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
to error fire to tow making him more mad as once the constancie of Christians in the truth made Paul in d Act. 26.11 persecuting them euen to strange Cities Nor is it strange to see men more violent in a wrong way then in the right since in a wrong course they haue wind and tide with them but in a good both against them Their corruptions will easily hoyse saile to their irregular passions and the Diuels suggestions like strong gales of wind will set them a running in a headlong voyage But all these will oppose them when the ship is more carefully steered in a straight course by a true compasse by reason of the naturall enmitie and crosse disposition that is in them against all that is good Violence therefore is dangerous in wayes vnknowne because after entrance into a by-way direction comes for the most part too late Then either shame or choller at their owne mistaking makes men more violent as they that in a iourney hauing lost their way out of very anger post harder in by-paths then they did in the Roade An absolute necessitie of distinct knowledge is therefore layd vpon euery Zealot And this knowledge must be had from the Law and the Testimonies e Isai 8.20 beyond which if zeale go it wanders in the darke without warrant but not without sinne Whatsoeuer is not of faith is f Rom. 14.23 sin And that cannot be of faith which is not cut out by the patterne of the word Faith will not build vpon humane foundations or credit of man but the vnderstanding and iudgement must haue immediate information and satisfaction frō the Diuine word of truth It is then an extreame rashnesse and folly for any man to suffer his zeale to run before and beyond his knowledge relying vpon the iudgement or practise of other good men as if it were warrant enough for him to sweare what a good man will say and to defend what a goo◠man hath done That is zeale ill spent which wasteth it selfe in crying downe other mens opinions not as iudgement but as affection kindles it being able oft times to say no more against them then the chiefe Priests and Officers could alledge against Christ vnto Pilate If he were not an euill doer we would not haue deliuered him vp vnto thee yet seeme to take it ill that their bare clamor without any either euidence or particular accusation should preuaile with him to put an Innocent to death Many good but weake Christians expose themselues and their Zeale to much reproach and disaduantage by standing out in some things which they haue onely receiued by Tradition There are some whom they will rely vpon without all doubt or gainesaying or so much as searching to the bottome of their Opinions And yet these people would thinke much to subscribe to another man whom they loue not so well without requiring many reasons more then enough Is not this one of our iust quarrels against the Papists at this day as it was formerly of Christ himselfe against the old Pharisies for their Traditions Yet when many people are demāded their reasons of diuers opinions which they stand stoutly vnto is not their answer this Because the contrarie is against Gods word Being pressed to shew wherein they reply We are but ignorant people we cannot dispute with you but so we are taught by Reuerend men if you talke with them they will bee able to satisfie you to the full Vpon this ground they stand so firme that none is able to remoue them Their heart they would you should know is as good as yours though they cannot maintaine their Tenents as others can and therefore they are resolued to continue their course If this be not blind zeale I know not what is Let them suppose what they will such good meaning is naught and their zeale too For without knowledge the mind is not good and he that hasteth with his feet g Pro. 15.2 sinneth Such a zealous man is like one that being blind or hood winkt should hastly runne in an vncoth and dangerous way full of blocks rockes ditches brookes quagmires or pits and neuer giue ouer till destruction her selfe put a period to his desperate race This is the reason why men become Sectaries and Schismaticks so fast they suffer themselues to be seduced before they discerne the traps into which they are trained And commonly such as be most zealous in this kinde change Religion as often as yong shoo-makers and taylors do masters running ouer all the Sects that be in the world vnlesse their course be interrupted by authoritie and themselues constrained to informe themselues better But if they may runne on what errour or heresie will they not in time swallow downe like Gulls and Cormorants and digest like Ostriges The best things corrupted proue to bee the worst And zeale that giues luster to all graces if it once exceed the circle of knowledge becomes most pernitious Who derides not the madnesse of those hare brained Ephesians h Acts 19.32 that vpon meere instigation of Demetrius against Paul filled a whole Citie with an vproare some crying one thing and some a nother in great confusion the more part not knowing wherefore they were come together I wish it were breach of charitie to compare the stirs of our Brownists Anabaptists Familists and all the rabble of such schismaticall Sectaries who may truly bee termed Puritanes with this inconsiderate action of those rude Ephesians If there bee any difference it is onely in this that these mad-Martin mar-Prelates professe in their words that they know God but in their workes they denie him What then remaineth but that we all learne to make knowledge and humilitie Vshers to our zeale Beware of Ignorance and Arrogancie they are birds of a feather seldome asunder for who so bold as blind Bayard Put not the raynes of zeale into their hands for they will certainely set all on fire and if it proue not so it shall not be their fault Zealous Dauid thought it a good argument to prooue his heart free from pride that his zeale had bene confined to the Region of his knowledge and capacitie Marke his plea Lord mine heart is not haughtie nor mine eyes loftie neither do I exercise my selfe in great matters nor in things too wonderfull for i Psal 131.1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me And it is a ruled case he that will be super wise k Rom. 12 3. busie and earnest beyond sobrietie and the measure of faith dispensed to him and thinketh he doth well setteth an higher price vpon himselfe then euer any man but some foole like himselfe will giue for him This lamentable experience hath in all ages taught to be too dangerous it being ordinary with selfe-conceited Zealots rather to defend schisme heresie blasphemie then by an ingenious retractation of errour which would honour them more to confesse their ignorance and temeritie An euill which the whole Christian
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
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
on fire for Ceremonies Which is worth obseruation and the rather because Saint Paule saith that euen in the Churches of the Gospell there was then k 1 Cor. 11.16 no such custome Now what comfort can any man reape of that Zeale which makes him seperate for not hauing his will followed in Ceremonies when such Zeale was neuer practised or commanded in Scripture Liberty is giuen to euery Church to vse what Ceremonies they will that agree to the generall rule and tend to edification and decency Yet liberty is not lest to euery one in the Church that hee may set vp or pull downe what hee will This is in the power of the Gouernors onely who being dispensers of the Mysteries of God l 1 Cor. 4 1. are best able to iudge of conueniencie and decencie If euery one in the Church of Creete might set vp what they would Paul might haue set Titus about some other businesse and not for this verie cause haue left him there to set m Tit. 1 5. in order the things that were wanting 3. The last particular which zeale must maintaine be the Seruants of God 3. Tâ—e seruants of God He that held himselfe despised when his n Mat. 10.40 Seruants were intended thereby the defence of them as well as of himselfe And it is one part of Eliahs quarrell against the Prophets of Baal and their followers that they had slain Gods o 1 King 19.10 Prophets with the Sword When wee see the Seruants of God reproached scandalized and oppressed then is a time for zeale to appeare in their defence and such as by their place and Greatnes are able to giue countenance to good men in good causes should then hold it an honorable dutie to shew themselues Thus did Ionathan for Dauid p 1 Sam. 20.32 euen when Saul himselfe was enraged q Hest 7.3 Hester for the Iewes when Haman plotted their Destruction And Nicodemus for Christ r Ioh. 7.51 though the Pharises boyled in malice against him What Zeale is in that Person that can bee content to see a good man perish before his eyes and vnder his nose neuer opening his mouth in his defence for feare of offending such as care not for offending of any but practise the ruines of all that crosse their humors The Lord to teach men their duty herein doth sometimes vouchsafe himselfe to pleade the cause of his seruants as he did in the particular of Moses against Aaron and Miriam Å¿ Num. 12.4 A remarkable example to shew how the Lord takes to heart the indignities that are put vpon his Seruants especially when they are busyed in his owne Seruice He will not allow it euen vnto Kings to doe them any harme t Psal 105.14 but hath reproued and will reproue kings for their sakes Yea further such as be able to doe no good by speaking for them must yet mourne for their distresse It is recorded to the shame of Israel that such as were at ease themselues tooke their fill of voluptuousnesse but did not remember with compassionate griefe u Amos. 6.6 the afflâ—ctions of Ioseph When Ierusalem was laid wast how did zealous * Lamen Ieremy take on When Herod had cast Peter into Prison how incessant were the faithfull in their prayers x Act. 12. till he was deliuered Obserue the plagues that come on such men as are neuer touched with the miseries of Others They commonly fall vnder the same iudgement which others vnpittied haue tasted before They that would bee at their banquets not remembring the afflictions of Ioseph in captiuity therefore shall goe captiue with the first that goe captiue y Amos 6.7 and the banquet of them that stretched themselues shall bee taken away On the other side such as in Zeale for Gods Seruants doe but mourne for their afflictions shall be sure to share with them in the comforts of their deliuerance and to bee kindly inuited by the Lord himselfe to their mirth Reioyce yee with Ierusalem all yee that loue her reioyce for ioy with her all yee that mourne for her z Isay 66.10 11. that yee may suck and be satisfied with the brests of her consolations But yet because the purest mettals haue some drosse the best men some imperfections that cannot bee defended Zeale may not vndertake their defence in all they doe or hold Moses a man zealous and louing enough would not maintaine could not but check his owne brother for making the people naked by Idols a Exod. 32.25 before their enemies A thing which if either Zeale might haue past ouer or loue couered his meeknes had neuer so sharpely reproued The Actions of the cheefest Apostles are not alwaies warrantable because done by Apostles for euen they also when they follow not Christ must be forsakeÌ„ If they do any thing contrary to the rule of the Gospell b Gal. 2.11 they are to bee blamed but if they teach men so c Gal. 1.8 9. they must be accursed Paul was not to learne his duty of defending good men nor ignorant of his rule to guide him therein yet when Peter was at Antioch and had offended Saint Paul withstood him euen to his face Now what confusion Ibid. Gal. 1.11 what a maze of error had Peters Schollers been cast into if they should with heate haue vowed the maintaining their Masters Action which no doubt they disclaimed d Chrisost in hunc loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Pauls reproofe neither loue nor reuerence but Iudgement must leade our troopes to the aide of Good men If such or such a good man held for a Scholler dislike a Ceremonie this is to many ground enough to coÌ„demn it to the pit of hel because they are strong in opinion that so worthy a man would neuer find fault without cause But was not this the Mother of all that mischiefe now befallen that once famous e Rom. 1.8 Church of Rome where the high respect and immodest admiration which some Venerable Pastors were raised vnto either by the dotage or flattery of their people receiuing all for Gospel which proceeded out of their mouthes at first conceiued and at length brought forth that prodigious blasphemy of * Not that I grant this Tenent to bee in being of ancient times but only that the high respect of the Bâ— of Rome so long as they had virtue drew so much reuerence to that Sea as afâ—er the brood of Iesuites made vse of it by wrestiâ—g some speeches of the Fathers to â—et â—bâ—â—â—h this poyson Albert Pighius Hierar Eccle. lib. 4. cap. 6 7 was the first Diuine that euer vndertook expresly and professedly to maintaine the infallibilitie of the Popes iudgement which he professeth to vndertake against the consent of all the Diuines and Canonists A thing wherof Paul 4. was ashamed and condemned Pighius for it In Epist. ad Groper Cardinall Impossibility to erre A Doctrine abhorred by vs.
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
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
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
Congregation But to what end for the destruction of the flesh that the spirit may bee saued in the day of the b 1 Cor. 5.5 Lord Iesus Thus also hee handled Hymeneus and Alexander that they might learne c 1 Tim. 1.20 not to blaspheme To Parents also the Wisdome of God saith d Prou. correct thy sonne while there is hope Therefore hee must doe it in hope of his childes amendment not onely for preuenting his own greife or shame but Gods dishonor and his childs destruction And if this be his aime Let not his soule spare for his crying Magistrates then both may and must punish Parents and Masters chastise delinquents vnder their Charge And a zealous punishment of sinne so hee that vndertakes it thirst not after reueng but profitable correction c Ansel in Mat. 18. Non cupidus vindiâ—tae sed correctionis fraternae Alex. Hales par 3. q. 59. m. 5. ar 3. Bonus magis cupitinimicum corrigi quam puniri is not onely a needfull but a pious yea a mercifull worke of him to whom that Power is committed of God When discipline sleepes sinne playes Rex f Aust de verb. domini Ser. 15. Si seueritas disciplinae dormiat repressa disciplina saeuit impunita iniquitia What can bee more mercifull in a Chyrurgian then to Launce a tumorous soare or to search a festered wound to the bottome He angers the wound to cure the man who would otherwise perish by sparing his g Quid tam â—ium quam nâ—dicus fereÌ„s ferramentuÌ„ plorat secan dâ—s secatur Plâ—rat vrenâ—us vitur Non eâ—t illa crudâ—litas absit vt sâ—tutia 〈◊〉 dicatuâ— Saeuit in vuâ—â—â—s vt hâ—mo sâ—nâ—tur quâ—a si vulnâ—â— palâ—â—tur homo â—eâ—ditur Jdem ibid. wound But if they shall abuse their Authority onely to shew their Masterhood to vent their frantique passions and and to reuenge themselues not ayming at the reformation of such as they punish this is not Zeale but tyranny and oppression which God will neuer put vp at their hands but owe them a shame for it and at one time or other early or late will be sure to pay them home in their owne coyne God hath often in all Ages sold his People into the hands of cruel Tyrants whom hee hath vsed as rodds in his hand to scourge them Yet when these Executioners haue vndertaken to doe execution vpon them aymeing at their owne Ends he hath euer plagued the Tormentors with greater Wrath. Israel had few Neighbours whose hands at one time or other were not heauy vpon them but marke the Conclusion and we shall euer finde the rod cast into the fire Ashur had a large Commission to make hauocke of Iudah The Prophet Isaiah sets out to life the Power which God gaue the Assirian ouer his people his abuse of that power and the wofull Catastrophe of that h Isay 10.5.6 abuse O Assirian the rod of mine anger and the staffe in their hand is mine indignation I will send him against an hypocriticall nation and against the people of my wrath will I giue him a charge to take the spoile and the prey and to tread them down like the mire in the streets Here is a Commission as firme as might be which no doubt he would bee carefull to execute to the vtmost But obserue his ayme Howbeit he meaneth not so neither doth his heart thinke so that is he meaneth not to goe against Gods People in Gods strength but his owne nor to Gods end which was to refine them from the drosse of their sinne but it is in his heart onely to destroy and to cut off Nations not i Ver. 7. a few to make himselfe the Catholick King and the onely Monarch of the World But behold the euent wherefore it shall come to passe that wheÌ„ the Lord hath performed his whole work on Mount Zion and on Ierusalem hee will punish the fruite of the stout heart of the King of Assiria k Ver. 12. and the glory of his high Lookes c. The Lord taketh reuenge vpon the reuenger and destroyes the destroyer And so let all the Churches enemies perish O Lord. Yea which is more remarkable consider the hand of God vpon furious Iehu How fierce hee was against the house of wicked Ahab his master wee know How God had a purpose to cut off euery branch of Ahabs house and to roote him out as an enemie wee cannot be ignorant that he meant to do all this by the sword of Iehu whom he had annointed for this very purpose the Scripture l 2. Chron. 22 7. 2. Kin 9.7 declares After he had done it the Lord commends and rewards him for it to the fourth generation though Iehu were otherwise a most wicked man Because thou hast done well and executed that which was right in mine eyes and hast done vnto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit vpon the throne of m 2. Kin. 10.30 Israel Would any man imagine there were any flaw in this peece and that Iehu or any of his should euer heare ill for this act yet lo aboue sixtie yeares after euen in the dayes of Ieroboam his great Grand-child and the last but one of his race that swayed the Scepter God calleth Iehu to the barre indites him of murther and vowes to auenge vpon Iehues house the bloud of n Hos 1.4 Iezreel that is as Expositors interpret that very stocke of Ahab which God had put in his hand to plucke vp by the rootes and that very house which hee was to sweepe with the besome of destruction Why was this but because Iehu though hee did Gods worke yet he did it with a bloudie and ambitious mind not desiring or seeking either Ahabs repentance or the reformation of the people who were as grosse Idolaters vnder Iehu as euer they were vnder Ahab When he had the kingdome his worke was at an end saue onely that hee changed Iezabels Baal for Ieroboams o 2. Kin. 10.28.29 Calues Thus doth God turne the point of his sword in the Magistrates hand into his owne bowels when he directeth it against others not for God but for himselfe And as the case stands thus with Magistrates so in proportion with Parents and Masters they may chastise but not for their pleasure as fathers of the flesh vse to p Heb. 12.9 do and therfore shall pay deare for their Nabal-like q 1. Sam 25.16 cariage but they must do it as God doth it to them for the profit of those they r Ibid. ver 10 correct And that their corrections may proue Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructions they must lay aside all thoughts of reuenge and furious passion doing it in zeale for God as performing his worke not their t Alex. Hales p. 3 q. 59. m. 5. ar 3. Aliud est dimittere
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
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