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
able to discerne it but he to whom it was intended If hee apprehend it it is enough if moe too much When Saul had sinned a sin as bad in Gods account as witchcraft or idolatry so that God sent him this heauy message by the Prophet Samuel because thou hast reiected the word of the Lord hee also hath reiected thee from being f 1 Sam. 15.23 King yet euen then Samuel iudg'd it but a reasonable request of Saul to honour him before the Elders of his people and before g Ibid. ver 30. Israel least they obseruing Samuels sleighting of him should happen to despise him while hee held the Throne Inuectiues though but against an Equall or Inferior are euer odious but against a Prince intollerable The man of God who prophecied greeuous things against Ieroboams Alter at Bethel no doubt intended a reproofe to Ieroboam himselfe yet onely cryed out against the Alter in Ieroboams presence without directing one word at all to him that set it vp h 1 King 13.2 An indefinite reproofe of sinne in publique is enough if this serue not to reforme a Prince forbeare more will make him worse And though Nathan grappled more closly with i 2 Sam. 12.7 Dauid and Eliah with k 1 King 18.18 Ahab yet all Circumstances of the Texts euince that this was done in priuate so as in all probability none did take notice of it but themselues And in secret some men may do so still And although further some Prophets haue publiquely reproued Kings by name yet we must obserue a difference betweene speciall extraordinary messages vpon extraordinary occasions and the ordinary publique Sermons of the Prophets The former were most what Personall as Ambassages directed only to a Prince himselfe though others waiting stand by and heare it and the Scripture records the speciall Commission of euery Prophet to goe and carry them to such or such a Person But the latter though they containe sharpe and heauy tidings for particular sinnes of Priests Prophets Rulers or Princes yet they are for the most part if not all indefinitely vâ—tered at most but against men of such or such Callings without instance or denotation of indiuidual Persons so as it might be applicable to many as well as vnto any If then we would fâ—om the Prophets take out a copy for our ordinary vse it must not bee out of one of their extraordinary Ambassages but out of their vsuall Sermons to or before the People If this become not a Minister no not him that hath a speciall Calling to deale with Princes how ill wil it become those that haue no Calling at all What shall they answer vnto God who being but priuate Persons discontented shall take vpon them Shemei-like to reuile traduce their Soueraigne behinde his backe and presume to make euery Tauerne and Ale-bench a Tribunall whereat to accuse araigne and condemne the Sacred and dreadfull Person of the Lords Annointed whom they ought not to mention without a holy reuerence and to censure all his Actions before their Companions as confidently as if he were the Vassal and they the Monarch Hath not former experience told vs this is the high-way to all Treasons and Rebellions It is not lawfull for such as may in secret admonish Princes to speake thereof to any Creature after they haue done it If God made a Statute against Tale-bearing yet in force that none should goe vp and downe as a tale-bearer among his people l Leuit. 19.16 to preuent carrying of tales euen of Ordinary Persons because such offendors commit that vnpardonable sinne against humane society to wit the reuealing m Pro. 11.13 of secrets How mâ—ch more did hee orâ—aine that this Law should for euer bind all imployed about Princes aboue all to keepe secret euen the faylings of a Prince the discouery and blabbing whereof will but make worse both Prince and Subiect If Good people should discerne some errors and those not small in Princes the best patterne they can propound to themselues is that of Samuel mourning and praying for n 1 Sam. 15.35 Saul not for forme only but heartily and feruently indeed and the worst they can pitch vpon vnlesse they proceede to open Treason is that of common Newse-mongers and seditious spirits who cannot make a meale spenâ— a fire drinke a pinte or driue away one houre without some pragmaticall discourse and censure of Princes and their State affaires Let such Prying busy people go learne what that meaneth o 1 Thess 4.11 study to be quiet and meddle with your owne businesse and againe p 2 Thess 3.11 we heare that there be some which walke disorderly working not at all but are busy bodies and againe q 1 Pet. 4.15 let no man suffer as a busy body in another mans matters Learne these and Proclamations need not these from heauen would serue the turne As for such as will not take out this Lesson let their eyes their tongues their teares their coates their sighes their Prayers bee what they will bee Their carriage sauoreth not of Zeale for God which thus casteth dirt mire in his Vice-Gerents face and tendeth to the taking away of the life of his life in his subiects hearts in which al good princes desire as much to liue as to enioy their Crownes And if it be not lawfull thus to smite at their Persons with the tongue onely shall that bee thought Zeale for God which seekes their Deposition from that Crowne which once a iust free and absolute title of inheritance hath set vpon their Heads * Aegid Carler in Orat. de Punit Peccat public Caesar erat iniustus iniustitia fidei tamen Dominus Dominium suum confirmauit â—um ait reddite quae sunt Caesaris Caesari A thing which holy Dauid would neuer suffer against wicked Saul himselfe Dauid knew the wickednesse of Saul against the Lord hâ—s malice against himselfe and long felt his bloud-thirsty persecution He knew withall that the Lord had reiected Saul from being King and that God had anointed him in his roome And yet for all this when Saul cruelly hunted him as a Partridge vpon the mountains and that though he were annointed by the same hand that Saul was he was sure to die if he fell into Sauls Power and euen then when Saul was in his power so that he could as easily haue slain Saul as Saul was willing to slay him yet euen then but for cutting off a skirt of Sauls garment although it were onely to this end that Saul might afterwards see Dauids fidelity and loyaâ—ty in that hee tooke no more but a skirt when hee might as well haue taken life and all away his heart smote him And he said vnto his men the Lord forbid that I should doe this thing vnto my Master the Lords annointed to stretch forth mine hand against hâ—m SEEING HE IS THE ANNOINTED OF THE r 1 Sam. 24.5 6. LORD To this must be
added that so long as God suffered Saul on earth Dauid neuer â—ttempted to pull the Crowne off his head nor suffered others to doe it for Å¿ Ibid. ver 7. him Yea when Saul in a pitcht Battell against the Philistines receiued such a deadly wound as he was neither able to liue or escape with honour vntaken by the Enemy so that he required an Amalakite that was next him as hee reported to fall vpon him and slay hâ—m euen out of point of honour t 2 Sam. 1.9 Dauid was so farre from approuing this fact that he and all that were with him rent their cloathes and mourned and fasted and wept vntill Euen And then supposing that Nature it se fe had taught this lesson vnto all that the very name or sight or thought of the LORDS ANNOINTED had been such an eternall Prohibition to the whole world as would make the most bloudy butcher tremble and abhor from touching him hee thus expostulates with his pretended executioner How wast thou not afraid to stretch forth thine hand to destroy the LORDS ANNOINTED In fine Dauid thought him worthy of no reward but death and of this so worthy that instantly hee gaue order for his execution with this sharpe sentence vttered Thy bloud be vpon thine owne head for thine own mouth hath testified against thee saying I HAVE SLAINE THE LORDS ANNOINTED u Ibid. Verâ—e 16. A memorable example and an Argument vnanswerable against all King-killers and Deposers of Absolute Princes absolutely annointed by iust Title as here with vs. How Subordinate Magistrates should bee handled From Supreame Magistrates descend wee to Subordinate who are so men of Authority as yet with the Centurion they are vnder Authoritie too Discretion teacheth all due respect to these also in their places and although so much be not due to them as to him they serue which gaue the Prophets occasion to vse the greater liberty in speaking to or of x Isay 1.10 Hos 4.18 Et alibi passim them yet they must be honoured as much in their proportion for their Soueraignes sake Nor may any man take liberty to take them downe in the way of contempt and scorne Care therefore must bee vsed to distinguish their Office from their Person and their sinnes from both as also their Personall faults as men from their corruptions and errors in matter of Iustice as they are Magistrates Authority is euer one of Enuies eye-soares Subiection a yoke that humane nature loaths although inferiors cannot helpe it nor durst complaine Liberty liberty is euery mans desire though most mens ruine Hereupon it is that people are tickled to see Magistrates squib'd controuled and lasht whether men know them to deserue it or not Either they are guilty or men would haue them so when the whip lyes by And if they be not whipt some people bee not pleased But what good comes of it Superiors are despised Authority it selfe brought into as base esteeme as tyranny Inferiors cast off the yoke of due subiection from their hearts euen when they weare it but as a clogg about their necks open their mouthes to scoffe reuile and curse the Rulers of the people whom they ought onely to reuerence blesse and pray for from their hearts For this cause These must bee gently handled and yet more plainely then a Soueraigne Prince they being oft times more imperious sowre vnmercifull partiall in their affections preiudicate in their opinions more oppressing more corrupt in particular cases then Princes be and many times for their owne ends perswading entising and euen enforcing Princes to bee farre worse then of themselues they would bee Yea sometimes also abusing the Princes Name to his Subiects and exacting that on his behalfe which hee neither commanded nor shall bee one penny better for but in his reputation shall loose much with his Subiects for al that oppression which vnknowne and vnliked by him passeth vnder his name as y Tacitus in his life Galba did by meanes of Vinius and Laco and Icelus his man whereby a way was opened to his owne destruction Now because this often happeneth in the World and that some who are in place of Gouernment behaue themselues cruelly and proudly trusting by this meanes to hold men in awe of them as though Authority were their z Phil. de Comin lib. 3. cap. 18. inheritance these may well brooke a more speciall taxe of corrupt Magistrates indefinitely euen vnder that very Title For though a man fall vpon the reproofe of particular sinnes sometimes committed by some men in that Calling and call it the Magistrates sin not naming any Person or applying it to any present the number of them being so great and so many of that number sometimes thought so guilty this can bee no more then a dish of Vineger in common wherein euery one may dipp his sopp indifferently It cannot hurt any particular mans mawe or stomacke whose guilt doth not enforce him to take the dish vnbidden and drinke off all This for the generall But if a speech in publique should be directed to some particular Magistrate about things touching his Office it ought rather to bee done by way of exhortation then reprehension of insinuation then accusation so as by forcing vpon them the name and fame of Graue Religious Vigilant and able Gouernors their very commendation may euen force from them a faithfull execution of Iustice beyond expectation of the Common People Good King Iehoshaphat who vsed to make a Speech vnto his Iudges before they went their Circuites would not frowne vpon them nor snapp them vp like Slaues but in a graue fatherly wise milde and godly manner speake only by way of gracious exhortation and holy admonition a 2 Chron. 19 6.7 Take heed what yee doe for yee iudge not for man but for the Lord who is with you in the iudgement Wherefore now let the feare of the Lord be vpon you take heede and doe it for there is no iniquity with the Lord our God nor respect of Persons nor taking of Bribes Shall so great a King thinke it wisedome to speake not with bitternesse but with entreaties rather to his inferiors his Seruants and shall inferior subiects count it zeale and discretion to shake vp their superiors their Gouernors and rub their eares with bitter taunts and checkes Fie on that Zeale that takes pleasure in such discoueries of the Politicall Fathers nakednesse as may prouoke laughter derision and contempt in those that stand and heare it Saint Paul would neuer haue endured such a practice much lesse haue practiz'd it himself for his Rule is b 1 Tim. 5 1. Rebuke not an Elder but intreat him as a Father And yet when Magistrates stand in the Crowd of Common Christians vnder this name of Christians they may be indefinitely handled together with the meanest as their life and conuersation considered as men deserueth Ministers are not to spare reproofe of ordinary common sinnes whereof
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
coldly but with sharpnesse and seueritie reproouing such as flatter themselues in their owne deuices not obscurely and in riddles but so plainly as all may vnderstand as Oecolompadius noteth vpon this place Pauls charge to Titus is in effect no lesse when hee biddeth him rebuke with all l Tit. 2.15 authoritie It behoues a Minister to do his dutie not sluggishly and remisly or with any feare but to teach and thunder out reproofes freely when need requireth saith m Theod. in hunc loc Oportet eum no ignauè ac remissè nec cum vlla timiditate hoc facere sed cum libertate docere increpare vbi opus est Theodoret. There are some sins quoth n Chrysost hom 5. in Tit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome which must be expressed euen with a kinde of commanding authoritie The Adulterer the Fornicator the couetous Mammonist must thus bee handled Nor doth the Apostle say simply rebuke with authoritie but with all authority to shew that he would haue Titus to exercise authority ouer these with libertie and freedome To Precepts of this kind we may adde a cloud of witnesses The time would faile me to tell of Phinehas Eliah Michaiah Nehemiah Ieremiah and all the seruants of God of old of whose seruice in this kinde done vpon rebellious sinners himselfe saith * Hos 6.5 I haue hewen them by the Prophets I haue slaine them by the words of my mouth What boldnesse our Lord himself vsed towards the Pharisies and others when need required the holy Euangelists plentifully shew How oft did hee rebuke the Pharisies to their heads charging them with dunsticall blindnesse deepe and cursed hypocrisie denouncing many woes against them calling them hypocrites a generation of Vipers children of hell and of the Diuell Zealous Paule was neuer more mad in persecuting the Church from Christ then after his conuersion hee was bold and fierce in a godly māner against all that would seeke to turne men frō Christ Obserue his carriage towards Elimas the Sorcerer labouring to turne Sergius Paulus Deputie of Paphos from the o Acts 13. faith The Text noteth of Paul that he was filled with the holy Ghost Verse 9. meaning with zeale euen as a vessell filled with strong liquor till it be readie to burst againe that he set his eyes vpon him with so much fiercenesse as if hee meant to run through him And then after this lightning he addeth that terrible thunder Verse 10. O full of all subtiltie and mischiefe thou child of the diuell thou enemie of all righteousnesse wilt thou not ceasse to peruert the right wayes of the Lord Nor was he thus full of the Spirit of the Lord and of iudgement to declare vnto cursed Elimas his transgressions onely but euen to reproue Peter himselfe withstanding him to the face and blaming him before a great multitude of Peters owne Disciples when hee saw and found that he walked not vprightly according to the truth of the p Gal. 2.10 Baronius withstands Paul as stifly as Paul doth Peter and dares maintaine that Peter was not to bee blamed Annal tom 1. Anno Chri. 51 num 39. And in his Index to that Tome it is said of Peter Ab omni culpa redditur immunu in contentione quam habuit cum Paulo Meaning in that discourse in the place before cited Gospell Indeed I confesse that S. Paul did cunningly watch his time to do it when none of the Colledge of Cardinals could be by to resist him But yet for all this it was well for Paul that he died before Baronius liued or else the Cardinall would haue schooled him and taught him better manners although it should haue bene with putting the lie vpon the holy Ghost himselfe for being so bold with their god Peter It was the resolution of an Heathen Diuine q Seneca Audebo peccanti mala sua ostendere vitia eius si non excidero inhibebe I will be so bold to tell an offender his faults if I lop not his vices I will yet inhihite them And shall this bee thought too much for a Christian and a Diuine too to attempt If thou loue the Lord Iesus with all thine heart saith deuout S. Bernard r Sup. Cant. Ser. 44 Etenim si amas Dominum Iesum toto corde nunquid si videris eius iniurias contemptumque ferre vllatenus aequo animo poteru◠c. canst thou possibly beare the iniuries and contempts put vpon him with any patience wilt thou not rather as one rapt with the spirit of reuenge heate and like a mightie man that shouteth by reason of wine bestirre thy selfe and say with Dauid Psal 119.139 My zeale hath consumed me because mine enemies haue forgotten thy word Good Dauid if he espied any that were enemies to God hee would neuer make daintie vpon any politique respects to proclaime himselfe an enemie to them Do not I saith he hate them ô Lord that hate thee Psal 139. and am not I grieued with those that rise vp against thee Yea I hate them with a perfect hatred I count them mine enemies As if hee should say saith ſ Hom. 9. in Ezek. Pensa quantum te diligo qui tuorum hostiū contra me excitare inimicitias non pertimesco c. Gregorie Consider ô Lord how much I loue thee that am not afraid for thy sake to stirre vp all the emnitie of thine enemies against my selfe by hating them for hating thee And is it now the part of a foole to do the like If we more seriously think on this dutie Who or what should hinder any seruant of God from such a boldnesse Good men they will not dislike but praise him for it Wicked men themselues loue to see the whip cling close to other mens backs and can applaud oft times that boldnesse which draweth bloud at euery stroake so themselues bee not touched This conuinceth the world that boldnesse of it selfe is good and would be relished of all if some were not too bad It is onely mens badnesse that maketh boldnesse bad Corrupt stomacks turne the best meate into ill humours The Cooke cannot helpe this but the Physitian As for such as without cause take offence hereat why should they be feared What for their power of hurting Nay God will protect his seruants till they haue done their worke from all the fat bulls of Basan be their necks neuer so strong their rage and furie neuer so great Witnesse his protection of Eliah from Iezabel of Christ and the Apostles from the bloudie Pharisies and so of all his seruants till his counsell was fulfilled and their taske performed Till then there is no way to let in enemies vpon a man but by his owne cowardise If he stand it out he is safe if he yeeld he perisheth That of the Lord to t Ier. 1. Ieremie is a pregnant proofe of this seeming Paradox When the Lord sent