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A17270 The fire of the sanctuarie newly vncouered, or, A compleat tract of zeale. By C. Burges Burges, Cornelius, 1589?-1665. 1625 (1625) STC 4111; ESTC S115748 142,700 534

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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
first and second Rules pag. 441. third Rule pag. 444. fourth Rule Ibid. fifth Rule pag. 450. Discretions Rules touching the Circumstance of Time 3. The Circumstance of Time pag. 459. 1. Rule hereabout pag. 460. the second Rule 462. wherein a man may somewhat yeelde to the times and yet not be a Temporizer pag. 467. How farre euill men may in some cases be tollerated pag. 469. some indiscretion to bee pardoned to some men pag. 478. CHAP. VIII Of Compassion the last thing with which Zeale must be qualified page 479. False Compassion page 482. Three sorts of Compassion page 485. The fruitlesnesse of Zeale without Compassion page 490. THE FIRE of the SANCTVARIE Vncouered OR A TRACT OF ZEALE CHAP. I. EXCELLENT and Admirable is the Nature Vse of the holy Fire of Zeale No acceptable Sacrifice can be offered without it a Nullum omnipotenti Deo est tale Sacrificium quale est Zelus animaru● Greg. hom 12. in Ezek. no oblation it selfe so pleasing to God yet no one Grace so much in disgrace what by ignorance of and emnity against this arch enimy to sin b Irae sua stimulum iustitiae Zelū putant cū vitium virtus putatur culpa sine metu cumulatur Greg de past cura lib. 3. cap. 1. adm●n 17. Some take the heate which their fiery disposition blowes vp to be Zeale for Religion and let vice once bee thought a virtue What a mountaine of euils will soone be cast vp without feare of ill-doing Others truly zealous are often at a losse when they set vpon the chace which prophane men espying thinke that warrant enough to pull downe the whole Fabricke of Zeale because indiscreete Zeale hath sparkled two farre And laying themselues in ballance with such zealots suppose that of the two themselues though the worst be the wisest men Thus is the pretious fire of Zeale blasphemed because mistaken And when more then now How few Ieremies feele that fire in their bones c Ier. 20.9 which will not be kept in How many ready to cut in whole riuers vpon that little sparke which is in those few How few Dauids that are eaten d Psal 69.9 vp with the zeale of Gods house How many zealous to e Psal 83.12 take to themselues the houses of God in possession and eate them vp The generall coldnesse of these last and therfore worst daies benūming our spirits req●ires a fire to warme them And the malice of the world puts a danger vpon Zeale vnlesse we haue wisedome so to guide this fire as to auoid the Snares which malice will set before vs and endeauour to hunt vs into The more disgrace to be zealous the more need to shew zeale accompanied with discretion to rule this heauenly flame Fire-workes proue dangerous to the vnskilfull Better quench that fire which is already kindled then to kindle that which we cannot gouerne It cannot then but bee a needfull and gratefull worke to shew the Nature and Qualities of a Fire so vsefull that he can be no good Christian who is without it so vnknowne that hardly the best know the properties of it and how to vse it How little hath beene written on this Theame a more able and exquisite Lynceus hath made report and powred out a zealous complaint against the great iniustice offered to zeale for that no man hath done her the right of a iust Treatise This I thinke is one maine cause that makes the world so strange to her and her to the world The Antients f Amb. in Psal 119. Greg Naz in Laudē Heronis alibi August tract 10. in Iohn nec n●● in Psal 69. Chrisost hom 62. ad Sopul Greg. Mag. Hom. 12. in Ezek. Bern. Ser. 23 24. 49. super Cant. alibi who taught it rather by Practise then Pen spent more lines in the praise then in the description of it After them the Schoole-men their translators either spake lesse or lesse to the purpose For by that time a thing nick-named Discretion had rak't out this fire Hee now was the onely man that could chop Diuinitie into smallest shreds and driue it nearest together placing Religion rather in Contemplation then Action No maruaile therefore if Zeale got no more rome in their Voluminous Writings and that as if she had deserued no better then Iezabel there is scarce so much left her as the skull and the feete and the palmes of her hands to know her by Long after the rode of Zeale had been vntrauelled and the High way growne ouer with the Mosse of Key-coldnesse New Zelographers arose who like Caleb Ioshua in coasting of Canaan began to trauell and discouer that Region anew setting vp way-markes and encouraging others to go vp and possesse it Of which first discouery I hope it will offend no good man to say that it deserues more honour then the latter more elaborate Descriptions of Others who taking direction from those first Spyes haue made the paths more plaine and the way more direct Those first Searchers of late time gaue a good ghesse at the Nature and Bounds of Zeale but drew it not in so large a Map as could bee wished Their meditations and labours in this kind are herein like the Obseruations of seuerall Trauellers into Forraine Countries some obseruing one thing and some another but none all that deserues to be noted It will not then bee amisse out of the seuerall Trauells of Others and mine owne Suruey to compile a Compleate Treatise of Zeale In persuite of which proiect my cheefe aime is to set forth to life the Nature the Obiects the Grounds the Ends and the Qualification of this Sanctuary Fire CHAP. II. Of the Nature of Zeale This Chapter hath 3. Sections THE first thing to bee knowne is the Nature of Zeale To attaine this wee must first search out the precize signification of the word then the seuerall acceptations of it as by vse of speech it is applied and thirdly ariue at some Definition of it Sect. 1. Sect. 1. Of the signification of the word Zeale The word it selfe is Greeke which is therefore retained in the best later Languages because the most Learned could neuer finde another word fully to expresse it as he a Ioan. Driedo de R●gul dogm S. Script lib. 3. tract 2. Cap. 1. Augustinus autem quibusdam in locu Suida● alij vtriusque linguae periti qui non habentes latinum vocabulum quo vim verbi Zeli sufficienter explicarent c. inquit ille that hath done best in explication thereof hath obserued Zeale b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferueo bullio Eustathius annotat vero per onomatopaeian esse factum hoc verbum à sono literae is a branch of that Roote say Gramarians which signifieth a hyssing noise made by burning hot mettle cast into water Zeale then in strict acception of the word is a fiery hissing heat fighting
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 applicatiō All Anditories require them not But I speake this onely to this end that a constāt 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 let●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 hypocr●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
as Paul appointed the Church of Colosse to doe in stirring vp q Col 4 17. ●ult ipsum Paul●● totius Eccl●siae cohortatione anima●i in meliu● Caluin Archippus Which place doth not allow euery siery spirit and humorous darer to fly vpon the Minister how and when and where they please They may speake vnto him not saucily traduce him or shake him vp as if he were their seruant or their fellow Vnreuerently to reproue him or dispraise him is vnlawfull as r Aquin. in Col. 4 Irreuerenter arguere viti●perare prohibitum est sed monere charitatiue potest Aquinas noteth Israel no doubt was bad enough and somewhat the worse for this that they presumed to ſ Hos 4.4 rebuke the Priest Which the Lord obserues in them not without a kinde of holy sarcasme at such intollerable pride He meanes it I confesse of such as rebuked good Ministers for doing of their duty But what is euery Talking Basketmaker or Butcher or mincing Shee a sit iudge of his Doctrine and meete to reprooue and confute him for it Is that Zeale which catches at peeces of Sentences and then runnes away and giues out that hee preaches false Doctrine contradictions or inuectiues to shame him to his flock Saucy Pride pluck off thy Vizar looke in the glasse of true Discretion and be ashamed Is this to try the spirits is this to shew thy Zeale Hath cursed Cham no sport to make no tales to tell but that of Noah's nakednesse was he cursed for speaking but the truth of his drunken Father to none but to his owne sonnes who presently did the duty of good children by couering him going backward And shall they be blessed who maliciously traduce and load with lies their spirituall Fathers and that to those that vpon the newse wil make them naked though they were not so and seeke their vtmost disgrace Saint Ambrose would haue disdained that such vpstarting Mushromes should dare to censure him in matters of his office And so would these busy spirits themselues to see a Minister offer to controule or direct them in their Mechanick Trades That Father made this a matter worthy hooting at euen in his writing to an t Epist 31. ad Valenti nian Quando audisti Clemētissime Imperator in causa fidei Laicos de Epis●●po iudicasse c. Si docendus est Episcopus a Lai●o quid sequatur Laicus disputet Episcopus au●iat Episcopus d●scata Laico c. Ibid. Emperour Nor is he abashed to appeale vnto him whether euer he heard Laicks to iudge of Bishops in the point of Faith And if Bishops must once be taught of them what must follow next Why the Lay-man must dispute and the Bishop sit by and heare The Lay-man should be the Master an● the Bishop the boy to goe to schoole I neither enuy nor disparage abilities in priuate men I know there bee some whose knowledge and wisedome ioyned with it deserueth admiration And all good Ministers will loue them and blesse God for them and so doe I. Such as these will neuer smite a Minister to breake his head their very blowes are healing Plaisters to u Psal 141.5 him But I write this to clip the wings of those Batts Reremice that are ready to fly in the Ministers face vpon all occasions with false accusations saucy reproofes and proud censures of his Ministry desiring to bee teachers of the Law vnderstanding neither what they say nor whereof they x 1 Tim. 1.7 affirme Wherefore to draw this point to a Period let all those that vndertake this office take that aduice of a Learned y Aegid Carler Orat. habit in Concil Basil de punitione pecc man which hee once deliuered to the Councell of Basil touching this very case A Minister may be told of his fayling by an Inferior but alwaies remember that it be a brotherly admonition with all due circumstances obserued in it as namely that hee is a Publique Person a Brother a Father and a Superior all in one Because hee is a Publique Person and a Superior an Inferior owes him reuerence and honour because a Father owes him Loue and because a Brother he owes him a helping hand and in case of any fayling his admonition too which must so be giuen that his honour may bee preserued as well as his fault amended The z Alex. de Hales p. 3. q. 33. mem 4. ar 5 Malo Praelato quà diu ab Ecclesia tolleratur debetur honor c. Personall failings of such a Person is no warrant for Inferiors to despise him so long as the Church allowes him the people must doe him honour for his Place and Calling Thus farre the Rules to be obserued by our Zeale in dealing with Publique Persons I am now come to the other maine company which in the Ciuill consideration of men Discretion accounteth Priuate Persons and teacheth Zeale accordingly to vse them In dealing with a Priuate Person Discretion doth first require the Zealot to consider what he is himselfe whether a Priuate Person or a Minister If a Priuate Person then he must consider whether the Party he would deale withall bee one vnder his speciall Charge as he is a Father a Master of a Family or hath otherwise some speciall interest in the Party as a friend or Tutor or not vnder his Charge Those vnder his Charge hee must diuide into three rankes Elders Equalls Inferiors First if they bee Elders Elders by age onely as old Persons indefinitely or with some further addition of naturall relation as Parents or other kinred towards these he must reuerently and humbly behaue himselfe a Aegid Carler Orat. ante cit Ex parto increpantis distinguendum est Aut enim increpates sunt iuuenes aut senes Si iuuenes debent corripere aut monere humiliter and speake with Prayers It is the Apostles rule to Timothy himselfe Rebuke not an Elder but intreate him as a b 1 Tim. 5.1 Father by an Elder meaning an aged Person not a Minister as c Non dicit hic sacerdotem sed cum qui cosenuit hoc enim ea sign●ficant quae subiun●untur lut●●nes fratres c. Theodoret obserues And this Elder hee must euen beseech d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speake comfortably to him and as it were with a holy flattery seeke to win him from his errors as Saint e Tract 10. in Ioh. quibus potes blandire Austin and f Pastor curli 3. blanda deprecatione Gregory doe well aduise Age is crabbed and must be flattered rather then struggled with The Gray-haire will and well may looke for honour though he be poore that weares it yea though his folly make it neuer so dishonorable Reproofe is grieuous and harsh to any that haue nothing but nature in them especially to Age and then most of all when youth doth vndertake it g Chrysost hom 13. in 1 Tim. 5. 〈◊〉
It puts also a kinde of fiercenesse in Him by accident that had it not by nature but being there 't is like to proue as bad yea aduentitious heates are worse then Naturall He willingly imbraced the Apostles n 1 Cor. 3.18 Counsell and was content to yeeld himselfe a foole that thou mightst make him wise But if two fooles the one tame the other mad meete together they are like to make a mad meeting The tame foole is like to get but little and the mad one lesse This may make the other as mad as himselfe but cannot hope to make him what himselfe is not That Preaching King makes this obseruation touching Preachers The more wise the Preacher was the more hee taught the people o Eccles 12.9 knowledge And if you aske wherein his wisedome lay he saith in this The Preacher sought to finde out acceptable p Ibid. Verse 10. words or words that might q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verba volūtatis please He meanes not easy Cradles to rock their sins asleepe nor soothing Pillowes to lay those Bratts vpon but gentle familiar friendly plain expressions of himselfe with loue and kindnesse in points of Instruction whereof his Flock was ignorant yet willing to be informed To this especially is that to be applied r 2 Tim. 2.24 25. The seruant of the Lord must not striue but be gentle vnto all men apt to teach patient in meeknes instructing those that oppose themselues if God peraduenture will giue them repentance to the acknowledgement of the truth If a Fore-horse lead and pull the rest that follow out of the common tracke should he that guides them beate and pound the Thiller whose backe is almost broken by being led aside would not any man thinke that hare-brained Bedlam fitter for the Lash-horse then a Carter The comparison is homely but it fits my purpose If a man should see a poore seduced Papist Brownist or other ill sodered Separatist in England London or in Pauls it selfe and could no sooner see him but flies vpon him like a Tigar and euen in priuate betwixt them two alone cry out What you I' st possible Can this Age yeeld a damned Papist or foule-mouth'd Schismatick in such a Sun-shine of the Gospell as we haue now What liue vnder such a Ministry and be so ignorant nay worse a very Sea of hellish errors Ah miserable wretch canst thou escape damnation Away to Hell thy Pope is gone before and thou wilt after as sure as God's in Heauen Would you imagine thunder could perswade trembling Caligula to creepe out from his Bed Or that this poore seduced worme is not ere this distracted or else begins to feele about for holes to creepe into from such an heauy foot If he had met some White-Booted guilt-spurrd Iesuites skulking for their Prey then he might well haue cryed Oh the Froggs the ſ Reuel 16.13 14. Froggs that creepe out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet the spirits of Diuels c. This would haue beene but well vnlesse the Holy Ghost did ill in giuing these names to such Arch-seducers But he mistooke 't was not the Froggs he met but onely the Snaile that those foule Froggs had suckt This silly Snaile might haue been won if he had had the patience to let her creepe her owne pace she was offering her selfe to come vpon his hand but he most cruelly shak't her off againe and lifteth vp his foot to crush her all to peeces Why here 's Mad Tom indeed giue him but a Clubb you need not add a Horne his Throat will serue the turn He that euer knew t He denied all pardon and repentance for sinnes committed after Baptisme e●pecially to such as once forsooke the True faith though with teares they returned to it Therefore was cōdemned for an Hereticke Euseb lib. 6. ca. 35. Epiph. haeres 59. Nouatus would almost sweare u Hee held that the soules of mē passed out of one body into another at death Vide Aug. de Trin. lib. 12. Cap. 15. Zanch. de oper dei lib. 1. cap 3. Pythagoras said true and that Nouatus soule had entred this mans Body When this man makes a Proselyte we may all turne Papists and I had almost wisht any man He meets to be of any Religion rather then of his were it not his Religion and his Raueing are two things A Lambe will hardly take meate from a Lion be his meate and meaning what it will Truth is ill attended when it borrowes Errors Vsher Violence to man her Inne Rule 2 Secondly To such as are refractary sharpnesse doth best agree Knotty blocks require more Wedges and harder blowes to driue them If he that vndertakes them shall dally and not stricke home with all his might hee shall finde the Wedge about his shinnes Bodies whom gentle Physicke will not moue must haue stronger The same Apostle who ere while taught Timothy to be so gentle bids Titus to bee more sharpe to obstinate offenders Rebuke them sharply that they may be sound in the x Tit. 1.13 Faith Hard hearts heauy y Dura eorū corda penetret in crepatio dura Anselm in Tit. Hammers z Theoph. in Tit. 1. Nam apud eos mās●etudo nihil promouet Qu●mad modum enim qui initem moderatum acrius feriat perdit eum sic qui impudenit adulatur eum corrumpit ne se ipsum agnoscat Theophilact giues the reason Impudent men will not bee moued by mildnesse vnlesse to laughter and scorne As he that smites a tender disposition with heauy blowes destroies him so hee that stroakes a brazen-face marres him that hee will neuer come to know himselfe Wilfulnesse doth vsually waite on erro●r especially when it growes to the scab of heresie Heresie is but a great errour translated into obstinacie An Hereticke is but a doting tree set on fire When an erronious opinion is once taken vp a corrupt heart will hold that faster and struggle more for it then for the truth because like to like best agrees Heresie is like a Leprosie it frets as it spreads spreads as it frets and at length spoyles all and infects others Hence it is that Saint Paul willeth Timothie and Titus his Schollers to shunne heresie and re●ect Hereticks with as much detestation as speed First Heresie because it will eate like a Canker or a 2. Tim. 2.17 Gangrene let Physitians squabble b Vide Marlor in hunc locum whether these two words signifie one or two things I care not Sure I am the best is naught and heresie as bad as the worst c Theod. ibid. Cancer est morb●s serpens c. Theodoret and Chrysostome d Chrysost ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. call it a Canker which is a poysonous and horrible disease that vnlesse it be taken suddendy and cut off sharply no Physicke can