containing all necessarie rules of Faith d Zelus cum in bono accipitur est quidam feruor animi quo mens relicto humano timore pro defensione veritatis accenditur Alcuinus The office of zeale about this is to preserue the honour thereof vntainted from all blemishes of error staines of heresie indignities of Tyrants and Atheists striuing for the faith of the e Phil. 1.27 Gospell Holding fast f T it 1.9 the faithfull word not quarrelling to separation for euery difference in opinion touching points not fundamentall and vndecided In which case no man must be iudged for his doubting g Rom. 14.1 See the marginall note of our last Translators nor may any doubting man iudge others who h Ibid. ver 3 doubt not The fire of zeale must blaze highest in maintenance of capitall truths i Iude ver 3. Earnestly contending for the faith once deliuered vnto the Saints Wise men will defend that part of a Citie most which may occasion most dammage by suffering a breach And zeale will then especially be as one of the Cherubins with a flaming sword to keepe safe the word of Life when the chiefest mysteries are corrupted or questioned Saint Paul when the honour of his Gospell lay at the stake seemeth vnable to expresse the heate he was in marke his vehemency though we saith he or an Angell from heauen should preach any other Gospell vnto you k Gal. 1.8 then that which we haue preached vnto you let him be accursed A heauie doome most vehemently denounced And yet not satisfying himselfe in shewing so much zeale as he was able to expresse by one single pronouncing this dreadfull anathematisme he doubles his speech as if the fornace of his heart were now heated with zeale seauen times hotter then it was wont l Ibid. ver 9. As we said before so say I now againe if any man preach vnto you another Gospell then that ye haue receiued let him be accursed Thus in cases of like consequence must we be affected But to be all on fire in defence of questionable truths which if they were yeelded vnto vs could adde nothing to that stocke of graces which accompanie saluation is a thing ill beseeming those diuine flames of holy zeale To what profit are those hot disputes and sharpe contentions about the place assigned for that maze of horror vnto vngodly men the Oecumenicall Assise the Equalitie of glorie the Hierarchie of Angels and many more He that putteth himselfe vpon the office of a Superuisor and Controuler of other mens opinions touching points of this nature may breed vaine ianglings but will edifie but a little These things are of the nature of sauce rather then meate dish them out as curiously as Art can deuise and when all is done they nourish not Marke such as are zealous of spirituall gifts if they seeke not to excell to the vse of edifying you shall be sure to finde them excelling in vanitie And more quarrels arise by one such conceited Doctor then many wise men with all their wisedome shall be able to take vp This is that bloudie knife that cutteth asunder the very sinewes of Christian loue This causeth Professors of the same faith to leade huge armies of sectaries like Pigmies and Cranes one against another so wasting their zeale in defence of trifles that they haue none left to make a wall of fire about points of more moment With what heart can we ioyne against a common enemie when euery little difference is prosecuted with such heate as if it were vnlawfull or at least dangerous to vnite our forces for feare of fiering one anothers tents by encamping together He that can be so hote with his brother for a trifle would certainly exceed the proportion of any cause with an enemie destroying more by intemperance then he is able to build by his zeale Witnesse the bickerings betweene some Lutherans Caluinists as they are by some nick-named which haue giuen RELIGION since the last reformation thereof a greater blow then all the thunderbolts of Rome set together Is it not Nuts to our Romish neighbours to see men belch out such bitter raylings and to put out such tart volumes one against another touching the manner of Christ discension into hell the libertie of the Sabbath the power of Witches the possibilitie of Demoniacall possessions the seate of faith the superioritie of preaching reading and praying In all which and many more the diuisions of Reuben are great thoughts of heart Is it now a time to be diuided among our selues when all our forces vnited are little enough to withstand the common aduersarie Oh when will our eyes be opened to see our hearts be mollified to bewaile the breaches of the enemy vpon vs by such vnbrotherly childish contentions among our selues Ere while wee could see nothing in S. Paul but fire when the foundation of the Gospell began to shake by the vndermining of seducers But in an inferiour point which was but as a Pinacle not of so much necessitie as beautie to set out the Pile he layeth his hand off the bellowes and puts out the fire For being consulted touching Virginitie m 1. Cor. 7. and hauing no particular direction therein from the Lord he sparingly and mildly set downe his iudgement and that by way of friendly aduise onely not of command from the Lord. And as if this were not enough to manifest his moderation he will by no means peremptorily determine the question but giueth euery man libertie therein that is of another mind n Ibid. ver 36 to do what he will These two presidents of the Apostle may suffice to declare what temper our zeale must ascend vnto in defence of the Word Maintaine we must with all our might the Principles of faith But of inferiour doubtful truths we may onely gently discourse what seemes most probable not violently hold them to dissention o 2. Tim. 2.23 c. Schisme no though the grounds of such our opinions seeme neuer so solide Herein it is as honourable to yeeld as to conquer since euerie man must follow the things which p Rom. 14.19 make for peace and wherewith one may edifie another 2. The worship of God 2. Another particular which zeale must fortifie is that Worship of God which the Word prescribeth The second Commandement which interdicts Idolatrie and false worship doth as firmely enioyne zeale for preseruation of that true worship which the Lord doth appoint Therfore the Apostle ioynes Zeale and Worship together requiring that worshippers be zealous q Rom. 12.11 in spirit seruing or worshipping the Lord. It is then a good and comely thing to be zealously affected towards and for the worship of God For this our Lord was so zealous that the zeale of the very house of God did euen euen eate him vp by the house no doubt vnderstanding and meaning Synecdochically the whole Worship r Quis comeditur
in our selues pull moates out of other mens eyes and neuer complaine of beames in our owne take liberty from others and giue it to our selues q Gal. 2.4 force others to circumcision whiles we breake the Law r Gal. 6.13 be in a rage at that man that eateth our sheepe but neuer take offence at the sheepe that eates vp the man Depopulators executing Lawes against sheep stealers let vs blush to say wee ayme at Gods Glory be we neuer so hot against other mens sinnes If the Apostle espy such fire breaking out hee will soone suppresse it with that cold water Thou that teachest another teachest thou not thy selfe Thou that preachest a man should not steale dost thou steale Thou that saiest a man should not commit adultery dost thou commit adultery Å¿ Rom. 2.21 22. Thou that abhorrest Idols dost thou commit Sacriledge Canst thou lash another mans back and not thinke to be lashed thy self when thou layest thy back open vnto him and puttest a whip in his hand Either bee sure to bee more righteous then Iudah or else forbeare to sit in iudgement on Tamar least shee though bad enough be the better of the two thine owne conscience drag thee to the Barre lift her to the Bench and thou proue the Felon she the Iudge 7. True Zeale is constant 7. Rule Zeale is constant No estate persons places or time can either put it out or abate it True Zeale will not onely shew it self in a zealous beginning either to preach or professe the Gospell while Ministers want Liuings and the People somewhat that a zealous profession may bring them in but also when they are at the topp of preferment and the greatest glut of outward prosperity Looke vpon Dauid and you shall finde him no lesse zealous with the Crowne on his head then when God humbled and kept him low by the Persecution of Saul no lesse frequent and feruent in religious duties at Court then any where else Good old Samuel as free from Bribes and neglect of duty when hee was Primate of all Israel as when he was but an inferiour Minister at Ierusalem Behold Daniel a Fauorite in an Idolaters Court when al the Grandees of Babilon had vowed and plotted his ruine for obseruing the Law of his God yet euen then and there when Daniel knew that the writing was signed which would cost him his life he went into his house and his windowes being open in his chamber towards Ierusalem he kneeled vpon his knees three times a day and prayed t Dan. 6.10 and gauâ— thankes before God as hee did afore time Yea true Zeale the higher it is listed the more it will flame the brighter it shines and the further it will be discerned No fire is seene so farre as that of the Beacon If then wee can be religigious Triall and zealous when wee are young or poore and thinke Zeale a cumber when we are growne wealthy and great if we can be good only during the life and gouerment of some Iehoiadah Kindle a great fire when a Minister commeth and put it out in whole or in part so soone as hee is gone reproue a swearer when hee that abhorres it is present sweare like Deuills our selues when he is away If a cramm'd belly will allay our heate for God and like those cursed Priests wee can cry Peace so long as men giue vs whereon to gnawe u Mic. 3.5 And if some preferment can stop our mouthes and we can be content to bee silent out of Pollicy to keepe that and hope to get more If we can tune our fidles to the Base of the Time and iust like Fidlers who are said to haue Psalmes for Puritans obscene Songs for Good fellowes resolue to play nothing but what the company call for Bee Protestants in the Morning and Papists at Euen-Songe If wee carry this candle in a darke Lanthorne so as with the turne of a hand it may bee quite shut in if any approach to whom wee would not bee knowne by our light or are loath to be obserued to haue any such about vs All this is but horrible Parasiticall basenesse that holds a candle to the Time no fire to kindle a Sacrifice for God The fire of the Sanctuary neuer went out that therfore which the most haue in their Censers is no better then that of Nadab and Abihu who offering strange fire before the Lord by a fire that went out from the Lord x Leuit. 10.1 2. were deuoured Sect. 2. Sect. 2. Shewing the subordinate end of Zeale Reformation Thus farre the Principall end of Zeale the aduancement of Gods Glory and the Rules to try if our Leuell bee right I come now to point at the other which is subordinate the Reformation of what is amisse To be on fire at disorder is a commendable temper if our aime be as right as our passion is strong It is not our heate but our end that commendeth the Action When the God of Israel and his Worship were forsaken and the flames of Idolatry horribly breaking out in all parts of the Church some bringing fire some fewell others laying it on and all the rest repairing thither to warme themselues at it vnlesse some that could not Go for halting betweene two opinions whether God or Baal were the better y 1 King 18 Eliah then bestirred himselfe and bestowed the fire balls of Zeale vpon such as had been Principall Actors in this disorder But that which iustified his action was his end the remouing of Idolatry and re-establishing the truth and true worship of God This appeares by his owne words vnto God himselfe I haue beene very iealous for the Lord God of Hosts for the children of Israel haue forsaken thy couenant throwne downe thine Alters z 1 Kin. 19.10 and slaine thy Prophets with the sword When Nehemiah saw the Iewes that had taken wiues of Ashdod Ammon and Moab and their children speake halfe in the speech of Ashdod and could not speake in the Iewes Language but according to the Language of each people A hodg-potch of both he contended with them and cursed them and smote certaine of them and pluckt of their haire and made them sweare by God saying yee shall not giue your daughters to their sonnes a Neh. 13.23 24 25. nor take their daughters for your sonnes or your selues A strong and strange heate yet no other then Seraphicall for Zeale was his Line a lawfull calling his circumference and reformation his Center Paul was not afraid sometimes to vse the dreadful Axe of Excommunication to cut off scandalous sinners from the Visible body of Christ for a time but hee neuer durst medle with that edge-toole but for Reformation Writing to the Church of Corinth he coniured them in the name of the Lord Iesus to deliuer vnto Satan the Incestuous Malefactor Hee meant by a solemne Excommunication publikely denounced in the face of the whole
diligence and humble dutie But some may take aduantage from my former words and make his conclusion larger then my premisses And when they see a seruant zealous in Religion begin to say Here is one of those hypocrites I read of the other day you are so bookish so holy and so pure that I doubt all will prooue starke naught ere long c. To stop their mouthes I must enforme them that Religion is not to blame if hypocrites abuse it The wine is not in fault because the drunkard reeles Therefore beware how you blaspheme religion and religious duties If he that seemes religious will yet be idle false vndutifull and stubborne raile at Ceremonies Bishops and Common Prayer disdaine to be corrected and maintaine his faults that man or woman will neuer haue any true Religion in him till with a cudgell all these counterfeits be beaten off But if he reade and pray fall into good discourses to his fellowes talke of what he reades and heares to edifie himselfe and others And to this deuotion and humble diligence and care to please this man or woman is a precious Iewell What though he sometimes fault was it with his will did he study for it and now it is made doth he mâ—intaine himselfe or it doth he not confesse it doth he not bewaile it doth hee not submit to checkes and blowes if they be giuen doth he not endeauour to do better doth not his former fault make him to double his future diligence Let no man thinke Religion can keepe backe all faults that none shall passe her bay but this she doth those that by force leape through her hands she fetcheth backe againe If thus they do He is a true Israelite in whom there is no guile Blessed that family who doth enioy him Blessed that Master that hath such a Treasure If such a Iacob meet with a hoggish Laban hee hath a hard condition but Laban shall haue a harder if Iacob goe away And though Laban cannot frame his tongue to giue him one good word yet he were better mend his wages then loose his seruant since he cannot but learne by experience that the Lord hath blest him for that Seruants u Gen. 30.27 sake So then if men delight in fighting it must not bee with those that seeke to please although they sometimes faile but those that seeke to sinne although they sometimes please And yet with these Zeale must not bee a Bedlam alwaies Though they prouoke his passion his passion must not fight His wisedome must doe this when that is ouer And execution daies must haue their euenings and their prorogations If thou hast a bad Seruant said a wise man set him to worke that is fit for him if hee be not obedient put on more heauy fetters But be not excessiue towards any and without discretion doe x Ecclus 33.28.29 nothing The Magistrate must put in mercy to his song as well as y Psal 101.2 iudgement and thou much more There is a kind of sowernes in some fathers and maisters which makes them vnable to frame themselues to kindnesse euen when their children and seruants do deserue it Such a soure peece was Laban vnto Iacob such are many now who thinke their frowning browes and lookes as sowre as meale a weeke in leauen should be interpreted their grauity and fatherly authoritie but this the world expounds another way and they must mend their looke or looke for little loue They may be feared because they will enforce it but neuer loued because they loue to feare There is another wind-gaule worse then this and that is Nabals boysterous-furious chiding roaring tone Nabal himselfe may count his loudnesse zeale but none about him are of his opinion Hee may make a shift to charme his tongue abroad because if hee neglect it others would do it for him But aske his seruants how they would describe him and they with readinesse will giue him this description z 1. Sam. 25 17. He is such a sonne of Belial that a man cannot speake to him If we shall doubt his seruants were partiall to themselues and spake in passion what he deserued not yet let the holy Ghost himselfe bee heard to speake and he will giue this censure of him The man was churlish and euill in his a 1. Sam 25.3 doings Therefore euill because churlish Find me a bedlam furious man that is alwaies chiding skoulding finding fault or fighting and proue that man to be no wicked person and hee may well bee called the wonder of his age Neuer tell me thy people are too bad and that with all thy stirre thou canst not make them good this I will beleeue without thy telling and tell thee backe againe if they were good thou wouldst but make them bad He was no foole that said Be not as a Lion in thine house nor franticke among thy b Ecclus 4.30 seruants therefore take his counsell and be assured He that troubleth his owne house shall inherit the c Prou 11 29 wind How can hee looke for more who blowes so strongly euery time hee breathes that with his very breath hee blowes the rest away His rage is such as sets his wife on fire and if she be not moued his rage is much the more Let children and seruants do what they can to tame him by their musicke their best reward from him is but the Fidlers liuerie which hee may claime by d Rogues 39. Elizab. cap. 4 Statute But now me thinkes the Grumbol comes to parle Why what would you haue me do I cannot turne my backe but all is out of order children and seruants are so idle and so false that I cannot trust them with a straw One lies a bed another runneth to the Ale-house a third keepes idle company a fourth spends my estate and shee that should looke to them cares for nothing but to helpe wast my goods to maintaine the rest in all their villanie What should not a man speake Should hee not giue his children due correction Doth not God himselfe require him to vse seueritie when gentle meanes suffice not Why then do you taxe me as if I did amisse And is this so indeed Then search the cause when this is found I will helpe thee to some remedy Do children and seruants thus abuse thee when thou turnest thy backe What then dost thou make from them Hast thou a calling here and will no place hold thee but some Ale-bench Tauerne Bowling-alley Cock-pit or worse then all these And dost thou wonder that others looke not to thy businesse when thou thy selfe so often leauest all Thou wilt runne abroad and spend a moneths reuenue in an afternoone or by occasion of some Vsurers lime-twig set to catch the Gallant bring thy selfe in snares that none but fooles go into and hazard the greatest part of thine estate by thine owne Act and deed at halfe an houres warning And when thou feelest the gin begin to gird
with some contrary Hence is it translated to expresse that fierie heate in the seuerall passions of the soule vehemently extended to their seuerall obiects and proiects Such was that burning fire c Ier. 20.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the bones of Ieremie Such that feruencie of spirit d Rom. 12 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Paul exhorted the Romanes vnto And such those coales that Timothie was to blow vp e 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opposite hereto was that Luke-warme f Reuel 3.16 temper in distempered Laodicea of which she was zealously warned to repent to grow more hot Sect. 2. Sect. 2. Of the vse of the word in Scripture We see the nature of the word behold how it is vsed The Scripture attributes it to God to man First to God to signifie sometimes his iust indignation and direfull vengeance smoaking against sinners and burning g Deut. 32.23 vnto the lowest hell Sometimes the extreame heate of his loue expressed in protecting his Church afflicted Thus himselfe setteth it out by the Prophet Zacharie h Zach. 8.2 I was iealous for Sion with great iealousie and I was iealous for her with great furie that is with a zealous affection for her defence Secondly the Scripture attributes zeale to man and so either in a bad i Aug. de Ciuit. dei lib. 20. cap. 12. sense to denote some euill in him or in a good to signifie some vertue Zeale taken in the bad part is vsed in a fourefold sense First sometimes for enuie and spleene at anothers well-doing or being the disease of those pining and selfe-macerating Priests and Saduces at the Apostles of our Lord. k Act. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this sence that cankred enuy of the Patriarckes which moued them to that tyrannicall sale of their naturall brother Ioseph in this only faulty because more loued is stiled Zeale 2. l Act 7 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes for Iealousy m Pro. 6.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of some person suspected of doing wrong to a man in something neere vnto him and intimately loued by him 3. Sometimes for a quarrelous contentious disposition n Iam. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that vpon euery trifling occasion breaks out against all that are neere 4. Lastly for counterfeit iealousie o Gal. 4.17 which some seeme to haue of others they pretend great loue vnto and care of for feare they should doe amisse whereas this faire shew is but a shew to hold the others the faster in their nets for the better compassing of their owne sinister ends and to make them more willing to stoop at their Lure Zeale taken in the good sense as it is attributed to Man importeth three things viz. First an emulation to ouertake outgo others in goodnesse without enuying those a man striues to outstrip Such was the zeale of many in Macedonia p 2. Cor. 9.2 vnto liberalitie prouoked thereto by those of Achaya and particularly of Corinth the Metropolitan Citie Secondly Godly iealousie ouer some we loue for feare they should sinne against Christ their husband The affection of Saint Paul for his beloued Corinthians and termed by himselfe in opposition to the bad q 2. Cor. 11.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly iealousie Thirdly an extreame heate of all the affections for and towards one we esteeme burning in our loue to him our desire of him our ioy in him our indignation against all that speake or do any thing against the honour and good liking of him thinking nothing too good too deare too much to bestow vpon him whether we make man r 2. Cor. 7.7 Gal. 4.15 Num. 11.28.29 or God ſ Psal 69 9. Ioh. 2.17 himselfe the obiect hereof Sect. 3. Sect. 3. Of the acceptation of zeale in this Treatise These being the chiefe acceptations of zeale that the Scriptures mention among them all I pitch on the last and the definition thereof I thus expresse Zeale Zeale defined is a spirituall fire inflaming all the affections of a Christian for preseruation and aduancement of the glorie of God Zeale considered according to the rules of Art is a Qualitie and such a qualitie as Logicians call an Habite which must be defined by the generall nature Obiect and Endes of it All these are expressed in this definition Spirituall fire is in roome of the Genus and declares the generall nature of it to which I adde by the way for plainnesse sake the subiect and state in which it is viz. all the affections of a Christian Gods glorie is the principall Obiect * Obiectum cui it lookes at the aduancement and preseruation whereof is the highest End it tends vnto First for the Genus or generall nature of it 1. The generall nature of it I tearme it a fire a spirituall fire A fire not a heate onely which is in some degrees found euen in Luke-warmenesse wherein yet coldnesse is the predominant qualitie and this makes it faulty Zeale hath heate as hot as fire therefore so is it called by Ieremie in Analogie to Elementarie or materiall fire And in this respect is it spirituall which in this definition is put in not as intending a specificall difference betweene this and culinarie fires but to shew the subalternate generall nature of it as the word spirituall comprehends all analogicall fires in mans passions which are diuers some lawfull others irregular and vnlawfull some holy others impure There is the fire of lust t Rom. 1.27 and the fire of the tongue u Iam. 3.6 as well the fire of zeale Adde hereunto that zeale is kindled by the Spirit and therefore is it spirituall also Howbeit the spiritualitie of it can be no specificall note to distinguish it from other graces they being all in this respect spirituall This spirituall fire hath for it hearth to burne in Subiectum in quo all the affections and passions of a Christian as they serue or may be of vse for aduancement of the glorie of God Nor doth zeale onely inhabite the affections and worke in them but vpon them too they are not onely the hearth to burne in but fewell to kindle on Thus zeale set all Dauids affections on fire which in his holy poeticall raptures we may see blazing In his loue * Psal 119.97 we may find him transported beyond expression In his desire extreamely thirsting and panting x Psal 42.1 and this heate by an Antiperistasis droping downe teares in such plentie as if he were to make them his meate z Psal 42.3 Yea his griefe proues a Moses rod to smite the rocke of his heart that riuers of water gush out at his eyes a Psal 119.136 And as for his anger that so burned that it consumed him vp b Ibid. ver 139. Nay his zeale did not omit to inflame his very hatred making him
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
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
his owne proper and distinct charge Were it equall that a Iustice of Peace should be as busie and peremptory in execution of his Office in another County as where he is Authorised by Commission and when hee is within his owne Diuision Can it be requisite that a Christian should be as zealous beyond his Charge as in his speciall precincts In no wise Dauid in his owne house will be peremptory in driueing from him all that be wicked a Psal 101. But when he is abroad and meets with company that like him not his Zeale will shew it selfe not so much in thundring on them as leauing of them b Psal 26. Howbeit as a Iustice seeing disorders though out of his reach may friendly aduise direct and mildly admonish the disordered so may a Priuate man his brother offending although hee haue no particular charge of him In performance whereof a mans age place and esteeme is a great aduantage or preiudice Young men and such as are not of eminent respect must be more sparing as Elihu was till his Elders had spoken That will not bee well taken from them which would bee receiued with thankes from some other Herein euery mans wisdome must foresee what is fit before hee aduenture on that thanklesse office which by his place and calling he is not tyed vnto And this in proportion must be the Ministers Line In his owne Cure he must be resolute otherwise more sparing in particulars In another mans station he must do what hee may in his owne what is needfull whether he be old or young whether they will heare c Ezek. 2.5 or whether they will forbeare The want of a Commission the Deuill will soone espy and make contemptible what was well meant for want of Authority to countenance the action d Act. 19. The Sonnes of Sceua seemed to vndertake a charitable worke in casting out Deuills in the name of Iesus but the Deuills were not such fooles as not to discerne their want of Commission and therefore leapt vpon them and ouercame them and preuailed against them e Ibid. ver 16 so that they fled away naked and wounded The former alledged example of Vzzah but stepping out of his ranke to stay vp the tottering Arke by touching the body of it which hee ought not to haue done should make men tremble to exceede their Callings though in Zeale for God since what they therein may account deuotion hee may condemne for rash presumption Such fires then as cannot bee kept within their owne Chimnies but like sparkes of greene wood will bee continually flying out vpon all that stand neere them and like squibbs runne sputtering without difference or order til they be quenched or spent are but wildfires that sometimes doe hurt but neuer do good If men know not their bounds their Zeale will bee best imployed in learning them and waiting till they haue a Calling from God who will then imploy them when they are fit for imployment A Soldier out of ranke the more hee bussles and laies about him the more he disordereth the whole Army and exposeth it to greater danger so doth a Zelot out of his Calling He euer failes in discharge of his owne duty that intrudeth vpon another mans Calling Saul while he seemed very deuout in offering sacrifice therein being out of his calling offended and neglected his owne in sparing of Agag manifesting in both so much rebellion as was worse then Witchcraft and so much stubbornnesse as was in Gods account whose seruice hee prepretended f 1 Sam. 15.23 as bad as Idolatry Nor is this all Hee that aduentures beyond his Calling euer exceedes the proportion of the cause he medleth with as Simeon and Leui who destroyed a whole City g Gen. 34.27 for one mans offence and that after termes of satisfaction were both profer'd and accepted The Apostle chargeth that no man suffer as a busy body in other mens matters h 1 Pet. 4. They therefore that lash out beyond their Callings do often suffer but neuer haue comfort in suffering because they suffer for that they should haue let alone and so they bring themselues to shame and Zeale to reproach CHAP. V. Of the Ends of Zeale THE End in intention The ends of Zeale are 1. Principall or 2. lesse Principall euer precedeth a Wise mans Action A true zealous man neuer kindles a fire till his ends bee resolued vpon Zeale hath Two maine ends at which it aymeth The One Principall and that is the aduancement of the Glory of God The Other Secondary and that is Reformation of what is a misse Sect. 1. Sect. 1. Shewing the Prinpall end The maine and and top End of Zeale is the aduancement of Gods Glory At this euery true zealot must truely and sincerely Leuel else let his knowledge be neuer so exact his Calling neuer so warrantable his Zeale cannot be iustifiable Moses commanded those that were on the Lords side against Aarons Calfe to slay euery man his brother and euery man his companion a Exod. 32.27 and euery man his neighbour But marke he first charged them to goe about this bloudy seruice for the Glory of God which was then laid in the dust by Idolatry For Moses had said b Ver. 29. consecrate your selues to day to the Lord euen euery man vpon his sonne and vpon his brother that hee may bestow vpon you a blessing this day He therefore that in that slaughter slew his owne Father in Zeale for God offended not because in that case Father and mother must bee hated Whereas on the contrary hee that put to the sword his very enemy vpon this occasion taking reuenge on him vnder colour of execution of Iustice for God was a murtherer It was not the affection it selfe that Saint Paul condemned in those seducing Zelots among the Galathians but their sinister ends c Gal. 4. They zealously affect you but not well That is their ends bee corrupt And the same Apostle hath set downe d 1 Cor. 10. elsewhere this End to which all our Actions must directly point as the needle to the Pole Whatsoeuer yee doe doe all to the glory of God The heart of man is deceitful aboue all things 7. Markes to know that Zeale which armes at the glory of God sometimes perswading him that hee aymes at this end when indeed he doth not other times putting him into needlesse feares that hee shoots wide when yet his ayme is well enough taken It will bee therefore needfull to insert some Rules markes whereby euery man may be able to know whether he steereth his course to land his Zeale at the Port of Gods Glory The first Rule is this True Zeale is entire and vniuersall 1 Rule Zeale is vniuersall It makes a man as carefull to approue the inside to God as the outside to men It prouokes to a conscionable obedience in all things as well as in that particular wee seeme
sometimes to be so zealous in Holy Dauid by this Rule was a sound Zealot indeed Hee often burned in spirit when he suppressed the flame from the view of man God onely discerned the vent hee gaue it I was dumbe with silence I held my peace euen from good and my sorrow was stirred My heart was hot within me while I was musing the fire burned Then spake I with my tongue Lord make mee to know mine end c. His heart was first on fire before the flame was in his tongue and when hee opened the tunnel it did after the nature of fire ascend and shewed it selfe first vnto God This Zeale of his did not make him fiery onely in a point or two for he saith of himselfe e Psal 119 128. I esteeme all thy precepts concerning all things to be right and I hate euery false way On the other side we may see the Zeale of the Pharises discouered for counterfeit They tooke great paines to set out a glorious outside and a painted face of Profession but within were no better then painted Sepulchers or the Sumpters of f See Speeds Chron. Cardinal Wolsey If you looke vpon their outward carriage it is with as much austerity and rigour as may be Behold their very pots and platters Math. 23. you shall see them bright without but looke not within least the filthinesse annoy you they being filled to the brim with extortion excesse Outwardly they appeare righteous vnto men but within they are full of hypocrisie and iniquity To this must bee added that euen in their outward Actions their Zeale is not vniuersall They are more carefull for Mint and Annis and Cummin then for the weightier matters of the Law iudgement mercy and faith For these haultings our Sauiour brands them with the Hypocrites marke ouer and ouer three times together Hypocrites in graine If then a Minister set himself in great heat against some sins and not against all The Triall If he presse many duties on his flock and performe few or none himselfe denounce terrors with a thundring tone but not comfort the broken spirit inueigh against Conformers on the one side or Puritans on the other and yet liue like an Atheist let his pretence bee what it will his End is not Gods glory for then his Zeale would be Vniuersall I do not say that he should at the same time do all things at once There is a time to launce and cut as well as to bind vp and heale All Texts afford not al points al sorts of applicatioÌ„ All Anditories require them not But I speake this onely to this end that a constaÌ„t zealous temper must bee shewed in performance of euery particular duty throughout so oft as opportunity and occasion are offered and that as well in life as in Preaching or any other Ministeriall Seruice If he be not thus proportionable in all he is not truly zealous in any So for a Magistrate to be very sharpe against some outrages committed by meane and contemptible persons but letting alone such as offend as highly in other kinds perhaps in the same kinds too if they be persons of Qualitie or otherwise can make him by friends To bee hot against strangers but cold enough in punishing such as are vnder his owne roofe to seeme zealous for God and the King onely to prosecute with more violence such as they beare a secret grudge vnto to boast of impartialitie and yet giue no countenance to Religious men but rather for this very cause that they labour to liue strictly in the sense of the Apostle g Ephe. 5.15 although they bee euery way conformable to the Lawes of God the Church and Common-wealth to haue a preiudicate opinion of them and a secret heart-burning against them this is not zeale but furious passion blazing onely that way which the wind driues it and flaming as the base affectation of windie popularitie which God abhorreth shall happen to blow it vp Iehu was so sicke of this disease that he was not ashamed to be his owne Herald to proclaime it vnder the name of zeale fathering his bastard furie vpon zeale for the h 2. King 10.16 Lord when none but the base ambition of his owne false heart begat it He must needs call Iehonadab to witnesse his zeale when Gods Spirit discouered it to be but an hypocriticall ladder to ascend the Throne Could that be zeale to grub vp Ahabs stocke by the roots for his sinne against God that could yet suffer those monuments of Idolatry in Dan and Bethel to remaine as quiet as much esteemed as much adored as euer before in Ahabs life and that by Iehu himselfe How is it that the Lord complaines Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart i Ibid. ver 31 c Here is euidence enough to proue his zeale to be counterfeit and to giue all men notice how little the Lord cares for such flashes of lightning in stead of a solid fire of heauenly zeale Such also who being in inferiour offices take occasion then to crie quit with some that heretofore did offend them and present a few poore snakes letâ—ing more escape vnobserued that deserue punishment more cannot so bleare the eyes of the world as to be taken for zealous They will be discouered by the most blincking drunkards to be malitious reuengers of their owne priuate passions and that it is not conscience of an Oath but other respects that make them so busie Finally by this all ciuill Professors and formall hypocrâ—tes may find themselues empty of zeale for Gods glorie in the best actions they performe What shall the zealous fastings k Isai 58.3.4 and sacrifices l Cap. 66.3 of hollow hearted Christians who want zeale to kindle them gaine at Gods hand but reproofe and loathing That is not zeale that brings men to Church on the Lords day and yet suffereth them to liue like Diuels all the weeke after that will make a man pray in the Church or in his familie in the morning and yet neuer put him in mind to any purpose of God all the day after vnlesse to blaspheme his terrible Name that will make men seeme deuout in the duties of the first Table and yet suffer them to be very deceitfull couetous and corrupt in their dealings with men that will carrie them with violence against an oath but not against iugling and lying for their owne aduantage 2. Rule zeale is moued by sinne not by priuate iniuries or profits 2. True zeale is set on worke by the consideration of sinne against God and not by iniuries or profits of our owne Zealous Lot doubtles suffered much and long vnder the vncleane vnnaturall barbarous Sodomites Yet we heare of no fretting or impatience at their vnneighborly dealing Nay when he was in perill of his life they readie to offer violence vnto him and to pull his house
downe about his eares he answered with mildnesse and prayers I pray you brethren do not so n Gen. 19.7 wickedly Yet the dishonours of God he tooke deepely to heart and feared not to declare how much he was vexed with the filthy conuersation of the wicked For that righteous man dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull o 2. Pet. 2.7.8 deeds He that could contemne all iniuries done to himselfe could not digest any that was done to his God When Moses was personally abused in a high degree not onely by the skumme of the Congregation but by his owne Brother p Num. 12. Sister he was not stirred a whit The holy Ghost notes of him euen at that very time that he was very meeke aboue all the men that were vpon the face of the q Ibid. ver 3. earth Howbeit when God was abused he could then send forth great flames of sire Witnesse his zeale in the matter of the r Exod 32.19 Calfe and after in the businesse of Corah Å¿ Num. 16.15 He that before could neglect his honour to retaine his meeknesse now forgets his meeknesse to shew his zeale for the Lord. Let it not seeme tedious that I adde the example of our Lord himselfe Neuer any suffered so many and such contradictions of t Heb. 12.3 sinners yet at priuate wrongs he was neuer troubled When he was reuiled he reuiled not againe when he suffered he threatened u 1. Pet. 2.23 not Nay not so much as opened his * Isai 53.7 mouth Neuerthelesse when he saw the Temple prophaned Gods worship polluted whereby the honour of God was layd in the dust so great a fire was kindled within him that the flame was readie to wast and eate himselfe x Ioh. 2.17 vp And as zeale is not stirred with the apprehension of iniuries offered no more is it blowne vp by the bellowes of profit expected He that was so zealous that no man was in labours so abundant vnder stripes so much in prisons so frequent in deaths so often in iourneyes so painefull in perils of waters of robbers by his owne Country men by the heathens in the Citie in the wildernesse in the sea among false brethren c. in zeale so much exceeding others that when they were but offended he burned y 2 Cor. 11. not counting his life deare vnto himselfe so that he might finish his course with ioy and the Ministrie which he had receiued of the Lord Iesus to testifie the Gospell of the grace of z Acts 20.24 God he I say that aduentured and endured so much vndertooke none of all this for his priuate aduantage To the Ephesians he appealed that he had coueted none of their siluer or gold or apparell but they well knew his owne hands had ministred to his necessities and to them that were with a Ibid. ver 33.34 him To the Corinthians he protesteth that he sought not his owne profit but the profit of many that they might be b 1. Cor. 10.33 saued And when he was so iealous ouer them with godly c 2. Cor. 11.2 iealousie it was not for feare he should loose their exhibition for he preached vnto them the Gospell of God d Ibid. ver 7. freely He sought not theirs but e 2. Cor. 12.14 them All this did abundantly demonstrate his zeale to ayme at the glorie of God Now then Triall if men can see God dishonoured and their brethren abused yet lie still and be as quiet as Lambes till some personall wrongs arouze and enrage them and then play the Bedlams and Tygers vnder a pretence of zeale this is certainly no fire from heauen nor kindled for God The heate of Simeon and Leui was great for the defiling of Dinah their f Gen 34.7 Sister but because it was not the consideration of sinne against God but the apprehension of an indignitie put vpon themselues it was iustly censured and accursed by their owne father for no better then cruell g Gen. 49.7 wrath though ShecheÌ„ could not be excused If men make zeale a meanes to discharge their gaule against such as are faithfull in the Land and to be as Gun-shot to reuenge their priuate quarrells vpon the Seruants of Christ making a man a transgressor for a word picking quarrells for trifles and taking malitious aduantage from the omission of of some small thing for which they care as little as for the dust of their feet yet to make this for want of a better the cudgell to giue him whom they hate the Bastinado If all this I say or any of this may passe for zeale towards God then bloudy Doeg glad of an opportunity to murther the Priests of the Lord h 1. Sam. 22. and the Butcherly Iewes who persecuted to death the Lord of life may be accounted good Zealots Yea the Diuell himselfe would put in for a roome among Zealots as high as the best of them all So also if men shall make zeale their drudging Asse to bring in gaine to themselues make deuotion the cummin to towle customers to their shops and profession a painted cloth to cozen them with a false light when they haue gotten them thither and in all these pretend zeale and the glory of God they exceedingly gull deceiue themselues This is with Ziba to accuse Mephiheshâ—th to Saul in hope of his estate It is like Iezabels Fast for Naboths Vineyard like Iudas his Sermon for the cramming of his bag like Felix his hearing in hope of money from Paul like Demetrius his practise to keepe vp his trade like the zeale of Iehu to obtaine the kingdome and like the preaching of the Diuell to perswade our Sauiour to swallow his baite 3. 3. Rule zeale makes no difference betweene friends and foes True zeale is as violent against sin in the dearest friend as in the greatest enemy It sets against euery one that setteth against God It takes them for enemies that are enemies to God be they father brothers sisters or any others neuer so i Ambros in Psal 119. zeluÌ„ Dei qui habent omnes sibi inimicos putant qui sunt hostes Dei quamuis patrem fratres sorores c. neare Do not I hate them saith a zealous sparke that hate thee and am not I grieued with those that rise vp against thee I hate them with a perfect hatred I count them mine k Psal 139.21.22 enemies In this case and sense our Sauiour speaketh If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also he cannot be my l Luke 14.26 disciple It was Leui his commendation in reuenge of Gods m Exod. 32.27 28. quarrell to know neither father nor mother brethren nor children so as to pittie or spare when God bad kill n Deut
33.9 them Memorable also is that of good King Asa who for Idolatrie deposed his owne mother Mâ—acha his mother Euen her saith the text he remoued from being Queene because she had made an Idoll o That obscene Idoll Priapus in a groue p 1 Kings 15 13. afterwards he cut downe her Idol and stampt it and burnt it at the brooke q 2 Chron. 15.16 Kidron that the very place of execution might further expresse his heate and hatred against that sinne and disgrace that fact of his mother the more And left any should thinke this a worke of superirrogation let him obserue that iniunction in the case of false r Zach 13.3 Prophecie When any shall prophecie falsly or without commission then his father and mother that begat him shall say vnto him thou shalt not liue for thou speakest lies in the name of the Lord and his father and mother that begate him marke how hee purposely repeates the relation shall thrust him through when he prophecieth No combination so neare must smoother the zeale we ought to expresse against such as offend against God in so high a degree When a man therefore is like a Lion awaked out of sleepe Triall if his enemie do but looke or set a foote awry and seeme in his passion deepely affected with the wrong offered to God and with those hypocriticall Malice-Pits cry away with such a fellow from the earth But on the other side no such taking on when a friend doth as bad or worse by tearing Gods name in his mouth prophaning the Lords day keeping of whores delighting in drunkennesse taking a pride in boasting of his filthinesse c. This is but franticke passion in the one and partiall affection in the other both differing as farre from zeale as kitchin fire from the Celestiall Loue is blind they say It appeares in nothing so much as in this It cannot see any faults in our speciall friends till God finde them out and leade vs vnto them by the markes of his vengeance How many parents and husbands now adayes thinke euery thing done or spoken by wiues or children to be prettie and wittie which they condemne in others as bold and scurrilous and others in them Dauid had cause to rue this in Adoniah and let all doting parents that can be so indulgent to children whiles they are curst enough too much to their seruants remember what bitter fruites both Dauid and Ely reapt of their cockering folly How many are there that can terme that thrift in a friend which they would call couetousnesse in an enemie call that handsomnesse in one they affect which they would condemne for pride in another esteeme that salt and smartnesse of wit in him whom they loue which they would call rayling in him they hate call that but a tricke of youth in their companions which they would make another stand in a white sheete for Let all such be admonished that true zeale ayming at Gods glorie as it loueth goodnesse in an enemie as well as a friend so it hateth vice as much in a friend as in an enemie It affecteth euery one as they affect God It cannot but loue pietie in a professed enemie It cannot but set fire on sin in the bosome of the dearest friend It offers violence to the heart as powder to the bullet that the heart cannot but offer violence to sinne where euer it be found 4. 4. Rule zeale equally set vpon rich poore True zeale opposeth sinne in the rich as well as the poore in great persons as well as in meane Celestiall fire catcheth in the highest turrets rather then in the lowest houels melteth the hardest mettle rather then more yeelding matter zeale telleth them their owne that if they be so diuellishly minded may bee able to do vs a mischiefe as well as it is plaine with such as we are sure can do vs no harme Fire will burne the houses of rich men as well as of beggers Zeale so long as it keepes within those bounds which God hath set downe feares not the proudest Hee that can swell in his passions as big as Behâ—moth who thinketh to drinke vp Å¿ Iob 40.23 Iordan at a draught or that can cast fire out of his mouth towers of smoake at his nostrels enough to darken the heauens as fast as t Iob 41.19 Leuiathan himselfe If greatnesse attempt to ring Cour-feu to zeale at mid-day and to couer it with the ashes of thunder when God would haue it to flame Zeale will not so be kept in but rather flie in their faces that seeke to suppresse it Ieroboams presence shall not hinder the man of God from prophecying against his Idolatrous Alter and of the ruines of those that offered * 1 King 13.2 thereon Let Ahab resolue to chop Eliah into gobbets the Prophet will not be afraid to look him in the face and roundly to tell him that Hee is the troubler of u 1 Kin. 18. Israel Micaiah will not baulke him a whit though he know too well the hatred of the Tyrant and be sure to kisse the iayle for his x 1. Kin. 22. labour The Nobles of Iudah shall not escape Nehemiahs check no more then the rest that trod in the steps of their godlesse example in the breach of the y Neh. 13.17 Sabbath What cared the three children for great Nebuchadnezzers wrath burning 7. times hotter then his seauen-fold hot fierie z Dan. 3. fornace Proud Agag shall speede no better in a Samuels hands then the basest 1. Sam. 15 33. Amalakite The great Iewish Sanedrim shall not go without reproofe of Peter and Iohn The Sanedrim was their great Iudiciarie Councel consisting of 72. persons if they shall forbid them the seruice of b Acts 4.19.20 God And why not Is the great God of heauen and earth whose seruice zeale vndertaketh a respecter of Persons If great men offend must they not know that there is a greater then they who will trample on the necks of Kings that dare trample on his word Are not they worthy of so many deaths ouer and c Greg. Mag. lib. 3. Pastâ— 1 admon 5. Scire etenim praelau debent quia si pâ—ruâ—â—sâ—â—nquam perpetrant tot moâ—tibus digni sunt quot aâ— suâ— ditos â—uoâ— p rditioâ—is eâ—eâ—pla transmitiunt ouer as they giue leud examples to subiects that are more apt to imitate the euils of bad Princes then the vertues of good It is not a more thanklesse then perillous taske to performe but the danger of this is nothing to that of letting it alone To do it may offend men that shall die but to omit it when God calleth vs to it is to run vpon the rocks of his displeasure who is Lord both of vs and them and can cast both into hell Better suffer on earth for doing our dutie then frie in hell for fearing the faces of men Triall If then
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
time If wee obserue in such men a constancy of temper against all sinne as well as against any especialy in themselues as well as in others it were breach of iustice to deny them the praise of true zealous men To concluâ—e this caution and this point We may bee angry so we sinne not And if our anger bee onely against sinne we sinne not to be angry The rule of Gregory z Greg. Mag. moral 6. In correctione vitiorum subesse debet tracundia noÌ„ praesse vt executionem iustitiae do minando non praeueniat sed stimulan do subsequatur in this case is excellent In the punishment of sinne anger must not rule but serue that it may not run before Iustice as a furious Lord to preuent it but come behinde as an humble Seruant to excite and stirre it vp to a due execution CHAP. VII Of Discretion Sect. 2. THe second Particular wherewith Zeale must bee perfectly tempered is Discretion Of Discretion the safest Chariot for a man to ride in through the rough waies of this dangerous world The praise of it A Grace transcendent and more fitly stiled the Soueraigne of Virtues then a priuate Virtue a Discretio non tam virtus est quam moderatrix virtutumitolle hanc virtui vitiuÌ„ erit Bern. Sup Cant Ser. 24. Take away this and virtue will turne vice as the best flesh without Salt will soone putrifie and stinke What we doe with discretion is a virtuous action but indiscretion euer sends Virtue away with a scratcht face b Virtus enim indiscreta pro vitio deputatur Isador a blot Lawes in generall giue bounds to actions to make them good but Discretion giues Lawes euen to good actions to make them better Our Passions be like wild horses discretion is a Minerua's bridle for her winged Pegasus to curbe and guide them Without this sorrow would turne into despaire feare into terror loue into blindnesse hope into presumption anger into fury mirth into madnesse and the whole houses of our soules would bee nothing else but kennells of disorder and confusion And as this is of vse in all graces so in Zeale especially * Caluin in Iob 32. Conc. 119. Quamuis zelus dei in nobis dominetur possemus tamen peccare modum excedentes nisi Deus nos inhiberet PrudeÌ„tia igitur moderatio in eo Zelo adsit oportet Our crasty Aduersary when our Zeale would make warre vpon him hath no better stratagem then to bereaue vs of this little Vlisses of whom he is more afraid then of the Greatest Cyclops that we can imploy against him Vnderstand this of Discretion mingled with Zeale Discretion and Zeale do well together but ill asunder Zeale without discretion is but frantick fury Discretion without zeale is but moathy-pollicy that eates out the heart of all true piety An example of the former we haue in Sâ—neon and Leui of the latter in wretched Gallio who tooke it to be a high point of discretion to make light of c Act. 18.14 15.10 Religion And to say truth in their natures they are both so bad as it is hard to say which of the two is the worse Yet if we desire to compare two bad things together in euent discretion without Zeale proues the greatest Cut-throate to Religion This carries a shew of wisdome The counterfeit of Discretion moderatâ—on and an admirable temper and sayling vnâ—er these Colours it secretly conueyes away all life and power of Godlinesse out of the Land faster then some crasty Dutch men our Gold and Siluer Ahabs Chaplaines were very discreete in this kind They seeing him a passionate violent man apt to warre and cumbustion held it a very discreet part to speake nothing that might distaste or crosse his humor Michaiah they thought was booke enough to instruct them and teach them more wit then to vex their Master They easily discerned Michaiahs plainesse neuer did good but euer pull'd the Kings displeasure and hatred vpon himselfe Of this meale-mouth'd temper was the Messenger sent to call Michaiah to the King Hee thought hee had taught him a trimme peece of Wisedome when he said vnto him d 1 King 22 13. The words of the Prophets declare good vnto the King with one mouth Let thy word I pray thee be like theirs and speake that which is good meaning that which might please But Michaiah knew well that this selfe-loue discretion tended to the ruine of Ahab and his Kingdome and therefore he earnestly protested against it resolued to speake that and that onely which the Lord should command him e Verse 14. let the King take it as he would Such gentlenesse seemes for a time to bee without teeth but in the conclusion it will bite like a Serpent This discreet indiscretion cost Ahab his life and many their bloud Michaiahs down-right counsell and indiscreet discretion would haue saued all Such a messe of Discretion was that also of temporizing Amaziah the Priest of Bethel When Amos began to Prophecy there against the high places of f Amos 7.9 Isaak the Sanctuaries of Israel and the house of Ieroboam great Grandchilde to Iehu Amaziah accused Amos to the King of no lesse then high treason and that hee had spoken such words as the Land was not able to beare them Verse 10. In his opinion doubtlesse it was great indiscretion in Amos to choose such a Theam for the Court and therefore thought he vsed him kindly when he gaue him this counsell Verse 12. O thou â—eeâ— goe flee thee away into the Land of Iudah and there eate bread and Prophecy there But Prophecie not any more at Bethel for it is the Kings Chappell Verse 13. and it is the Kings Court. It seemes by Amaziah that Amos his fault was a great one indeed that it was not safe to exercise his ministry any more nor so much as to abide within any of the Kings Dominions But I pray what was it Why Amos had said Ieroboam shall die by the sword and Israell shall surely bee led away captiue out of their Land A great ouer-sight I promise you What had Amos so little discretion as in the Kings owne Court to tell wicked Ieroboam what was comming vpon himselfe and his Kingdome and so trouble him with a puleing Tragedy of repentance and humiliation to preuent the mischiefe Nay thrust such a mad man out at the Gates by head and shoulders and exile him for euer More discreet in their owne opinions was Iolly Amaziah and the rest of Ieroboams Trencher-Chaplaines who would haue suffered this gulfe to haue swallowed vp both Prince and State without giuing them the least inckling of any such danger vntill it were too late to auert or auoid it Such Temperate men or rather spaniel-like Parasites are but secret Traytors that so they may get into the Chaire of preferment they can bee content to betray their Masters into the hands of the Diuell
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
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
Magistrates as well as others may be knowne or suspected to be eminently guilty because they are present so they be not denoted by their speciall Calling or by personall description The Minister hath equall Care and charge of All within his owne Diuision as the Magistrate of those in his And if he must answer for all that perish by his default of silence shall he be though to fault because hee giueth warning and after admonition which hath done no good doth adde reproofes The Prophets we know in their ordinary Sermons did no more spare Magistrates then other men and though they plaid with no mans name or Person yet they sharply taxed Magistrates by the name of c Hos 4.18 Rulers d say 1.0 Princes e Ier. 5.5 Great men c. nor was this then thought a fault by any but the faulty When the Man of God was to prophecy against the f 1 King 13. Before alledged Alter at Bethel hee spared not for Ieroboams presence And yet there was no man so silly in that assembly but knew well enough that Ieroboam who set the Alter vp was more deeply touched then any of the companie although hee were not named That Congregation might safely sweare that they beleeued the man of God aymed at Ieroboam but how not because his words in and of themselues either did or could paint out Ieroboams Person but because Ieroboams hand was so deepe in the Action then condemned that all or most of the hearers could not but apply the accusation to Ieroboams sinne and consequently vnto his person also as he was a sinner So then Ieroboam was obserued to bee reprooued and yet the Prophet in no fault but only Ieroboam his guilt drew him within the reach of this reprehension which otherwise had neuer toucht him Thus that Prophet did and did no more then duty as appeared by the countenance which God himselfe gaue to that action when Ieroboam stormed Angry hee was but who could helpe it and smitten he was his fury did deserue it And me thinkes the iudgement following him vpon his rage at the hearing of his sin reprooued should bee warning enough to all Persons for euer to beware of being angry with Gods Messengers vpon so weake a ground For although the same doome do not instantly seaze on them which did on him yet it is a debt as sure as if 't were paid God truly paies his debts though men goe hence vnpaid Wherefore if any such there be and g Caluin in Iob. concio 131. It qui nihil sunt vt ita dicam si exigua aliqua dignitate sunt praedus videâ—tuâ— sibi Idola esse seipsos adorant c. Caluin saith there be who being mounted a Region or two aboue the Vulgar and yet God wot as farre below the Highest as Luna vnder Saturne begin for want of helpe to Idolize themselues and further think that now the Gnâ—t being gotten vp to sit vpon the wheele maketh such a noise and raiseth such a dust as shall be able to fright or choake him vp that dares aduenture neare it with an admonition or else to driue the wheele it selfe vpon his face Let such saith Caluine know that for as much as this snuffing insultation is an insurrection against God himselfe and denies due honour to our greatest King that libertie which the Lord hath giuen his seruants to be sharpe against them must and shall be put in execution Thus of Publicke persons Publicke persons in the Church in the Common wealth There is yet another sort Publicke and they are Ecclesiasticall as Bishops Pastors and other Ministers In dealing with these zeale must be directed by Discretion to obserue three rules 1. Rule touching ministers 1. A man must be able to iudge what especially deserueth reproofe in a Minister A Bishop must be h 1. Tim. 3.2 blamelesse saith Saint Paul that is he must giue no iust occasion of reprehension saith i Nullam dare occasionem iusta reprehensionis Illud enim irreprehensibileÌ„ non idem dicit quod calumnia non obnoxium aut in quem non potest intendi calumnia nam ipse etiam Apostolus omnis c. Theodor. in 1. Tim. 3. Theodoret. The Apostle doth not require a Bishop to be without reproach for no man can so behaue himselfe as not to be obnoxious to the sharpe and venomous teeth of that Serpent Calumnie This Apostle himselfe could not escape any kinde of reproach But such must bee despised not fled from And when he nameth Bishops he meaneth all the Clergie should bee so too although they be not Bishops Yet with all it is cleare that this chiefly * Theod. ibid. Clarum est quod has leges oportet primos seruare Episcopos vt qui sunt maiorem dignitatem assequâ—ti concerneth Bishops because their dignitie as it maketh them more eminent so it causeth expectation of exemplary circumspection and pious k Ephes 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conuersation If he or any Minister shall make a notorious fault they must not thinke to slip away without an admonition But many times it happeneth that the best men are hardly taxed and sharply censured for things which are no faults but vertues in them It is fault enough in some that they are no good fellowes In others that they sharply reprooue their hearers sinnes that they denounce iudgements to the rebellious that they tell the staring gallants and impenitent sinners of hell damnation they taking it for certaine that the word Damnation or Hell cannot become a pulpit though Christ himselfe did vse l Math. 23.14.15 ver 33. them If Amos prophesie against the sins of Ieroboam Amaziah will crie m Amos 7.10 Treason if he prophesie of grieuous plagues approaching for outragious transgressions then he hath spoken such words as the land is not able to beare them If Paul preach Iesus truly and anger the Iewes they will haue a Tertullus for their money that shall paint him out in Folio for sedition against the State heresie against the Truth and prophanation of the very n Act 24 5.6 Temple If Stephen o Act. 7. tell the stiffe-necked and vncircumcised in heart and eares of their continuall resisting of the holy Ghost This will so cut them to the very heart that they will gnash vpon him with their teeth and with a loud voyce stopping their eares run vpon him and stone him with one accord If our Lord himselfe tell the Pharisies they are not of God because they heare not his word and that they are the children of the Diuell because his lusts they do they will not feare to retort the Diuell vppon p Ioh. 8.48 himselfe and thinke it meete to prouide him a place in Bedlam Yea let him but speake any thing be it neuer so true and necessarie if they distaste it he hath made fault enough to haue his necke broken from a q Luke 4.29
The iniquity of the other made him to shed teares ouer his owne frailty And his owne frailty made him condole his brothers iniquity This affection is of great vse it cannot but wound an ingenious minde and make him ashamed to see another mourne ouer his sin though happily before hee did not bewaile it himselfe Much better is a sweete and brotherly compassion then a sowre and sterne affection of a passionate minde saith c Gilb. sup Cant ser 32. Metior est dâ—â— is fraterna câ—mpassio quam indignantis animi durus immitis affectus Gilbert in his continuation of Bernard vpon Salomons Song Compassion shewes that a man knowes himselfe he that shewes no compassion makes no acknowledgement of his owne sinfull condition but proudly carries himselfe as if sinne and he had neuer beene acquainted where as in truth none commonly is more intimate with that strumpet then himselfe And yet with all let men beware of false compassion There are as some say in the the Sea fishes of so many different shapes as may paralel for outward resemblance all the beasts vpon earth Sure I am there are in the hearts of hypocrites so many counterfeit graces as may match in shew all that are true in the Godly Among other they haue some of them a counterfeit of true Compassion whereby they seeme to condole with others and to extenuate their faults to any that speake of them not out of loue to their brethren whom they seeme to bewaile but out of deere affection to the like sinnes in themselues which hereby they would palliate and defend from blowes When a man falls into discourse of such or such a mans faults and begins to aggrauate them perhaps with a minde bad enough these coÌ„passionate selfe-louers will be ready to say Oh Sir be not too rash and cruell it was but a fruite of humane weaknesse the best may offend and it is not good to iudge too hardly we are all men you shew little compassion c. whereas all this fluttering and crying of the crafty Lap-wing is but to draw you from her owne nest He hath a hellish brood of the same kinde and that you may fauour him and his sin he will stoutly pleade his fellow offendors cause without a Fee Doe you not thinke that if the iudge should bee as pitifull to the theefe at the Barre as another would bee that is guilty of the same offence the Countrey would soone swarme with theeues like Bees in summer and the Hangman might go practise vpon himselfe if hee should stand in neede of vsing his Trade This therfore is of al other the most cunning defence of a mans owne iniquity which while it goes masked vnder the name of Compassion to others doubles his own transgressions Compassion is like to Ieremies figgs whereof some were good and some naught both sorts excelled d Ier. 24.3 the good figgs very good and the euill very euill that they could not bee eaten they were so euill Compassion saith e Hugo de sc vict erud Theol. Libello de 4. volunt in Christo Triplex compassionis modus est Alia ex natura alia ex virtute c. Hugo is of three sorts the one is from Vice the other from Nature and the third from Grace The first is when a man is touched with an euill greefe because he is touched in that wherewith he was formerly held by the bonds of an vnlawfull loue The second is that whereby a man out of naturall piety which is all one with naturall affection to superiors condoleth the miseries of such as are neere him when hee seeth nature afflicted and oppressed with euills beyond the bounds of humane strength and contrary to naturall piety The third is that whereby for Gods sake we sympathize with others in their greefes when wee see righteousnesse oppressed innocency suffer The first of these he pronounceth culpable the second vnblameable and the third commendable He might well haue added that compassioÌ„ which comes from grace extends it selfe to the falls of our brethren into sinne who ought to be restored with bowels of compassion yearning vpon them and forcing vs to giue them the best helpe we can to set them againe on their feet This is more then a common loue it is indeed the Quintessence of it which makes our very hearts to drop at the sinnes of our brethren as marble with raine though it lie in the dry Compassion makes a man to put his brothers soule into his owne body and his owne soule into his brother as f Greg. mor. cap 26. Afflicti in se animum sumit vt prius in se dolentis passionem trauiserat nunc contra dolorem illius ministerium concurrat Gregory speakes in another case and to make it his owne case and so to deale with his brother as with himselfe which if he doe hee will not exceede nor yet omit any thing to recouer the other He that bestowes teares of compassion vpon his neighbour giues him somewhat of himself as well as of his goodnesse and it is impossible that he who hath this should bee wanting in any thing to his power for his neighbours good Then doe we shew compassion indeed when we bewaile his fall as if we had fallen our selues and seeke to wash away his sinne if it were possible by our owne teares This if wee doe though we doe much for him yet more for our selues He that hath such a tender heart for the offences of others shall finde it more tender more ready to mourne when himselfe offendeth Compassion therefore must declare it selfe whensoeuer wee declare our Zeale for God g Hugo de S. Vict. in Ioel. 2 Zelus est feruor animi ad coÌ„passionem natura pronus c. Hugo saith well that Zeale is such a heate as is prone to compassion of nature The Lord when he sharply reprooued and iustly disinherited Adam did yet make him h Gen. 3.21 a coate of skinnes to couer his nakednesse which sin made shamefull When Christ denounced woes vnto Ierusalem hee i Luk 19 41. wept ouer it When Samuel in Zeale departed from Saul and saw him no more all the daies of his life yet he mourned k 1 Sam. 15. for him Saint Paul calls for meeknesse to such as by sudden temptation are ouertaken with a l Gal. 6.1 fault Saint Iude requires vs of some to haue compassion making a m Iude 20. difference And Saint Paul pronouncing a curse on inordinate walkers he did it n Phil. 3 18. weeping The ground of Compassion is loue which being expressed will temper the sharpnes of reproofe and make it more medicinable Reprehension of it selfe is hardly tollerable vnlesse mixed with friendly intreaties euen as the launcing of a wound though it be necessary yet will not be endured by the Patient vnlesse all meanes to mitigate the paine be applyed to o Chrisost in 2 Tim. 4.2 hom 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him VVhatsoeuer a man doth with a heart rent in peeces by Passion is rather an effect of violence seeking reuenge then a fruite of charity studying reformation He that can reioyce and be glad and take pleasure to torture his brother by turning his finger in his wounds is a cruell tyrant no true Zealot It is impossible that any soule needing instruction should receiue any benefit if hee bee taught in a brawling and a chiding tone although the lesson bee neuer so needfull let him apply himselfe to learne with all his might yet hee will carry away nothing but greefe and sorrow as Chrisostome p Chrisost in 2 Tim. 2.24 hom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speakes Howbeit he speaketh this of such as he supposeth to be ingenious and tractable not of obstinate stiff-necked bulls that will not be tamed but by the fiercest Mastiues and vpon whom mildnes will worke no other effect but scorne and contempt of him that is so milde This obserued a man may take all liberty hee can in reproouing as occasion is offered and his calling admitteth And when this course is takeÌ„ such as are reproued must not with Plutarcks Parasite thinke to iest or laugh out any thing that is pressed on them they must not grow angry without a cause or neglect amendment when neede requireth See Caluin vpon Iob 31.1 Serm. 123. Then shall we finde by experience the truth and benefit of that heauenly Prouerbe q Prou. 25.12 As an earering of Gold and as an ornament of fine gold so is a wise reproouer on obedient eares It is good to be zealously affected alwaies in a good thing Gal. 4.18 FINIS Errata PAge 9. reade a sono literae ζ. p. 15. for state read seate p. 21. line 1. for or r. â—f line 4. r. commended it p 59. l. 1. r. yet it was p. 63. l. 17. r. equalize some small p. 27â— l. 19. blot out it is like that p. 309. l. 4 5. blot out and enioyned p. 321. l. 5. r. tongues p. 355. l. 19. r as bad as out p. 361. l. 3. for and r. addes p 395 for Inne r. in p. 430 dele Quere p. 438 for inuitation r. imitation p. 447. for mitted r committed p. 470. l. 19. for doth r. doe p. 480. for shore r. store