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
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
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
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
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