hate the enemies of God with a perfect c Psal 139.22 hatred Thus where euer zeale commeth it setteth the whole heart on fire making men say with those two Disciples Did not our hearts d Luke 14.32 burne within vs Obiectum 2 Secondly the Obiect of zeale to wit the principall and the chiefest White it leuels at is the glorie of God There be I confesse diuerse particulars which zeale shoots at but Gods glorie is the highest comprehends all those vnder it as meanes to aduance it Some make the worship of God to be the principall Obiect of zeale which they nominate in their Definitions but this is too low and too narrow Too low because the glorie of God is aboue it as much as the End is aboue the Meanes Too narrow because there be other things wherein Gods glorie is as deepely interessed as in his worship Therefore besides that which is in this place spoken by way of explication of the Definition I haue purposely intended the next Chapter to declare more particularly and largely the seuerall lesse principall Obiects of zeale which could not be conueniently and artificially couched in the Definition it selfe 3. Finis Thirdly the End of zeale is the end of all our Actions e 1. Cor. 10.31 the preseruation and aduancement of the glorie of God To proue this at large were but to ouerlade the Treatise needlesly and to preuent my selfe of speaking of it more copiously in that place f Viz in Chap. 5. to which according to my method proiect it more properly pertaines Confutation of two errors But before I can go further I must tumble aside two errors laid iust in my way Error 1 The one by some Neotericks who for hast discerned not a simple from a compound supposing vpon their first view of zeale that it was a compounded or mixt affection or Anger and Loue And so without more fixed inspection commended for such vnto others Error 2 The other by more antique Schoolemen who prying more curiously into the nature of this burning heate found it indeed a simple but withall simply confined it to one affection of Loue g Aquin. 1. 2. q. 28. ar 4. Bonau in Prol. sent dub 3. Greg. de val super Aqui. Disp gener 3. q. 2. p. 3. alijque as if zeale had no hearth or tunnell but this Both which blockes I shall endeauour to remooue with one lift Zeale is neither any one Simple or Compounded passion or in any one onely but a fierie temper and disposition in all differing from them as fire from mettell in a fornace And as courage in a valiant man is no compounded thing of his passions and spirits but a braue temper intention of both so also is zeale This truth the Rule of contraries will yet better cleare if we set zeale by the opposite to it luke-warmnesse To be luke-warme is not want of sufficient heate in one affection onely but all Zeale therefore must needs put fire into so many of the affections and passions as luke-warmenesse depriueth thereof Hereupon it is that zealous men feele a burning in all their affections as well as in any as obiects present themselues It is a wonder to see those elder exact Professors pin Zeale to one Passion whereas it cannot bee denied that Zeale in one zealous action shewes it selfe equally in diuerse passions together Moses declared as much heate of indignation against those Calueish Idolaters Exod. 32. as he did Loue for God The like did Phineas in the slaughter of Zimri and Cosbi As one h Driedo l. â— de Reg. script tract 2. cap. 1. Jn zelo Phinees bis zelus ponitur Semel pro vehementia amoru erga deum zelum autem irae habuit contra peccantes Eodem modo Hugo de S. vict in Ioel 2. zelus est feruor animi ad compassionem naturae ad vltionem paenae ad deuotionem gratiae proni c. Ita August Tract 10 in Ioan. Quis comeditur zelo domus qui omnia que ibi videt peruersa satagit emendare cupit corrigere non quiescis si emendare non potest tollerat gemit c. of the faction of Schoolemen hath to his praise long since confessed And in godly Iealousie all one with Zeale doe not Loue and Feare and Anger equally present and bestirre themselues with like feruor Breefly I will no more denie Loue to bee the Master Passion in setting Zeale first on worke then I will grant Zeale to be an effect of Loue it being rather a Consequent then an effect thereof A true Zealot Sacrificing all his Affections to the honour of his God hath this fire of Zeale to kindle them all like that celestiall fire consuming the Sacrifices of Eliah Which Fier was no effect flowing fâ—om the Sacrifice it selfe but onely a meanes by fiering it to make it accepted To conclude Zeale cannot be without Loue Loue cannot liue without Zeale yet is not Zeale any more participant of the nature of Loue though ioyned with it and all the the rest of the Passions to inflame them then that thin water which runnes along with the bloud in the body of man to temper it is of the nature of bloud CHAP. III. The Obiects of Zeale HAuing vncouered this Fire by a Definition my next worke is to discouer more largely the seuerall subordinate Obiects for whose sakes it burneth Zeale hath a double taske the one of a Defendant the other of an Opponent Accordingly it hath a two-fold Obiect Good and Euill maintaining that opposing this It euer defendeth what is truly Good This Chapter hath two Sections It neuer opposeth any thing but what is certainly Euill Sect. 1. Sect. 1. Of the good things which zeale defendeth viz. The first taske of Zeale is on the behalfe of Good to abet it What heauenly wisedome counts worthy our choyce is an honourable cause for Zeale to maintaine Now what will either Grace or Nature desire but good It is not then for the honour of Zeale to take part with any thing else It is good yea comely a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be zealously affected in a good thing alwaies b Gal. 1.18 that is for that thing which is good for euery thing c Ego volo vos in omnibus bonis resplendere Theodor. that is good not onely that good which reflecteth on our selues but all that any way concerneth the honour of him who is the Author of goodnes If the loue of goodnesse prouoke vs to Zeale where euer Zeale findeth goodnesse in distresse it becomes her Champion But though zeale vndertaketh the protection of euery thing that is good yet chiefly it patronizeth that which commeth nearest the chiefest good and wherein the glory of our Highest Soueraigne is more deepely interessed Of this nature is his Word his Worship his Seruants 1. 1. The word of God One particular Obiect of zeale then is the Sacred word of Truth
able or willing to discerne of things that differ takes away all difference betweene a zealous Christian and a head-strong headlong Aiax Some certainly in all places will be found that will be glad to take occasion to lay on Rutilius for Aemilius his fault Let Authoritie consider how great wrong it were to a common-wealth to punish Felons and to passe by Traitors The scandall is no lesse to the Gouernment of the Church to vse seueritie against peccadilloes and make a gaine of more scandalous courses Samuel neuer acknowledged Sauls diligence in killing the meaner Amalakites to smell of any coale from the Alter so long as Agag and the best of the Prey were spared aliue It were a foule blot to Israel that Tamar hauing plaid the incestuous whore should escape the fire yet most vnreasonable that guiltie Iudah should pronounce that sentence for though she deserued death by the Law of God yet was she in the conscience of her Iudge more righteous ſ Gen. 38.26 then himselfe so that he must needs condemne himselfe first in condemning of her Againe let such as be zealous sticklers for Democraticall or Aristocraticall discipline consider how ill the Church can be gouerned by one politie the Commonwealth by another Let them take notice of that woe which sticketh as close to the ribs of such as call good euill and sweete sowre as of such who call euill good and sowre sweete t Isai 5.20 The terror whereof should asswage the heate they are in against things not yet decided to their liking and keepe them from that violent pelting at Ceremonies and crying away with that which themselues are not able from good grounds to condemne It were ridiculous to the world scandalous to the Church dangerous to a mans owne selfe to be obserued more afraid of a Ceremonie in a Church then of worldlinesse pride malice and selfe-loue in his owne bowels Poore Vzzah was smitten dead but for touching the Arke when it was not lawfull for any to touch the body of the Arke and when if in that case of necessitie it might be thought a tollerable offence yet it pertained to others more neare about it to performe that office And yet men now count it an high peece of zeale to direct their Directors and like Clockemakers to take the Church all in peeces at their pleasure But what should the sheepe do with the shepheards crooke what the foote in turning the body topsy-turuey to become the head and what the common souldier in leading the u Greg Naz. in Orat. de moderatione seruand in disput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armie It was long since the zealous complaint of an holy man that men could no sooner get vp their names in the world and be able readily confidently to muster vp a few places of Scripture nothing to the purpose but they thought themselues sufficient to encounter Moses himselfe setting vpon him as furiously as * Idem ibid. Dathan and Abiram euer did Happie were this age had it none of that temper To such as these it is in vaine to say any thing therefore directing my speech to them whom moderation hath yet a better hand ouer I will say but this of that same ancient Father their cōtumacie I beseech you let vs flie from their madnesse let vs abhorre lest we perish with them in the same vengeance If there be any thing amisse let our zeale set vs to praying not to rayling which becomes neither men nor Angels toward the Diuell himselfe If the Church be foule the struglings of priuate persons will but raise the dust If any thing be faultie our Sauiours rule in another case will fit inferiors passing well Let him that is without sinne cast the first stone at it If wee cannot do this the next way we can possibly take to the best reformation is by prayers x Psal 83. and teares y Psal 119.136 CHAP. IIII. Of the Grounds of Zeale VVE haue seene the Obiects for which and against which our zeale must giue fire Next I must shew on what Grounds we must plant it This Chapter hath two Sections cōtaining the two grounds of zeale Our zeale cannot but bee naught be the Obiect neuer so good vnlesse wee go to worke vpon Grounds as good The grounds be generally two A distinct knowledge and a lawfull calling Sect. 1 Sect. 1. Shewing the first ground of zeale knowledge One Ground of zeale is a distinct knowledge of the cause we take vp The goodnesse of any thing is not of it selfe warrant enough to vs till in our apprehension wee know it to be good A Lawyer may haue a good cause brought him but it were neither safe for his Clyent nor wisedome for himselfe to pleade it till he fully vnderstand it from one end to the other because of the many turnings and windings which a subtill aduersarie will make aduantages of It is Satans policie not to cast any quench-coale into an ignorant Zelots fire but rather helpe him with bellowes to blow it vp The Diuell sees that such an one will not proue so dangerous to any as vnto himselfe vnlesse it be vnto God and Religion who many times receiue greater blowes from such fresh water souldiers then from a professed enemie For though they haue an heart willing to stand for good things yet they are like a second that fighting in the darke many times knocks downe his friend in stead of his foe This ignis fatuus or fooles fire haunted those Iewes who by the Apostles testimonie were zealous enough but it was not according to a Rom. 10.2 knowledge This want led them so much astray that when they thought themselues in the best straightest course and most zealous for God Phaeton-like they did what they could to set the world on fire and became most sacrilegious against the Sonne of b Quid prodest habere zelū Dei non hábere scientiā Dei Iudei putantes se zelum Dei habere sacrilegi extiterunt in filium Dei quia non secundum scientiam zelati sunt Origen God So then zeale is worth nothing without knowledge to guide it yea ignorant zeale is an intollerable c Importabilis absque scientià zelus est Bern Sup. Cant. ser 49. euill Who would endure a Commander setting or directing a battell when his eves be put out Who would trust a head-strong blind horse with the raines Would he not more often run his head against a post then keepe his way and if he come at a dangerous bridge choose rather to go beside it then ouer it It is as naturall to error to draw ignorance after it as for the load-stone to attract Iron An ignorant man being euer suspitious that others will deceiue him preuents them by doing it himselfe and then proues more confident then before he was suspitious And though he may haue an Item that he hath abused himselfe yet this will but adde passion
world had once ruefull cause to obserue and bewaile in that Great Wit Arrius This man out of a vaine glorious emulation to excell Alexander Bishop of Alexandria where himselfe was also a l Niceph. lib. 8. cap. 5. Minister diued so farre into curious Questions beyond his reach that at length he went as low as hell it selfe brought vp thence that Heresie which to his euerlasting reproach beareth his name denying the Godhead of Christ After him Nestorius out of Zeale maintaining the rashnesse of his much admired friend Anastasius m Socratt li. 1 cap. 32. Niceph. lib. 14 cap. 31 32 33. fell into as grosse an Heresie The occasion this Anastasius hauing in a Sermon bitterly railed against that Antient Title which hee vnderstood not saith Nicephorus giuen to the Virgine Mary n Maria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mother of God Vide Origen tom 3. in Rom. Euseb lib. 3. de vit Constant by the Fathers and that sharpe Censure of his being distasted by them Nestorius would needs vndertake in fauour of his Anastasius to iustifie spending whole Sermons in protesting against that Phrase of speech Afterwards being by that ReuereÌ„d Alexandrian Cyril in sundry letters shewed the lawfulnesse of that which he with much heate had publikely condemned And his shallow braines not able to hold it vp any longer without admitting many grosse absurdities against the Person of Christ and Lastly his proud heart disdaining submission and recantation made choise in maintaining thereof for want of other arguments out of which he had been beaten by disputation to fall into that most execrable Heresie which denieth the Vnion of the two Natures of Christ in one Person It were tedious to particularize the detriments of blind Zeale since this hath been the wall by which the Iuy of Heresie error and schisme hath euer got vp to that vnhappy height which oft they mount vnto Great reason then it is that wee should euer build our Zeale on the sure foundation of a distinct knowledge and rather stand in doubt and suspence touching things vnknowne n Melius est dubitare de occultis quam litigare de incerâ—is August de Trin. li. 8. Cap. 5. then contentiously bicker for things vncertaine or beyond our Ken. Sect. 2. Shewing the other ground of Zeale a lawfull Calling Sect. 2. The other Ground of Zeale no lesse necessary is a Lawfull Calling If Inferiour Magistrates may not execute any part of Iustice without Authority deriued from Superiour Power how much doth it concerne Christians to attend vpon God for a Calling and Commission to warrant their proceedings Once haue a Calling and spare for no Zeale which that Calling will admit It is not for Saul himselfe but for Samuel to offer Sacrifice It is not for euery Person to mount the Magistrates Chaire or the Prophets Pulpit but for such as are called of God as Moses o Exod. 3.10 to the one and p Heb. 5 4 Aaron to the other How often haue the Lords Messengers powred out bitter complaints and heauy woes against such as runne before they were sent Did they onely touch such as in those times vsurped the Propheticall Office as their Successors the Anabaptists doe now Doth not the Gospel also confine men to their proper stations which they may not goe from or beyond It is true that in times of general Eclipses and corruption of Gods Word and Worship Elisha haue been from the Plowe q 1 Kin. 19.19 and Amos from the Heard r Amos 7.14 15. Hooker in his Preface to his Eccl. Polity aduanced to the function of Prophets Caluin left the Profession of Ciuill Law in France to professe Diuinity at Geneua forsaken of her Bishop and impatient of longer bondage in Popery But where the Word and Worship is truly taught by able Professors and when a man is set setled in a lawful Calling already and not forced out of it then to suppose that Zeale for God moueth him to abandon his former function and to become a Preacher vnlesse he be vnable or vnfit for his former Calling and extraordinarily fitted for the function hee would now imbrace is to suppose without ground and against that Rule Å¿ 1 Cor. 7.23 Let euery man abide in the same Calling wherein he was called And againe t Ibid. ver 24. Let euery man wherein hee is called therein abide with God If God in his Prouidence haue set a man in a Calling of vse fitted him for it and giuen him comfortable imployment in it abide in it he must though he imagine he could be more vsefull in another course or else he abides not with God Leaue that and he leaueth God Go beyond that and he goes without God His vtmost tether is u 1 Thes 4.11 Studie to bee quiet and meddle with your owne businesse Euery one must bee a Labourer * 2 Thes 3.11 no Loyterer no Wanderer a Workeman no idle Person watchfull in his owne charge x 1 Pet 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Bishop in another mans Diocesse It is not for euery man to punish or magisterially reproue sinne in all that commit it No man could haue better cause to draw sword then Peter for Christ if our Lord had giuen him as good a calling as the Iews did occasion but both not coÌ„curring his zeale proued but rashnes y Mat. 26. and incurred his reproofe whose cause he defended Dauid would not fall vpon sinners nor bee speaking of good things in companies knowne to bee desperately wicked accounting it a duty to keepe his mouth close shut whiles the wicked were before him z Psal 39.1 2 3. and saith of himselfe I was dumbe with silence I held my peace euen from good and my sorrow was stirred my heart was hot within me while I was museing the fire burned Here was zeale but no speech And when hee did speake it was not to them but to God and that no doubt in such a tone as they descerned not for otherwise it had been as good to haue spoken vnto them as in their hearing If any doubt whether Dauid did well they may be resolued by comparing this action to the rules of Salomon and Christ the one counselling not to rebuke a scorner the other aduising not to cast Pearles before swine least they turne againe and all to rend you It is then a cleare case that a Christian is not bound to reproue or discourse of Religion to knowne or suspected Scoffers If hee testify in secret vnto his God his dislike of such Varlets auoid needlesse society and vnnecessary Commerce with them and in his soule secretly mourne for their dishonoring of God he hath done his duty To leade the Reader in circuite to the particular bounds of each mans calling were too long a Walke and it would tyre vs both Breefly therefore it may suffice for the present to know that euery mans Zeale must bee principally spent within
nurture and admonition of the g Ephes 6 4. Lord. Seruants must also walke in the same trade and way Both these offending must abide rebuke from him who is aboue them as a father or as a maister because he is a Gouernor equally to both If a brother offending must be reproued a child and a seruant must not think to scape These are not onely vnder the tongue but the hand of correction too Withhold not correction from the child for if thou beatest him with the rod he shall not die Thou shalt beate him with the rod and deliuer his soule from h Prou 23.13 14. hell Nor is this hatred and want of naturall affection but cockering is He that spareth the rod hateth his sonne but he that loueth him chasteneth him i Prou. 13.24 betimes Zeale therefore must set vpon this irkesome office although the father be as vnwilling to it as euer Zippora to circumcise her sonne Foolishnesse is bound in the heart of a k Prou 22.15 child and the rod of correction is the onely Bezoar to driue it out Nor must he be let alone till he bee growne vp or till he will accept it without an out-crie Weeds will easily come vp if they be taken yong but let them grow a while and wee know what followes Therefore as this worke must bee done so it requires hast Chasten thy sonne while there is hope and let not thy soule spare for his l Prou. 19.18 crying The mother also may do this worke although the father hath the charge immediatly giuen him That God bids him do it and not the mother is not to forbid her but to double his diligence If all were left to her she would do too little The father is or should be wiser of the two therefore fittest to take the charge vppon him The mothers tendernesse may bee too much the fathers wisedome must supply that failing And though he may forbeare the execution when the mothers moderation will serue the turne yet when she bestowes too little his dutie is with more seueritie to make it vp Seruants are vnder the yoke as much as children yea more vnlesse they will bee men of * Vnyoked Belial Their stubbornes and leudnesse is not to be endured if it were but for the bad example Children learne more euill from their ill carriage then they will get good from their parents goodnesse Fodder a wand and a burden are for the Asse and bread correction and worke for a m Eccl. 33.24 seruant Not that all need all these but onely euill seruants Let not them thinke this counsell to be onely Apocryphall The sacred Canon will allow a rod for the backes of fooles Nor doth this allow maisters to be tyrants as oft they be Many maisters thinke they may do any thing vnto a seruant but Paul saith no. As maisters looke for seruice and obedience so they must giue loue as well as wages forbearing n Ephes 6.9 that is to say moderating o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threatnings knowing that they also haue a maister in heauen neither is there respect of persons with him When thy seruant worketh truly entreate him not euill nor the hireling that bestoweth himselfe wholly vpon thee let thy soule loue a good seruant and defraud him not of p Ecclus. 7.20.21 libertie Make him not a slaue but giue him some encouragement if he do not abuse it And euen in his failings he must not be too much lookt after if they be but failings of an honest heart As a maister must not make a seruant his fellow for this is the way to let him at length to become his q Prou. 29.21 sonne that is to wrong his sonne in carrying away that which should be the sonnes inheritance So he must not stand and hearken at euery doore corner to tyrannize ouer a faithfull seruant and to take notice of euery word that is spoken lest he get a curse for his labour Although God hath giuen the maister power to correct the seruant when hee hath made a wilfull fault yet he must know that if hee wrong his seruant God will set it vp in skore and he himselfe will auenge the seruant on his maister for r Col. 3.25 him Men must not fight nor women neither for euery fault of infirmitie when wee take seruants we do not take Angels but men and women as bad our selues and that for the most part is bad enough Do wee looke God should beare with vs for all faults euen of the highest nature and yet thinke that vnder pretence of zeale wee should beare with no faults at all in a seruant I dare boldly say no man hath more sinnes vpon the skore then a dogged maister or curst mistresse They will forgiue nothing if they do they will nose a poore seruant that maketh more faults out of feare then purpose with their mercy a weeke after Now can they looke to speed better at the hands of God Christ ſ Mat. 18.35 I am sure said that his Father hath another purpose Not that I meane to restraine iust seueritie but onely tyrannie and that Gouernours should wisely consider and distinguish betweene fault and fault seruant and seruant I know some seruants make shew of much religion but looke vpon them better and you shall find that this is taken vp to become more saucie to get vnto themselues a greater libertie and to serue as a buckler to beare off all blowes and all reproofes As if Religion brought some priuiledge to seruants not onely to bee indocible for they must be taught nothing crost in nothing but incorrigible for they must not haue a blow or a sharpe word offered to them Such Religion would bee brusht off the coate and some better beaten into the heart in stead of that which onely hung without Such seruants are of all others the worst to be endured and most dangerous in any familie For a while they will bee deuout in a religious house for none else will fit them but giue them libertie and they often put all their Religion into a Babie I did not vrge the former moderation to pleade the cause of such proud selfe-willed hypocrites who haue nothing to boast of but a demure looke and carrying of a Bible being otherwise neither good seruants nor willing to bee better no more then I would teach prophane scoffers and persecuting Ishmaels to call good euill and light darknesse I know there be many gracious and worthy men and maids that bring in more blessings to the familie then all the house besides * Gen. 39.5 Ioseph was diligent in his maisters seruice but his hands were nothing to his heart his labour nothing to his grace for the aduancement of his maisters gaine Such a seruant would be intreated as a t Ecclus 33.31 brother loued aboue gold and praised to the heauens and for nothing so much as for his Religion expressed in his
And yet alas How often is it vnawares maintained by such as would bee thought our greatest zealots Many of them being in Argument brought to a Non-plus for their last reply and strongest refuge they flie to this and I know this to be the iudgement of able sound worthy Reuerend Diuines and therefore all the world shall neuer driue me from it while I liue Which is no better then the last Argument of Scaligers foole who thinkes by a wager to maintaine that which by reason he cannot Is not this to set men vp in the Infallible Chaire and to create Popes at home while we defie them abroade yea to hold the faith of our Lord Iesus Christ as we affect and respect the Persons wee choose to follow therein The Apostles rule is to follow men as they follow Christ When they step out of his paths let vs if we can reduce them if wee cannot doe this let them wander without vs. It is more gainefull and safe to trauell alone in the high way of Christ then by following the best company out of the common Rode to be set fast in a slough Sect. 2. Sect. 2. Shewing what Zeale must oppose One Taske of Zeale hath been shewed wherein it must be a Defendant the other followeth wherein it must be an Opponent Zeale must neuer fly on the throate of any thing but what is certainly euill Whiles it is but suspected Zeale must be countermanded from discharging against it least shame sound a retraite to our furious marching and disgrace retort that bullet which was too hastily shot into the Aduerse Campe. The Israelites beyond Iordan thought there had beene great cause of a zealous quarrell at the Alter f Iosh 22.11 12. erected by the Tribes of Reuben Gad and part of Manasseh on this side the Riuer But when better information declared it to be built onely for a Memorial vnto Posterity of their samenesse of bloud and Religion with those within Canaan they saw cause to iustifie what before they condemned g Ibid. ver 31 32. and to blame themselues for blaming their Brethren Saul was a zealous persecutor of Dauid as of a dangerous Traytor to his Crowne h 1 Sam. 20.31 But which of the two was more righteous i Chap. 24.17 Sauls after-confession declared The Iewes wanted no heate against the Doctrine of our Sauiour and the rest of the Apostles But whosoeuer shall reade those stories may from them for euer take warning not to set against that which onely their owne frowardnesse fancies or humors haue made odious to them no sound euidence being found among the sacred Records to condemne it The beleeuing Iewes of the Circâ—mcision thought Peter k Act. 11.2 3 a prophane offender for going to the Gentiles and sharpely rebuked him for it Yet was not as they imagined for after his defence l Ver. 18. they glorified God for that which before with great heat they condemned The like violence haue I knowne in Some against some things in our Church which better vnderstood they admired Yea I am perswaded that ignorance of the originall causes and true vse of diuers things amongst vs doth breed a loâ—thing of that which deserues good acceptance Some stomakes loath vnknowne meats which if they tooke downe would do them no hurt yet out of a peeuish humor chuse rather to cast away their meate then their ignorance of it Many inueigh against Partiality that are themselues the greatest Partialists to their owne Gamaliels It becomes euery sober Christian to doubt rather of the iudgement of few especially of his own then of a Whole Church It is more easy to quarrell then to finde cause to contradict then to disproue Where silly ignorance wilfull preiudice and affected partiality sit as Triumuirate Officers to iudge of the soundnesse lawfulnesse and conueniency of what they do not or will not or cannot vnderstand it will be easy for them to affirme that any thing maintained by others though sound lawfull and fit doth hit againe Scripture It is then our safest course to Submit to euery ordinance of man for the Lords sake m 1. Pet. 2 so farre as they disanull not the Ordinances of God Nor may we take vp an opinion vpon trust from any man liuing against euen humane Ordinances nor go about to oppose them till our owne vnderstandings discrie in them some contrariety to the written word Our libertie must not bee confined to the close prison of another mans n 1. Cor. 10.29 conscience nor his to ours Let vs not therefore iudge one another any more but iudge this rather that no man put a stumbling blocke or an occasion to fall into his brothers o Rom. 14.13 way Cast not scruples into mens minds touching the vnlawfulnesse of that which for the most part such as be most violent and bitter against are least able to infringe On the other side such as to feed other mens humours wil turne Ithacius Who mightily bending himselfe by all meanes against the Heresie of Priscilian the hatred of which one euill was all the vertue he had became so wise in the end that euery man carefull of vertuous conuersation studious of Scripture and giuen to any abstinence in diet was set downe in his Calender of suspected Priscillianists for whom it should be expedient to approue their soundnesse of faith by a more licentious and loose behauiour p M.R. Hooker ex Sulpit. seâ—â— such I say are but base clawbacks that so their owne turnes be serued care not whom they wrong by false accusations nor how much they abuse them whom they flatter by misinformations And here an Item to such as it concerneth to punish the sinnes of the people I speake not now of the lawes constitutions themselues but onely to preuent corruption in such to whom the execution of them is committed by superior Gouernors if they shal for gaine or other respect make the vnwitting or vnwilling omissioÌ„ of an inferior duty to be as bad as a breach of any substantiall part of Gods worship some small indiscretion and weakenesse either of iudgement or conscience with odious whoredome reeling gogle-eyed drunkennes and blasphemous swearing c. winking at these prosecuting the other with extreamest rigour this is vp downe to act a Pharisies part Wo to such q Mat 23.23 tything of Mint Annise and Cumen when the weightiest matters of the Law mercie iudgement and faith are omitted q Mat 23.23 They are but r Ver. 24. Blind guides who straine at gnats and swallow Camels Nor is it onely Pettie-larcenie but euen a capitall crime against zeale it selfe to driue it at the head of things not simply euill or to make vse of the sharpest edge of seuere iustice to hew downe lesser faults whilest greater sinnes be rather stroaked then so much as stricken with her scabberd This brings vp an euil report vpoÌ„ the best zeale and among such as are not
that when God gaue him speciall command and Commission hee cut off foure hundred and fiftie Prophets of Baal at a x 1. King 18. time Howbeit afterwards when Iezabel vowed his death his wisdome told him that although hee had done but well yet then was no time to stay and iustifie the act to Iezabels head We reade of Paul who though he abode two yeares at y Act. 19.10 Ephesus where Diana was worshipped of most by publicke z Ibid. ver 27.28 allowance yet he did not openly oppose that Idoll in Pulpits or Theaters onely in generall he spake against false gods Saying they are no gods which are made with hands Demetrius was not able to charge him with more when hee vomited vp the very bottome of his stomacke into his a Ibid. ver 26. face And when the people would haue laid violent hands on him and his companions the Towne Clerke publickly cleareth him of speaking against Diana and confidently defended him and his companie as being innocent of blaspheming their b Ibid. ver 37. goddesse He well saw what strong footing Idolatrie had taken in that Citie that he was not to proceed by open batterie against it but by prudent pollicie that his violent and furious pealing at that diuellish Idoll at that time would but exasperate the Idolaters to raze vp the foundation which he had begun to lay that in steed of gaining more hee should see those whom he had alreadie wonne persecuted or lost before his eyes We know further how the same Paul was at another time put to his shifts and forced to shaue himselfe to saue himselfe c Act. 21.26 and yet hee was in times more conuenient to preach against such Iewish rites and vehemently to cry down those beggerly elements as afterwards he also d Gal. 4.9 Col. 2.16 c did But at the present when it was come to this that he must giue way to the weaknesse of his brethren or by withstanding impeach the course of the Gospell the choyce of shauing was at that time easie though irksome enough in it selfe The like he did in circumcising of Timothie for feare of the Iewes and yet no wise man is ignorant that from the time wherein our Lord was baptized Circumcision was to be abolished with as much speed as might stand with safetie of the Gospell and such as professed the same I mention these instances not to make any man meale-mouthed but to allay the heate of such tongues as are troubled with inflammations to stop their mouthes who thinke that he is but a base temporizer that forbeares to be violent in some things wherein authoritie enioyneth silence for a time for some causes and secrets of State which must not bee knowne or disputed till the effects discouer them If it be not lawfull to strike the top-saile and sometimes maine saile and all and lie at hull when a storme is vp that in all probabilitie would endanger the lading the ship or the men what meane those Items of God to his Prophets when Israel was quite out of frame and bent against all that were bold and diligent to set them in order againe Marke what God saith by e Hos 4.4 Hosea Let no man striue nor reproue another for this people are as they that striue with the Priest When a people begin to turne head against a Minister that with the strength of authoritie to beare him downe It is time for him to abate of his former vehemencie and somewhat to giue way to their violence which else would blow him away before it In euill times to bee violent for or against smaller matters when strugling will not better but make things worse and blow vp the fire to a greater flame is a great indiscretion and an error in Zeale especialâ—y when sundry Precedents of bad successe in like attempts daily present themselues to teach vs more wisedome There is a meane and way of tollerating euill men at sometimes in the Church as there is of correcting eiecting and remouing them thence at other times more conuenient and safe as Saint h De fid operib cap. 3. Est ratio dissimulandi tollerandi malos in Ecclesiâ— est rursus ratio castigandi corripiendi non admittendi vel a communione remouâ—ndi c. Austin wisely affirmeth Therefore they erre saith the same i Jbid. cap. 4. Father who obseruing no meane but running headlong in one extreame consider not the Authorities of Scripture which may mittigate that rigour and lead them in a middle way betweene both with more comfort and better successe An error vsuall among men and in no one thing more then in turbulent Zeale Some daring onely vpon such Scriptures as call for seuerity to correct the vnruly not to giue holy things to doggs to excommunicate the refractary and contemptuous and to separate from Christs body euery scandalous member doth so disturbe the peace of the Church that endeuouring to pluck vp the tares too soone themselues being blinde with error they separate from the vnity of Christ Thus as hee sheweth it fell out in the case of rigid Donatus and his peeuish Disciples And thus may I say it hath happened to our hot headed Brownists dreaming Anabaptists and to all the crew of Schismaticall Seperatists who are in this point the right heyres of Donatus and in whom he liueth againe as if he had neuer beene dead To these I may say with Saint Austin although they bee wicked for whose sakes you separated yet yee ought by enduring those whom you were not able to reforme or cast out of the Church to haue continued in the church your k Ibid Etiam si malâ— fuisseâ— propter quos in Ecclesia non estâ— voâ— tamen eoâ— sorendo quos emeÌ„dare aut segregare minime poseratiâ— in Ecclesiae permanere debuistis selues On the other hand as pernitious is their opinion saith he l Jbid. vide locum etiam cap. 5. who from some other Scriptures which in case of danger allow some temporary tolleration of dangerous spirits thinke no seuerity at all to bee needfull leading those in Authority to a most peruerse security as if they neede doe no more but tell men their duty without further care what any man doth The middle way in his opinion is simply the best which is sometimes to tollerate some snarling doggs for the peace of the Church when the beating of them out would make them fly on the throate of Religion and againe sometimes to giue no holy things to them when we are able to master and driue them out of doores without danger to the Church It is a difficult task as he wel sheweth in another m August de Ciuit. dei lib. 1. cap. 4. place for a man to carry himselfe Zealously and discreetly too among prophane men that thirst for the last drop of bloud in the power of Godlinesse And though it must needs be
to error fire to tow making him more mad as once the constancie of Christians in the truth made Paul in d Act. 26.11 persecuting them euen to strange Cities Nor is it strange to see men more violent in a wrong way then in the right since in a wrong course they haue wind and tide with them but in a good both against them Their corruptions will easily hoyse saile to their irregular passions and the Diuels suggestions like strong gales of wind will set them a running in a headlong voyage But all these will oppose them when the ship is more carefully steered in a straight course by a true compasse by reason of the naturall enmitie and crosse disposition that is in them against all that is good Violence therefore is dangerous in wayes vnknowne because after entrance into a by-way direction comes for the most part too late Then either shame or choller at their owne mistaking makes men more violent as they that in a iourney hauing lost their way out of very anger post harder in by-paths then they did in the Roade An absolute necessitie of distinct knowledge is therefore layd vpon euery Zealot And this knowledge must be had from the Law and the Testimonies e Isai 8.20 beyond which if zeale go it wanders in the darke without warrant but not without sinne Whatsoeuer is not of faith is f Rom. 14.23 sin And that cannot be of faith which is not cut out by the patterne of the word Faith will not build vpon humane foundations or credit of man but the vnderstanding and iudgement must haue immediate information and satisfaction frō the Diuine word of truth It is then an extreame rashnesse and folly for any man to suffer his zeale to run before and beyond his knowledge relying vpon the iudgement or practise of other good men as if it were warrant enough for him to sweare what a good man will say and to defend what a goo◠man hath done That is zeale ill spent which wasteth it selfe in crying downe other mens opinions not as iudgement but as affection kindles it being able oft times to say no more against them then the chiefe Priests and Officers could alledge against Christ vnto Pilate If he were not an euill doer we would not haue deliuered him vp vnto thee yet seeme to take it ill that their bare clamor without any either euidence or particular accusation should preuaile with him to put an Innocent to death Many good but weake Christians expose themselues and their Zeale to much reproach and disaduantage by standing out in some things which they haue onely receiued by Tradition There are some whom they will rely vpon without all doubt or gainesaying or so much as searching to the bottome of their Opinions And yet these people would thinke much to subscribe to another man whom they loue not so well without requiring many reasons more then enough Is not this one of our iust quarrels against the Papists at this day as it was formerly of Christ himselfe against the old Pharisies for their Traditions Yet when many people are demāded their reasons of diuers opinions which they stand stoutly vnto is not their answer this Because the contrarie is against Gods word Being pressed to shew wherein they reply We are but ignorant people we cannot dispute with you but so we are taught by Reuerend men if you talke with them they will bee able to satisfie you to the full Vpon this ground they stand so firme that none is able to remoue them Their heart they would you should know is as good as yours though they cannot maintaine their Tenents as others can and therefore they are resolued to continue their course If this be not blind zeale I know not what is Let them suppose what they will such good meaning is naught and their zeale too For without knowledge the mind is not good and he that hasteth with his feet g Pro. 15.2 sinneth Such a zealous man is like one that being blind or hood winkt should hastly runne in an vncoth and dangerous way full of blocks rockes ditches brookes quagmires or pits and neuer giue ouer till destruction her selfe put a period to his desperate race This is the reason why men become Sectaries and Schismaticks so fast they suffer themselues to be seduced before they discerne the traps into which they are trained And commonly such as be most zealous in this kinde change Religion as often as yong shoo-makers and taylors do masters running ouer all the Sects that be in the world vnlesse their course be interrupted by authoritie and themselues constrained to informe themselues better But if they may runne on what errour or heresie will they not in time swallow downe like Gulls and Cormorants and digest like Ostriges The best things corrupted proue to bee the worst And zeale that giues luster to all graces if it once exceed the circle of knowledge becomes most pernitious Who derides not the madnesse of those hare brained Ephesians h Acts 19.32 that vpon meere instigation of Demetrius against Paul filled a whole Citie with an vproare some crying one thing and some a nother in great confusion the more part not knowing wherefore they were come together I wish it were breach of charitie to compare the stirs of our Brownists Anabaptists Familists and all the rabble of such schismaticall Sectaries who may truly bee termed Puritanes with this inconsiderate action of those rude Ephesians If there bee any difference it is onely in this that these mad-Martin mar-Prelates professe in their words that they know God but in their workes they denie him What then remaineth but that we all learne to make knowledge and humilitie Vshers to our zeale Beware of Ignorance and Arrogancie they are birds of a feather seldome asunder for who so bold as blind Bayard Put not the raynes of zeale into their hands for they will certainely set all on fire and if it proue not so it shall not be their fault Zealous Dauid thought it a good argument to prooue his heart free from pride that his zeale had bene confined to the Region of his knowledge and capacitie Marke his plea Lord mine heart is not haughtie nor mine eyes loftie neither do I exercise my selfe in great matters nor in things too wonderfull for i Psal 131.1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me And it is a ruled case he that will be super wise k Rom. 12 3. busie and earnest beyond sobrietie and the measure of faith dispensed to him and thinketh he doth well setteth an higher price vpon himselfe then euer any man but some foole like himselfe will giue for him This lamentable experience hath in all ages taught to be too dangerous it being ordinary with selfe-conceited Zealots rather to defend schisme heresie blasphemie then by an ingenious retractation of errour which would honour them more to confesse their ignorance and temeritie An euill which the whole Christian