Zelo domus dei qui omnia quae ibi videt peruersa cupa emendare c. Aug. tract 10. in Iohn of God there to bee performed but by prophane imployments polluted A thing so prouoking his spirit that hee could not expresse indignation enough in rescuing the honour of that place from such abuses This action so well beseemed Christ himselfe that euen by this hee clearely demonstrated to his Disciples the substance of that Type which Dauid once was they then remembring that it was writteÌ„ the Å¿ Ioh. 2.17 ex Psal 69.9 zeale of thine house hath euen eaten me vp And what need wee any further precept any better warrant herein Howbeit as in defence of the Word the rule of worship most Zeale must bee spent for points fundamentall so care must be had in maintaining the Worship it selfe to fortifie the Substantialls most Such was the flame of Elias Zeale t 1 King 18.40 that nothing but the bloud of all Baals Prophets could quench it But marke the obiect of it It was no smalle matter It was for no lesse then Gods Couenant which by their meanes the children of Israel had forsaken u Ibid. ver 10. for his Alters which they had throwne downe and for his Prophets which they had slaine with with the sword Thus when any Substantiall part of Gods Worship is corrupted deteyned remoued or endangered then is a time for Christians to quit themselues like men in vindicating the same But here a Caution touching the former example It is no warrant for our Zeale to breake out so farre as his did it onely shewes vs wherein we must be zealous so farre as the bounds of our Calling admit It had not been lawfull for Eliah to put those Idolaters to the sword if hee had not been able to pleade his speciall Commission from God as he did * Ibid. ver 36. I haue done all these things at thy word The want of which warrant made Peter liable to reproofe of our Lord euen when he fought in defence of our Lord and cut off but an eare of the high Priests seruant For this little Christ applied vnto him that Lawe against Murtherers x Mat. 26.52 Ex Gen. 9 6. All they that take the sword shall perish by the sword Not that this little deserued that iudgement but to giue him notice whereto his Zeale would make him obnoxious if hee proceeded to the taking away of any mans life vpon so slender a ground It is then the duty of Christians if priuate men to pray zealously if Ministers to preach zealously in defence of Gods Worship vseing no Armes but those of Ambrose to Augustus Prayers and Teares y Rogamus Auguste non pugnamus non timemus sed rogamus Hoc Christianos decet vt tranquillitas pacis optetur fidei veritatisque constantia Amb. Epist. 33. ad Marcellinam And againe Orat. in Auxentium coactus repugnare non noui dolere potero potero flere potero gemere aduersus arma milites Gothâ—s quoque lachrymae meae arma sunt c. aliter nec debeo nec possum resistere Hee that being vnder Authority will rather resist then suffer makes the cause suffer by his resistance and so in steed of standing zealously for it he doth in effect raise forces against it It was not the prohibitions and threats of the Iewish Gouernors that could silence Peter and Iohn from preaching Iesus z Act. 4.18.19 20. because their Commission from God must be executed against all iniunctions of Men. But on the other side their Zeale neuer made them resist with hostile force euen in their greatest affronts If they were apprehended they suffered with patience and reioycing if they could they fled Zeale may stand with suffering and flying but not with resistance which is flat Rebellion And no good cause calles Rebellion to aide Christ giues not onely liberty but precept when we are persecuted in one City to fly into another not meaning we should be lesse zealous but spare our selues for better times and occasions If it were contrary to Zeale to fly Christ would neuer haue giuen a Reu. 12.14 wings of a great Eagle to the woman that she might flie into the wildernesse into her place from the face of the Serpent And though our Sauiour makes it the trik of an b Ioh. 10.12 hyreling to leaue the sheepe flee when he seeth the Wolfe comming yet that is when the Wolfe comes to worry and deuoure the flock principally not when many Woules come directly against the shephard himselfe after the best sheepe bee slaine or fledd and the rest ready to ioyne with the Wolues against him Then a Minister may yea must flie if he can when his flock notwithstanding his best care and diligence bee either so scattered that hee cannot draw them together or so ouergrowne with the scab of heresie that it is impossible to cure them and euery man ready to seeke his life to take it away making the quarrell personall against the Shephard rather then generall against the sheepe In this case Eliah fled from c 1 King 17.3 Ahab and that by Gods own direction And after from Iezabl when he thought that d 1 King 19.10 hee onely was left alone though at that time there were seauen thousand that neuer bowed knee vnto Baal yet so scattered that he knew not where to finde them So also Paul fled from Tessalonica to e Act 17.13.15 Athens and from the Gouernor of Damascus desirous to apprehend him f 2 Cor. 11.32.33 being let downe through a window in a basket by the wall and so escaped his hands So did Athanasius often flie from the Arrians Nor is any man debarred this benefit if the case bee alike Herein if in any thing the Prouerbe is true One paire of heeles is worth too paire of hands which any man may vse without disparagement to his Zeale or danger to be branded with the opprobrious Marke of an Hireling But in matter of Circumstance or Ceremonies which are not parts but onely appurtenances of Worship g Non partes cultus sed ad cultum ceremoniae no neede no warrant to be so hot as for defence thereof to incurre such perills In Substantiall duties of Worship hee that is not with God in a zealous defence is against him h Luk. 11.23 And yet in things of lesse moment he that is not against him by an open crossing is with him i Mark 9.40 by holding the maine Zeale therefore must not spit fire at such as are not foes but friends nor be at defiance with those who holding the head doe not putrifie the members I thinke no wise man doubts that euen in the purer times of the Old Church in Israel corruptions grew in Ceremonies as well as in the substance of Gods worship And yet pry into the Scriptures neuer so carefully wee shall not finde any of the most zealous Saints fall
on fire for Ceremonies Which is worth obseruation and the rather because Saint Paule saith that euen in the Churches of the Gospell there was then k 1 Cor. 11.16 no such custome Now what comfort can any man reape of that Zeale which makes him seperate for not hauing his will followed in Ceremonies when such Zeale was neuer practised or commanded in Scripture Liberty is giuen to euery Church to vse what Ceremonies they will that agree to the generall rule and tend to edification and decency Yet liberty is not lest to euery one in the Church that hee may set vp or pull downe what hee will This is in the power of the Gouernors onely who being dispensers of the Mysteries of God l 1 Cor. 4 1. are best able to iudge of conueniencie and decencie If euery one in the Church of Creete might set vp what they would Paul might haue set Titus about some other businesse and not for this verie cause haue left him there to set m Tit. 1 5. in order the things that were wanting 3. The last particular which zeale must maintaine be the Seruants of God 3. Tâ—e seruants of God He that held himselfe despised when his n Mat. 10.40 Seruants were intended thereby the defence of them as well as of himselfe And it is one part of Eliahs quarrell against the Prophets of Baal and their followers that they had slain Gods o 1 King 19.10 Prophets with the Sword When wee see the Seruants of God reproached scandalized and oppressed then is a time for zeale to appeare in their defence and such as by their place and Greatnes are able to giue countenance to good men in good causes should then hold it an honorable dutie to shew themselues Thus did Ionathan for Dauid p 1 Sam. 20.32 euen when Saul himselfe was enraged q Hest 7.3 Hester for the Iewes when Haman plotted their Destruction And Nicodemus for Christ r Ioh. 7.51 though the Pharises boyled in malice against him What Zeale is in that Person that can bee content to see a good man perish before his eyes and vnder his nose neuer opening his mouth in his defence for feare of offending such as care not for offending of any but practise the ruines of all that crosse their humors The Lord to teach men their duty herein doth sometimes vouchsafe himselfe to pleade the cause of his seruants as he did in the particular of Moses against Aaron and Miriam Å¿ Num. 12.4 A remarkable example to shew how the Lord takes to heart the indignities that are put vpon his Seruants especially when they are busyed in his owne Seruice He will not allow it euen vnto Kings to doe them any harme t Psal 105.14 but hath reproued and will reproue kings for their sakes Yea further such as be able to doe no good by speaking for them must yet mourne for their distresse It is recorded to the shame of Israel that such as were at ease themselues tooke their fill of voluptuousnesse but did not remember with compassionate griefe u Amos. 6.6 the afflâ—ctions of Ioseph When Ierusalem was laid wast how did zealous * Lamen Ieremy take on When Herod had cast Peter into Prison how incessant were the faithfull in their prayers x Act. 12. till he was deliuered Obserue the plagues that come on such men as are neuer touched with the miseries of Others They commonly fall vnder the same iudgement which others vnpittied haue tasted before They that would bee at their banquets not remembring the afflictions of Ioseph in captiuity therefore shall goe captiue with the first that goe captiue y Amos 6.7 and the banquet of them that stretched themselues shall bee taken away On the other side such as in Zeale for Gods Seruants doe but mourne for their afflictions shall be sure to share with them in the comforts of their deliuerance and to bee kindly inuited by the Lord himselfe to their mirth Reioyce yee with Ierusalem all yee that loue her reioyce for ioy with her all yee that mourne for her z Isay 66.10 11. that yee may suck and be satisfied with the brests of her consolations But yet because the purest mettals haue some drosse the best men some imperfections that cannot bee defended Zeale may not vndertake their defence in all they doe or hold Moses a man zealous and louing enough would not maintaine could not but check his owne brother for making the people naked by Idols a Exod. 32.25 before their enemies A thing which if either Zeale might haue past ouer or loue couered his meeknes had neuer so sharpely reproued The Actions of the cheefest Apostles are not alwaies warrantable because done by Apostles for euen they also when they follow not Christ must be forsakeÌ„ If they do any thing contrary to the rule of the Gospell b Gal. 2.11 they are to bee blamed but if they teach men so c Gal. 1.8 9. they must be accursed Paul was not to learne his duty of defending good men nor ignorant of his rule to guide him therein yet when Peter was at Antioch and had offended Saint Paul withstood him euen to his face Now what confusion Ibid. Gal. 1.11 what a maze of error had Peters Schollers been cast into if they should with heate haue vowed the maintaining their Masters Action which no doubt they disclaimed d Chrisost in hunc loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Pauls reproofe neither loue nor reuerence but Iudgement must leade our troopes to the aide of Good men If such or such a good man held for a Scholler dislike a Ceremonie this is to many ground enough to coÌ„demn it to the pit of hel because they are strong in opinion that so worthy a man would neuer find fault without cause But was not this the Mother of all that mischiefe now befallen that once famous e Rom. 1.8 Church of Rome where the high respect and immodest admiration which some Venerable Pastors were raised vnto either by the dotage or flattery of their people receiuing all for Gospel which proceeded out of their mouthes at first conceiued and at length brought forth that prodigious blasphemy of * Not that I grant this Tenent to bee in being of ancient times but only that the high respect of the Bâ— of Rome so long as they had virtue drew so much reuerence to that Sea as afâ—er the brood of Iesuites made vse of it by wrestiâ—g some speeches of the Fathers to â—et â—bâ—â—â—h this poyson Albert Pighius Hierar Eccle. lib. 4. cap. 6 7 was the first Diuine that euer vndertook expresly and professedly to maintaine the infallibilitie of the Popes iudgement which he professeth to vndertake against the consent of all the Diuines and Canonists A thing wherof Paul 4. was ashamed and condemned Pighius for it In Epist. ad Groper Cardinall Impossibility to erre A Doctrine abhorred by vs.
And yet alas How often is it vnawares maintained by such as would bee thought our greatest zealots Many of them being in Argument brought to a Non-plus for their last reply and strongest refuge they flie to this and I know this to be the iudgement of able sound worthy Reuerend Diuines and therefore all the world shall neuer driue me from it while I liue Which is no better then the last Argument of Scaligers foole who thinkes by a wager to maintaine that which by reason he cannot Is not this to set men vp in the Infallible Chaire and to create Popes at home while we defie them abroade yea to hold the faith of our Lord Iesus Christ as we affect and respect the Persons wee choose to follow therein The Apostles rule is to follow men as they follow Christ When they step out of his paths let vs if we can reduce them if wee cannot doe this let them wander without vs. It is more gainefull and safe to trauell alone in the high way of Christ then by following the best company out of the common Rode to be set fast in a slough Sect. 2. Sect. 2. Shewing what Zeale must oppose One Taske of Zeale hath been shewed wherein it must be a Defendant the other followeth wherein it must be an Opponent Zeale must neuer fly on the throate of any thing but what is certainly euill Whiles it is but suspected Zeale must be countermanded from discharging against it least shame sound a retraite to our furious marching and disgrace retort that bullet which was too hastily shot into the Aduerse Campe. The Israelites beyond Iordan thought there had beene great cause of a zealous quarrell at the Alter f 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
casting him out of the Church by the sentence of excommunication And this is yet more euident by that of the same Father p Hieron in Math. 18. can 54. Sin autem audire noluerit adhibeatur frater quod si nec illum audierit adhibeatur tertius vel corrigendi studio vel conueniendi sub testibus porro si nec illos audire volueru hunc multu dicendum est vt detestationi eum habeant qui non potuit pudore saluari saluetur opprobrijs c. on the words of our Sauiour If thy brother will not heare thee then take with thee one or two more c. If he will not heare thee then let another brother bee taken saith he if yet hee will not heare adde a third either out of desire to reforme him yet without further trouble or otherwise to make them witnesses for his conuention If further he will heare none of these then his fault is to bee published to many that he may bee had in detestation and that he whom priuate shame could not cure might be cured with open reproach And if all this serue not then let him bee vnto thee as an Heathen or a Publican c. Sozomen q Eccl. hist. lib 7. cap 16. Quoniam paenitentibus Deus etiamsi saepenumero deliquerint ignosâ—i praecepit illu qui peccata sua detrectaÌ„t delicta vt credibile est aggrauantur inde ab initio sacerdotibus placuit vt velut in Theatro teste multitudine Ecclesiae peccata manifestarentur c also relates an ancient forme of Pennance and Absolution obserued in most Churches especially in those of the West and it is this because saith hee God hath commanded Absolution to be pronounced to sinners so oft as they repent although they sinne often and because also they who shift off and delay the confession of sinne do augment their offence therefore from the beginning it pleased the Ministers that mens sinnes should bee layd open as vpon a stage the whole multitude of the Church being witnesses of it c. And although this seeme to crosse that of Saint Austin formerly cited wherein hee washeth his hands of personal denotations of men in the publicke yet indeed it doth not for he speakes of such as haue priuately sinned so as none but the Minister and the offender is priuie to the r Vide August ser de verbalom 16. offence although it seemes by Saint Å¿ Amb. de Paenitent lib. 1. cap. 16. Ambrose that the seueritie of Discipline euen against priâ—ate offences was very great But in case of publicke faults Ministers handled the delinquents in another manner in those ancient times whiles the Primitiue Discipline was not yet extinct although in Saint Austins dayes it lay a bleeding I speake not this in a Puritane Pett as disliking the Constitutions of our owne Church but onely to let the world especially that part of it which knowes not experimentally what belongs to a Pastorall necessitie see that the pulpit is the proper place of reproofe giuen by a Minister to offenders vnder his charge And if he should proceed to a personall taxation of some obstinate sinners I thinke he should not exceed the practise of the Primitiue Church Notwithstanding I willingly grant that as things now stand it would argue a shamefull indiscretion in him that would thinke the same libertie in all respects may bee taken now which once was allowed in the Primitiue Church when both Bishops Pastors and people were generally better and when Pagans swarmed among Christians like the flies of Egypt to obserue their actions and vpbraide their Religion The third and last Circumstance 3. Circumstance of Time which zeale gouerned by Discretion considereth is that of Time Good meate serued vp at an vnseasonable time is not onely vnsauorie but to a queasie stomacke intollerable A wise sentence shall be reiected when it comes out of the mouth of a foole for he will not speake it in a due t Ecclus 20.20 season Therefore Discretion is as choyce of the Time as of the Place and Wisedoâ—e teacheth not to shew wisedome out of his due time Howbeit two rules will be sufficient to guide vs herein the one directing vs in priuate occasions the other in publicke rebukes Rule 1 1. Sinnes notoriously shamefull wherein the passions and affections of the mind are set deeper in the mire then the bodie it selfe will not be reproued with profit when they are acting and the offenders taken in the manner It is no time to reproue a furious man when he rayles nor a drunken beast when he reeles When Abigal returned from pacifying Dauid whom that noddie her husband had highly incensed and found Nabal drunke with his guests 1. Sam. 25. although she had now double cause to play the very woman yet she said nothing vnto him lesse or more vntill the morning light But when the wine was out and hee come to himself she beginneth to tell him his owne as became his offence The issue was hee was pierced to the heart as couetous Cowards vsually are at ill newes whereas before in his wine her speeches would not haue penetrated the vtmost roome of his eares When mens passions exceed their owne reason and trample vpon it so that it dare not to hold vp a finger against them they are in ill case to heare reason from others They are then like a vessell turned vpside-downe whatsoeuer you powre on them is spilt on the ground or in your shooes The best time to giue a priuate reproofe is when men are most free and calme in their mindes from passion and somewhat disposed to a pensiue fit then they begin to soften and relent as the earth after a frost then if euer a word of reproofe will runne vpon wheeles and come in due u Prou. 25.11 time Rule 2 2. In Publicke reproofes some respect must be had to the violent sway of the Times not to temporize as the word is vsually taken but to walke with more wisdome and moderation that the times which will not be bettered by vehement opposition may not for our violence swallow vs vp When a man rowes with the Tide hee will go in the channell to choose but when Tide is against him hee will not struggle with the strength of the streame but let that go by him and make towards the shore that so he may yet creepe vp the Riuer by the bankes when both Tide and wind are against him He that attempts to stop the proud passage of a floud by a bay the harder hee labours the sooner he will bee wearie and when all is done the water will carrie away both him and his Bay in spight of his heart Eliah a zealous man as al men will grant me thought it no wisedome too long to contest with Iezabels Chaplaines against Idolatrie when once he saw that she had preuailed to procure an establishment of it by Ahabs authoritie It is true
that when God gaue him speciall command and Commission hee cut off foure hundred and fiftie Prophets of Baal at a x 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
heeles till the Lord by the power of his might subdued vs and our strong corruptions yet after all this rebellion how maruellous and miraculous haue we seene his grace effecting our conuersion Why then may wee not hope the like of others if we continue vnwearied in our dutie towards their poore soules so strongly chained to the Diuels blocke Reason 4 Fourthly if we neuer do good on them yet our labours shall bee crowned as much as if those gracelesse men had been conuerted by vs. We are a sweete sauour vnto God euen in them that b 2. Cor. 2.15 perish He liketh well the odour of that seruice which wee thought had been cast quite away They to whom wee preached repented not therefore they perish Wee that preached to them did our dutie therefore God accepteth and rewards our paines Euery faithfull Minister in his proportion may say with Christ in regard of the greater part of such as heare him c Isay 49.4.5 I haue laboured in vaine I haue spent my strength for nought and in vaine yet surely my iudgement is with the Lord and my worke with my God And though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength I will wind vp this point with that of Bernard to d De consid lib. 4 c. 2. Noli dissidere curam exigeris non curationom Eugenius Despaire not God requires thy care not the cure this is his worke that thine The good Samaritan desires no more but carefull looking to the wounded man which he will recompence and heale the wounds himselfe It was a Poets speech T is not in the Physitians skill To cure a Patient when he e Non est in medico semper releuetur vt ager will Saint Paul was not so arrogant to say hee had profited more then all yet he had been so diligent as without arrogancie he might well say hee had laboured more abundantly then they all And in his labour he reioyced and comforted himselfe knowing well that euery one f Vnusquisque secundum suum labo rem accipiet non secunduÌ„ prouentum Bern. ibid. 2. Of the Ciuill consideration of persons shall receiue according to his paines not the successe Thus of the Office of Discretion towards men considering them Morally as Good or Bad. In the next place it teacheth Zeale to looke vpon them in a Ciuil respect as they are marshalled into their seuerall rankes among men In this consideration of men Discretion teacheth vs to deuide all into two maine sorts and companies the one consisting of Publique Persons and the other of Priuate and accordingly it directeth and gouerneth Zeale in dealing with them duely obseruing euery mans Place Publique Persons are such as are of eminent Place and Respect in the Common-Wealth or in the Church In the Common-Wealth Publique Persons may againe bee distinguished into Supreame and Subordinate Magistrates How Princes may be dealt with The Supreame and Soueraigne Prince who hath none betweene him and God representing the Person of God executing his office and in this respect bearing his g Exod. 22.28 Psal 82.6 Ioh 10.34.35 Name to whom onely he is accountable for all his actions h Psal 51.4 by way of Summons and command this Person I say must in all things and at all times be handled with all humilitie and due respect of that high place he holdeth so as all may be taught not to despise but to honour him the more by the carriage of those that are in case of necessitie to treate with him in the name and businesse of his God If such a person should by occasion transgres the Lawes of his Maker to which he is as subiect as his Subiects for so much thereof as concerneth him in common with all others as Christians Discretion will allow zeale humbly to admonish him so it containe it selfe within these bounds which must be to all as the rayles about Mount Sinai Rule 1 1. Hee who vndertaketh this office must bee sure of a lawfull calling to deale with persons of that Qualitie in the generall that so his authoritie from God may both warrant and countenance the action with hope of good successe Such a calling a priuate man hath not The Lord euer employed Prophets in this seruice as Samuel to treate with Saul Nathan with Dauid Eliah with Ahab Isaiah with Ahaz and so generally throughout the Scripture Since the Prophets the Ministers of the Gospell whoÌ„ God employeth to beare his Name and performe his seruice before Kings are the onely men in Commission ex officio to performe this dutie vnto their Soueraigne In their hands are those spirituall weapons which are mightie through God to pull downe the strong holds of sinne euen in the greatest and euery high thing that exalteth it selfe against the knowledge of i 2. Cor. 10.4.5 God which k Caluin in Iob 34.18 Idque non solu Prophetis dictum fuit sed D Paulus ostendit nos idem obseruare dâ—bere in praedicando Euangelio vt nimirum omnem sublimi tatem quae inquit aduersâ—â— Dominum nestrum Jesum Christum volâ—t insâ—rgere deprâ—namuâ— Qui igitur quiâ— authoritâ—t suâ—t praediti volunt sibi parci nec suâ— vitia attingi sibi nouum Euangelium quaerant Thus he also interprets that place of Paul in his 120. Serâ—on vpon Iob. Caluine applyeth to this present purpose The Minister hath the office of an Ambassador of l 2. Cor 5.20 God and such wee know are meetest to treate with Princes in affaires of high importance from other Potentates equal or superior to themselues If a King should be challenged for breach of faith vnto his Confederates he would disdaine to brooke it from any man aliue but their Ambassadours them he would with patience heare because he knowes their Commission from theâ—r Masters require it of them I need not to apply Howbeit I doubt not but persons neare in place and fauour to great Princes may aduenture at times seasonable to speake vnto them by way of humble aduice and prayers as Ionathan to m 1. Sam. 19.4.5 Saul and the graue Counsellors of Salomon to yong King n 1. Kin. 12.7.8 Rehoboam Yea further they may if need be testifie their dislike of any euill the Prince should liue in or driue at so farre forth as it sauoureth not in them of sedition malepertnesse or forgetfulnesse of their owne obedience and his Supremacie when he administers a faire occasion and opportunitie Thus Ioab being required by Dauid to number the people and no doubt discerning the pride of his heart in this proiect durst not denie the seruice because commanded yet so fâ—rre as was meete he shewed his dislike in an humble prayer and submissiue expostulation The Lord make his people an hundred times so many moe as they be but my Lord the King are they not all my Lords seruants Why then doth my Lord
require this thing Why will he be a cause of trespasse vnto o 1. Chro 21.3 Israel When Mordecay discerned the intended ruine of the Iewes by a tricke of Haman abusing the king to ratifie the plot he ran not rudely to the King nor yet transgressed any priuate orders or customes of his Court so much as by entring within the gates in sackcloth p Ester 4.2 although in a case of such importance But this he did He came euen before the Kings gate with his sackcloth and ashes approaching so neare that he might well bee taken notice of as perplexed and yet obedient and as the businesse might at length be brought vnto the King himselfe by Her that was in all likelihood meetest to breake with him about it for the preuention of that Massacre Yea Hester her selfe although the King loued her aboue all women and she obtained grace and fauour in his sight more then all the Virgins so that he set the Royall Crowne vpon her head and made her Queene in stead of q Ester 2.17 Vasti Yet in all her treaties with the King her husband she vsed the greatest humilitie shee could r Ester 5.4 ver 8. cap 7.3 4. expresse Insomuch that after she had receiued ample testimonie of his extraordinarie grace and fauor yet she growes not insolent or saucie but being to continue her suite for her people Shee fell downe at his feete and besought him with teares to put away the mischiefe of Haman the Å¿ Ester 8.3 Agagite Thus true loyaltie religion and wisdome will deale with Maiestie not by way of challenge or seditious daring but with thrice humble Petition and submissiue carriage knowing well that greatnesse yeelâ—s to none that yeeld not first to it Rule 2 2. In the next place this seruice requires a speciall calling and Commission to treate with this or that Prince in speciall Euery one that is a Minister may not flie vpon his Soueraignes face or back when his supposed zeale would egge him to it Eliah stayed till God had set the time and bad him go to t 1. King 21 17.18 Ahab And it is like that some speciall word of the Lord euer directed all the Prophets thus employed By this Amos excused himselfe to Amaziah for preaching so sharply Ieroboams Court The Lord said vnto me Go Prophesie vnto my people u Amos 7.15 Israel And in these latter times wherein those extraordinarie immediate warrants from heauen come no more abroad Then a man may account himselfe to be specially called to this seruice when such as are in authoritie about Princes do orderly appoint him to waite at Court for the seruice of God and his Gospell If Ahab giue order that Michaiah should be sent for it is as much to Michaiah as if God himselfe had bid him go To these if to any it specially pertaines to apply themselues with all faithfulnesse according as their place and opportunitie will admit to procure the reformation if need be and saluation of their Lord and Master And woe vnto them if they then neglect it If God send Ieremiah to the Kings of Iudah and to the Princes thereof he must not faile to do his errand but boldly speake all that the Lord commandeth vpon paine of confusion before x Ier. 1.17.18 them Rule 3 3. Great wisedome and moderation is required in the manner of doing such a seruice It must not be with checks nor any harsh and contumelious language God made a Law to all Not to reuile the gods nor curse the Ruler of the people y Exod 22.28 Which Law not onely prohibiteth imprecations and seditious railings which is a hellish impietie Vide Tostaâ— in Exod. 22. quest 17. in calce though it be but in word onely be the Prince neuer so impious but euen all rude bitter and vnseemely speeches although in secret to himselfe alone much more in publicke or in other places behind his backe It is not lawfull thus to vse a Prince so much as in our thoughts and rather then transgressors of this Law should go vnpunished The birds of the ayre shall carrie the voyce and that which hath wings shall tell out the z Eccles 10.20 matter Is it meete for a child to snap vp his naturall Parents although they should deserue a sharpe reproofe Doth not the Apostle forbid seruants so much as saucily to answer their master againe although prouoked Saith he it onely to such as haue good and gentle masters Doubtlesse he saith it to such also as are vnder froward b 1. Pet. 2.18 and wicked tyrants And is it fit then to say to a King thou art wicked and to Princes ye are c Iob 34.18 vngodly Princes may not before others be discouered to be so wicked as perhaps they bee Care must bee had of their honour and fame saith wise and iudicious d Caluin in Iob 34.18 Conc. 131. Principes vero Gubernatores quum improbi sunt pessimè suo officio funguntur nihilominus tamen propter dignitâ—tem qua praediti sunt ipsorum nomini famae parcitur c. Caluine what euer their conuersation bee their place requires it though their actions should not deserue it God hath engrauen so large and faire a Character of his imperiall Image * Aug. in lib. Quest vâ—t noui Test Dei imaginem habet rex sicut Episâ—opus Christi c. in their foreheads as must be sacred in the hearts of all and bind not their hands onely but tongues also to the good behauiour and that for euer Nor is this carriage onely due to good Princes but vniuersally to all What then must Ministers be meale-mouth'd No neither This is as euill as the other If Princes grow sicke of sinne they must abide a vomit what euer become of him that giues it There is no reason Physitians of their bodies should take more libertie then the Physitians of their soules when cases bee alike Yet this must so be done that they may see the faithfull religious obseruance of an humble seruant and a loyall subiect that studies their honour next to their saluation And though his message be from his Princes Master yet still he must remember that himselfe who brings it is seruant vnto * Albert. magnus in 4. Sent. Si status altus est personâ— cum reuerentia excusatione delicti debet potius admonere quam corripere rogare quam increpare both Fauning flatterie is an occupation fitter for a dog then a man and Princes haue no Traitors like to flatterers if treacherie against the soule be more perillous then that against the body No sinne in the Prophet hath greater woes attending it then e Iob 32.21.22 Ier. 23.14.15 Eze. 13. alibi this But yet there is a difference betweene base flatterie and Christian pollicie which closely winds vp and secretly conueyes an admonition so as if possible no creature may be