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 animaruâ— 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 ZeluÌ„ putant cuÌ„ vitium virtus putatur culpa sine metu cumulatur Greg de past cura lib. 3. cap. 1. admâ—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 benuÌ„ming our spirits reqâ—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 LaudeÌ„ Heronis alibi August tract 10. in Iohn nec nâ—â— 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 Râ—gul dogm S. Script lib. 3. tract 2. Cap. 1. Augustinus autem quibusdam in locu Suidaâ— 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
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
ΓÎΩΣΩΘΕΩ THE FIRE OF THE SANCTVARY newly vncouered or A Complete Tract of Zeale by C Burges It is good to be Zealously affected alwayes in a good thinge Galath 4. 18. THE FIRE OF THE SANCTVARIE newly vncouered OR A Compleat Tract of ZEALE By C. BVRGUS GALAT. 4.18 It is good to bee zealously affected alwaies in a good thing LONDON Printed by George Miller and Richard Badger 1625. TO THE RIGHT HONORABLE WILLIAM Earle of Pembroke c. Knight of the most Noble Order of the Garter Lord Steward of his Maiesties Royall Houshould and one of his most Honorable Priuy Councell MOst Noble Lord if shaddowes could amaze the Wise my Title-Page might giue offence It speakes of Fire but such as was made onely to warme not to burne any thing vnles stubble No man shall neede to call for Buckets to put it out or Hookes to pull downe any liuing-house on whom it kindleth Here is no ground for an Vtopian Spirit to mould a new Common-Wealth no warrant for Sedition to touch the Lords Annointed so much as with her Tongue no occasion administred to Ishmael to scoffe at Isaack no Salamanders lodge themselues here But here is a Flame that will lick vp all angry Waspes and inflamed Tongues that presumptuously and without feare speake euill of Dignities and of things they vnderstand not rayling on all not so free as themselues to foame at the mouth and to cast their froth on all that are neere without difference If any thinke I thought your Lordship a cold because I humbly offer you the cheefe place at my Fire he shall doe mee much wrong and your Lordship much more Men that are in greatest vigour of bloud and spirits count it no shame to creepe to a Fire at Winter not because Nature is defectiue but oft-times their Imployments deny opportunity of getting heate keeping themselues warme by naturall agitation I bring not this as a Tutor but as a Pupil for Protection to preserue this Fire from Quench-coale Shall you vouchsafe me the honour of your Armes vpon mine Alter I shall bee confident that no man will dare to approach these harmelesse Flames with Spouts and Pailes It were a fault piacular to put your wisedome as the manner is reade Your Selfe I meane to â—ntertaine you with your owne Praises It is enough to your Lordship that you merit all that Noblenesse Loyalty Religion and vntainted Honour can attend you with although no Eccho do present her self And let it bee enough to mee that in the Generall for if I should doe more I should bee thought by Some rather to boast of fauours then to acknowledge them I make bold to proclaime that the Honours you haue done and still doe to mee must for euer oblige Your Lordships most humble and thankfull Seruitor C. BVRGES To Iudicious and vnpreiudiced Readers I Haue a Suite Before you run through this Holy Fire or giue my Booke the Peepers Censure let me beseech you to take this Apologetick Preface in your way that neither I nor you bee wronged or mistaken by occasion of some passages in this Treatise I confesse I haue entred vpon a difficult Prouince in vndertaking this subiect and aduentured almost beyond Hercules Pillar in prosecution of it Others haue landed at the shore of this Terra del Fuego and look't into it but I haue Coasted it and made a rude Description of euery Part. If any please to make a new Suruey and more exact discouery It will be as the Prouerbe saith the better for vs all I looked when Gray-hair'd Pensil should haue drawne this Picture But if other mens better Colours bee frozen I haue now brought a Fire to thaw them in hope that wee may once see some exquisite Peece from some Curious Limmer This Worke is intended to suppresse turbulencie and all extremities and yet to presse vnto Duty too Wonder not to finde me somewhat hot I worke at the Fire To write of Courage like a Coward and of Fire as if one were frozen deserues the Bastinado and the Fire to boote My spouting of Fire among the rude multitude is but to make way for their betters He that will part afray must not thinke to doe it with his Cap in his hand but with a sowre Club. And you know if fire bee gotten vp into a Chymny doe but shoote a Musket after it and this will fetch it downe with a Powder My sharpnesse against some Democraticall Anti-Ceremonians is not meant to weake Consciences ioyned with pious sober peaceable courses In some cases if I may bee bold to speake after the Apostle I know that God would haue no man to bee iudged for his a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14.1 doubting so it bee onely in smaller matters of opinion wherein the Learned differ without blame or schisme But I speake to such as keepe a frantick Coyle about Ceremonies and thinke they neuer take their leuell right but when with euery bolt they shoot they strike a Bishops Cap sheere off his head and yet are more fantasticall ignorant proud selfe-will'd negligent and deceitfull in their particular Callings then many whom they despise and condemne to Hell for Carnall men forsooth as any obseruing eye may easily discerne If any condemne mee of indiscretion for writing so much of Discretion and thinke me arrogant in this Attempt know that I am not yet so neere madnesse as to take the height of Discretion by the Instrument of mine owne Braine I â—aue onely collected such scatâ—ered Rules as in the sacred Scriptures Venerable Antiquity and mine owne obseruation I haue met withall and put them vpon one File together Touching the carriage of Zeale towards Princes my Conscience witnesseth with mee in the sight of God that I haue spoken nothing but what in my iudgement is the truth without sinister or base intents Nor doe I touch on that presuming to teach my Betters but rather as men vse to doe when they go for Orders or a Benifice to giue account And yet I would teach withall I meane the boysterous Multitude who euer preferre the rough Channell before the temperate shore and thinke no man preaches well in a Prince his Court but he that is so fiery and rude plaine they call it as with his thunder shakes the very House And if hee cast no Squibs in a Princes face or preach not like a Priuy Councellor they say hee hath no Holy Fire in him If men dislike a Booke in this Age their Censure is vsually this It hath no Salt in it A Discourse of this Nature should haue Salt good store for all Sacrifices must be seasoned with d Mar. 9.49 Salt so is this but intended to Season onely not to fret any vnlesse by accident If any Graine chance to fall into a Chapt singer the best way is not to cry out but to wash it out and say nothing and no harme done A fire of this nature is at no time vnseasonable With most men it is
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
wise man and some man holdeth his tongue and is wise because hee doth it till he see an opportunitie of place as well as of time To a soole all places and companies are alike and there is nothing that discouereth an indiscreete Zealot more then this indiscretion This thing alone may well make all wise men to yeeld him the gay coate for his hire The heart of a foole is in his mouth but the mouth of the wise is in his heart In reprouing and admonishing our ayme must be reformation as before hath beene said which cannot be hoped but much hindered when the partie reproued is put to any needlesse shame and disgrace The Spirit of Wisedome giues this for a rule Debate thy cause with thy neighbour himselfe and discouer not a secret to another lest hee that heare it put thee to shame and thine infamie turne not b Prou. 25 9.10 away Neuer do that before a multitude which would as well bee done without any witnesse An vpbraider is like a dashing horse that casteth some spots on his neighbour but most dirt on himselfe and his rider And although fooles may take him for a wise man because hee hath tongue at will yet all wise men will account him a perfidious foole because his tongue is so free If his neighbour had bene wisely dealt withall in a place conuenient happly hee had bene gained but now by occasion of his publicke disgrace it is a thousand to one but that his faults alreadie made be defended and more mitted The nature of man is such that being despised it growes obstinate and studies defences of that for which it is trampled vpon and proceeds to worse euen vnto contention and heresie as c Lib. 6. cap. 25. eccl hist Zozomen obserues in the case of Apollinarius the Hereticke who in all likelihood had neuer runne out so farre had not he beene so shamefully and scornefully entreated by one George an Arrian Bishop onely for companying with Athanasius the mirrour of his time Whether it bee to friend or foe talke not of other mens liues and if thou canst without offence reueale them not for he heard and obserued thee and when time commeth hee will hate d Ecclus 19.8.9 thee Rebuking in Publicke by priuate persons is counted but railing and such vnfaithfulnesse a greater offence then the greatest in him that is thus ripped vp If any obiect that of Paul to Timothie Them that sinne rebuke before all that they also may e 1. Tim. 5.20 feare the answer is easie if wee vnderstand the place The meaning is that persons publickly offending should be publickly rebuked by publicke persons in places appointed for publicke reproofes To make it appeare that this place makes not for publicke reproofes giuen by priuate persons will not be difficult if wee consider to what person the Apostle giues this Commission It was to Timothy a Minister not to a priuate man Timothie was to reproue publickly by vertue of his office so were none else if priuate persons The Apostle herein instructeth him as a Minister not as a priuate Christian in common with others and it is direction peculiar to the Ministerie not common to all professing Christianitie I know no example in Scripture of any priuate mans publicke reproofe which is warranted and commended by the Spirit of God God saith indeed Rebuke thy brother f Leuit. 19.17 plainly but take with you Christs exposition let it first be done betweene him and thee g Mat. 18. alone then if he will not heare thee call witnesses otherwise not No discretion therefore can warrant that zeale in a priuate person that chooseth or vseth such a place to giue a reproofe to his brother especially at first so as others may heare and obserue it This is well termed a Pastorall necessitie h De correp gra cap. 13. as is also the power of excommunicating scandalous and obstinate sinners Rule 5 5. All places are not fit for publicke reproofes when offenders deserue them and persons in authoritie ready at hand to reproue If the sinner be taken in his sinne the place of his sinne should bee the place of his shame and they who either tooke him in the manner or beare a share in the wrong should be witnesses of it And thiâ— is to be done when a man is particularly singled out in case of some speciall offence In common sinnes a man yea a Minister is not so bound to reproue as that he should openly rebuke any man at a table so oft as he sweareth or otherwise offendeth Let him shew what dislike he can ciuilitie obserued so he keepe his lips together If he should not testifie his dislike he were guiltie of the other mans sin if hee should expresse it at an vnseasonable time by a sharpe reproofe he wanteth discretion vnlesse his power and command bee such as may not onely giue countenance to the action but also gaine good acceptance from the whole companie present If a man will rebuke to do good and not hurt hee must obserue the wise mans rule Rebuke not thy neighbour at the wine and despise him not in his i Ecclus 31.31 mirth Nor is a Minister tyed to runne vp and downe the streets to rebuke wheresoeuer he may in likelihood meete with offenders The Church is his proper place to reproue in where it is granted to all to censure mens actions as in a Court saith k De serendis reprehens conuers Pauli Chrysostome that is to reproue all sorts of sinnes indefinitely without pointing men out by personall description as is before shewed And yet in this case it cannot be denied that the Discipline of old euen for ordinarie offences was first l Math. 18.15.16.17 an admonition in priuate then the same was repeated before witnesses at length if the partie persisted he was reproued by name in the Church by the Minister and after all excommunicated if the Glosse m Glass interlin Ordin in Math. 18. deceiue not Thus Theodotus Bishop of n Zozom lib. 6. hist eccl cap. 25. Laodicea first publickly reprehended the two Apollinarij the father and the sonne for the onely hearing of an Hymne which Epiphanius a Sophister had curiously composed in the honour of Bacchus and then afterwards excommunicated them both for the same offence To this custome Saint Hierome o Epist ad Demetriad de virginit seruanda Quos Ecclesia ipsa reprehenâ—it quos interdum abiecit in quos nonnumquaÌ„ Episcoporum Presbyterorum censurae desaeuiit hath reference speaking of some loose Monkes that had bene too bold with wanton Virgins and saying whom the Church her selfe reprehends whom sometimes she excludeth meaning by suspension and whom now and then the censure of the Bishops Priests hath bene sharpe against c. By this it appeares that notorious offenders were first shamed in the Congregation before the Bishops and others in authoritie exercised their power in