall neglect to hear them, to tell it to the Church.

In a desperate disease, when one Pysician hath tried his skill, we commonly join one, or more with him: So here. He that hath been secretly admonished and neglecteth to reform, is to be rebuked in public; that so that wound which could not be closed up in secret, may be more publicly handled and healed.

[Case. 5] Fifthly, when the offender is not immediately under our selves, but some other, it is no offense to reveal him to him who (by virtue of his more immediate power) is likely with more authority, and better success to reprove him.

None so fit to admonish the wife as the husband; therefore Elijah goes to Ahab, not Jezebel. And though the woman were first in the transgression, yet God began to reckon first with the man.

None so proper to chastise a child as the father; therefore God sends Samuel unto Eli, not to his Sons. Nor is any so meet to reprove a Servant, as the Governor of the family; and therefore Abraham repairs to Lot, and not to his Servants.

It is no back-biting to reveal to a man (if he be wise, religious, and loving) the errors of his nearest a • d dearest friends; nor of a Servant, to his Master; nor of children, to their father; if there be need of reformation, and that there be either no opportunity, or else no hope of doing them so much good by our selves, as might be done by taking this course.

These cases excepted, we may bound the taxation and shame of a private fault within the circle of a private reproof.

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

It is an error in that discretion which thinks men shall do well to wink at small faults. And it is a great fault in him that will not bear a reproof for the smallest offense.

It is common with men to think themselves jolly fellows, if they be free from the gross out-rages of the world, which civil men cry shame on: and as common, to think him very busy and malepert that shall tax them for such small matters as are lesser oaths, rash speeches, wanton talk, lascivious embraces, idleness, vanity, carelessness in frequenting God's house so oft as they might, slackness in coming with the first when they come at all, unprofitableness in hearing when they are there, and a thousand such little bodkins that yet will kill Caesar as surely, though perhaps not so suddenly, as the Sword or Pistol.

Men are ready to cast water in the zealots face as being in these over busy, strict, and precise, and no way for their turn, because he upbraideth them with offending the law in such petty matters. Everyone almost is of Lots mind; though Sodom be burned, yet think they Zoar may be spared, because it is a little one: And when a man follows them with a reproof for such trifles, they are ready to say as Abner to Asahel, turn thee aside from following me, let me and my sin alone. Wherefore should Ismite thee to the ground?

But let such men know that the Law of God admits not the least imperfectiō, nor tolerates the least disobedieence, but makes the least transgression of the least Commādement, death; yea eternal death, unless upon our unfeigned confession and repentance we sue out our Pardon.

And though a spark 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: therefore we quench it in hast, and are afraid of the least delay; nor can we be quiet until it be thoroughly extinct.

Now there is no dry straw so apt to take fire from a flaming fire-brand, as our hearts are to be all in a flame with the least coal of sin that sparkles on it. And what dangerous proceedings small beginnings have had, too woeful experience hath taught even the best of men too often to know, and bewail.

Small sins grow great ones almost in an instant: And like Jonah's gourd, will be able to shadow and cover them all over in a night. Such sorry weeds grow a pace. Though no man be at his worst presently; yet on the sudden, he grows too bad.

Nor is it so easy to beat a thief out of doors, as to keep him out of the house; nor to defend a breach, as to maintain the Citty after the Enemy hath entered; nor to shake off sin, as to prevent it. Bruite Cattle will with more difficulty be kept in their own pasture, after they have once broken the hedge.

An easy Bull will toss the strongest dog so high that he will be in danger to break his bones in the fall, so long as the dog is loose, and hath taken no hold; but let the dog once come within him and fasten on his lip or nose, then (though the dog were none of the strongest) he will easily hold the fiercest Bull that he shall not be able to stir. And a weak Christian may with more ease keep his heart in order, then the strongest Champion with greatest labor can recover his heart from the least disorder.

The wildest horses after some use to the stable and saddle will seem 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 find work more then enough to take, and tame them again; whereas before you let them loose, a little child might have led them.

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

Yea he shall find it an Herculean Labor, to lay hold on his heart and to take it up from the grossest sin, if he happen but unawares to let the reins fall out of his hand, though never so little, and he strive instantly to catch them again, before one would think his heart could possibly feel it self loose.

Again, motes in the eyes of a zealous Professor of piety appear as beams in the Worlds Perspectiue glass. Men will be ready to let fly a great volly of scoffs and bitterreuilings at a godly man's smallest frailties: Why then should the Gallant, the swearer, the scoffer think much to be reproved himself? But especially why should the godly man take it ill to be told of his lesser faults?

The least slip of such a man as takes upon him to be a guide to the blind, and a light to them which are in darkness, will open the mouths of God's enemies to blaspheme his Name. A vain word, a little passion, a little covetousness, a little niggardliness, a little lightness, a little liberty in him, will weigh heavier in the profane man's balance then his own impieties of the largest size.

And though it be true that such as have greatest beams in their own eyes will make the least mote, a beam in another man's; yet our Savior counselleth to pull out the mote, as well as the beam.

Having thus declared the task which Discretion setteth out unto Zeal touching private offenses; come, now, to the handling of those that are public. To this belong two things. An Assurance that the fault be public: A Direction how to handle it when we know it to be such.

First, be sure the fault be public. Be not too hasty in thy decision, make a diligent inquisition, and when it is manifest unto thee that the fault is indeed such as it seemeth; then reprove, and spare not, saith Chrysostom.

There are four ways by which an Offence may be made public, and so accounted:

First, by the evidence of the fact, either when the offender is taken in the very act, or when otherwise the fault proclaims it self after it is done, because it cannot be hidd.

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

Thirdly, by the Confession, or impudent boasting of the offender himself. Many such shameless beasts unfit and unworthy to live among men, there are, who like the the Devil himself, glory in their shame.

Fourthly, by the entering and prosecuting of it in any public Court of Justice.

When a fault by any of these ways becomes public, Zeal may safely proceed in a public manner against it, so as others who have taken notice of the fault, and taken offense at it, may also be witnesses of the reproof, and receive satisfaction.

This is Saint Paul's own rule to Timothy: Those that sin, rebuke before all, that others may fear That is, those that sin before all, rebuke before all, as Saint Austin, Chrysostom, and others expound the place.

In what Place and form this is to be done shall be declared hereafter. Mean while, for the thing it self, Public reproofs must be directed to public offenses for these Reasons:

First, Justice wills that sin should there receive death, where it received life, and gave offense. Notorious Malefactors do usually suffer in the place they offended, that so the People wronged may •• ceiue more ample satisfaction.

Secondly, the humiliation of the offender requires it too. He whom no man checks for his offense, will hardly blame himself, or think he hath deseru'd it.

Thirdly, the preventing of greater and more outrageous sins. He that reproves not open faults, opens a gapp to more desperate attempts. And he that when he may, forbids not sin, commands it.

Upon these grounds the Apostle chargeth, and even coniureth Timothy before God, and the Lord Jesus Christ, and the elect Angels, to observe (among, other things) this, without prejudice or partiality.

But it will be objected, saith Chrysostom, that Christ bids us to go and tell our brother between him & our selves alone. Yea but he permits him also to be rebuked in though Church too. If need require.

But is not that a greater scandal to reprove him so openly? No surely. If the fault be public, It were a greater offense to the beholders that such a sin should escape away without any blow at all. Indulgence to the bad, is oppression to the Good.

Zeal then is warranted by discretion her self to give reproofs in public. Howbeit that Zeal may make no error in a lawful 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 temptation; or rather out of purpose and settled resolution: and accordingly to temper his reproofs.

If it be a sin of infirmity, the party must be handled with all compassion. If any, saith the Apostle, be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself least thou also be tempted.

The same fault may be far worse in one man then in another, by reason of their different dispositions; the one offending of weakness; the other of malice. It is therefore a point of Justice to temper the reproof of a weak brother, with all lenity and moderation.

He is unmeet to undertake a Cure that knows not to distinguish between the anguish of a wound, & proud flesh growing up in it. To apply corroding Allum or other corrosiues, when a soar hath need of healing plasters, may make the orifice bigger, and put the patient to greater torture; but cannot heal it up.

A man shall meet with some poor sinners that will whip themselves so much, that they need no help, unless to hold their hands, & pour in oil. There are, who will aggravate their own failings so far, that they rather want a staff to stay them up, then a club to beat them down. To these, a wise Physician will administer Cordials, not strong purging medicines. Consolations, not tart rebukes; least they should be swallowed up of sorrow, and strangled in the bloody tears which plentifully issue from that inward wound.

〈1 page duplicate〉 〈1 page duplicate〉

Such as either out of want of judgment to discern, or bowels of mercy to commiserate the unwilling falls of weak Christians; and that make no difference of offenders, are like some furious Stepdame laying on a poor child 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 she forbids him, and willfully wallow in the mire.

Such unmerciful and unnatural Satires are fit for no employment, but to whipp mad men in Bedlam: or rather they deserve to be so seru'd themselves. Yea many times God lets them fall into as deep a mire, as others vnpitied by them, have done before them: And then, with what measure they measured to others, shall surely be measured to them again; yea good measure, pressed down, and shaken together shall men give into their bosoms. Then shall they know the equity of Jude’s instruction; Of some have compassion, making a difference.

But if on the other side it shall appear that the fault proceedeth from a deliberate purpose of one that makes a trade of sin, refractarily breaking down and trampling upon all rules & bounds of Piety; then the rule is, rebuke them sharply. Thus Peter dealt with Simon Magus; And Paul, with Elimas, and many moe.

Wisely Gregory. Impudent persons must be handled in one manner; and such as are more bashful, in another. Nothing but a severe thundering reproof will work on those; but a modest gentle exhortation will be enough to these: He best correcteth those that makes invectives (he means, against their sins;) but these, he that mildly and covertly toucheth them upon the By, and aloof off, that so they may rather smell, then feel him.

Thus may a Minister use the rod, as well as the spirit of meekness: always provided that in his sharpness too Cautions be observed.

[ 1] First, even with the most notorious it is wisdom to begin mildly, that they may see our love and desire of their reformation and salvation, rather then of their shame.

At first we must gently warn those that are unruly. Afterwards, if need require, we may proceed to sharpness according to the power which the Lord hath given us to edification and not to destruction.

To this effect, Bernard: He that is not reformed with a mild reproof, must be shaken up more roughly. He whose wounds will not with gentle lenitiues be healed, must endure the sharp Launce, and causticks with more pain and torture.

[ 2] Secondly, reproofs of this kind must be repeated and iterated although to the Parties to whom they are directed, they do no good. Private rebukes and admonitions may be forborne, when they produce not their expected fruit. A Scorner must not always look to be used to this friendly course.

If this Wilde Ass so long used to the wilderness of Sin shall in scorn of him that comes to take him, snuff up the wind at his pleasure, disdaining to be turned out of his way and course: All they that seek him will not weary themselves; in his month they shall find him.

But in discharge of public duty, no obstinacy must tire us out In this we must go on, whether men reform or not. Son of man, saith the Lord to Ezekiel, go, get thee unto the house of Israel, and speak with my words unto them. But will they hear them? Noah. The house of Israel will not hearken unto thee, for they will not hearken unto me. The Prophet must preach, whether the people will hear, or whether they will forbear. Yea though the Lord tell him before hand that they will not hear.

We must not saith Saint Jerome give over preaching though they be 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 be mollified. In the morning sow thy seed, and in the evening slack not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.

Zealous Jeremiah notes it as a blemish in himself; that, seeing his labors took contrary effect to his desire, he resolved not to make mention of the Lord, nor to speak anymore in his name. Howbeit at length, for all this passionate resolution he found the word as fire in his bones, and that it would have vent again, so that he was weary with forbearing, and he could not stay.

Paul after he had preached Jesus to the Jews at Corinth, and they opposing and blaspheming; he shook his garment as a witness against them, and in a passion, resolved to preach no more in that place. Yet for all that, the Lord set him to work again in the very same place, telling him that (notwithstanding all their frowardness) He had much people in that City.

If the husbandman have but a thin harvest this year, he must not despair; but sow again in hope of a better, another time. And so must we, for these ensuing Reasons.

[Reason. 1] First, because our labors take not effect when we would, but when God will vouchsafe to blow upon 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 hear the voice of the Son of God and live, is not yet come. As this wind bloweth where it listeth, so when it listeth.

The servant of the Lord must not strive: he must not be on fire if all be not instantly of his mind, though he be sure that he is in the right, and they in the wrong: But he must be gentle unto 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 leave work, if they be not presently such as he would have them.

And thus in all meekness must he instruct those that for the present oppose themselves, if God peradventure at any time will give them repentance from their double error of judgment, and of life; as worthy Chrysostom expoundeth the place.

Although we cannot fasten anything on common sinners, so oft as we desire, yet our labors do more often take hold of their hearts, then they will be known of. And when we have taken some pains, we may loose all, for want of a little more, which we refuse to add, because we see no fruit appearing yet.

This is as if an unskillful husbandman should bestow great cost and pains to plant and dress a vineyard, and if it yield no fruit the first, second or third year, then to pluck up the hedge and lay it wast, the fourth. And thus he looseth all his labor and cost before bestowed for want of patience, and some further pains until his vines be grown.

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

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

[Reason. 2] Secondly, because such refractary persons are in the Devils net, the servant of the Lord must hold out with patient diligence, that they may recover themselves out of the snare.

It is an hard thing to persuade 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 days, then take a course to redeem their liberty. And if they can be induced to think of freedom, yet then shall they find it a long and tedious work to wind themselves out, or break through Satan's toils.

[Reason. 3] Thirdly, because it was long ere we our selves could be brought out of our sinful courses. So well we liked Sodom, that till the Lord himself thrust us out by head and shoulders, we would not depart.

Doth this make us unwilling to take further pains, because we see others unwilling and willful? what then had become of us, if God had not stirred up some to have followed us, when we our selves were like a wild Ass Colt.

How long did we continue foolish, disobedient, deceived, and serving diverse lusts and pleasures. How many admonitions, reproofs, excellent instructions, and fervent prayers did we neglect, contemn, deride, and cast at our heels, till the Lord by the power of his might subdued us and our strong corruptions! yet after all this rebellion, how marvelous and miraculous have we seen his grace effecting our conversion!

Why then may we not hope the like of others, if we continue unwearied in our duty towards their poor souls, so strongly chained to the Devils block?

[Reason. 4] Fourthly, if we never do good on them, yet our labors shall be crowned as much, as if those graceless men had been converted by us. We are a sweet savor unto God, even in them that perish. He liketh well the odour of that service, which we thought had been cast quite away. They to whom we preached, repented not; therefore they perish. We that preached to them, did our duty; therefore God accepteth and rewards our pains.

Every faithful Minister in his proportion, may say with Christ, in regard of the greater part of such as hear him: I have labored in vain, I have spent my strength for naught and in vain: yet surely my judgment is with the Lord, and my work 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 up this point with that of Bernard to Eugenius. Despair not; God requires thy care, not the cure; this is his work; that, thine. The good Samaritan desires no more but careful looking to the wounded man, which he will recompense, and heal the wounds himself. It was a Poets speech.

Saint Paul was not so arrogant to say, he had profited more then all: yet he had been so diligent as without arrogancy he might well say, he had labored more abundantly then they all. And in his labor he rejoiced, and comforted himself, knowing well that everyone shall receive, according to his pains, not the success.

Thus of the Office of Discretion towards men considering them Morally as Good or Bad. In the next place it teacheth Zeal to look upon them in a Ciuil respect as they are marshalled into their several ranks among men.

In this consideration of men, Discretion teacheth us to devide all into two main sorts and companies; the one consisting of Public Persons; and the other of Private; and accordingly it directeth and governeth Zeal in dealing with them, duly observing every man's Place.

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

In the Common-Wealth, Public Persons may again be distinguished into Supreame, and Subordinate Magistrates.

The Supreame and Sovereign Prince who hath none between him and God, representing the Person of God, executing his office, and in this respect bearing his Name, to whom only he is accountable for all his actions, by way of Summons and command; this Person, I say, must in all things and at all times be handled with all humility and due respect of that high place he holdeth, so as all may be taught, not to despise, but to honor him the more by the carriage of those that are, in case of necessity, to treat with him in the name and business of his God.

If such a person, should by occasion, transgres the Laws of his Maker, to which he is as subject as his Subjects, for so much thereof as concerneth him in common with all others as Christians; Discretion will allow zeal humbly to admonish him, so it contain it self within these bounds, which must be to all, as the rayles about Mount Sinai.

[Rule. 1] 1. He who undertaketh this office must be sure of a lawful calling, to deal with persons of that Quality, in the general, that so his authority from God may both warrant, and countenance the action, with hope of good success.

Such a calling, a private man hath not. The Lord ever employed Prophets in this service; as Samuel to treat with Saul; Nathan with David; Elijah with Ahab; Isaiah with Ahaz: and so generally throughout the Scripture.

Since the Prophets, the Ministers of the Gospel whō God employeth to bear his Name, and perform his service before Kings, are the only men in Commission, ex officio, to perform this duty unto their Sovereign. In their hands are those spiritual weapons which are mighty through God to pull down the strong holds of sin, even in the greatest, and every high thing that exalteth it self against the knowledge of God; which Calvin applieth to this present purpose.

The Minister hath the office of an Ambassador of God: and such we know are meetest to treat with Princes in affairs of high importance from other Potentates equal, or superior to themselves.

If a King should be challenged for breach of faith unto his Confederates, he would disdain to brook it from any man alive, but their Ambassadors: them he would with patience hear, because he knows their Commission from the • r Masters, require it of them. I need not to apply.

Howbeit I doubt not but persons near in place, and favor to great Princes, may adventure, at times seasonable, to speak unto them by way of humble advice and prayers, as Jonathan to Saul; and the grave Counselors of Solomon, to young King Rehoboam.

Yea further, they may if need be, testify their dislike of any evil the Prince should live in, or drive at, (so far forth as it savoreth not in them of sedition, malepertnesse, or forgetfulness of their own obedience and his Supremacy) when he administers a fair occasion and opportunity.

Thus Joab, being required by David to number the people, and no doubt, discerning the pride of his heart in this project; durst not deny the service, because commanded; yet so f • rre as was meet, he shown his dislike in an humble prayer, and submissive 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 Lord's servants? Why then doth my Lord require this thing? Why will he be a cause of trespass unto Israel?

When Mordecai discerned the intended ruin of the Jews, by a trick of Haman abusing the king to ratify the plot; he ran not rudely to the King, nor yet transgressed any private orders or customs of his Court, so much as by entering within the gates in sackcloth, although in a case of such importance.

But this he did: He came even before the Kings gate with his sackcloth and ashes, approaching so near that he might well be taken notice of, as perplexed, and yet obedient; and as the business might at length be brought unto the King himself by Her that was in all likelihood meetest to break with him about it, for the prevention of that Massacre.

Yea Hester her self, although the King loved her above all women, and she obtained grace and favor in his sight, more then all the Virgins, so that he set the Royal Crown upon her head, and made her Queen instead of Vasti. Yet in all her treaties with the King her husband, she used the greatest humility she could express: Insomuch that after she had received ample testimony of his extraordinary grace and favor, yet she grows not insolent or saucy; but being to continue her suite for her people, She fell down at his feet, and besought him with tears, to put away the mischief of Haman the Agagite.

Thus, true loyalty, religion, and wisdom will deal with Majesty, not by way of challenge or seditious daring; but with thrice humble Petition and submissive carriage; knowing well, that greatness yeel • s to none that yield not first to it.

[Rule. 2] 2. In the next place, this service requires a special calling and Commission to treat with this or that Prince in special. Everyone that is a Minister may not fly upon his Sovereigns face, or back, when his supposed zeal would egg him to it.

Elijah stayed till God had set the time, and bad him go to Ahab. And it is like that some special word of the Lord ever directed all the Prophets thus employed. By this, Amos excused himself to Amaziah for preaching so sharply Jereboam's Court: The Lord said unto me, Go Prophesy unto my people Israel.

And in these latter times, wherein those extraordinary & immediate warrants from heaven come no more abroad: Then a man may account himself to be specially called to this service, when such as are in authority about Princes do orderly appoint him to wait at Court, for the service of God and his Gospel. If Ahab give order that Michaiah should be sent for, it is as much to Michaiah as if God himself had bid him go.

To these, if to any, it specially pertains to apply themselves with all faithfulness, according as their place and opportunity will admit, to procure the reformation (if need be) and salvation of their Lord and Master. And woe unto them if they then neglect it.

If God send Jeremiah to the Kings of Judah, and to the Princes thereof, he must not fail to do his errand, but boldly speak all that the Lord commandeth, upon pain of confusion before them.

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

God made a Law to all, Not to revile the gods, nor curse the Ruler of the people . Which Law, not only prohibiteth imprecations, and seditious railings, (which is a hellish impiety, though it be but in word only, be the Prince never so impious) but even all rude, bitter, and unseemly speeches, although in secret to himself alone, much more in public, or in other places behind his back.

It is not lawful thus to use a Prince, so much as in our thoughts; and rather then transgressors of this Law should go unpunished, The birds of the air shall carry the voice, and that which hath wings shall tell out the matter.

Is it meet for a child to snap up his natural Parents, although they should deserve a sharp reproof? Doth not the Apostle forbid servants so much as saucily to answer their master again, although provoked? Saith he it only to such as have good and gentle masters? Doubtless he saith it to such also as are under froward and wicked tyrants. And is it fit, then to say to a King, thou art wicked; and to Princes, ye are ungodly?

Princes may not, before others, be discovered to be so wicked, as perhaps they be. Care must be had of their honor and fame, saith wise and judicious Calvin, what ever their conversation be, their place requires it, though their actions should not deserve it.

God hath engraven so large and fair a Character of his imperial Image in their foreheads, as must be sacred in the hearts of all, and bind not their hands only, but tongues also to the good behavior, and that forever. Nor is this carriage only due to good Princes, but universally to all.

What then? must Ministers be meal-mouthed? No neither. This is as evil as the other. If Princes grow sick of sin, they must abide a vomit, what ever become of him that gives it. There is no reason Physicians of their bodies should take more liberty then the Physicians of their souls, when cases be alike.

Yet this must so be done, that they may see the faithful religious observance of an humble servant, and a loyal subject that studies their honor, next to their salvation. And though his message be from his Princes Master, yet still he must remember that himself who brings it, is servant unto both.

Fauning flattery is an occupation fitter for a dog then a man: and Princes have no Traitors like to flatterers, if treachery against the soul be more perilous, then that against the body. No sin in the Prophet hath greater woes attending it then this.

But yet there is a difference between base flattery and Christian policy which closely winds up, and secretly conueyes an admonition, so as (if possible) no creature may be able to discern it, but he to whom it was intended. If he apprehend it, it is enough; if moe, too much.

When Saul had sinned a sin as bad, in God's account, as witchcraft, or idolatry, so that God sent him this heavy message by the Prophet Samuel; because thou hast rejected the word of the Lord, he also hath rejected thee from being King: yet even then Samuel judged it but a reasonable request of Saul, to honor him before the Elders of his people, and before Israel; least they observing Samuel's slighting of him, should happen to despise him while he held the Throne.

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

The man of God who prophesied grievous things against Jereboam's Alter at Bethel, no doubt intended a reproof to Jeroboam himself: yet only cried out against the Alter in Jereboam's presence, without directing one word at all to him that set it up. An indefinite reproof of sin, in public is enough: if this serve not to reform a Prince, forbear: more, will make him worse.

And though Nathan grappled more closely with David; and Elijah, with Ahab: yet all Circumstances of the Texts evince, that this was done in private, so as in all probability, none did take notice of it, but themselves. And in secret, some men may do so still.

And although further, some Prophets have publicly reproved Kings by name, yet we must observe a difference between special extraordinary messages upon extraordinary occasions, and the ordinary public Sermons of the Prophets.

The former were most what Personal, as Ambassages directed only to a Prince himself, though others, (waiting) stand by, and hear it: and the Scripture records the special Commission of every Prophet, to go, and carry them to such or such a Person.

But the latter, though they contain sharp, and heavy tidings for particular sins 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 unto any.

If then we would f • om the Prophets take out a copy for our ordinary use, it must not be out of one of their extraordinary Ambassages, but out of their usual Sermons to, or before the People.

If this become not a Minister, no not him that hath a special Calling to deal with Princes; how ill will it become those that have no Calling at all!

What shall they answer unto God, who, being but private Persons discontented, shall take upon them Shimei -like to revile & traduce their Sovereign, behind his back; and presume to make every Tavern, and Ale-bench, a Tribunal whereat to accuse, araigne, and condemn the Sacred and dreadful Person of the Lord's Anointed (whom they ought not to mention without a holy reverence;) 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 us, this is the high-way to all Treasons and Rebellions?

It is not lawful for such as may in secret admonish Princes, to speak thereof to any Creature, after they have done it. If God made a Statute against Tale-bearing, (yet in force) that none should go up and down as a tale-bearer among his people: to prevent carrying of tales even of Ordinary Persons; because such offenders commit that unpardonable sin against human society; to wit, the revealing of secrets: How m • ch more did he or • aine that this Law should forever bind all, employed about Princes, above all to keep secret even the failings of a Prince, the discovery, and blabbing whereof will but make worse both Prince, and Subject.

If Good people should discern some errors, and those not small, in Princes, the best pattern they can propound to themselves, is that of Samuel mourning and praying for Saul; not for form only, but heartily and fervently indeed: and the worst they can pitch upon (unless they proceed to open Treason) is that of common Newse-mongers and seditious spirits, who cannot make a meal, spen • a fire, drink a pinte, or drive away one hour, without some pragmatical discourse and censure of Princes and their State affairs.

Let such Prying busy people go learn what that meaneth; study to be quiet and meddle with your own business: and again, we hear that there be some which walk disorderly, working not at all, but are busy bodies; and again, let no man suffer as a busy body in another man's matters. Learn these; and Proclamations need not: these from heaven, would serve the turn.

As for such as will not take out this Lesson, let their eyes, their tongues, their tears, their coats, their sighs, their Prayers be what they will be; Their carriage sauoreth not of Zeal 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 subjects hearts, in which all good princes desire as much to live, as to enjoy their Crowns.

And if it be not lawful thus to smite at their Persons with the tongue only; shall that be thought Zeal for God, which seeks their Deposition from that Crown which once a just, free, and absolute title of inheritance hath set upon their Heads?

A thing which holy David would never suffer against wicked Saul himself. David knew the wickedness of Saul against the Lord; h • s malice against himself; and long felt his blood-thirsty persecution. He knew withal, that the Lord had rejected Saul from being King; and that God had anointed him in his room.

And yet for all this, when Saul cruelly hunted him as a Partridge upon the mountains, and that, though he were anointed by the same hand that Saul was, he was sure to die, if he fell into Saul's Power; and even then, when Saul was in his power, so that he could as easily have slain Saul, as Saul was willing to slay him; yet even then but for cutting off a skirt of Saul's garment, although it were only to this end that Saul might afterwards see David's fidelity and loya • ty, in that he took no more but a skirt, when he might as well have taken life, and all away; his heart smote him. And he said unto his men the Lord forbid that I should do this thing unto my Master the Lord's anointed, to stretch forth mine hand against h • m, SEEING HE IS THE ANNOINTED OF THE LORD.

To this must be added, that so long as God suffered Saul on earth, David never • ttempted to pull the Crown off his head, nor suffered others to do it for him.

Yea when Saul in a pitched Battle against the Philistines received such a deadly wound as he was neither able to live, or escape with honor untaken by the Enemy, so that he required an Amalakite that was next him, (as he reported) to fall upon him and slay h • m, even out of point of honor: David was so far from approving this fact, that he and all that were with him rent their clothes, and mourned, and fasted and wept until Even.

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

In fine, David thought him worthy of no reward but death; and of this, so worthy, that instantly he gave order for his execution; with this sharp sentence uttered, Thy blood be upon thine own head; for thine own mouth hath testified against thee, saying, I HAVE SLAINE THE LORD'S ANNOINTED. A memorable example and an Argument unanswerable against all King-killers, and Deposers of Absolute Princes absolutely anointed, by just Title, as here with us.

From Supreame Magistrates descend we to Subordinate, who are, so, men of Authority, as yet with the Centurion, they are under Authority 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 serve, (which gave the Prophets occasion to use the greater liberty in speaking to, or of them;) yet they must be honored as much, in their proportion, for their Sovereigns sake: Nor may any man take liberty to take them down in the way of contempt and scorn.

Care therefore must be used to distinguish their Office from their Person; and their sins, from both; as also their Personal faults as men, from their corruptions and errors in matter of Justice as they are Magistrates.

Authority is ever one of Enuies eye-soars; Subjection, a yoke that human nature loathes, although inferiors cannot help it, nor durst complain. Liberty, liberty is every man's desire; though, most men's ruin.

Hereupon it is that people are tickled to see Magistrates squib'd, controlled and lashed, whether men know them to deserve it, or not. Either they are guilty, or men would have them so, when the whip lies by; And if they be not whipt, some people be not pleased.

But, what good comes of it? Superiors are despised; Authority it self, brought into as base esteem as tyranny; Inferiors cast off the yoke of due subjection from their hearts, even when they wear it (but, as a clogg) about their necks; & open their mouths to scoff, revile, and curse the Rulers of the people, whom they ought only to reverence, bless, and pray for, from their hearts.

For this cause, These must be gently handled; and yet more plainly, then a Sovereign Prince; they being oft times more imperious, sour, unmerciful, partial in their affections, prejudicate in their opinions, more oppressing, more corrupt in particular cases, then Princes be, and many times for their own ends, persuading, enticing and even enforcing Princes to be far worse, then of themselves they would be.

Yea sometimes also abusing the Princes Name to his Subjects, and exacting that on his behalf which he neither commanded nor shall be one penny better for; but in his reputation shall loose much with his Subjects for all that oppression, which unknown and vnliked by him, passeth under his name, as Galba did, by means of Vinius and Laco, and Icelus his man, whereby a way was opened to his own destruction.

Now because this often happeneth in the World; and that some, who are in place of Government, behave themselves cruelly and proudly, trusting by this means to hold men in awe of them, as though Authority were their inheritance; these may well brook a more special tax of corrupt Magistrates (indefinitely) even under that very Title.

For though a man fall upon the reproof of particular sins 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 be no more then a dish of Vinegar in common, wherein everyone may dipp his sopp indifferently. It cannot hurt any particular man's mawe or stomach, whose guilt doth not enforce him to take the dish, unbidden, and drink off all.

This, for the general. But if a speech in public should be directed to some particular Magistrate about things touching his Office, it ought rather to be done by way of exhortation, then reprehension; of insinuation, then accusation, so as by forcing upon them the name and fame of Grave, Religious, Vigilant and able Governors, their very commendation may even force from them a faithful execution of Justice beyond expectation of the Common People.

Good King Jehoshaphat, who used to make a Speech unto his Judges before they went their Circuites, would not frown upon them, nor snapp them up like Slaues; but in a grave, fatherly, wise, mild and godly manner, speak only by way of gracious exhortation, and holy admonition: Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord, be upon you: take heed and do it, for there is no iniquity with the Lord our God, nor respect of Persons, nor taking of Bribes.

Shall so great a King think it wisdom to speak, not with bitterness, but with entreaties rather, to his inferiors, his Servants; and shall inferior subjects count it zeal and discretion to shake up their superiors, their Governors, and rub their ears with bitter taunts and checks?

Fie on that Zeal that takes pleasure in such discoueries of the Political Fathers nakedness, as may provoke laughter, derision, and contempt in those that stand and hear it. Saint Paul would never have endured such a practice, much less have practiz'd it himself: for his Rule is, Rebuke not an Elder, but entreat him as a Father.

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

Ministers are not to spare reproof of ordinary & common sins, whereof Magistrates as well as others may be known, or suspected to be eminently guilty, because they are present so they be not denoted by their special Calling or by personal description.

The Minister hath equal Care and charge of All, within his own Division; 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 he giveth warning; and after admonition which hath done no good, doth add reproofs?

The Prophets, we know, in their ordinary Sermons, did no more spare Magistrates then other men; and though they plaid with no man's name or Person, yet they sharply taxed Magistrates by the name of Rulers, Princes, 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 Alter at Bethel, he spared not, for Jereboam's presence. And yet there was no man so silly in that assembly, but knew well enough that Jeroboam who set the Alter up, was more deeply touched then any of the company, although he were not named.

That Congregation might safely swear that they believed the man of God aimed at Jeroboam: but how? not because his words in, and of themselves, either did, or could paint out Jereboam's Person; but because Jereboam's hand was so deep in the Action then condemned, that all, or most of the hearers could not but apply the accusation to Jereboam's sin, and consequently unto his person also, as he was a sinner.

So then, Jeroboam was observed to be reproved, and yet the Prophet in no fault, but only Jeroboam: his guilt drew him within the reach of this reprehension, which otherwise had never touched him.

Thus, that Prophet did, and did no more then duty, as appeared by the countenance which God himself gave to that action, when Jeroboam stormed. Angry he was, but who could help it? and smitten he was: his fury did deserve it.

And, me thinks, the judgment following him upon his rage at the hearing of his sin reproved, should be warning enough to all Persons, forever to beware of being angry with God's Messengers, upon so weak a ground. For although the same doom do not instantly seize on them, which did on him; yet it is a debt, as sure as if 'twere paid. God truly pays his debts, though men go hence unpaid.

Wherefore, if any such there be (and Calvin saith, there be,) who being mounted a Region or two, above the Vulgar, (and yet, God wot, as far below the Highest, as Luna under Saturn; ) begin, for want of help, to Idolize themselves, and further think that now the Gn • t, being gotten up to sit upon the wheel, maketh such a noise, and raiseth such a dust, as shall be able to fright or choke him up that dares adventure near it with an admonition; or else, to drive the wheel it self upon his face: Let such, saith Calvin, know, that for as much as this snuffing insultation is an insurrection against God himself, and denies due honor to our greatest King; that liberty which the Lord hath given his servants to be sharp against them, must and shall be put in execution.

Thus of Public persons in the Common wealth. There is yet another sort Public, and they are Ecclesiastical; as Bishops, Pastors, and other Ministers. In dealing with these, zeal must be directed by Discretion, to observe three rules.

1. A man must be able to judge what especially deserveth reproof in a Minister. A Bishop must be blameless, saith Saint Paul: that is, he must give no just occasion of reprehension; saith Theodoret. The Apostle doth not require a Bishop to be without reproach: for no man can so behave himself, as not to be obnoxious to the sharp and venomous teeth of that Serpent, Calumnie. This Apostle himself could not escape any kind of reproach. But such must be despised, not fled from.

And when he nameth Bishops, he meaneth all the Clergy should be so too, although they be not Bishops. Yet with all it is clear, that this chiefly concerneth Bishops, because their dignity, as it maketh them more eminent, so it causeth expectation of exemplary circumspection, and pious conversation.

If he, or any Minister shall make a notorious fault, they must not think 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 virtues in them.

It is fault enough in some that they are no good fellows: In others, that they sharply reprove their hearers sins; that they denounce judgments to the rebellious; that they tell the staring gallants and impenitent sinners of hell & damnation, they taking it for certain, that the word Damnation, or Hell, cannot become a pulpit; though Christ himself did use them.

If Amos prophesy against the sins of Jeroboam, Amaziah will cry Treason: if he prophesy of grievous plagues approaching for outrageous transgressions; then he hath spoken such words as the land is not able to bear them.

If Paul preach Jesus truly, and anger the Jews; they will have a Tertullus for their money that shall paint him out in Folio, for sedition against the State, heresy against the Truth, and profanation of the very Temple.

If Stephen tell the stiff-necked and uncircumcised in heart and ears, of their continual resisting of the holy Ghost. This will so cut them to the very heart, that they will gnash upon him with their teeth, and with a loud voice stopping their ears, run upon him and stone him with one accord.

If our Lord himself tell the Pharisees, they are not of God, because they hear not his word; and that they are the children of the Devil, because his lusts they do: they will not fear to retort the Devil upon himself, and think it meet to provide him a place in Bedlam.

Yea, let him but speak anything, be it never so true and necessary, if they distaste it, he hath made fault enough to have his neck broken from a mountain, or his brains beaten out with stones.

What Prophet had a tomb erected in his honor, by the son, whose father or ancestors did not persecute him with deadly malice, as a pernicious intolerable malefactor in his life? And why? for having no more discretion then to tread upon the Wasps nest, although built so right in his way that he could not avoid it.

Nay, sometimes, though a Minister do not preach Vinegar and Gaule, but oil and butter; at least tolerable matter, yet his more then ordinary diligence and painfulness in his place, shall be ill thought of by some, who are loath to wear 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, he bad them go Preach. The same charge was given by the Apostles to Ministers whom they ordained and set over particular Churches.

For my part, I am so far from taking away prayer, for preaching; that I could wish not only more Preaching in some places, but more prayer also in other places; and I mean only that prayer which is allowed too: In performance whereof (if the fault be not in them who undertake it) much more good might be done then will be acknowledged by some, who magnify preaching rather thē adorn it; yea, I will add, more then by some men's preaching admired by too many.

But yet I desire leave to maintain the honor of the one as well as of the other, and to observe that though our Lord came often to the Temple, yet he never came but when he preached there. So, also the Apostles.

This stands upon Record, and I can prove it. Now let any man show me any evidence, to prove that either Christ or his Apostles, after their entrance into their offices, did ever go and only pray in the Temple. To me then it is clear, that diligent preaching is one principal duty inseparably annexed to our calling, and therefore was worthily called for and enjoined by express injunction of Supreame authority, for the great good of our Church, and to the high honor of our late gracious Sovereign.

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

Is not this because some (who are otherwise censorious Critticks) will not distinguish between men and men. If they can pick out some bold-faced mercinarie Empericke, that by the help of a Polyanthea, or some English Treatise, can make a shift five or six times a week, with his tongue and his teeth to throw over the Pulpit a pack of stolen wares, which sometimes the Judicious hearer knows by the mark, and sends it home to the right owner again:

If an Angel appear at a Christening, Funeral, or wedding, for a Sermon preached at an hours warning, if need be, every day:

Or if the man have been a drinking, feasting, or a riding, that so, no time is left him to search so far as a naked Commentary, Postil, or some Catechism, yet adventures on the sacred business of preaching, carrying to the pulpit a bold face instead of savory provision, and thinks it sufficient that the people hear thunder, though they see no rain, and that loudness will serve for once, instead 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 wisdom and desire of edifying, not to his want of study or ability; and say,

that is to say, other men's, (therefore they love him; ) not theirs, for then they would abhor him.

If I say, such as desire to abate the number of Sermons, can produce some such Wildfowle, this shall be enough for them, to cry down the Judicious and profitable often preaching of godly, learned, experienced Ministers, who can hardly fall upon that point of moment, which they have not long before thoroughly studied, for the substance of it.

Have we not young Artists in the Universities that read learned Lectures twice or thrice a week? Have we not Lawyers that are able with praise to plead at the Barre in ordinary Cases every day, after some experience added to their learning?

Did not judicious Calvin, and Beza after him, read Divinity Lecture (which is more painful then vulgar preaching,) more often then any man in England preacheth? Did not Saint Austin and diverse of the Fathers preach every day?

Did not many godly men in England (though not half so well furnished, as many now) in the beginning of Queen Elizabeth's reign, do so here?

Is there no difference between a child and a man; a Nouice, and an old standard? Because some men have a mind to play, must all men leave work? Because some cannot do so much work, must another that can do it forbear?

Gregory complains that he was troubled with some such evil beasts, for all the world like Aesop's dog, by his description.

There are, saith he, in the Church, who not only do no good, but persecu • e it: and those things which they neglect themselves, they detest it in others: for if they did but only 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 deserves taxing? Let us but read Saint Paul's Character of a good Bishop, and we shall soon by the Rule of Contraries, find out the faults of a bad, that deserveth reproof. What nearer way to search a dark room then to open the windows, and let in the light? What better course to try such light silver then to carry it to the balance of the Sanctuary?

In the general, A Bishop, saith Saint Paul, must be blameless; yea unblameable. Do you ask wherein? The same Apostle showeth. He must be the husband of one wife, vigilant, sober, of good behavior, given to hospitality, • pt to teach, not given to wine, no striker, not greedy of filthy lucre; but patient, not a brauler, nor covetous; one that ruleth well his own house, having his children in subjection, with all gravity; For if a man know not how to rule his own house, how shall he take c • re of the Church of God? Not • Nouice, lest being lifted up with pride he fall into the condemnation of the Devil.

Moreover, he must have a good report of them which are without, lest he fall into reproach, and into the snare of the Devil.

Afterwards he addeth, in the Character of a Deacon, (which also agreeth unto all) that he must not be double tongued, but grave. The same Apostle writing to Titus touching the same argument, besides mention of diverse of the former, he speaketh of more, requiring that He be not accused of riot, or unruly, not self willed, not soon angry, a lover of good men, and good things. Just, holy, temperate; holding fast the faithful word, as he hath been taught; that so he may be able by sound doctrine, both to exhort and to convince the gain-sayers.

In his preaching, he useth not enticing words of man's wisdom; that is, though he may make use of human learning or eloquence; yet he doth not set Hagar in Sarah's place. Hagar may be in the house with her mistress, so long as she insult not against her mistress. (Quotations of Fathers and other authors may stand in his Sermon, as well as of Poets, in Saint Paul's Sermons and Epistles. ) He must preach the word, and be instant in season, and out of season, reprove, rebuke, exhort with all long suffering and doctrine.

His aim is not to corrupt the word of God, but as of God, in the sight of God, he speaketh in Christ. He renounceth the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by the manifestation of the truth commendeth himself to every man's conscience in the sight of God.

He doth not beguile with any hypocritical show of zeal, or desire to please men, further then to edification, not seeking his own profit, but the profit of many that they may be saved. As he is allowed of God to be put in trust with the Gospel, even so he speaketh, not as pleasing men, but God which trieth the heart.

Finally, in all things he must show himself a pattern of good works: in doctrine, showing vncorruptnesse, gravity, sincerity, sound speech, that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of him.

Now take this rule, and lay it to a Clergy man, and if he be not according hereunto, but crooked and swerving from it, then he that hath authority, and a calling to it, may justly blame him, if he were Saint Peter himself, because he walketh not uprightly, according to the truth of the Gospel.

2. A man that will accuse a Minister, or reprove him upon another man's accusation, must be certain that the fault not only be committed, but also that it is or may be soundly proved.

God made a Law that every word of an accusation should be established by two or three witnesses. This Law is revived by the Apostle in the Gospel, and applied to the case of Ministers. Against an Elder receive not an accusation but under two or three witnesses: by Elder, meaning a Minister as Saint Ambrose, Epiphanius, and others rightly do expound it.

And great reason such a Law should be in force, saith 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 stick not to load him with lies and slanders: therefore a competent number of witnesses against him, is very requisite.

No faithful Minister ever was so clean throughout, that no spot could be found about him, or cast upon his clothes by malicious tongs. Which of the Prophets, which of the Apostles, which of the Fathers hath not been loaden with false reports? yea could Christ himself escape? and what? were all to blame? what, Christ himself too?

The experience of former ages hath therefore caused many Laws and Constitutions against the common accusations of Ministers in public Courts, as also for disabling of their accusers and witnesses; for requiring a great number of witnesses that might be admitted for sufficient persons; yea for the quality and number of their Judges also, even unto too much.

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

Eutichianus an ancient Bishop gravely admonished his Sicilian brethren, that if any Clergy man should be accused, he should not presently be condemned in their hearts as guilty, because accused, lest innocence should suffer by unjust suspicions. And indeed, as a very bad man ( Julian by name) once spake very well, & like a good Governor, If accusations alone, would make any man guilty, who should be innocent?

The former Bishop religiously addeth; the accusations of Ministers ought not to be common, and at random admitted of; for if they should, there would very few be found to show their heads, because all that will live godly in Christ, must suffer persecution.

He further chargeth, that no Judges admit of trifles, and things upon the by, which are not expressly against some precept, or which are known to be prohibited.

He also goeth on to show what witnesses are not to be admitted, as namely all heretics, or suspect of heresy, excommunicate persons, manslayers, malefactors, thieves, sacrilegians, adulterers, false accusers of other men, all that seek to any Witches or Coniurers, all infamous persons, whose testimony shall not only not be admitted against a Minister, but also not so much as against the meanest Christian. Yea license of accusing or witnessing against a Minister, shall be utterly denied to all, who in any degree neglect the dignity of Christian religion, or of their own good name, or of anything else required of them by their profession.

In a Council holden at Carthage, (commonly called the seventh Council of Carthage, ) it was ordained, that besides exclusion of the former sorts of insufficient witnesses, all servants, all that wander up and down as libertines, all that are stained with any brand of infamy, as Players and persons prostituted to uncleanness, all that come vnforced, all that the accuser brings from home with him; and all under 14. years of age shall be rejected in the case of Ministers.

The same Council, decreed that when so ever many crimes are objected against a Minister, and the accuser fail in his proof of any one of them, he shall not be admitted to object the rest.

The same is repeated again in the Council of Africa ; and so in the book of Canons of the African Church, in Greek.

Another Decree prohibiteth the accuser himself to be a witness, as also all that are, or lately have been enemies, least being angry they desire the undoing of him that is accused, or being wronged, they should seek by this means to be revenged: yea the accuser himself should not be such; and the affection of the witnesses must be inquired after, and found without Suspition.

And as the Fathers were careful of the Quality, so of the number of witnesses they were even too curious. In so much that in a Synod holden at Rome, about the time of Constantine's Rain, it was ordained, that no Bishop should be condemned under 72. witnesses; no Priest, under 44. no Deacon under 36. no Subdeacon or inferior officer about the Church, under 7. witnesses of good account.

Hadrianus 1. made 72. Canons for the preventing of molestations and accusations of the Clergy, mentioning and ratifying all the former Constitutions. The same also were again confirmed by another Council of Mainz above 700. years now past, and gone.

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

In the Third Council of Lateran it was decreed, that if any accusation brought against a Clerick, did fail in proof, the single oath of the accused, should set him free.

Lastly, for the Quality and Number of the Judges, it was agreed in the 2. Council of Carthage, that a Bishop should not be condemned by any, under the number of 12. Bishops: 6. Priests; 3. Deacons, together with his own Bishop: and this number was only admitted in case of necessity for quick dispatch: otherwise his trial was to be more solemn, as this Decree implieth.

What should I heap up more? I allege not these Canons, as disliking the Laws in force among our selves, or to bring in the use of all these again, though some of them be very convenient, and some of these we do also retain.

I only mention them to let the world see how tender our Fathers were of Ministers, knowing well how much honor is ever due unto that Sacred Function, and how ill such as have been faithful, have ever been brooked by corrupt men; which hath occasioned those many favorable Constitutions in behalf of Ministers, for the preventing of often causeless molestations.

It were therefore, a most uncharitable and unchristian course, upon a bare accusation of an Enimy to condemn a Minister before himself be heard, and a competent number of witnesses of worth produced against him.

So long as any wicked man remains alive, a faithful Minister shall never want an enemy. The execution of his office will make offenders hate him; and, if they may be suffered, they will soon undo him, under pretence of Zeal against a Malefactor.

3. Consideration must be had of the Quality and Authority of the Persons that undertake a Minister; as also of the manner how they do perform a Zealous office to him.

It is not for everyone to reprove a Minister, (no not in private) though he may be faulty. This is no Lay-man's work, but a Bishops office. It is for Timothy to rebuke, and punish Elders: Saint Paul appropriates this task to him.

Nay an Elder himself, single, may not undertake the office of a Judge against his fellow Elder of equal rank; unless he be deputed by Authority. Among Equalls there is no Power saith the Law. They may admonish, but not reprove: entreat, as Brethren; but not rebuke, as Judges.

Much less then will this become a Private Persons Zeal. I deny not but Private Persons may by way of modest admonition, and respective exhortation, advise, admonish, and excite a Min • ster, in private, unto his d • ty, and (due respect observed) tell him of his saylings; especially if many of them join together lovingly and discreetly, as Paul appointed the Church of Colossae to do in stirring up Archippus.

Which place doth not allow every fiery spirit, and humorous darer to fly upon the Minister, how, and when, and where they please. They may speak unto him, not saucily traduce him; or shake him up as if he were their servant, or their fellow. Vnreuerently to reprove him, or dispraise him is unlawful, as Aquinas noteth.

Israel no doubt was bad enough, and somewhat the worse for this, that they presumed to rebuke the Priest. Which the Lord observes in them, not without a kind of holy sarcasme at such intolerable pride.

He means it, I confess, of such as rebuked good Ministers for doing of their duty. But what, is every Talking Basketmaker, or Butcher, or mincing She, a sit judge of his Doctrine, and meet to reprove, and confute him for it? Is that Zeal, which catches at pieces of Sentences, and then runs away, and gives out that he preaches false Doctrine, contradictions or invectives; to shame him to his flock?

Saucy Pride, pluck off thy Vizar, look in the glass of true Discretion, and be ashamed. Is this, to try the spirits? is this, to show thy Zeal? Hath cursed Cham no sport to make, no tales to tell, but that of Noah's nakedness? was he cursed for speaking but the truth of his drunken Father, to none but to his own sons, who presently did the duty of good children by covering him, going backward; And shall they be blessed, who maliciously traduce and load with lies their spiritual Fathers, and that to those that upon the newse will make them naked, though they were not so, and seek their utmost disgrace?

Saint Ambrose would have disdained that such upstarting Mushromes should dare to censure him in matters of his office: And so would these busy spirits themselves, to see a Minister offer to control or direct them in their Mechanic Trades.

That Father made this a matter worthy hooting at, even in his writing to an Emperor. Nor is he abashed to appeal unto him, whether ever he heard Laics to judge 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 hear: The Lay-man should be the Master, an • the Bishop, the boy to go to school.

I neither envy nor disparage abilities in private men; I know there be some whose knowledge and wisdom joined with it, deserveth admiration: And all good Ministers will love them, and bless God for them, and so do I. Such as these will never smite a Minister, to break his head: their very blows are healing Plaisters to him.

But I write this to clip the wings of those Batts & Reremice, that are ready to fly in the Ministers face, upon all occasions with false accusations, saucy reproofs, and proud censures of his Ministry, desiring to be teachers of the Law, understanding neither what they say, nor whereof they affirm.

Wherefore, to draw this point to a Period; let all those that undertake this office take that advice of a Learned man, which he once delivered to the Council of Basil, touching this very case.

A Minister may be told of his failing, by an Inferior; but always remember that it be a brotherly admonition, with all due circumstances observed in it; as namely that he is a Public Person, a Brother, a Father, and a Superior, all, in one.

Because he is a Public Person and a Superior, an Inferior owes him reverence and honor; because a Father, owes him Love; and because a Brother, he owes him a helping hand, and in case of any failing, his admonition too; which must so be given that his honor may be preserved, as well as his fault amended. The Personal failings of such a Person is no warrant for Inferiors to despise him; so long as the Church allows him, the people must do him honor, for his Place and Calling.

Thus far the Rules to be observed by our Zeal in dealing with Public Persons. I am now come to the other main company, which in the Civil consideration of men, Discretion accounteth Private Persons, and teacheth Zeal accordingly to use them.

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

If a Private Person, then he must consider whether the Party he would deal withal, be one under his special Charge, as he is a Father, a Master of a Family, or hath otherwise some special interest in the Party as a friend, or Tutor; or not under his Charge.

Those under his Charge, he must divide into three ranks; Elders, Equalls, Inferiors.

First, if they be Elders by age only, as old Persons indefinitely, or with some further addition of natural relation, as Parents, or other kindred; towards these he must reverently and humbly behave himself and speak with Prayers.

It is the Apostles rule to Timothy himself, Rebuke not an Elder but entreat him as a Father: by an Elder, meaning an aged Person, not a Minister, as Theodoret observes. And this Elder, he must even beseech, or speak comfortably to him, and as it were with a holy flattery seek to win him from his errors, as Saint Austin, and Gregory do well advise.

Age is crabbed, and must be flattered rather then struggled with. The Gray-hair will (and well may) look for honor, though he be poor that wears it, yea though his folly make it never so dishonorable.

Reproof is grievous and harsh to any that have nothing but nature in them; especially to Age; and then most of all, when youth doth undertake it. Therefore youth must be very careful in such a business. Old men and children may well be served with the same spoon. Checks and threatenings will but make them froward, and more intractable.

Secondly, if they be Equals, as a friend, or Brother, God's own rule is, rebuke them plainly, and not suffer sin upon them. Howbeit, Love & moderation must evidently appear in all reproofs and admonitions given them, not without expression of thy grief that thou shouldest be forced to entertain them with such discourse.

If he be a friend, saith Austin, handle him gently: And Paul doth warrant it; entreat the younger men as Brethren. Where note withal; He must be a Brother, not only in regard of Common Profession, but of Civil behavior at least, if not of any particular and entire affection also to him that doth admonish, that so he may hope to do some good upon him.

If he be a Scorner let him go. Solomon and Christ himself shall be thy warrant. Give not that which is holy unto dogs. They will not be taken by the ears by strangers: therefore beware of dogs, beware of evil workers. Mourne with Jeremiah, in secret for their sins; let them have thy Prayers for their reformation; and go thy way.

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

First, touching the Wife, she must not take it ill, in difference from her husband, to be set among Inferiors: for God himself hath put her there, and bound her to subjection unto her husband as unto her head, and that in everything as to the Lord, so it be no sin: and all this, not sullenly, or with a careless scorn of his Authority, but even with fear and awful reverence.

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

If she offend, ( and in many things we offend, all ) she must even out of the love her husband owes her, be reproved in a loving manner, that she may reform. And if it be in God's account, an hating of our Brother, not to reprove him: can it be a fruit of love to her that is so near, to let her alone in sin? O Cruel husband for his doting silence! O wretched woman, having such a husband, that will let his shoulders grow above his head!

But yet I dare not say with Austin, let her withal severity be curbed if she do offend; because Saint Paul himself gives a better rule; Husbands love your wives, and be not bitter against them.

And this he urgeth to prevent all rigide, vnciuil, unchristian, and unnatural scorning, controling, beating of them, even when they have offended. Rebuke her, after entreaties and admonitions the husband may, in love; but not in Passion, or before the family, so long as she is tractable to hear in secret, and amend in public

She is no otherwise inferior then a part of thyself, O husband; not as thy Servant, Saith Worthy Chrysostom, but as a free Princesse within thy Empire. She is thine own body; If thou make her thy slave, thou dishonorest and abasest, not so much thy wife, as thine own self.

Her subjection consisteth in this that she contradict not, insult not, nor usurp authority over the man; not in this, that she should be a trembling slave subject to taunts and blows.

The main duty of the wife is not love, but Subjection. The main duty of the husband, is not rule, but love. Though he must rule as well as love; and she must love, as well as yield subjection.

Let not the husband think he hath preeminence to domineer tyrannously, because his wife is subject: nor must the wife think she may usurp, because her husbands duty is to show such love. Let not the love of the husband lift up the wife; nor her subjection puff up the husband.

Therefore did God subject the wife, that she might more be loved; advance the husband, that he might more be feared; yet bound his hands from soldiers Logic, and his heart to Love, that she might perform with ease and readiness the law of her subjection.

Subjection to him we love is thought no yoke; and love unto a Subject can yield no cause of fear.

Therefore in this point I say unto all husbands, She who is the companion of thy life to help thee bear the yoke in all estates: she who bare the so • row of bearing all thy Children: she whom God ordained to be thine eyes delight, the chiefest matter of all thy earthly joys, the fairest Jewel of thy happiest life: and she who now is made thyself, and thou made her in all, but bearing children, (the greatest sorrow;) and loosing thine authority, (her greatest yoke:) she, I say, who is all these things, and many more in one, must not be forced and subdued by slavish fear and threats, but compassed with love, and taken in the Toyles of deer affection.

Oh hellish Commonwealth 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 slave!

Therefore let not the husband be on fire for every straw the wife lets 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 she knows that wild-fire is at hand. If the house be burnt through her default: she cannot hope for comfort, if she be burned with it.

Let wives beware how they iostle their husbands beside the Kings high way. If an Action of trespass be entered against the husband for it: What gets the wife by that? Wisdom findeth it better to prevent a Trespass, then to recover treble damage & the greatest costs.

2. The next inferior object of a Zealots zeal within his family are children and servants. Of this I will not write much, because it is a subject more easy and less difficult, then that which went before. Nor is there any controversy that I know in it.

Children must be brought up in the nurture and admonition of the Lord. Servants must also walk in the same trade and way. Both these offending must abide rebuke from him who is above them as a father or as a master, because he is a Governor equally to both.

If a brother offending must be reproved; a child and a servant must not think to scape. These are not only under 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 beat him with the rod, and deliver his soul from hell.

Nor is this, hatred, and want of natural affection: but cockering is. He that spareth the rod, hateth his son, but he that loveth him chasteneth him betimes Zeal therefore must set upon this irksome office, although the father be as unwilling to it, as ever Zipporah to circumcise her son.

Foolishness is bound in the heart of a child, and the rod of correction is the only Bezoar to drive it out. Nor must he be let alone till he be grown up: or till he will accept it, without an out-cry. Weeds will easily come up, if they be taken young: but let them grow a while, and we know what follows. Therefore as this work must be done; so it requires hast. Chasten thy son while there is hope: and let not thy soul spare for his crying.

The mother also may do this work, although the father hath the charge immediately given 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 upon him. The mothers tenderness may be too much: the fathers wisdom must supply that failing. And though he may forbear the execution, when the mothers moderation will serve the turn: yet when she bestows too little, his duty is, with more severity to make it up.

Servants are under the yoke as much as children; yea more, unless they will be men of Belial. Their stubbornness and lewdness is not to be endured if it were but for the bad example. Children learn more evil from their ill carriage, then they will get good, from their parents goodness.

Fodder, a wand and a burden are for the Ass; and bread, correction and work for a servant. Not that all need all these, but only evil servants. Let not them think this counsel to be only Apocryphal. The sacred Canon will allow a rod for the backs of fools.

Nor doth this allow masters to be tyrants, as oft they be. Many masters think they may do anything unto a servant: but Paul saith no. As masters look for service and obedience, so they must give love, as well as wages: forbearing, (that is to say, moderating, ) threatenings; knowing that they also have a master in heaven, neither is there respect of persons with him.

When thy servant worketh truly, entreat him not evil: nor the hireling that bestoweth himself wholly upon thee: let thy soul love a good servant, and defraud him not of liberty. Make him not a slave: but give him some encouragement, if he do not abuse it.

And even in his failings, he must not be too much looked after; if they be but failings of an honest heart. As a master must not make a servant his fellow, for this is the way to let him at length to become his son: that is, to wrong his son in carrying away that, which should be the sons inheritance: So he must not stand and hearken at every door & corner, to tyrannize over a faithful servant; and to take notice of every word that is spoken; lest he get a curse for his labor.

Although God hath given the master power to correct the servant, when he hath made a willful fault yet he must know, that if he wrong his servant, God will set it up in score: and he himself will avenge the servant on his master for him.

Men must not fight, nor women neither, for every fault of infirmity, when we take servants, we do not take Angels, but men and women as bad our selves, and that for the most part is bad enough. Do we look God should bear with us for all faults, even of the highest nature; and yet think that under pretence of zeal, we should bear with no faults at all in a servant?

I dare boldly say, no man hath more sins upon the score then a dogged master, or cursed mistress: They will forgive nothing; if they do, they will nose a poor servant (that maketh more faults out of fear then purpose) with their mercy a week after. Now can they look to speed better at the hands of God? Christ I am sure said, that his Father hath another purpose.

Not that I mean to restrain just severity; but only tyranny: and that Governors should wisely consider and distinguish between fault and fault, servant and servant.

I know some servants make show of much religion: but look upon them better, and you shall find that this is taken up to become more saucy, to get unto themselves a greater liberty, and to serve as a buckler to bear off all blows, and all reproofs. As if Religion brought some privilege to servants, not only to be indocible, (for they must be taught nothing, crossed in nothing;) but incorrigible; for they must not have a blow, or a sharp word offered to them.

Such Religion would be brusht off the coat; and some better beaten into the heart, instead of that which only hung without. Such servants are of all others the worst to be endured, and most dangerous in any family. For a while they will be devout in a religious house: for none else will fit them, but give them liberty, and they often put all their Religion into a Babie.

I did not urge the former moderation, to plead the cause of such proud self-willed hypocrites, (who have nothing to boast of, but a demure look, and carrying of a Bible; being otherwise neither good servants; nor willing to be better;) no more then I would teach profane scoffers, and persecuting Ishmael's to call good evil; and light darkness.

I know there be many gracious and worthy men and maids, that bring in more blessings to the family, then all the house besides. Joseph was diligent in his masters service; but his hands were nothing to his heart, his labor nothing to his grace, for the advancement of his masters gain.

Such a servant would be entreated as a brother: loved above gold, and praised to the heavens, and for nothing so much, as for his Religion expressed in his diligence and humble duty.

But some may take advantage from my former words, and make his conclusion larger then my premisses. And when they see a servant zealous in Religion, begin to say;

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

If he that seems religious, will yet be idle, false, undutiful, and stubborn, rail at Ceremonies, Bishops, and Common Prayer; disdain to be corrected, and maintain his faults; that man or woman will never have any true Religion in him, till with a cudgel all these counterfeits be beaten off.

But if he read, and pray, fall into good discourses to his fellows, talk of what he reads and hears, to edify himself and others: And to this devotion, and humble diligence and care to please: this man or woman is a precious Jewel. What though he sometimes fault: was it with his will? did he study for it? and now it is made, doth he m • intaine himself or it? doth he not confess it? doth he not bewail it? doth he not submit to checks and blows, if they be given? doth he not endeavor to do better? doth not his former fault make him to double his future diligence? Let no man think Religion can keep back all faults, that none shall pass her bay: but this she doth; those that by force leap through her hands, she fetcheth back again.

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

If such a Jacob meet with a hoggish Laban, he hath a hard condition: but Laban shall have a harder, if Jacob go away. And though Laban cannot frame his tongue to give him one good word; yet he were better mend his wages, then loose his servant, since he cannot but learn by experience that the Lord hath blest him for that Servants sake.

So then; if men delight in fighting, it must not be with those that seek to please, although they sometimes fail: but those that seek to sin, although they sometimes please.

And yet with these, Zeal must not be a Bedlam always. Though they provoke his passion, his passion must not fight. His wisdom must do this, when that is over: And execution days must have their euenings, and their prorogations.

If thou hast a bad Servant, said a wise man, set him to work that is fit for him: if he be not obedient put on more heavy fetters: But be not excessive towards any: and without discretion do nothing. The Magistrate must put in mercy to his song, as well as judgment: and thou much more.

There is a kind of sowernes in some fathers and masters, which makes them unable to frame themselves to kindness, even when their children and servants do deserve it.

Such a sour piece was Laban unto Jacob, & such are many now, who think their frowning brows, and looks as sour as meal a week in leaven, should be interpreted their gravity, and fatherly authority: but this the world expounds another way: and they must mend their look, or look for little love. They may be feared, because they will enforce it: but never loved, because they love to fear.

There is another wind-gaule, worse then this: and that is Nabal's boisterous-furious—chiding—roaring—tone.

Nabal himself may count his loudness zeal: but none about him are of his opinion. He may make a shift to charm his tongue abroad: because if he neglect it, others would do it for him. But ask his servants how they would describe him: and they with readiness will give him this description; He is such a son of Belial that a man cannot speak to him.

If we shall doubt his servants were partial to themselves, and spake in passion what he deserved not: yet let the holy Ghost himself be heard to speak, and he will give this censure of him, The man was churlish and evil in his doings. Therefore evil because churlish.

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

Never tell me, thy people are too bad, and that with all thy stir thou canst not make them good: this I will believe without thy telling: and tell thee back again; if they were good, thou wouldst but make them bad.

He was no fool that said, Be not as a Lion in thine house, nor frantic among thy servants: therefore take his counsel; and be assured, He that troubleth his own house, shall inherit the wind. How can he look for more, who blows so strongly every time he breathes, that with his very breath he blows the rest away?

His rage is such as sets his wife on fire; and if she be not moved, his rage is much the more. Let children and servants do what they can to tame him by their music; their best reward from him is but the Fiddlers livery, which he may claim by Statute.

But now me thinks the Grumbol comes to parle

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

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

And dost thou wonder that others look not to thy business, when thou thyself so often leavest all? Thou wilt run abroad and spend a months revenue in an afternoon; or by occasion of some Usurers lime-twig set to catch the Gallant, bring thyself in snares that none but fools go into, and hazard the greatest part of thine estate by thine own Act and deed, at half an hours warning.

And when thou feelest the gin begin to gird thee, canst thou have the face to run home with the snare at thy heels, and chide, chide, chide, for half an inch of candle, that one of thy children, thy servants, or thy wife did burn too much; and cry out on them. Oh! these wasteful spend-thrifts will never leave me till they have undone me?

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

Canst thou imagine how they should believe that they have better beer 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 lead the way?

And if they be unwilling to stay within, when thou art in the house; canst thou be angry that they run from the Bear? Will any beasts be in the Lions den when he approacheth?

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

But all this while my purpose is not to plead for them, but against thee, to show the cause of this heavy plague of God upon thee and thy family. Let them forever lay their hand upon their mouth; and never say, The father hath eaten sower grapes and the children's teeth are set on edge.

Thy negligence hath caused this judgment to thyself; and occasioned that sin in them. The cause of this, as sin, was in themselves: but this occasion did set abroach that cause. They had the liquor in them, thou didst pull out the tap: And so, both are deep in fault that so much gaule is now drawn out unto thee: thou, for giving vent; and they, for giving issue of no better liquor. If God give not repentance, they shall die for their own sins; but thou for both.

If after all, thou ask a remedy: accept of this. Leave thy gaming and thy gadding, and with them thy madness: get thee home; confess thy fault, reform thyself; 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: Love her yet at last, and be no more bitter, now, bring up thy children in the fear and nurture of the Lord, though thou hast neglected it: do that which is equal unto thy servants: show the love of a Father, as well as the severity of a Master.

Then mayst thou begin to chastise the unruly, if they will not reform: and because thou didst it so ill before; take with thee some Cautions to do it better now.

First, ever join some good instruction with it: or rather, let instruction go before. There are two ways, saith Clement, unto Reformation, instruction and chastisement: and he that will reform another must walk in both these paths. Both must be used; 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, he must add Love; this golden leaf must lap the pill about. His fury and his passion must not bear the sway in his corrections, but love must moderate his angry Passions.

Love must not take them quite away, but guide them in an even pace; and stop them, when they would, run out too far. We know who said, let all your things be done in Charity.

These three, Instruction, Correction, and Love, make the best rod to beat a child or servant. If either of these twiggs, be wanting the rod is naught. Love without instruction doth make but Clownes: instruction without correction doth make but saucy wantons: correction without instruction, makes fools, or desperate dullards: and instruction without love doth make but tired Iades.

David shown Love, but added no instruction, or correction: Adonijah to requite him, vsurpt his Throne. Eli shown love & gave instruction too; but used no correction: therefore his Sons went on till God destroyed them, and brake his neck, upon the sudden news of loosing God's own Ark in judgment for their sins, which he by seasonable severity prevented not. Nabal shown severity too much; but neither instruction nor love, at all: therefore his whole household were in some contention whether they should hate him, or despise him most.

Wherefore in all thy rods let these three spriggs be found, and then lay on the stubborn, whether child, or servant: these two must be unto thee indifferent in chastisements. The child must not be beaten, and the servant scape when both are guilty. Nor must the servant suffer for that fault, wherein the child is suffered.

Allow thy child thy love above thy servant: but if thou shalt allow him in the smallest fault; he will prick thee more with that small thorn, then any servant could, with a greater weapon.

If any difference be; let children feel the rod more often then thy servants; for that will better these besides the good to those. Examples of severity on them we love, do terrify and teach them most who are further off.

And though the root do yield more sapp and sweetness unto the several branches that do issue from it; then to the stakes or props that stand about it; yet these must be preserved, or else the tree and branches too, will suffer.

Servants are stakes and props to families, (though sometimes very rotten:) therefore, if of use, they must be well maintained. And though they may not look for so much inward or outward love, as children have: yet some, they must have: or thou dost them wrong.

Yea, I dare to add; in case of reformation, as love should show it self to benefit their souls, and bring them unto heaven (where is no difference of Master, Servant, Husband, child, or wife;) a Master must express as much affection to a hired Servant within his roof and care, as to his dearest child.

Touching those within our Charge Zeal hath his Lesson; and longer then I meant it, when I did begin it. Now if a Zealot will meddle any further; he must be further guided by Discretion how to handle Persons beyond his Gouerment.

If cause of admonition be administered, by any without his Charge; and, if he will give it, he must observe two Rules.

[Rule. 1] First, if any Elder, Better, Fitter, then himself be present, Elihu must hold his peace till they have done, or till he doth perceive they will do nothing.

It was a Wise man's Counsel: Speak thou that art Elder for it becometh thee; but with sound judgment, and hinder not the music of a better discourse, (he means) if any be on foot: and this, he comes over again, to make the Elder careful. Pour not out words where there is a Musician: He doth not mean a Fidler, but a Wiser Speaker.

To the young man he addeth; Speak young man if there be need of thee; and yet scarcely when thou art twice asked. Let thy speech be short, comprehend much in a little: be as one that knoweth, and yet holdeth his tongue. But when comes his turn about?

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

When humbled Job had long handled a good cause ill, and his three cruel and censorious friends (void of all compassion) hath handled a bad, as well; and after running of themselves quite out of breath, so that they answered no more, but left off speaking: and Job continuing in his error (of justifying himself rather then God, ) vnconuinced, Elihu begins to speak; but with a long Apology to them, and for himself, before his speech to Job: because they were his Elders.

I said, days should speak, and multitude of years should teach wisdom. But there is a Spirit in man, and the inspiration of the Almighty giveth understanding. Great men are not always wise, neither doth the aged understand judgment. Therefore I said, hearken unto me, I will also show you my opinion, &c.

Now from this humility and modesty (not Arrogancie, as Gregory wrongly judged) of Elihu, Judicious Calvin would have all young men take out this lesson. Where Modesty is wanting, there Zeal is rash and fool-hardy, refusing to be governed by the spirit of God.

Secondly, when a man doth speak in his order, he must do it wisely, gently, and even with submissive entreaties though they to whom he speaks should be his Inferiors.

It was a Grave observation, He that useth many words shall be hated; and he that taketh to himself authority therein shall be abhorred.

When holy Lot had suffered much and long among the Sodomites, so that his righteous soul was daily vexed with their ungodly deeds: yet he did not in heat of passion with a commanding accent check their rudeness, even when in barbarous manner they did abuse him most: but rather with friendly entreaties and humble prayers he thus bespeaks them, I pray you brethren do not so wickedly.

When Paul directed his Instructions to Titus an aged Minister, touching rebuking of some in Crete with sharpness; he only meant the Persons within the Charge of Titus. As Theophilact, and, before him, Chrysostom expound the place. For well he knew that others must be won with prayers, not with threats.

If then a Minister (whose Function seems to back him, yet) hath no authority to use such freedom beyond his Cure: Much less have Private Persons; their Language must be entreaties, not commands. They must serve in no vinegar with butter, unto a stranger: least he distaste the sauce, and him that brought it to him.

Even boys disdain a check from him that hath no power: and yet the stoutest stateliest heart will bend with an entreaty; or if they do not, it is beyond the reach of any Private Persons to do them any good.

Zeal must be wary always, because it is distasteful when it hath best Commission: but then, most cautious when it enters, only upon sufferance, into a house, or any company.

A Zealous Reproouer (what ever he may promise of, or to himself) shall hardly meet with such a fool as will not find, or at least pretend some flaw or other in his Zeal, do he what he can. And if he hap to spy a fault indeed; woe to the Reproouer.

The other may be faulty, but will not be amended; nor did he ever mean it. He huggs himself in private for such a good occasion to beat off the Zealot from his beloved Sin. Yet ask him a Reason, why he is incorrigible? his answer will be ready, he knows none but one; the Zealots indiscretion.

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

A Minister, dealing with any of his Charge, knows how, I hope, without my help, to do it. And yet of him, rather then to him I must say something (as those men use to do that go for Orders or a Benefice, ) not so much to teach, as give account.

The Patients this Physician hath in Cure are most commonly affected with the Migram, or the Hectick Feauer. They have either giddy brains in point of judgment; or else the very substance of their immortal hearts are taken, less or more, with a consuming heat of sin that shows it self in hands, and face, and all their conversation. And according to the Quality of the Disease must be his Physic.

When he is to deal with Hemicranicall Persons to cure them of their giddiness, two rules are needful, for the manner of it. The one, for those that yet are not transformed quite into a Windmill; yet somewhat touched; but capable, and glad, of Cure. The other for such as need some Dutch-dull-house, and will not take their Physic without a horn. I mean plainly, the Ingenious, and the Refractary; the one, unwittingly led into; the other gladly dancing in dark errors Labyrinth.

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

Vnciuill, first, because he hath not in his hand, a stubborn rugged dogged disposition that runs out of the way, of malice; but a free capacious, yielding Nature that by love and sweetness would be drawn too far, if one would put him to it.

Now, to tear a Lamb that prostitutes himself, a Lion would disdain. What need he be tied to a Bed, or chair that lies down of himself and bids you cut and Launce, or what you will, and spare not, so you mean to Cure him?

Pernitious too: for commonly when a gentle Nature is wildly handled, it makes him fearful not only of the Satire, but of all others in his likeness. It puts also a kind of fierceness in Him, by accident, that had it not by nature; but being there 'tis like to prove as bad, yea aduentitious heats are worse then Natural.

He willingly embraced the Apostles Counsel, and was content to yield himself a fool that thou mightest make him wise. But if two fools, the one tame, the other mad meet together, they are like to make a mad meeting. The tame fool is like to get but little; and the mad one, less. This may make the other as mad as himself, but cannot hope to make him what himself is not.

That Preaching King makes this observation touching Preachers. The more wise the Preacher was, the more he taught the people knowledge. And if you ask wherein his wisdom lay? he saith, in this. The Preacher sought to find out acceptable words, or words that might please.

He means not easy Cradles to rock their sins asleep, nor soothing Pillowes to lay those Bratts upon; but gentle familiar friendly plain expressions of himself, with love and kindness, in points of Instruction whereof his Flock was ignorant, yet willing to be informed.

To this especially is that to be applied; The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledgement of the truth.

If a Fore-horse lead, and pull the rest that follow out of the common track, should he that guides them, beat and pound the Thiller, whose back is almost broken by being led aside? would not any man think 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 poor seduced Papist, Brownist, or other ill soldered Separatist in England, London, or in Paul's it self; and could no sooner see him, but flies upon him like a Tigar, and (even in private betwixt them two alone) cry out,

Would you imagine, thunder could persuade trembling Caligula to creep out from his Bed? Or that this poor seduced worm is not ere this, distracted; or else begins to feel about for holes to creep into from such an heavy foot?

But he mistook, 'twas not the Frogs, he met; but only the Snaile that those foul Frogs had sucked. This silly Snaile might have been won, if he had had the patience to let her creep her own pace: she was offering her self to come upon his hand; but he, most cruelly, shakit her off again, and lifteth up his foot to crush her all to pieces.

Why; here's Mad Tom indeed; give him but a Clubb, you need not add a Horne; his Throat will serve the turn. He that ever knew Novatus, would almost swear Pythagoras said true; and that Novatus soul had entered this man's Body.

When this man makes a Proselyte, we may all turn 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 Lamb will hardly take meat from a Lion, be his meat, and meaning what it will. Truth is ill attended when it borrows Errors Usher, Violence, to man her Inn.

[Rule. 2] Secondly, To such as are refractary, sharpness doth best agree. Knotty blocks require more Wedges, and harder blows to drive them. If he that undertakes them shall dally, and not stricke home with all his might, he shall find the Wedge about his shinnes. Bodies whom gentle Physic will not move, must have stronger.

The same Apostle who, ere while, taught Timothy to be so gentle, bids Titus to be more sharp to obstinate offenders; Rebuke them sharply that they may be sound in the Faith. Hard hearts, heavy Hammers. Theophilact gives the reason: Impudent men will not be moved by mildness, unless to laughter, and scorn. As he that smites a tender disposition with heavy blows destroys him: so he that strokes a brazen-face, mars him, that he will never come to know himself.

Wilfulnesse doth usually wait on erro • r; especially when it grows to the scab of heresy. Heresy is but a great error translated into obstinacy. An Heretic is but a doting tree set on fire. When an erroneous opinion is once taken up, a corrupt heart will hold that faster, and struggle more for it, then for the truth: because like to like best agrees.

Heresy is like a Leprosy, it frets as it spreads, & spreads as it frets; and at length spoils all, and infects others. Hence it is that Saint Paul willeth Timothy and Titus his Scholars, to shun heresy, and re • ect Heretics with as much detestation as speed.

First Heresy, because it will eat like a Canker, or Gangrene, let Physicians squabble whether these two words signify one, or two things, I care not. Sure I am the best is naught; and heresy as bad as the worst. Theodoret and Chrysostom call it a Canker: which is a poisonous and horrible disease, that unless it be taken suddendy, and cut off sharply, no Physic can cure it, therefore the Apostle willeth him to shun such babbling: that is, to lop off those twigs, and with all vehemency to cut them down, as Chrysostom expounds it.

Secondly Heretics, who are always stiff as a Cable: so that a man had need throw himself upon them with all his might to make them bow; and yet all will not do, they must be casheired with all severity. 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 Heretic, after the first and second admonition reject.

An Heretic he calls him, that under color of law, becomes lawless; sinning and knowing well enough what he doth: he is no babe; he knows truth when he seeth it: yet commends error with truths praise, and besmears truth with errors filth: such a Viper is not a play-game for Christians, but to be shakit off in haste into the fire; and kept there-too, or else he will leap in your face.

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

A man shall meet with some persons even in every Parish, who though they be far enough from heresy; as gaule from rats-bane, yet are of such a sullen stubborn disposition, that unless he pull out that stubborness with Paul's rod, he shall never drop one scruple of living waters into these narrow-mouth-stiff—leather—thick—furred-bottles.

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

They that know this, will not always count severity, tyranny; nor mildness, mercy. Discretion calls for both, and doth apply them as the persons with whom we are to deal shall need them.

It is Gregory's observation of Peter. When Cornelius out of ignorant or superstitious humility made a fault by offering him Divine worship, Peter did not nail him to the ground while he had him down, for such a sin; but gently took him up; as we would, a great person casually stumbling, rather then as a shrewd boy, to whip him. Stand up, saith he, I myself also am a man: here was no harshness and bitterness under pretence of zeal, he knew well, Cornelius was no obstinate man-worshiper.

But when demure Ananias, the charitable Hypocrite, seemed to make a far less fault; yet because he did it with a far worse heart, Peter of a Lamb 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 severe and terrible; therefore harsh; unless the parties disposition be duly weighed and found of a gentle temper, and he know it too. If nothing can persuade the sullen Patient to take his physic, (which he must take or perish,) is that cruelty not to be borne, which wrings him by the throat, till the half-mad-man gape, and he pour it down whether he will or not?

I think it hardly possible for a man, now to thunder with more terror, then Peter did at Simon Magus; or Paul at Elimas. Yet Paul giveth other counsel. What then? Did Paul teach others, and not himself? prescribe a Cordial, and give a Vomit? nothing less. He prescribed both the one and the other: and if men had a will as well as eyes they might see it plain enough.

If he had not prescribed both; yet enjoining the one, and doing the other, would teach reasonable men that both must be done. One rule serves not all cases: for then, what need two? He that must be gentle to the Lamb, should be much to blame to be so to the sly Fox; and he as much, who thinks in doing more, he doth too much.

Thus the Cure of error, which is commonly in the Physicians study, not the College Hall: Now to that of manners.

In matters of conversation he is to deal with his flock either in Private, or in Public.

Of Private admonitions I have said enough before. I could add more, but I need not. Worthy Gregory Nazianzen, and after him Gregory the Great, have done this so fully, and so excellently, that any man would laugh at my candle, when their sun shines so gloriously.

The latter of the two hath done so excellently, that one Council enjoined all Bishops to read it as a Disciplinarie Catechism, and another Council made it their only Law to guide them in matters of this nature. This is enough to commend that, and save me a labor.

In Public, he must be able to turn his hand to any Cure, to speak pertinently to the condition of many Patients at once, whose constitutions and degrees of sickness, as well as diseases, do often vary. He must have Purges, Vomits, (strong and gentle,) Cordials, Electuaries, Iuleps, Fomentations, an instrument to let some Patients blood, and all in readiness.

Nor must he spare (indefinitely) to open the nature of any disease, the state of any sick person, the often Paroxismes and returns of feauourish fits. He must read a Lecture, not out of Galen, but the Physician of Israel; wherein he must speak of health too, as well as sickness.

And touching sickness he must lay down some Aphorisms to be observed, after those general rules, he must descend to the Names, Nature, Symptoms, Causes, Cures of each disease. Nor can he discontent a wise hearer more, then not to go to the bottom of each Disease he handleth; especially if he be troubled with the same himself that hears.

When Paul had charged Timothy to Preach the Word; he also tells him, how. Be instant in season and out of season, reprove, rebuke exhort with all longsuffering and doctrine. Reprooue the stubborn that being convinced by sound reason they may yield. Rebuke the disobedient, that they being made ashamed, may reform themselves, and exhort or entreat such as do well that they go on, and strive unto perfection, saith Anselmus.

The same Apostle giveth the same instruction to Titus; These things speak and exhort, and rebuke with all authority: that is, saith Anselm, with imperious authority, not out of a desire of dominering, but of necessary power to press men to good life. And so Gregory.

If any obstinate sinners should long to have these Precepts of reproving and rebuking, pulld out of the Bible as Puritanical: As poor Strepsiades who would hire a Witch to pull the Moon out of heaven, that so the Usurers months might never come about; for my part, let them; so he repeal the Statutes who did first enact them. But until then, we that are God's Ministers are bound to execute all Laws within God's Statute Book.

If any man do well, he need not be afraid: we will do no more but praise and comfort him. But if ill, then fear: for we bear not the Spiritual sword in vain: We also are the Ministers of God, Reuengers, to execute wrath upon him that doth evil.

The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; casting down imaginations with every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ; and having in readiness to revenge all disobedience.

We must sometimes wound deep where we love dearly; yea wound them (not with the wounds of an enemy) because we love them; although for our love they become our enemies: yea though our enemies should be they of our own household.

If any should attempt to beat the sword about our ears who bear it, because without mercy we hew and wound their sins to death, we must bear that too, rather then smite one blow the less. So long as we are in Commission, we must endure afflictions (if any come) do the work of Evangelists, and make full proof of the ministry.

But yet let all men know, when Christ's servants are abused, he himself accounts himself despised also. If Saul persecute the Body here on earth, the Head will cry out in heaven, Why persecutest thou me? The foot cannot be pricked, but the head complains. And if Kings make it Treason to abuse or hinder Justices in their place and doing their offices; The King of heaven will count it more then Pettie-larcenie, to abuse his servants for execution of their place and office which he sets them in.

God's Prophets, though they be Olive trees that have no corroding quality, if yet they be his faithful witnesses, they shall be thought Tormentors of them that dwell in the earth. And it is no marvel: even oil smarts in a • awe angry wound.

Therefore the world will never be quiet so long as any of that pack remain, but will be making war upon them, till they have overcome and killed them. This done; they that dwell on the earth will rejoice over them, and make merry, and send gifts one to another, because those Prophets are now gone, that did vex 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 faithful witnesses, fire proceedeth out of their mouths, and devoureth their enemies. What fire, but that of the Word. This fire will enter into their souls, not as it did into Jeremiah's bones, only to come forth with greater force again, without doing any hurt within; but a fire that doth devour them, saith the Text.

Happily it doth not make such speed (although Celestial) as the fire from heaven which licked up Ahab's Captains and their fifties, two companies one after another, when they came to attach Elijah to carry him before enraged Ahab. Or as it did Ananias and Sapphira: but most usually as it did Simon Magus, who at first made some profession of Religion.

When he discovered himself by seeking a Patent to make a Mart of the holy Ghost, that so the Devil might have the buying and selling of God Almighty; then Peter cast a fire-ball at him that entered, scorched and quite dried up all radical moisture of his seeming graces, and set all on fire.

From that time forth he began to waste; he left off all profession, set abroach heresies, lived leudly, kept a strumpet, persecuted good men, and (because belike he kept the country in awe by conjuring) sought to be worshipped as a God, at Rome & other places. And at length he received the wages of his iniquit • e.

Thus is it with many, who abuse the Prophets. If any man will hurt them, he may fear in this manner to be killed. Though they may yet live, and laugh, sure they will never be fat, I mean in soul. It is a poor comfort that they are alive.

The Buck may stand a while with the arrow in his side, and while he is hot not feel it much: but yet ere long, if he be wounded and well hunted he will surely fall.

If there be a fire that hath taken the inside of the house, what gets the owner by keeping down the flame that others may not see it yet?

These men are no better then walking fire-brands, if yet the wood be green, the fire will dry up the sap at last, and then it must burn them up as well as others. They never go but with a fire about them; they burn, though they do not complain.

It is a poor choice to him that must die, to choose Saint Anthony's fire rather then gun-powder; though this hath more terror, that hath longer smart, and proveth more loathsome, and kills as surely, though not on such a sudden.

If any ask, how far may a Minister go with warrant in public reproving? I will not answer much; but something must be said to make the work complete. And because my years and parts may rather learn then teach, I will take my Rules from grave Antiquity, and show you what the Fathers, and some others speak to this point. Public sins may be publicly particularized by the names of the sins, but not by the name or any personal circumstances of the sinner. If it come to handy-gripes with his person, this is a fault. He is thus only to be rebuked alone: unless Law passed on him, do otherwise authorize the reprover.

The person of the sinner must be spared in public, lest being there thus shamed, he become desperate and leave his shame behind with the reproof, and so cleave to his sins forever, saith Saint Jerome.

A man doth then best perform his duty, when he that is in authority domineires over his brethren's sins, rather then their persons, saith Gregory: Among hypocrites it is taken for a law, to turn the authority of reproving into the power of domineiring: and yet sometimes (saith he) on the other side he offends more, that among obstinate sinners, studies more for such an equal balance that none be offended, then to keep necessary sharpness on foot.

He afterwards addeth. Some men's sins are to be dissembled and cunningly insinuated: and even then he would have it so done too, that the party offending may have some signs and tokens to guess that a reproof was meant him: and that the Preacher could say more to him, if the place would bear it.

In this there is no Personal Inuectiue, yet a personal reproof; that is, an aim and a meaning that such a person should apply it to himself. And thus the Preacher meant him, and wished in his heart that the other would take it to himself.

In Gregory's learning, if I understand him, this is no fault to have such a particular man in his mind, when he reproved sin, because that man is such a sinner as deserveth a reproof.

If upon his indefinite speech, the guilt of the party be such, as like a loadstone drew the reproof unto him: and all men knowing his guilt, and the reproof fitted to it (as such a sin, though not as this man's sin,) should swear they verily believe that this man was meant and shot at: shall this be an Inuectiue deserving reproof? That Father thought no.

It was the hitting of his sin so right, that made the people say, the Preacher took his aim at that man. The bullet going point-blank into the very heart of his sin, in killing the sin hir the man by chance; which could not be holpen, because this sin and this man stood so near together.

When Amphialus laid on with such might upon a supposed Knight that gave him the encounter: and lent him a great wound upon the neck, closed with him, overthrew him, and in the fall thrust him mortally into the body, he thought he had done as became his valor.

But when he came to view his Conquest, it proved Parthenia Argalus his Wife. If any present, had known what treasure that Armor enclosed, would he not have said, look how cruelly he lays on Parthenia: when all this while hewist not of her, save only that he fought with her as with a Knight of the Tomb that had sent him the Challenge (which he could not refuse;) and not as the fair desolate Palace of late-slain Argalus? was he too blame for fighting; or she, for coming under his weapons, in a place of Combat? Wise men can apply.

Yea further, to return to Gregory, some men's sins are with vehemency to be reproved: as namely theirs who take no notice of the greatness of their offense, but by such a reproof; and theirs, who seek to lessen their faults. These would be made to tremble by the thunder of reproof.

But what is this only in Generalls, not naming the particular sins of such Persons, as sinners; for fear the very naming of the sins would bewray the Persons, and make the Congregation point at them, and say, Such Persons were paid today?

Nay, saith the Father. For although a man should insinuate never so subtilely and closely, yet unless by the spirit of Zeal he wax hot against the sins of every person, God would never forgive him for this neglect. And Gregory speaks now, not of private admonitions, but of Preaching.

Voluminous Tostatus makes a Question, how this should be done; And demands, Whether it be lawful, after the Example of Christ, for a Preacher to tax any man's Person personally in public reproving of sins?

The Sum of his Answer amounts to this much. It is not lawful in p • blick to reprove any but public faults; nor yet these, by adding any personal 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 express terms, all are reproved, no mā particularized but he that deserves it; This he seems 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 man's sin in particular: but those sins which many of the same Profession might be guilty of. As, Woe be unto you Scribes and Pharisees Hypocrites. Meaning men of that calling; not you, or you of this company present.

His Conclusion is yet larger; Notwithstanding if any man's sins should be so notorious, that it is impossible to baulke, palliate or excuse them, it seems not inconvenient to name them, if he judge it profitable for the reformation either of them or others, unless some scandal should happen by it. Scandal not (as I conceive) to the Persons; for theirs cannot be greater then it is, when their sins are so notorious, as he supposeth them to be: but he means the Scandal of Religion it self as I interpret.

For my part, I would restrain reproofs somewhat more then he doth. I do not think that if a Preacher should take liberty to play with any man's Per on in any other kind, then by using his Name, or his Profession, he should be free from blame.

But I willingly grant that if a Preacher should attempt to point the Congregation to any man's Person by his Complexion, clothes, stature, gate in going, special mark of his habitation, allusions to his name though but a far off: this were a Personal Inuectiue, and an indiscreet part.

But still by personal description, I mean a resolved purpose and endeavor to let the Congregation see, not that such a sin is committed by some in the Church, but that this man, and not that, this man or this woman only is now reproved, and that he would insinuate at least, unto the People; Now I will pay this particular Person.

Howbeit as the rules of Gregory and Tostatus run, a man may in reproof of sin give instance in any special public sin of any man present, so he stay there without going about to let the people know that such a sin is committed and This man hath done it.

Suppose a man were to preach upon that Text; Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another. On this Text he must needs show and aggravate the sin of lying in General Termes: Then, because all Scripture is not only profitable for doctrine, but also for reproof, for correction, and for instruction in righteousness; if he should by way of deduction or application, infer, that then it is a foul shame for any man bearing the name of a Christian, so grossly to stain that holy profession, as to make a trade of lying in his ordinary discourse, especially when he would seem to be more then ordinarily devout and precise.

But if such a man should do it when he takes occasion to speak of good men; of his Pastor, whom he should reverence as his Father, and whose nakedness he should rather cover, then discover; this were such an impiety as God would never put up.

To this if he should add; therefore if there be any here that yet make a great show of Religion who are not ashamed thus to traduce their neighbors and busy themselves to invent and utter disgraceful reports and slanders of them even to drunkards, and pot companions who make no other use hereof but to scandalize Religion, to rejoice in the failings of the Godly; and to condemn the Generation of the righteous, for hypocrites, &c. how do such men remember and observe the Apostles precept? how can they have 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 known to the rest to be more eminently guilty of this sin, then any of the rest; so that as soon as ever such a speech is uttered, they begin to look towards such a man, or otherwise think in their hearts that he was now whipt, because they know him so guilty; doth this speech come within the compass of a Personal Inuectiue? Q • aere.

If he had been no more guilty then the rest, no man could possibly have 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 themselves; nor he distaste it, because the reproof was general, and necessarily warranted from the Text in hand.

This doctrine is not mine, but Saint Austin's: and if it be an error, Aetatem habet. That Father was taken for a wise man in his days; and he that doth not reverence him now, deserves the Cap, and the Bable to boot. His course in preaching was this.

I speak openly, saith he, but reprove secretly. I strick all men's ears alike, but I conuent the consciences of some more particularly.

If there be an Adulterer in the Congregation, I do not single him out, and say, THOU Adulterer reform thyself: but yet this I say; whoever thou be in this Company that art an Adulterer, reform thyself. This reproof is public, because all hear it: and yet secret, because none but thine own sin can apply it.

If a man diuulge himself first by his sin, is the Preacher in fault for taking up what the other had laid in his way? Because thou hast made thyself public by thy fault: is that a prohibition to him not to meddle with that sin by way of use and reproof?

Blame not the Preacher, if thy neighbors lay thee under his Bucket which might have washed any man there as well as thee, if thy sin had not brought thee so near while he was pouring out the water.

If a Physician should read a Lecture in Physic touching the nature and Symptoms of the Neopolitan Buttons (as they use to speak) which the French got from the Italians at the Seige of Naples; and some English, from them: and should withal bewail the looseness of the times, and cry shame on such as trade in that ware; would any man but he that were buttoned with them take snuff in the nose?

So in case of Adultery reproved, would any man but the guilty, go challenge the Preacher, and say; Sir, you Preacht against me, because you speak so much and so particularly of the sin of Adultery? This were, as if a True man standing near a Thief at the Barre when Sentence of Death is pronounced, should presently provide himself of an Halter, because he was sure that some of the company were condemned.

I deny not but (as Gregory speaks) it may happen that in a reproof Zeal may go too far: but such faults are pardonable when it is certain the fault reproved deserved 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 down a bow, let fall his hatchet & killed his neighbor. But there were Cities of refuge for such an offender, whether flying he was not only not killed, but not touched. 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 he is fallen into, the louder he hallowes. The more peccant the more querelous.

But what gets he? He 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 prove it to be an invective, the other shall be punished, but yet in the mean time he also is recorded for a Sinner: whereas, not taking notice of the reproof, would serve some men in steed of innocence.

This is, in proportion, as if one Malefactor should think it no disgrace to stand upon record for a thief, so he scape without punishment; if by that means he can procure his fellow to be hanged.

His fault is not expiated by the others suffering, but rather increased, in that he can draw another to execution for a bare indiscretion, and yet remain impenitent himself in a greater transgression. He displayed thee to the company, that was his fault. But thou gavest occasion: was not this thine?

Doth his mistake of the dublet in steed of the shirt, prove there was nothing in the dublet, when thou hadst it on? He hath made a sin by mistaking thy Person for thy sin (because they were so near he knew not well how to distinguish) doth that sin of his, acquit thee from thine?

Well, well; there is nothing gotten by throwing stones in at thine enemies window, when thine own children look out at the Casement.

I speak not this to deny any man that is really wronged, a course of proceeding against him that hath done it. Laws were made to make crooked things straight, and tis meet they should be executed as offenses wittingly committed, and willfully continued, deserve.

But yet I advise, that the accuser be innocent, And then, too; if he think meet to shoot a huge Dunghill upon a frog, for hopping too near him; he may do well to consider, whether the smell may not happen to annoy him more, then the frogg could have hurt him.

Men often fear Salt, but never, Honey: and yet Wisdom saith; to eat much Honey is not good. Men that love their sins will think the bluntest teeth bite too deep: But when they come to hate them, they change nature and opinion together: supposing the sharpest teeth to be too blunt.

I have now at length run through the first main part of Discretion in Zeal, as it teacheth men to consider and observe the Circumstance of Persons.

The Second, Followeth which is the Circumstance of Place: I spake before, of Private, and Public Reproofes; yet that discourse differeth from that I am now upon. There, I shown what faults deserve a private rebuke; and what, a Public. Here, I declare what place is to be chosen either private, or public to do it in. There, of the quality of the offense, and nature of the reproof; here, of the definite place fittest for the performance of such a work.

Wisdom teacheth that all places are not meet for all Actions that are lawful, yea necessary. And Discretion will instruct us that very few places are meet to be witnesses of a Reproof. Great choice must be made of a convenient place to administer such a strong Purge to a Patient, least that follow, which may annoy both.

I will not, I need not be long in this point. Sufficeth to set down a few rules to direct the Simple who have more affection then Discretion herein.

[Rule. 1] First, All Places to be taken up in this Service are to be chosen according to the quality of the Persons that undertake this Work.

[Rule. 2] Secondly, Private men as Private men are restrained only to private Places when they give a Reproof.

I deny not but a Private Person in his own family may rebuke and reprove sharply, and before the Family too, if need require, and the person rebuked be under his power. But here he doth it as a public person. In his own house, he is a Lord and a Magistrate.

He may also do it in public when any Authority is derived unto him from a public person, in this or that place, at this, or that time: for in this case he executeth the office of a public person, although he be none himself, but only a Substitute for this special occasion, and time.

I grant further that in any company where a man sees or hears the dishonors of God, he may testify his dislike; not as a Lion tearing the offender in pieces with his pawe; but as a wise Subject would do to his Prince, using entreaties and prayers, to prevent further and greater rage, and transgression.

And this also is allowable only then, when a man is to deal with a Person hopeful and tractable. If he be a Scorner, the way is to forsake his company, or exclude him thine, so soon as thou canst fairly and without just offense given, lest not only he, but others fall upon thee for indiscretion.

Even Fiddlers when they are derided will scarce stay for their Wages, but put up their Pipes and be gone. They well know that if the company begins to tune discords to their Music, the last strain of the lesson is like to prove harsh: and perhaps the Fidles may prove but fidle-sticks, and and their pates the instruments for their roaring Masters to practice upon.

One objection presenteth it self, craving audience and answer; but it shall stand by and wait for a while; afterwards it shall be admitted, and receive satisfaction.

[Rule. 3] Thirdly, places are to be accounted Public or Private not according to their prime institution, and ordinary use, but according to their fullness or vacancy of company when a reproof is given. It is not the Streete, or the Church, or the Feilds that make a reproof to be public, but the company that were witnesses of it. Nor is it the house, the chamber, the closet, that argues a reproof to be private; unless all other company were out of the hearing when the rebuke is uttered.

Fourthly, places for reproof must so be chosen that the very choice of the place, as well as the manner of doing it, may argue the good affection of the Reprouer.

There is a reproof that is not seasonable, said a wise man; and some man holdeth his tongue, and is wise, because he doth it till he see an opportunity of place, as well as of time.

To a soole all places and companies are alike, and there is nothing that discovereth an indiscrete Zealot, more then this indiscretion. This thing alone may well make all wise men to yield him the gay coat for his hire. The heart of a fool is in his mouth, but the mouth of the wise is in his heart.

In reproving and admonishing our aim must be reformation, (as before hath been said,) which cannot be hoped but much hindered when the party reproved is put to any needless shame and disgrace.

The Spirit of Wisdom gives this for a rule; Debate thy cause with thy neighbor himself, and discover not a secret to another, lest he that hear it, put thee to shame, and thine infamy turn not away. Never do that before a multitude, which would as well be done without any witness.

An upbraider is like a dashing horse, that casteth some spots on his neighbor, but most dirt on himself and his rider: And although fools may take him for a wise man, because he hath tongue at will; yet all wise men will account him a perfidious fool, because his tongue is so free.

If his neighbor had been wisely dealt withal in a place convenient, haply he had been gained; but now by occasion of his public disgrace, it is a thousand to one but that his faults already made, be defended, and more mitted.

The nature of man is such, that being despised it grows obstinate, and studies defences of that for which it is trampled upon; and proceeds to worse, even unto contention and heresy, as Zozomen observes in the case of Apollinarius the Heretic, who in all likelihood had never run out so far, had not he been so shamefully and scornfully entreated by one George an Arian Bishop only, for companying with Athanasius the mirror of his time.

Whether it be to friend or foe talk not of other men's lives, and if thou canst without offense, reveal them not: for he heard and observed thee, and when time cometh he will hate thee. Rebuking in Public, by private persons is counted but railing; and such unfaithfulness, a greater offense then the greatest in him that is thus ripped up.

If any object that of Paul to Timothy; Them that sin rebuke before all, that they also may fear; the answer is easy, if we understand the place. The meaning is, that persons publicly offending should be publicly rebuked by public persons in places appointed for public reproofs.

To make it appear that this place makes not for public reproofs given by private persons, will not be difficult, if we consider to what person the Apostle gives this Commission. It was to Timothy a Minister, not to a private man.

Timothy was to reprove publicly by virtue of his office; so were none else, if private persons. The Apostle herein instructeth him as a Minister, not as a private Christian in common with others: and it is direction peculiar to the Ministry, not common to all professing Christianity.

I know no example in Scripture of any private man's public reproof which is warranted and commended by the Spirit of God. God saith indeed; Rebuke thy brother plainly; but take with you Christ's exposition; let it first be done between him and thee alone: then if he will not hear thee, call witnesses; otherwise not.

No discretion therefore can warrant that zeal in a private person that chooseth or useth such a place to give a reproof to his brother (especially at first) so as others may hear and observe it. This is well termed a Pastoral necessity, as is also the power of excommunicating scandalous and obstinate sinners.

[Rule. 5] 5. All places are not fit for public reproofs when offenders deserve them, and persons in authority ready at hand to reprove.

If the sinner be taken in his sin, the place of his sin should be the place of his shame, and they who either took him in the manner, or bear 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 special offense.

In common sins, a man, yea a Minister is not so bound to reprove, as that he should openly rebuke any man at a table so oft as he sweareth, or otherwise offendeth. Let him show what dislike he can, (civility observed) so he keep his lips together. If he should not testify his dislike he were guilty of the other man's sin; if he should express it at an unseasonable time by a sharp reproof, he wanteth discretion, unless his power▪ and command be such as may not only give countenance to the action, but also gain good acceptance from the whole company present.

If a man will rebuke to do good and not hurt, he must observe the wise man's rule; Rebuke not thy neighbor at the wine, and despise him not in his mirth.

Nor is a Minister tied to run up and down the streets to rebuke wheresoever he may (in likelihood) meet with offenders. The Church is his proper place to reprove in, where it is granted to all to censure men's actions as in a Court, saith Chrysostom, that is, to reprove all sorts of sins indefinitely, without pointing men out by personal description, as is before shown.

And yet in this case it cannot be denied, that the Discipline of old, even for ordinary offenses, was, first an admonition in private: then, the same was repeated before witnesses; at length, if the party persisted, he was reproved by name in the Church, by the Minister, and after all excommunicated; if the Gloss deceive not.

Thus Theodotus Bishop of Laodicea, first publicly reprehended the two Apollinarij, the father, and the son for the only hearing of an Hymn which Epiphanius a Sophister had curiously composed in the honor of Bacchus; and then afterwards excommunicated them both for the same offense.

To this custom Saint Jerome hath reference, speaking of some loose Monks that had been too bold with wanton Virgins, and saying; whom the Church her self reprehends, whom sometimes she excludeth (meaning by suspension,) and whom now and then the censure of the Bishops & Priests hath been sharp against, &c.

By this it appears, that notorious offenders were first shamed in the Congregation, before the Bishops and others in authority, exercised their power in casting him out of the Church by the sentence of excommunication.

And this is yet more evident by that of the same Father on the words of our Savior; If thy brother will not hear thee, then take with thee one or two more, &c. If he will not hear thee, then, let another brother be taken, saith he; if yet he will not hear, add a third, either out of desire to reform him yet, without further trouble; or otherwise to make them witnesses for his conuention. If further, he will hear none of these, then his fault is to be published to many, that he may be had in detestation, and that he whom private shame could not cure, might be cured with open reproach. And if all this serve not, then let him be unto thee as an Heathen or a Publican, &c.

Sozomen also relates an ancient form of Penance and Absolution, observed in most Churches, especially in those of the West, and it is this; because, saith he, God hath commanded Absolution to be pronounced to sinners so oft as they repent, although they sin often; and because also they who shift off, and delay the confession of sin, do augment their offense, therefore from the beginning it pleased the Ministers that men's sins should be laid open as upon a stage, the whole multitude of the Church being witnesses of it, &c.

And although this seem to cross that of Saint Austin, formerly cited, wherein he washeth his hands of personal denotations of men in the public; yet indeed it doth not; for he speaks of such as have privately sinned, so as none but the Minister and the offender is privy to the offense, (although it seems by Saint Ambrose, that the severity of Discipline even against pri • ate offenses was very great.)

But in case of public faults, Ministers handled the delinquents in another manner, in those ancient times whiles the Primitive Discipline was not yet extinct, although in Saint Austin's days it lay a bleeding.

I speak not this in a Puritan Pett, as disliking the Constitutions of our own Church, but only to let the world (especially that part of it which knows not experimentally what belongs to a Pastoral necessity) see that the pulpit is the proper place of reproof given by a Minister to offenders under his charge.

And if he should proceed to a personal taxation of some obstinate sinners, I think he should not exceed the practice of the Primitive Church.

Notwithstanding I willingly grant that, as things now stand, it would argue a shameful indiscretion in him that would think the same liberty in all respects may be taken now, which once was allowed in the Primitive Church, when both Bishops, Pastors, and people were, generally better; and when Pagans swarmed among Christians like the flies of Egypt, to observe their actions, and upbraid their Religion.

The third and last Circumstance which zeal governed by Discretion, considereth, is that of Time. Good meat served up at an unseasonable time, is not only unsavory, but to a queasy stomach intolerable. A wise sentence shall be rejected when it comes out of the mouth of a fool, for he will not speak it in a due season.

Therefore Discretion is as choice of the Time, as of the Place, and Wisedo • e teacheth, not to show wisdom out of his due time. Howbeit two rules will be sufficient to guide us herein: the one directing us in private occasions; the other in public rebukes.

[Rule. 1] 1. Sins notoriously shameful, wherein the passions and affections of the mind are set deeper in the mire then the body it self, will not be reproved with profit when they are acting, and the offenders taken in the manner. It is no time to reprove a furious man when he rayles; nor a drunken beast when he reels.

When Abigail returned from pacifying David whom that noddie her husband had highly incensed, and found Nabal drunk with his guests, although she had now double cause to play the very woman, yet she said nothing unto him, less or more until the morning light.

But when the wine was out, and he come to himself, she beginneth to tell him his own, as became his offense. The issue was, he was pierced to the heart, as covetous Cowards usually are at ill news; whereas before in his wine, her speeches would not have penetrated the utmost room of his ears.

When men's passions exceed their own reason, and trample upon it, so that it dare not to hold up a finger against them, they are in ill case to hear reason from others. They are then like a vessel turned upside-down, whatsoever you pour on them is spilled on the ground, or in your shoes.

The best time to give a private reproof, is when men are most free and calm in their minds from passion, and somewhat disposed to a pensive fit; then they begin to soften and relent, as the earth after a frost: then if ever a word of reproof will run upon wheels and come in due time.

[Rule. 2] 2. In Public reproofs, some respect must be had to the violent sway of the Times: not to temporize, as the word is usually taken; but to walk with more wisdom and moderation, that the times which will not be bettered by vehement opposition, may not for our violence swallow us up.

When a man rouse with the Tide, he will go in the channel to choose: but when Tide is against him, he will not struggle with the strength of the stream, but let that go by him, and make towards the shore, that so he may yet creep up the River by the banks, when both Tide and wind are against him.

He that attempts to stop the proud passage of a flood by a bay, the harder he labors, the sooner he will be weary, and when all is done, the water will carry away both him and his Bay, in spite of his heart.

Elijah, a zealous man, (as all men will grant me) thought it no wisdom too long to contest with Jezebels Chaplains against Idolatry, when once he saw that she had prevailed to procure an establishment of it by Ahab's authority.

It is true, that when God gave him special command and Commission, he cut off four hundred and fifty Prophets of Baal at a time. Howbeit, afterwards when Jezebel vowed his death, his wisdom told him, that although he had done but well; yet then was no time to stay and justify the act to Jezebels head.

We read of Paul, who though he abode two years at Ephesus, where Diana was worshipped of most by public allowance; yet he did not openly oppose that Idol, in Pulpits, or Theaters: only in general 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 he vomited up the very bottom of his stomach into his face.

And when the people would have laid violent hands on him and his companions, the Town Clerke publicly cleareth him of speaking against Diana, and confidently defended him and his company, as being innocent of blaspheming their goddess.

He well saw what strong footing Idolatry had taken in that City; that he was not to proceed by open battery against it, but by prudent policy; that his violent and furious pealing at that devilish Idol at that time, would but exasperate the Idolaters to raze up the foundation which he had begun to lay; that in steed of gaining more, he should see those whom he had already won, persecuted or lost before his eyes.

We know further how the same Paul was at another time put to his shifts, and forced to shave himself to save himself : and yet he was in times more convenient, to preach against such Jewish rites, and vehemently to cry down those beggarly elements, as afterwards he also did. But at the present, when it was come to this, that he must give way to the weakness of his brethren, or by withstanding impeach the course of the Gospel, the choice of shaving was at that time easy, though irksome enough in it self.

The like he did in circumcising of Timothy for fear of the Jews; 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 safety of the Gospel, and such as professed the same.

I mention these instances not to make any man meal-mouthed, but to allay the heat of such tongues as are troubled with inflammations, & to stop their mouths who think that he is but a base temporizer, that forbears to be violent in some things, wherein authority enjoineth silence for a time, for some causes and secrets of State, which must not be known, or disputed, till the effects discover them.

If it be not lawful to strike the top-sails, and (sometimes) main sails and all, and lie at hull, when a storm is up that in all probability would endanger the lading, the ship, or the men, what mean 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 again?

Mark what God saith by Hosea; Let no man strive nor reprove another; for this people are as they that strive with the Priest. When a people begin to turn head against a Minister, & that with the strength of authority to bear him down; It is time for him to abate of his former vehemency, and somewhat to give way to their violence which else would blow him away before it.

In evil times, to be violent for, or against smaller matters, when struggling will not better, but make things worse, and blow up the fire to a greater flame; is a great indiscretion, and an error in Zeal; especial • y when sundry Precedents of bad success in like attempts, daily present themselves to teach us more wisdom.

There is a mean, and way of tolerating evil men, at sometimes, in the Church; as there is, of correcting, eiecting, and removing them thence at other times more convenient and safe, as Saint Austin wisely affirmeth.

Therefore they err, saith the same Father, who observing no mean but running headlong in one extreme, consider not the Authorities of Scripture which may mitigate that rigor, and lead them in a middle way between both, with more comfort, and better success. An error usual among men, and in no one thing more then in turbulent Zeal.

Some, daring only upon such Scriptures as call for severity, to correct the unruly; not to give holy things to dogs; to excommunicate the refractary, and contemptuous; and to separate from Christ's body every scandalous member; doth so disturb the peace of the Church that endeavoring to pluck up the tares too soon, themselves being blind with error, they separate from the unity of Christ.

Thus, as he showeth, it fell out in the case of rigid Donatus and his peevish Disciples. And thus may I say it hath happened to our hot headed Brownists, dreaming Anabaptists, and to all the crew of Schismaticall Separationists, who are in this point the right heirs of Donatus, and in whom he liveth again, as if he had never been dead.

To these I may say with Saint Austin; although they be wicked for whose sakes you separated, yet ye ought by enduring those whom you were not able to reform or cast out of the Church, to have continued in the church your selves.

On the other hand, as pernicious is their opinion, saith he, who from some other Scriptures which in case of danger, allow some temporary toleration of dangerous spirits, think no severity at all to be needful; leading those in Authority to a most perverse security, as if they need do 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 tolerate some snarling dogs, for the peace of the Church, when the beating of them out would make them fly on the throat of Religion: and again, sometimes to give no holy things to them, when we are able to master and drive them out of doors without danger to the Church.

It is a difficult task (as he well showeth in another place,) for a man to carry himself. Zealously, and discreetly too, among profane men that thirst for the last drop of blood in the power of Godliness.

And though it must needs be confessed to be unlawful, out of fear to offend, or out of hope to mount the chair of preferment, to forbear reproving, and to sooth men up in their sins: yet if a man therefore forbear, for a time, because either he seeks for a better season, or otherwise fears that severity would make them worse, who are too bad already, or hinder such weaklings as have a mind to be good, or oppress and turn back such as are coming on to the faith; this cannot be thought to spring from covetousness, 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 babbler and a fool will regard no time.

In cases of danger by rents and dissensions, (whereby not only particulars, but whole multitudes are endamaged,) somewhat of severity must be abated, and sincere love must interpose her self for the preventing of greater mischeefes likely to follow the extremity of Discipline.

Evil men are sometimes to be winked at for quietness sake, nor may they be corporally separated from at all times, but only spiritually. And to go out from them spiritually is to do all may be for their reformation, so far forth as every man's degree, and peace will admit.

To this Saint Ambrose accordeth, for he, commenting on that speech of our Savior; ye know not of what spirit ye are: teacheth that revenge must not always be taken on offenders, because sometimes clemency may prove more profitable to thyself for exercise of thy patience, & sometimes to the offēdor also for his reformation.

Again, if (saith he) a man want power to cast him out of the Church, whom he knows to deserve it; or other wise, is not able to prove the offense by sufficient testimony, he is free from blame, though he let the guilty alone. It is not the part of a Judge to condemn without an accuser though he know him guilty whom he would sentence. Christ did not excommunicate Judas whom he knew to be a notorious hypocrite, and a reprobate.

I might be almost infinite in Quotations out of Saint Austin, Jerome, Chrysostom, Ambrose, Gregory, Bede, and others to prove this to be no new Doctrine: but a word to wise men is enough: and a thousand arguments and testimonies, to a fool, will not suffice.

I will therefore conclude these with that of the Canon Law. So often as a whole multitude offend, because revenge cannot be taken on all, by reason of the multitude of offenders, they usually escape without punishment: those faults must be left to God to punish, and such as are in place of Authority must with all care prevent the like for the time to come.

Men shall in all ages meet with some Leuiathans that will break through the Net; some, whom they cannot reform in all things by the spirit of Zeal: but they must of necessity bewail them with grief in secret, and bear them with patience: least striving over hastily to make them exactly good, they grow out of love with all goodness, and become persecutors of it, as malt too hastily dried, is often fired.

There is no man but may, and doth, sometimes, fail 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 submissive satisfaction upon discovery of his error, then undertake the defense of such indiscretion: Which Submission must be accepted, and the party offending must be no longer accounted an offender.

He that in this case will not forgive, gets nothing but the translation of the fault to himself. Herein he shows a proud, merciless heart, and gives men cause to believe that he is more glad of the occasion to upbraid his brother, then grieved at the wrong which is done to himself. To prosecute a man with railing, is an easy, but poor revenge. He that cannot do this, can do 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 wherewith Zeal must be tempered: to wit, Compassion. This, saith Bernard, is one of the sweetest perfumes, or precious ointments of the Soul. Therefore above all, let the soul seek to shore her self with this affection.

So often as thou seest thy Brother offend, thy compassion should presently discover it self, measuring him by thyself, as the Apostle willeth; If any man be overtaken with a fault, ye which are spiritual, restore such an one with the spirit of meekness, considering thyself, least thou also be tempted.

The same Father sends us to that Good old Man, who hearing that one of his brethren was fallen into a sin, fell into a bitter passion of weeping, and uttered these words; He is fallen today; and I may, tomor • ow The iniquity of the other made him to shed tears over his own frailty: And his own frailty made him condole his brothers iniquity.

This affection is of great use: it cannot but wound an ingenious mind, and make him ashamed to see another mourn over his sin, though happily before, he did not bewail it himself.

Much better is a sweet and brotherly compassion, then a sour and stern affection of a passionate mind, saith Gilbert in his continuation of Bernard upon Solomon's Song.

Compassion shows that a man knows himself, he that shows no compassion makes no acknowledgement of his own sinful condition: but proudly carries himself as if sin and he had never been acquainted: where as, in truth, none commonly, is more intimate with that strumpet, then himself.

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 parallel, for outward resemblance, all the beasts upon earth. Sure I am, there are in the hearts of hypocrites so many counterfeit graces as may match, in show, all that are true in the Godly.

Among other, they have (some of them) a counterfeit of true Compassion, whereby they seem to condole with others, and to extenuate their faults to any that speak of them, not out of love to their brethren whom they seem to bewail; but out of deer affection to the like sins in themselves, which hereby they would palliate and defend from blows.

When a man falls into discourse of such or such a man's faults, and begins to aggravate them, perhaps with a mind bad enough, these cōpassionate self-lovers will be ready to say;

&c. whereas all this fluttering and crying of the crafty Lap-wing, is but to draw you from her own nest.

He hath a hellish brood of the same kind: and that you may favor him, and his sin, he will stoutly plead his fellow offenders cause without a Fee.

Do you not think, that, if the judge should be as pitiful to the thief at the Barre, as another would be that is guilty of the same offense, the Country would soon swarm with thieves like Bees in summer; and the Hangman might go practice upon himself, if he should stand in need of using his Trade?

This therefore is, of all other, the most cunning defense of a man's own iniquity, which while it goes masked under the name of Compassion to others, doubles his own transgressions.

Compassion is like to Jeremiah's figs, whereof some were good; and some, naught: both sorts excelled; the good figs, very good; and the evil very evil, that they could not be eaten, they were so evil.

Compassion, saith 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 evil grief, because he is touched in that wherewith he was formerly held by the bonds of an unlawful love.

The second is that whereby a man out of natural piety (which is all one with natural affection to superiors) condoleth the miseries of such as are near him, when he seeth nature afflicted and oppressed with evils, beyond the bounds of human strength, and contrary to natural piety.

The third is that whereby, for God's sake we sympathize, with others in their griefs, when we see righteousness oppressed, & innocence suffer. The first of these he pronounceth, culpable; the second unblameable; and the third commendable.

He might well have added, that compassiō which comes from grace, extends it self to the falls of our brethren into sin, who ought to be restored with bowels of compassion yearning upon them, and forcing us to give them the best help we can, to set them again on their feet.

This is more then a common love: it is indeed the Quintessence of it, which makes our very hearts to drop at the sins of our brethren, as marble with rain, though it lie in the dry.

Compassion makes a man to put his brothers soul into his own body; and his own soul, into his brother, (as Gregory speaks in another case) and to make it his own case; and so to deal with his brother as with himself: which if he do, he will not exceed nor yet omit anything to recover the other.

He that bestows tears of compassion upon his neighbor, gives him somewhat of himself, as well as of his goodness: and it is impossible that he who hath this, should be wanting in anything to his power for his neighbors good.

Then do we show compassion indeed, when we bewail his fall, as if we had fallen our selves, and seek to wash away his sin (if it were possible) by our own tears.

This, if we do, though we do much for him, yet more for our selves. He that hath such a tender heart for the offenses of others, shall find it more tender, & more ready to mourn when himself offendeth.

Compassion therefore must declare it self whensoever we declare our Zeal for God. Hugo saith well that Zeal is such a heat as is prone to compassion of nature.

The Lord when he sharply reproved, and justly disinherited Adam did yet make him a coat of skins to cover his nakedness which sin made shameful.

When Christ denounced woes unto Jerusalem, he wept over it. When Samuel in Zeal departed from Saul, and saw him no more all the days of his life; yet he mourned for him.

Saint Paul calls for meekness to such as by sudden temptation are overtaken with a fault. Saint Jude requires us, of some to have compassion, making a difference. And Saint Paul pronouncing a curse on inordinate walkers, he did it weeping.

The ground of Compassion is love, which, being expressed, will temper the sharpness of reproof, and make it more medicinal. Reprehension of it self is hardly tolerable, unless mixed with friendly entreaties; even as the lancing of a wound though it be necessary, yet will not be endured by the Patient, unless all means to mitigate the pain be applied to him.

Whatsoever a man doth with a heart rent in pieces by Passion, is rather an effect of violence seeking revenge, then a fruit of charity studying reformation. He that can rejoice and be glad and take pleasure to torture his brother by turning his finger in his wounds is a cruel tyrant, no true Zealot.

It is impossible that any soul needing instruction, should receive any benefit, if he be taught in a brawling and a chiding tone, although the lesson be never so needful, let him apply himself to learn with all his might, yet he will carry away nothing but grief and sorrow, as Chrysostom speaks.

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 upon whom mildness will work no other effect, but scorn and contempt of him that is so mild.

This observed a man may take all liberty he can in reproving, as occasion is offered, and his calling admitteth. And when this course is takē, such as are reproved must not with Plutarcks Parasite think to jest or laugh out anything that is pressed on them: they must not grow angry without a cause, or neglect amendment when need requireth.

Then shall we find by experience the truth and benefit of that heavenly Proverb; As an earering of Gold, and as an ornament of fine gold, so is a wise reproouer on obedient ears.

It is good to be zealously affected always in a good thing. Gal. 4.18.