The Diseases of the Time, Chapter 19

The Diseases of the Time · Chapter 19

p. 420CHAP. XIX. The Discouery of some mayne Causes of Warres and Wounds in the Church, and the meanes of their Cure.

THat the Church and Rebecca are alike, and that the Wombe of both is lamentably peruerted into a place of wrestling, griefe (though vnwilling) can…ot but confesse it, because Contention is so violent that it will not suffer it to bee hidden. Therefore a question as fitly ariseth from the Church as from Rebecca, if it be so why am I thus? Though she desired to be fruitfull, yet shee loued not to, bee a breeder of quarels, and therefore preferred p. 421a quiet sterility before a cō tentious fruitfulnesse. And to this question, of both there is fitted an Answer for the satisfaction of both.

There are two Nations in thy Wombe, and two kind of people come from thy bowels; one visible Church, one wōbe, and the same bowels, yet two sorts of people, and not two only in distinction, but two in contrariety of disposition. The difference of their inclinations makes a diuision in their affections, and this diuision is inflamed into opposition and contention.

The man of flesh is Esau, a strong Hunter of carnall lusts, or of present pleasures, or of naturall apprehensions. The man of the spirit is Iaacob, a spirituall discerner, a p. 422heauenly Citizen, of a sanctified reason, of a diuine (or godly) will, of affections set on high. But the wretched Antiquity of this contrariety and contention, reacheth beyond Rebecca, euen to the beginning of dayes, when Time it selfe was not a weeke olde. For euen in Paradise, it was enacted as a punishment on the sinne of Man, euen the trouble and vexation of a perpetuall Enmity. Therefore as it was early in Antiquity beginning, in the beginnings of Time, so it is like to be la…e in continuance, and to indure to the end of Time.

And no doubt these last Remnants of Time, are likely to hauehave most of it, for in them louelove doth waxe cold, and as louelove waxeth cold, contention p. 423groweth hote. Therefore let eueryevery Christian take to himselfe a twofold care. One is, that the more euill the dayes are, the more hee striues to redeeme both his time and himselfe from the euill of the dayes. As the Infection increaseth, so is it fit hee should increase his Preseruatiues. A second is, That since in contention of two parts, there is but one part that hath the Right, hee must striue to bee on that part which hath the Right. The Flesh hath no right to hate the Spirit, much lesse to persecute it, for therein Darknesse persecuteth Light; Corruption, Cleannesse; an earthly and sensuall grossenesse, a Diuine and Spirituall Puritie. But good right hath the Spirit to hate the Flesh, for no man p. 424can forbid Light to chase away Darknesse, Purity, Grosnesse, Cleannesse, a spotted Corruption. Yet so giddie is man growne by his Fall, that the Flesh iustifies it selfe in the Opposition of the Spirit, and the Spirit is condemned for opposing the Flesh. And as this is done by those that are without, against those that are within, so is it done by those that are within, one against another, and in that degree of heate, which is proportionable to the degree of the Flesh, that possesseth eyther their Iudgements or Affections. For euen within the visible church the flesh possesseth the Iudgements of many, and fasteneth Errors vponupon them; and the flesh the whiles takes it selfe for the Spirit, and therefore p. 425will erre by Authority. Yea, this counterfeit spirit fighteth with the true Spirit, and by Religion would condemne Religion, and vnderunder the shew of Truth, striueth against Truth it selfe. And if you will ghesse only by heate and vehemence, you will hardly find out which is the Truth, yea, sometimes you shall hauehave the more heate with the lesse Truth.

For Error hath many times the oddes of contentious Egernesse, which shall the lesse deceiue vsus, if wee carry about vsus Saint Pauls little note, That the true Churches of God hauehave no such custome as contention. Yet my businesse at this time is to find out such, within the pale of the visible Church (not medling with those that are p. 426without) and to search for them in that Dragge-Net which taketh vp both good and euill. And I wish that by my finding them, they may learne to find themselues; that so finding themselues carnall, they may striue to bee spirituall; and so by beeing once found in the flesh, they may euer hereafter bee found in the Spirit.

A first way by which the flesh becomes extremely Religious, and by the Extremity of Religion, extremely quarrelsome is custome. For too true it is that many are Christians, and this or that sort of Christians by custome and anticipation. Christians I call them because they are such in the opinion of themselues and others; yet must I needes tell p. 427them, that true Christianitie is not fastened to the heart by custome and preiudice, but it is knit vntounto it by the Spirituall bands of illuminating and sanctifying Grace. True it is, that man hath in him by Nature an Instinct of Religion, euen an Inclination to feare & serue some Higher Power; and this generall Inclination is cōmonly specificated by Birth and Education, which by Custome knit a Religion to this Instinct, which knot of Nature is many times mistaken for the knot of Grace. Now this Religion so taken in by Nature, is commonly violent, peremptory and dangerous, strongly opiniated of it selfe, and as strongly hating all Religions different or opposite. The Reasons of the violence p. 428of this Bastard Religion is diuers.

First, because the Religion it selfe being naturall, the affections and passions which are mooued by it are also natural; now it is truly obserued, that the motions of nature are commonly more vehement, I am sure more tempestuous & turbulent then those of grace. Quicquid agit Natura valde agit. Nature marcheth furiously in the execution of her purposes, and the satisfaction of her desire. But grace is little, like a graine of Mustard-seed, or shee is by her difference from Nature forsaken of it in her actions and affections, so that the body often either tarries behind, or comes slowly toward her for the seconding of her purposes, or p. 429she is more orderly peaceable and temperate, which is indeed the Character of her in S. Iames 3.17.

A second reason of this violence may be, because custome is a thing strongly rooted in the heart, and the sinewes by which it is fastened are extremely sensible. Therefore if you would cut away a custome, you cut the heart it selfe, and if you will pull it vp, you pull out the heart and all with it. Thence it was that Alexander could not perswade the Indians to bury their Parents, hauing still vsed to incorporate them. Neither could hee perswade the Graecians to swallow downe their Parents, being euer vsed to interre them.

And heere by the way an p. 430Answer fitly ariseth to a twofold Obiection of ancient or **char.moderne Pagans. One is, That it is a fearfull thing to see the strong diuersity of Religions in the World, mayntayned by equall constancie and assurance; from which eyther is inferred or deduced by the Master or Scholler, that where there are so many and eueryevery one denyed by all the rest, they may bee all false, because all are seuerally denyed. But this followes not; for first I hauehave shewed a reason of the manifold diuersity of Religions, and the equall violence in their Professors. As many Religions as Custome hath deliuered to Mankind, so many are vsually retayned & strongly maintayned. But yet the diuersity of Errours cannot annihilate p. 431the vnity of Truth; but Truth which is indeed but one, may and shall stand iustified by her selfe and her children, though the numberlesse variety of Errours, may bee iustly confuted and ouerthrowne. Though the Heathen hauehave as many Gods as Cities, and not one of them true, yet this hinders not, but that there may bee one true God that made Heauen and Earth, which euen by diuers Heathens hath beene confessed.

A second Obiection is this, That Religion hath beene the Authour of many cruell outrages,

Tantum Religio potuit suadere malorum,

Que peperit saepe seelerosa asq impia facta.

p. 432But henceforth let the Obiector cease from this Language, for here I hauehave brought him to the Damme of these Monsters. This customary naturall, vnnaturall Religion is the very Mother of them; For Nature hauing receiued a Religion by custome, this Religion like a Spirit possesseth it, and driues it headlong like the Gadaren Swine into desperate actions. Nature growes mad vponupon a Religion knit by custome to her instinct, and in her violence shee thinkes the Extremity of Deuotion to be the very Marke of Perfection. Therfore shee goes furiously onward, and ouerthrowes all that stands in her way, thinking then shee pleaseth God best, when she is most furious in his seruice, and therefore p. 433sometimes she will do Massacres and Murders, that shee may bee sure to hauehave serued him sufficiently. So mad and brutish is this carnall Deuotion, that it thinkes to please the Iudge of the World, by those cruelties which a iust man doth lothe and detest. And detestable as it is to good men so much more to true Religion, which is the Doctrine of Goodnesse, and hath beene before described to be peaceable and temperate.

Therefore farre bee it from any man, to accuse true Religion of that which it selfe doth accuse. But let this Brat bee brought to the true Dam of it, and that shall be found to be the flesh, but neuer the Spirit. The Spirit maketh Sheepe and not Wolues, … p. 434hath armed many with Patience to suffer Tyranny, but hath taught none to bee Tyrants. Quem videris gaudentem sanguine, Lupus est. Whosoeuer delights in bloud for conscience sake, is a Limbe of Antichrist, the great Wolfe of of the Church, the Flocke of Christ.

But let vsus hasten from this diseased Religion, and seeke out a Remedy, euen a Remedy for this Deuotion of Custome; which Custome is an equall Nurse to all Religions; A Nurse it is to all Religions, a like Mother of most vnlike Children. The vnity of the Mother cannot reconcile the Differences of the Children, but like the Earth shee nourisheth all Herbes, euen of contrary qualities. But this while p. 435the Contention of these Children is most foolish, for each striueth to be right heire when not one of them is lawfully begotten.

Therefore a first Remedy for these Bastard Religions, is to know the Whoredome of their Mother, and a second, to know the true Father of true Religion. The falshood of the Mother hath been already expressed, but it must be known as well as told, they must take notice of it, as well as heare of it. And let them take this for an assured signe of a Whorish Mother of Religion, when they finde the same and no other Fountaine of Religion, but that which will serue to beget a Religion contrary to that which is held. If thou holdest thy Religion because p. 436thou art accustomed to it, for carnall Reasons, and by a common hand, thou holdest not Religion truely; yea, though thou hold the true Religion. But because Truth best reproueth Falshood, and Rightnes, Crookednesse, I will set forth the true Father of true Religion, that the Adulterous Mother may the better bee knowne and auoyded. God is a Spirit, and therefore the Religion that pleaseth God must be spirituall.

But man is carnall, defiled by a carnall Generation, and therefore can neyther know nor giuegive vntounto God a spirituall Seruice. Therefore is it need…ull that the supreme Spirit, teach this carnall man a spirituall seruice, which his Carnality cannot find out. Yea, p. 437farther it were … giuegive him a spirituall Vnderstanding, to discerne and approue a spirituall Seruice, being …aught vntounto him which fl…sh and bloud cannot doe. So wee see there is need of a spirituall Doctrine, and a spirituall Mind. Man hath nothing in him to please God withall: Hee is all Darknesse and Pollution, therefore God must send from Heauen, tha… which hee will hauehave man to send acceptably vntounto Heauen. Man that is now most contrary to God, must be conformed to him▪ before hee can receiue from God, and returne to God a Seruice conformable vntounto God.

So it remaynes, that true Religion must bee a spirituall Doctrine, taught by God vntounto p. 438Man, and the true meanes of receiuing a spiritual Doctrine, is a spiritual Mind. This is the right hand of Religion, and Nature is the left, and these right-handed Men are the only true receiuers of true Religion.

For a spirituall Minde, meeting with a spiritual Religion, by Vniformity grow to an Vnity; they kisse, imbrace, and claspe one another, and the gates of Hell cannot plucke them asunder. The Spirit that gaue the Word, seasons the Heart, and the Heart meeting the Word, borne of the same Spirit with it selfe, ioynes it selfe to it in a brotherly Affection and Vnity. Now this only true admittance of true Religion, hath notable Priuiledges annexed to it, which are p. 439both markes of Excellence & Difference, aboue and from other false meanes of receiuing Religion. One excellent and necessary Prerogatiue is this, That the spirituall Man hath God for his Teacher; hee learnes the counsels of God, of that Spirit which only knoweth Gods Counsell, and only acknowledgeth it. Hee holdeth diuine things by a Diuine hand, and receiues them from the Deity it selfe. Though his outward Man receiue Elements and Rudiments of Religion by Birth or Education, yet his inward man receiueth them by Heauenly inspiration, the same Spirit which mooued holy men to speake, moouing holy men to heare and beleeue. For in the Saints the Spirit of p. 440God is the last resort, rest and Pillar of Truth; and how can they but beleeue when a spirituall Mind plainly discerneth the Truth of spirituall things? It hath also a second priuiledge of safetie, and in that safety, a third of rest and quietnesse.

For a Religion being once …ruly discerned, approued & knit to the heart by the Spirit, the Spirit which leades vsus into the Truth, doth stablish vsus in the Truth, by the same Light by which it shewes vsus the Beauty of Verity, it discouers the deformity of Errour; yea, it will ioyne hands with no Religion, but that which is kinne to it. Shew the Spirit the whole Millaners shop of Religions, which Mountebanke Satan hath set to sale in p. 441the world, & none of them wil fit his hand, though neuer so much flourished ouer with the imbrodery of humane wit and earthly Glory. The Spirit which gaue the Word, will acknowledge no other, but the Word of the Spirit. My Sheepe, sayth Christ, heare my voyce, but a strangers voice they will not heare, Iohn 10. And now what an admirable priuiledge of rest and quietnesse is hereunto annexed? The carnall man, if he escape the Restinesse gotten by Custome, or imposed by Authority, hee runneth like the dispossessed spirit, through all places both wet and dry, seeking rest for his Religion. And how can hee finde rest, since there is no true rest but in the Truth, and that Truth being p. 442hidden from flesh and bloud, all other Religions that appeare are but Errors, and who can blame a man to run from an Error as soone as hee hath found it? This I doubt was the Disease of Montagne, who professeth that hee continued in the Romish Religion, because if he left that hee beleeued he should run through all and neuer bee at rest. So hee kept that Religion it seemes for his owne sake, and not for the goodnesse of the Religion, because he would find rest, not because hee had found the Truth. But much better doe they, that by the Spirit imbrace true Religion, because by the Spirit they discerne it to be true. Such men seeke Truth rather then rest, for hauing found Truth, they know rest p. 443comes in vponupon the Bargaine. They follow that truth which is followed with rest, but they by no meanes will follow that rest which is diuorced from Truth. They seeke for Truth, and Truth giues them rest, but the other seekes for rest, though rest hold him in Error. So he is resolued to be sure of his rest, though he be not sure of his Religion. But as this is a Bastard holding of Religion, so is it a bastard rest, for it is a wrong rest that is grounded on Error, and Truth only giueth a true rest. By the same reason might a Pagan or Mahometane, stablish himselfe in Paganisme and Mahometisme, because Custome hath giuen each of them a Restinesse in their Religions.

But let that man who desireth p. 444by a right hand to rec…ue the Truth, and from the Truth to receiue rest, and with that rest safety from Errour▪ Let him I say lift vp his eyes on high, Beccause he hath his Chaire in Heauen, who teacheth the hearts on Earth. Let them vehemently intreat God, that by the Spirit which only knoweth his counsels, he will reueale his counsels that by the Spirit which gaue the Word to the Speaker, hee will fasten the Word in the Hearers, and that by a spirituall and heauenly minde, they may discerne and hold Spirituall and Heauenly Truth. And this let them doe importunately and vn…essantly. Importunately, both in regard of the weight of the Petition, for the very weight of our Saluation p. 445lyes on this spirituall receiuing of Religion; and in regard of the efficacy of Importunity, to which Christ hath promised the holy Ghost, Luke 11.8, 13. Vncessantly, because God may delay thee, yet hopeful that he wil not finally deny thee. He calleth some at al houres, & it is to no purpose to goe from him, for hee only hath the words of eternall life, and hee only can giuegive them to thee, and settle them in thee.

A second reason of difference in Religion, is difference of Complexion; for many times that is called a Warre of Religion, which is but a War of Complexion. And surely pitty it is, That the Religion of many, or at least the zeale of it, is but their Complexion, p. 446and yet they thinke themselues to excell all others in the zeale of Religion, when they doe but exceed them in the heate of Complexion. And yet vnderunder this forged Banner of Religion, they combate boldly with other Complexions: yea, sometimes with the Spirit it selfe, the true and only roote of true Religion. For indeed it fals out, that Complexions being different, by their difference they fall into discord, and not so only but they are at difference with the Spirit it selfe, both because the Spirit is of no Complexion, and because the Spirit vponupon occasion maketh vse of any Complexion; which when it doth, it gaines the displeasure of that Complexion, which is contrary to that p. 447whereof it makes vse. So by seuerall turnes, eueryevery Complexion combateth with the Spirit in those whose Religion is Complexion, and whose Complexions are not commanded by the Spirit, the true Author of Religion. This in patternes will more euidently appeare.

Set before you a man of Choler; his humour is hote, and this heate being applyed to Religion, hee calleth Zeale. Then hee inferres, the more heate, the more Zeale; & the more Zeale, the more Religion. Hence he blowes that fire of his flesh, vntill hee hath kindled in himselfe some flame of Intemperance, or perchance, hath set the House of God on fire about his Eares.

p. 448On the otherside, behold a Phlegmatick; His Complexion preacheth to him, that Religion consists all in Quietnesse, and liuing peaceably among his Neighbours. Therfore he prayseth Moderation so much, that his Religion takes cold, and hee loues an easie Ignorance more then a diligent Knowledge. He is dully patient in dishonour done to God, hee is contented with quiet prophanenesse and well setled Superstitions. Whence I guesse this man to hauehave beene the first father of this Position, Malum bene positum non debet moueri.

But now as wee hauehave seene these two asunder…, so bring them together, and you shall presently see a battaile. But the Cholericke man is first in p. 449the co…ba…e, and hath the Phlegmaticke by the coller …re hee be aware. At the first …low, he denounceth damnation to him for key-coldnesse, …or doing Gods worke negligently, for his vngodly Patience, for man-pleasing, for temporising, and at last he cals him Formalist. On the other side, the Phlegmaticke (when he is awaked by the clamour of the Cholericke) cals him an angry Gospeller, a Fyer-flinger, a Schismatick, a Sower of dissention, and perchance a Puritan, (though that word sometimes bee also bestowed on the very grace of the Spirit.) Besides, if the Phlegmaticke be throughly spurred by the Cholericke, so that hee arise to any height from the cushion of his Flesh, hee will p. 450then looke ouer into the life of the Cholericke, and tell him his discoueries. Hee will say, that all his heat is not zeale, because hee is as hote in his owne quarrels, as in the quarrels of God, yea in matters of Earth as much or more then in matters of Heauen, that he will sooner bee reconciled when God is offended, then when himselfe is touched; that his heat is not spirituall, because it hath Pride ioyned with it, and that out of Pride hee pretends to pull downe Pride, and that hee is angry with dignities because he hath them not, and that if hee had them, he would presently bee at friendship with them. Thus doe we see these two in a miserable and vehement conflict, where it is pitty to leaue them p. 451long. But another spectacle calls vsus aside, from which being returned, I shall desire to part them by that Spirit of LoueLove, which puts asunder those that come together in combates, and brings together by LoueLove those that went asunder in Hatred.

The first Man that I take notice of in this new spectacle, is of a Sanguine Complexion. This man being of a pleasant constitution, will hauehave a pleasurable Religion. He thinkes that the Text, Reioyce continually, is to be taken litterally and strictly, and hee will not endure any doctrine that may not manifestly arise from this Text. He likes wel pastimes & recreations on the Sundayes, though Seruice be the shorter, and he sayes, That some Ales p. 452with a little spice of Drunkennesse, maintayne LoueLove. Hee vnderstands not the word Mortification, but thinkes it is killing of a mans selfe, and he is neuer in earnest with his Soule, much lesse in sober sadnesse, but hee liues in …est, and in summe is of a festiuall Religion.

But with him, though against him appeares a Melancholist, the ruggednesse of whose browes shewes the roughnesse of his Religion. His Complexion is fed by a sad, sowre, and harsh humour, and accordingly his Religion consists all of terrour, censuring, seuerity, cutting and paring, much binding, with little or no loosing. He thinks a sowre countenance is the very Visage of Religion, and not p. 453to be like any that are many, is the true difference of a Christian. Hee hates forme and beleeues Religion must hauehave nothing but substance; hee is himselfe a soule (almost) without a body, and hee would hauehave all the Church to be like him. Hee is full of scruples, and therefore both seekes and findes many faults where are none, and is so iealous of abuses, that hee is ready to forbid all vses for feare of abuses. Hee is exceeding querulous, and therefore more apt to complayne for supposed Corruptions, then to thanke God for reall Reformation, & is more troubled with a little spot on a finger, then hee is cheered with the comlinesse of a whole Face. With Superstition hee hates Superstition, yea sometimes p. 454he nourisheth it by hating it. For his hatred of Superstition, continues the memory of diuers Superstitions, which if his opposition did not make knowne, they had beene most quietly confuted by Forgetfulnesse. Besides, he is filled with Superstition by a swarme of strange and extrauagant Imaginations. By them hee sometimes sees Visions, receiues Reuelations, and approcheth to an Anabaptist or a Seraphim; like Bonauenture. This he doth if his Melancholy be lightsome, but if it bee wholly darke, then hee is nothing but feare, eueryevery Atome is a Mountaine, and hee falls into Iudaicall scruples of touching, tasting, and handling. And now these two being brought together (though p. 455the Melancoly man will hardly bee drawne into Company) you shall be sure to see a combate in these also. The Sanguine man tells the Melancolicke of faction, separation and pride, and sayes he is like the Pharisie, that iustified himselfe and despised others. Hee tells him, his name is Stand farther off, which if hee sayes, because hee thinkes that he is holyer then others. He accuseth him of malice and spitefulnesse, and sayes, that LoueLove is much decayed, since these pure Gospellers came vp. He hates him as the Enemy of Mirth, yea the enemy of Life, for hee holds him a walking dead-man, and doubts hee seekes to make others as dead as himselfe. Therefore hee shuns him as he shuns Death, p. 456and is resolued to forsake any Religion or Saluation, that is of his Complexion. On the other side, the Melancolicke counts the Sanguine for a Reprobate, and his titles for him are, Good-fellow, and Carnall Gospellers. He tells him the LoueLove which hee talkes of is not Charitie, but a brotherhood in Iniquitie, and that such Vnity is but a conspiracy of the Wicked, not a Communion of Saints. He taxeth him for being merry with Sin, and for pretending the furtherance of spirituall vertues by fleshly liberties, wherein God is offended, that hee may bee pleased. Briefly, he accounts the Sanguine but a man of this World, and he accounts himselfe to be none of the World. Because the Sanguine is of the p. 457World, therefore the Melancolicke thinkes it fit to hate him, because he hath vndertaken not to louelove the World; and because himselfe is not of the World, therfore he thinks it fit to be hated of the world, and in this word World, hee includeth the Sanguine.

Thus doe these diuers Complexions afflict one another, and each one thinkes that Religion is on his side, and Irreligion on the other, and that with Religion, he batters and assaults Irreligion, whereas in deed, it is Humour that fights with Humour, Complexion with Complexion, the Flesh with the Flesh. And because the one Humour finds faults, and perchance true ones in the other, therefore hee condemnes him bodily, and approoues p. 458himselfe securely, because hee is contrary to him. For hee thinkes that his contrariety to Vice must needs be a Vertue. But the whiles hee sees not that Vices hauehave a great contrariety betweene themselues, and therefore a Vice may fall out with a Vice, Prodigality with Couetousnesse, Dulnesse with Impatience, & Dissolutenes with hidebound Seuerity. Therefore we ought to looke wherewith it is that wee resist Vice, as to bee sure that it is Vice which wee doe resist; For a Vice is an euill medicine for a Vice, and a beame in thine owne eye is a bad help, to take out the mote of anothers eye. Yet this is mans Infirmity, the same blindnesse which can see nothing in our selues, will perceiue p. 459much in others, and the same Humour which preiudiceth vsus to iudge our selues, makes vsus strong and confident Iudges of others. And this doth eueryevery Humour in his Turne; for eueryevery one will take on it some worke in Religion: but especially Choler and Melancoly are busiest, the one in practicall busi-headednesse, which often tends (in their opinion) to a holy sedition, and a religious schisme; and the other in speculatiue conceits, scruples, and apprehensions, in the abundance whereof they seeke faults and are willing to finde them; and by the preiudice of that willingnesse find some, where are none; they cal a whole Church to the Barre, and their priuate speculations must be the lawes p. 460of her tryall, and if some word or action bee capable of two senses, a good and a bad, they arrest the Church vponupon suspicion, that the bad sense is hers, and not the good. And both these Humors get themselues often much glory among the Vulgar, the Melancoly man for deadnesse, being thought guilty of Mortification, and the Cholericke for his vehemence, being accused of Zeale. Yea, these and the rest of their fellowes are often in a mixture, according to the variety whereof, hapneth an infinite change of conceits and affections in Religion.

Neyther is this to be found in one Church alone, but no doubt it workes in all Churches, all Churches being made of men, and all men hauing p. 461different Complexions. There are no doubt elswhere, molles & rigidi, easie and rough Professors, Phlegmatick and Sanguine, Cholericke and Melancolicke. If you will goe aside with Saint Iohn into the Wildernesse of Contemplation, and behold the great Harlot of the World, the Church of Rome, you shall see the diuers operations of these different Complexions. The Woman her selfe that sits on the Beast, euen the Heads and Managers of that Tyranny, are of a sanguine and scarlet Complexion. They hauehave turnd Diuinity into an Art and Mysterie, of purchasing pleasures, honors, and dignities. And thence she beares this Motto, I sit as a Queene, and shall see no sorrow. For Choler repayre to the Iesuite, p. 462a man of an actiue and busie heat, full of dissignes and trauailes, and if the craft of his Choler doe not effect his proiects, the mischieuousnesse of it shall, and then hee sheds the bloud of Warre in the time of Peace. His very character is Cholericke, for it is a Locust, that hath the tayle of a Scorpion, and a sting in his tayle, &c. Reu. 9. But for Phlegmatickes there are no patternes like the Monkes, whose Life in generall is paine by ease, and labour in eating. And in this payne and labor they expresse a wonderfull patience. This is the man whom that excellent pensill of the Spirit Saint Paul describes weeping, whose end is damnation, whose god is their belly, and whose glory is their shame. And if you will p. 463see the face of Melancholy, behold your Anchorite or Stillite, who often by a fullen humour falls out with the world and falls into a corner, and at best vndertakes voluntary temptations, that hee may escape necessary ones. This man also Saint Paul describes, when hee calls his Religion a shewe of wisdome, in wil-worship and humilitie, and punishing the body. And these differences hauehave also bred oppositions among them. The Popes turning Religion to be a Pander for pride, lusts and pleasures is condemned by diuers, as Barnard, Cassander, Mantuan, &c. The Iesuite is condemned by the Priest, yea by the founder Romanists, for being too pragmaticall, and the whole world cryes out on p. 464the Monckes, and the Poets make songs on them. But the Melancoly Christian seemes most reuerent as hee doth among vsus, yet they hauehave beene censured by men of Iudgement, as Cornelius Agrippa de vanit. sci. cap. 62. and Barnard in Cant. sermo 35. and others, who condemn that life which liues to it selfe, profiteth not others, and runnes into Salomons Vaesoli. And no doubt by the lawes of flesh and bloud, the Pope in his glory cannot but laugh at their Penury, and he that reioyceth in his gayne by Fabula de Christo, which was the blasphemous speedy of an impious Pope, must needs thinke them mad that loose thereby eyther pleasure or profit. No doubt, as fitly by the Pope may be giuen to p. 465these men of penance, that saying which was bestowed on the common people that sought a fatherly benediction. Quando populus hic decipi vult, decipiatur. Againe, the Philosophers had Sects agreeable to different Complexions, The Epicure fitted eyther the Sanguine or Phlegmaticke, the Stoicke and Cynicke, the Cholericke and Melancolicke. So much in all men that are meerly naturall, doth the Body worke on the Soule, and the Soule by the same blindnesse which it suffers from the Body hath this defect, that it sees not that it is blind; and therefore beleeuing that it sees▪ it calls that an opinion, which is indeed but a preiudice. Now the Remedie of this Disease, as of others, p. 466is by contraries. Surely as these Complexions of the Flesh in their extremities fight with the Spirit, so doth the Spirit with them, and therefore the Remedie of the Flesh is the Spirit, and wee shall bee safe from the extremities and superfluities of the Flesh, if wee keep our selues in the vprightnesse, vnpartialnesse, and indifferency of the Spirit. Now this shall wee performe, if wee be guided by certaine rules, whereof it may be truly sayd, that hee that keepeth these rules, keepeth his way, and he that keepeth his way, keepeth himselfe in the Spirit, and hee that keepeth himselfe in the Spirit, keepeth his Life. And most true it is, that they that walke by these rules, peace shall bee vponupon them, for they p. 467are the very Israel of God.

The First of these is this, That eueryevery man truely iudge himselfe, his Complexion and Constitution in the outward glasse of the eye, and the inward glasse of the soule, so to find out the exuberant, abounding and reigning Complexion; and that being found, to bee farre from fauouring and defending it in the things of God, which is the vsuall manner of flesh and bloud. But rather on the contrary, let him suspect and stoppe himselfe in that way to which his inclination ouer-hurries him, and condemne his errour when he goes astray, and hauing condemned it, returne backe to his true way. Surely in this we must imitate the Nauigators. The Nauigators know the p. 468right Line that leades to their intended Hauen, and to that Line by the Compasse they set the course of the Shippe. But if contrary windes ouer-rule them, & turne them from this right proposed Line to any one side, then they reckon how farre they hauehave gone on the one side, and by another returne they requite it, and so bring themselues againe into their right intended way. Doubtlesse our Life is a Voyage, our Hauen is the Citie of God, the Line of our course is Sanctification, and the Spirit is our Compasse; This Spirit pointeth vsus our way, and our Soules must resolue to run in that way. But it so falls out that the tempests of the Flesh of Complexion, of exorbitant Constitution, carries vsus aside, p. 469what remaynes but that wee find out this Errour, and finding it, allow a returne as long and as large as our wandring. But farre be from vsus that foolish and dangerous Custome of those blind Soules, who being hood wincked by Humour and Complexion, doe make their Humors and Complexions the Guids of their Soules, and not their Soules guided by the Spirit, the Guide of their Humours. Yea, they thinke that Humor is the Spirit, and so they erre by authority, and are therefore farre more incurable. This is to make the winde the Guide of the Shippe, and not the Compasse, and surely such men shal be sure neuer to come to their pretended Hauen. For the end of the Flesh is Death, and p. 470the fruit of the Spirit onelyonly is Life. Neyther is it hard for each man to finde out the superfluities of his flesh, and to correct them if hee follow the Second Rule, which is this. Man must not compare himselfe with himselfe, nor measure himselfe by himselfe, for eueryevery man is as tall as his own measure, and he cannot thereby finde out his shortnesse or tallnesse. But Man must seeke out for his patternes, both the words and persons of men truly sanctified, or rather the words and deeds of the Spirit, speaking and liuing in them, euen such whose vnpartiall vprightnesse hath wholly giuen them vp from the Flesh to the Spirit. The chiefest is Christ himselfe, whose vpright temper rectified and guided p. 471by an vnmeasured Spirit, setleth him in a perpetuall equilibriousnesse, apt vponupon occasion to the effects of any Complexion, yet vnapt without to be led by any of them.

Next to Christ are his Apostles, And among them most conspicuous and most knowne in S. Paul. In him shall yee see the reasonable vse of each Complexion, while he chideth the Galathians and Corinthians, while he reioyceth for the Romanes, while he expresseth a feruent louelove to Timothy and many other Saints; yea, to his owne Nation, wishing with his owne perill that they might bee saued, while he speakes weeping of those whose end is Damnation, and being still one and the same man; he is full of anger p. 472when Elimas resisted him, and full of patience when the Iewes afflicted him. And euen at this day are there paternes to bee found of an vpright, euen a spirituall conuersation, and their followers should wee bee that so follow the followers of Christ. Neyther must that backward reasoning be heard among Christians, to argue from their own apprehensions or vertues, therby to proue what is Truth and Goodnesse, which is to reason from themselues to Christ, but they must reason from Christ to themselues; they must say, This Christ did, therefore I must doe so: and not this I do, therefore Christ did so. For that were to make thy selfe Christ, and Christ a Christian. Yet this many doe, and from p. 473their owne inclinations fashion the shapes of paternes to themselues, not themselues to them.

And as we must conforme our selues to the deeds of the Spirit, so we must to the words of the Spirit, and to doe both, wee our selues must be spirituall, euen the freemen of God. VponUpon which is grounded the third Rule, which is this, That eueryevery Saint and sonne of God, by the ayde of the Spirit inwardly freeing him, and outwardly teaching him, must striue to hauehave an vniuersall libertie of soule, free and inclinable to the approouing of all Truthes, and to the louelove and practice of all goodnesse. I say this is a great and glorious liberty of the sonnes of God, and of them alone, that their p. 474soules being li…ted vp from the hinges of the flesh, and new fastned to the spirit, thereby they hauehave a freedome to mooue whensoeuer the Spirit moues, and to louelove whatsoeuer the Spirit loues. All Truthes are gladly receiued, all Goodnesse is highly esteemed, bee it in a Complection different, yea, contrary. For this Freeman of God must hauehave the liberty both of his Iudgement and Will, hee will be bound Prentise to no Sect, partiality or piece of Truth or Goodnesse, but will bee as large as Truth and Goodnesse it selfe.

And if you will know his Sect, the truth is, he is only of the Sect of Truth and Goodnesse; And that is no Sect. For these he approues wheresoeuer p. 475he finds them, in what Complexion, Religion, or Nation soeuer, and it seemes Saint Peter himselfe was of this Sect; yea, God himselfe fauoureth it, for Saint Peter saith, that of a Truth he perceiued, That God in all Nations accepted those that feare him and worke Righteousnesse. Therefore henceforth, Let no man tye himselfe to a part, by some corporeall likenesse, or preiudice of birth or education, and so separate himself from the whole; but let eueryevery true Christian bee a true Catholike, euen an vniuersall thing entertayning Truth and Goodnesse in all persons and Complexions, yea, entertayning all persons and Companies if there bee Truth and Goodnesse in them.

p. 476For let the great and little Sectaries, Romanists and Separatists know, That the name of Catholicke is most properly his, whose iudgement is free to the receite of all Truths, but especially and actually of the Fundamentals of Saluation, and whose will is free to the imbracing of all persons indued with sanctified Goodnesse, issuing from the knowledge of Truth. The true Saint is a louer of all sanctifying Truth, and a louer of all that are sanctified by the Truth.

This Saint Iohn testifies, when he boldly assumes, That the elect Lady was loued in the Truth, of all them that louelove the Truth. Therefore let men boast of singularity and separation, that is fearfull to mee p. 477which is to them preeminence. For they that cut off Saints from them, cuts themselues off from the Communion of Saints. Yea, let not a difference in small Truthes make separation. It may bee that Complexion hath only made this difference, and hath made him or thee, I know not which, too straite or too large, but take heed that thou doe not for a difference in Complexion separate thy selfe from thy owne Brother. The great and certaine Truth and mayne Goodnesse that are in him, are more strong to bind thee to an vnion, then the difference in small Truths and Duties be to make a Diuision. Yea, that great Goodnes that is in him, except with the Pharisies thou thinke better of p. 478thy selfe then others, may make thee to suspect thy selfe rather then him. And suspect thy selfe and spare not, if thou dost not finde in thy selfe this vniuersall liberty of soule, which approues all solid truth and sanctified Goodnesse in any person; yea, loues the persons of that Truth and Goodnesse.

Let not the flesh part what the Spirit hath ioyned together; let not the difference of bodies put a-sunder what the vnity of Grace hath conioyned, neyther doe thou know men hereafter according to thy owne flesh, but according to Gods Spirit. But if thou wilt try whether thou doest make a true spirituall discord, see whether thou dost equally make it with men of thy owne p. 479Complexion & Constitution, if they be voyd of Truth and Goodnesse; and whether thou dost louelove and entertayne any Truth and Goodnesse, though he be neuer so much outwardly different that professeth it. But if thou sticke at eyther of these, thou art not yet a Freeman of the Spirit, but a slaue of thy flesh, thy louelove and hatred are thy owne and not Gods.

And surely so it appeares in many of this kind, for a spirituall hatred dwels in a spirituall heart, and a spirituall heart is a charitable heart, and a charitable heart euen where it hates, there it wisheth that it might hauehave cause to louelove. Accordingly these spirituall and charitable haters of Vice, rather then Person, seeke the p. 480amendment of those that they hate, they striue as much as is lawfull and possible to liue in peace with all men, they attend if at any time they may recouer them from the snare of the Deuill. But the Complexionary Zelots, think more of Confusion then Conuersion, they seeke out Reasons to maintayne a Rent and Difference, and to account men of Infirmitie, Enemies rather then Brethren, and except a man will presently bee saued, they will presently damme him. But wisdome is iustified of her Children, & this is the wisdome of the Spirit, euen to vnlade our selues of the flesh, to free our selues from all the preiudice, burden and bondage of it, and to dwell in that pure, peaceable and vniuersall p. 481spirit, which entertayneth gladly all Truth, and loueth willingly all Goodnesse; yea, where they are not, it wisheth they may bee, and expecteth vntill they be.

But before I leaue this subiect, I must both magnifie and pitty the Man truly spirituall. He ought to be magnified, because hee that is mighty hath magnified him, and hath set him in a high degree. The Knife of the Spirit hath ript off the flesh from his soule, and the flesh doth no more command him, but he is a spirituall Freeman. His soule is free from darknesse by a maruelous, euen a Celestiall Light, and his will is free from the bands and chaines of the flesh by a seuering, cutting and absoluing Spirit. Hee is taller p. 482then the sonnes of men, and as much higher then they, as the Spirit is higher then the flesh, and by that step of aduantage hee lookes into Heauen, which they see not. Hee is inwardly and really more noble, for he hath a free, large, and emancipated soule, which they hauehave not. Hee is more powerfully valiant, for hee fighteth the battailes of the Lord against spiritual powers, and against the whole Kingdome of darknesse. But with this honour that is to be magnified, is adioyned a misery to be pittyed.

For as he fighteth for God against the World, and the Prince of the World: so the World, with all the Complexions thereof; yea, with the Prince thereof, fight together p. 483against him. His Sword is against eueryevery man, and eueryevery man against him, and though hee be not euill: but a true Israelite, in whom is no guile, yet therefore the euill World hateth him, because hee is not like them. Surely the quarrell of the World with the sonnes of God, is not because they are naught, but because they are vnlike, and vnlikenesse is to them as sufficient a cause of debate as wickednesse. Yea, where there is an vnlikenesse, there false wickednesse shal be imputed, that which of it selfe is faultlesse may seeme iustly to be condemned, as being guilty of that which is truly faulty. Because they are vnlike, they are hated, and because they are hated, they must be accused.

p. 484To say truth, they are not hated because they are wicked, but they are made wicked because they are hated. Now this slanderous odiousnesse arising from vnlikenesse, is thus hatched: Eyther because a man beleeuing fully his owne rightnesse, makes himselfe a rule vntounto others, & condemnes them when they swerue from this Rule, or because viewing his owne crookednesse in a comparison with a goodmans righteousnesse, he finds this comparison of righteousnesse to bee a checke and reproofe to his crookednesse. But whatsoeuer the cause is, Too true it is; That vnlikenesse hath made many Quarrels betweene them, and these Quarrels of vnlikenesse too often flow from the opposition p. 485of Complexion, against Sanctification.

The sanctified man beeing free from all Complexions, yet sundry times vponupon sundry occasions serues himselfe of sundry Complexions, & then commonly hee is censured by the seruants of those Complexions, that are contrary to those that are his Seruants.

For indeed the spirituall man is the Lord of Complexions, but the carnall is their seruant. Hence, as they fight among themselues, so most commonly they fight all with him: For the spirituall being of no faction, nor seueraltie, but affecting vniuersall Goodnesse, serues himselfe of the goodnesse of each Complexion, and refuseth the vices and extremities of it. So by reason p. 486son of his different temper from all, hee hath Enemies of all, being Virtus in medio vitiorum.

Hence the Stiptick, and hide-bound or angry Christian, when he sees the spirituall man conuersing with Sinners, though perchance with hope of edification and cure, or some euidence of smoking grace, hee cryes out against him, and cals him good-fellow, an eater with Publicans and Sinners. If hee see him vsing some lawfull comfort & recreation, he cals him a Glutton, a Drunkard, a Libertine. If he see him conuersant with men of the contrary Faction, or excusing a Ceremony for the louelove of Peace, he doubts of his Saluation, and holds him to bee fallen from the p. 487Faith, and takes him for little lesse then one of the damned. If the sociable, sanguine, and neighbourly Christian see the spirituall man with a notable difference to affect those that excell in Vertue, to condemne the Drunken meetings of carnall Feastings, the lasciuious gestures of dancing prouocations, the beastly mirth of Tongues tipt with filthinesse, the prophanations of times consecrated to diuine vses, the contempt of Gods Word, and the carelesse burying it in fleshly recreations; He cryes out vponupon his purity, and defies it, and sayes, too much Religion hath made him madde. If the Lazie Phlegmaticke heare the right Christian cry aloud to the sleeper in security, Away thou that sleepest, and p. 488stand vp from the dead; if hee see him painfull in studie, abstinent in fasting, not slothfull in seruice, but zealous to good workes, angry with Sinners, and reprouing them for their amendment, he accounts him a busi-body, one that hates his owne quietnesse, and (hee sayth, as Acts 17.6.) These men that hauehave turned the World vp-side downe, are come hither also.

Lastly, your melancholy man he is angry also with the Communion of Saints, with the Physicians beeing among the sicke, with the peace of the godly, if their Coates bee not all of one fashion, or if one hauehave a dust on his Coate, which the other hath not. He condemnes the spirituall man for being at Feasts of LoueLove, p. 489for drinking a little Wine, though hee hauehave an infirmity in his stomacke, and hee is angry with any visible glory of the visible Church. If the true Christian receiue any preferment, he holds him a Demas, and one that hath forsaken Paul, and hath imbraced the World: and if hee conuerse with any that are lesse hidebound then himselfe, though perchance more honest, hee takes him for a Formalist and a Time pleaser. So the spirituall man scapes not his blowes neyther, and thus hee is beaten of all sides.

But though this to many be a great disheartning, to bee as Ieremy, a man against all men, and all men against him; yet to the Children of Wisdome it is a Testimoniall and incouragement. p. 490That is indeed true Wisdome which is contrary to the corruption of all humours, and by reason of this contrariety is refused of all, both piping merily, and mourning dolefully. Carnall mirth hateth spirituall sadnesse, and carnall sadnesse hateth spirituall mirth, yet the wisedome of of the Spirit is still true Wisedome, euen the Wisedome of God, and is iustified still both by the Father and the Children.

Therefore stand thou strong in the path of the Spirit, and let this opposition on all sides bee vntounto thee a testimony and approbation, that thou art on no side, but in the midst. Thy businesse is to turne neyther to the right hand nor to the left; though terrours assayle p. 491thee both on the right and on the left, keepe thou the narrow way of Verity, that leadeth to Eternity. Thou art going to Canaan, looke aswell for vnkindnesse of thy Cousin the Edomite, a seeming professor, as of thy Enemy the prophane Amalakite. Thou artfighting a good fight for the Crowne of Righteousnesse, expect to be in perils, not only by Robbers, but in perils by false Brethren: the Crowne when it comes will pay for all.

Lastly, I note one Combate of the flesh, yet seeming to bee of the Spirit, and that is the Combate betweene Zeale and Discretion. A Combate, I confesse, which I grieue to speake of, for it is the falling out of Brethren, or rather of p. 492Man and Wife. I had much rather to contemplate how blessed is the Marriage and vnity of these two, and how faire and beautifull is their issue. Surely the fruits of this Vnion are farre more glorious then the Apples of Gold with Pictures of Siluer. For it is the absolutenesse of each holy Worke, when it is fashioned by the Zeale of Discretion. Such workes are excellent both in matter and forme, and so they are both good and reasonable.

But on the other side, how lamentable are the defects in eyther, when Zeale wants Discretion, or Discretion wanteth Zeale. Where Zeale wants, Discretion can neuer doe a good Worke for the matter of it is naught, where p. 493Discretion wants, a good Worke is neuer well done, for the manner of it is naught. And then againe how lamentable are the Warres which proceed from these defects? Where Discretion abounds, but Zeale is defectiue, there order is commonly the chiefe obiect; calmenesse, quietnesse, and outward prosperity are chiefly regarded.

But on the other side, true Zeale is sometime condemned of businesse, of tartnesse, of giddinesse, and the Prophet is demanded, who hath made him a Counsellor? But if Discretion fight against true and sanctified Zeale, let it know that it fights against the Spirit of God, and then let Gamaliel disswade him from being found a fighter against p. 494God; yea, let Wisdome beare with smaller Indiscretions, if accompanyed with the true Zeale of Sanctification, for God giues his Graces many times to the weake, and by weake and contemptible Instruments we know that God sheweth his owne strength; by their weaknesse casting downe the strong holds of the flesh, and setting vp his glorious Kingdome. And when wee come into the Kingdome of God, and see what great returne of Soules and good Workes some weake Saints hauehave made, it shall bee no griefe of heart to the men of Wisedome, that they hauehave winked at some lesser indiscretions and infirmities.

Yet on the other side there grow sometimes intolerable p. 495inconueniences, where Zeale abounds and Discretion is much defectiue. For by such, holinesse is altogether proposed, but the fitting & shaping of things best to effect that holinesse is not well conceiued. Good things are not done with the best aduantage, but lose part of their goodnesse for want of good handling. Zeale without discretion is but a wild kind of goodnesse, and like a mettald horse without a bridle, it carries the Rider into waves that are out of the way, and makes him runne against all that are in his way. And to take a view of it in some particulars, I first obseru, that it is vnreasonable, and full of extremity by following reason beyond reason. It is iust ouer-much, and knoweth p. 496not the right bounds of Right and Trueth, but with Peter when the feet only should be washed, it will hauehave the head washed also. It strayneth after things beyond possibility and fitnesse, and if perchance the things be good in their matter which it aymeth at, it doth it in too violent a manner, and not proportionably to the value or weight of the things. There are some things which ought to bee done, and other things that should not bee left vndone, and as wee see some oddes betweene Cummin and Righteousnesse, so we see ods in Christs inioyning them. But inconsiderate Zeale knowing that the paying of Cummin should not bee left vndone, with an equall heat sometimes prosecutes both that & Righteousnesse; p. 497yea with a great heat pursues a small Trueth, and a greater Truth with lesse heat. Such was the Zeale of the Pharises, whom Christ therefore iustly taxed as strayners of Gnats and swallowers of Camels. And I wish there were none now-adayes that are vehemently hote against small matters of forme, and cold euen to death in Couetousnesse, Pride, Extortion & Oppression. And to goe on a little farther after these that go on too farre, we shall find that they follow little Truthes at too vnreasonable expences. Marke we the Law of God in his ten Words, marke wee the Gospell of Christ Iesus, the Epistles of his Apostles, and wee shall find LoueLove to bee the Soule of the Law, the new p. 498Commandement (by excellence) of the Gospell, the speciall charge of all the Epistles. Aboue all things put on LoueLove; there abide these three, Faith, Hope, and LoueLove, and the chiefest of these is LoueLove. LoueLove is the bond of perfectnesse, it is the most excellent way, it goes into heauen with vsus, and there it testifies for vsus (as Iohn saith) that wee were the Children of God on earth.

Now if this be the most excellent thing, if it be to be put on aboue all things, and is not to bee put off when all things else shall bee taken from vsus, how is this precious Iewell rashly vndervalued, and too often put off by inconsiderate Zeale? In the difference of small Truth, you shal see LoueLove throwne aside, like a Cloke p. 499by one that goes to wrastling, and (as betweene beasts, whom I am ashamed to name in a cōparison with Christians) a little bone causeth great and gaping wounds. I deny not but all Truth is valuable, but all Truth is not equally valuable with LoueLove, but LoueLove is to bee maintayned, euen with those in whom some Truths are defectiue, and some such defects of Truth are to be tolerated, where they cannot be amended but with the breach of LoueLove. I speake not God knowes, but with a desire that Truth were perfectly embraced, but I giuegive aduice in that case where lesser Truths are remedilesly vnreceiued. And in this case I say, that this most excellent LoueLove is not to bee sold for the buying of such p. 500little Trueths, neyther may wee loose a thing absolutely necessary to Saluation, for things not so absolutely necessary. There is a Trueth of the foundation, euen a fundamentall Trueth that is necessary to Saluation; a Trueth by the beliefe whereof we are fastned into Christ Iesus, and whosoeuer denyes this Truth, is without the compasse of that LoueLove which is due to the sonnes of God. But whosoeuer holdeth this fundamentall Trueth, and is thereby become a member of Christ Iesus, LoueLove is due to that man, euen the LoueLove of a sonne of God, and doe not thou dare to hate him whom Christ loueth. Though by infirmitie of iudgement hee deny some lesser Trueth, or by weaknesse p. 501of humane nature fall into some small offences, cut not thy selfe off from him, for if thou doe, thou canst not cut him off from Christ, but thou cuttest thy selfe off from him who is one with Christ. Therfore beware of this cutting and concision, for where LoueLove wants, it hurts the man most where it wanteth, and not the man toward whom it is wanting; for where LoueLove is absent, there Christ is not present: if Faith worke not downward in our hearts by LoueLove, it workes not vpward into vnion with our Head Christ Iesus. Let not Zeale therefore buy Truth at too deere a rate; but let it be equally earnest for the maintayning of LoueLove and Trueth. What God hath put together, let no man put asunder. p. 502Wee are commanded to follow the Trueth in LoueLove, and therefore woe be to them that diuide the following of the Trueth from LoueLove, yea follow the Trueth in malice and hatred. The Law was abrogated, yet Paul would not hauehave the cessation vrged with violence and rigour; yea hee tells the iudgers and condemners, What are they that iudge, and of the iudged hee sayth, Hee shall bee holden vp, for God is able to make him stand. The different decency of haire is iustly recommended by Paul to different sexes, yet if any man will be contentious herein, he will not ioyne battaile with him, but tells him, that neyther hee nor the Churches of God hauehave any such Custome as Contention. p. 503I wish wee could truely say so too, and that the fight begun about Easter, euen LoueLove lost for a holiday, were not now renewed in the like kinde, though on other occasions. But I desire the saints of God seriously to consider this, That if the Church of God hauehave no such custome as Contention, how can they that hauehave such a custome as Contention, be the Church of God? Let the Zealous consider, that the kindly heat of the fire of the Spirit is LoueLove, and not Contention; but if this heat grow contentious, it ceaseth to bee Spirituall. Wine is no longer wine, but vineger, when it hath lost his comfortable and sprightly heat, and hath fret it selfe into sowrenesse and tartnesse. And surely the heat & Zeale which p. 500is degenerated from edifying and comfortable charity, into opposition, biting, and iudging, is no longer the heat of the Spirit, but a rage of the Flesh. A Second marke of indiscreet Zeale is, that it is vnseasonable, and full of confusion. It will hauehave perfection to be the fruit of a moment, and it will not stay for seasons and occasions. The Pharises would hauehave the old bottles presently filled with new wine, and the Children of the wedding to fast while the Bridegroome was with them. If they would hauehave stayd vntill the bottles had beene renewed, or the Bridegroome had beene departed, their Zeale had beene approoueable, whereas now it was vnseasonable. In many cases wee are aduised to beare p. 505euill men patiently, and not to breake out into a fury, if at such times as wee would, they cannot breake the snares of the Deuill; but our patience is to expect if at any time God will that they may escape. Many there are that are impatient of euill men, and driue them away by terrour and despight, if they be not presently conuerted; yet it directly breakes this precept, and shewes that they would bee masters and authours of mens saluation, and not waiters vponupon God, that only giues the increase. When they hauehave spoken, it must be done, whereas it shall not be done vntill God speake. What if God will hauehave him called at the twelfth houre, wilt thou damne him if hee be not conuerted at the p. 506ninth houre; waite thou on Gods leasure, for God will not waite on thy pleasure: he may saue him at last, if thou driue him not from hearing, by thy fiercenesse; and if thou doe so, thou edifiest to Hell, and art not Gods but Satans Minister.

Againe, others are vnseasonable, in not being as wise Fishers for Soules, as men are for Fishes. They seeke not with Paul to catch them by craft, neither striue so farre to please, as pleasing may bee an aduancement of profiting. Yea, there is a delight taken sometimes in falling right ouerthwart an errour, or infirmity, & so a boysterous wind makes the man hold his cloke the faster, which a warme sunblast would hauehave gently perswaded p. 507from his backe. It is not amisse to ground the perswasions of things not beleeued, on things beleeued; of duties vnpractised, on duties practised; and reproofes of faults, on commendations of vertues. Paul telling King Agrippa hee beleeued the Prophets, had wonne him almost to bee a Christian; and when he meanes to chide the Corinthians, as in some points Carnall and not Spirituall, he beginnes his Epistle with the title of Saints, and thankes to God that they were rich in vtterance and knowledge. And since we hauehave fallen into mention of Pauls behauiour to Agrippa, by that and other such examples may wee learne the comelinesse of discreet admonition, and the ragged harshnesse p. 508of indiscretion. Agrippa before Paul spake with him was much lesse then a Christian, for hee was but almost a Christian when hee had done with him. Yet Paul doth not call him Vnbeleeuer, but takes hold on that beliefe which he gaue to the Iewish Religion, by that to bring him to the Christian. Dauid shed the bloud of Vrtas, but Nathan did not call him Murderer, but first gayned his own iudgment from him, and set it against himselfe. He tooke Dauid by craft, and Nathan did not at first condemne him, before hee had set Dauid against Dauid, and made him to pronounce sentence vponupon himselfe. Saint Ambrose admonisheth Theodosius of his cruell execution of the Thessalonians, p. 509but ue doth it with such reuerence to his person, with such expression of LoueLove, and meere seeking of his Saluation, That a most valiant Emperour could not but receiue patiently the Spirituall bonds wherewith hee tyed him below, that hee might take a course to free himselfe aboue. No doubt but the like occasions may still befall, and Princes may neede Admonition, and why should they not hauehave them if they neede them? for else were they more miserable then common men, and Salomons woe were especially vponupon them, because when they fall, there were none to helpe them vp. But it being granted that they may fall, and that falling they are to be raysed by Admonition: Let the p. 510matter of the Admonition be fitted to the Fault (be it Murder, Adulterie, vnhallowing of Gods name, &c.) but let the manner bee framed to the best aduantage of preuayling, which generally is with a regard to the dignity of the person, and the remaynder of his Vertues. Let it appeare, that that which speakes is LoueLove, and that for which it speakes is Saluation, and how can any heart, if it hauehave goodnesse in any proportion to greatnesse, shut it selfe against LoueLove, bringing with it Saluation? I doubt not but there are certaine fiery Spirits, that like no example but that of the Prophet, See how this Murderers sonne hath sent to take away my head ▪ but they know not that one kind of Spirit fits not p. 511all persons, times, and occasions; but they ought to know, That is the best Spirit which fits best with these particulars, and is most likely to effect that good which it intends. The others doe but driue away the birds with noyse, which they pretend to take with nets. This Art of Admonition is most excellently described by Gregorie the Great, in his Morals vponupon Iob, lib. 12. cap. 3. and vponupon Ezekiel, libr. 1. homil. 11.

And now let vsus goe downe from the top of mankind to the bottome, and there see how ordinary men may bee discreetly disswaded from ordinary sinnes. For example, If you would get Vsury from a man, I thinke it not best to flye suddenly into his face p. 512with the cudgell of Damnation, for that may make him stand vponupon his guard, and fall to the defence of his sinne, but deale with him vponupon confessed grounds, and on those build that which is not confessed. Tell him at first that which hee cannot denie, that men must all liue one by another, and that for one man to fret out all others, and to liue by himselfe, is in humane. That Charity in one sight regards the benefit of another, with her owne. That in Vsury, vsually the benefit goes most, if not all, of one side, yea sometimes the benefit of the one riseth out of the losse of the other. Now where these things are, there such lending is the cause of fretting and vndoing. So it remaynes they must eyther p. 513grant what they first denyed, that men may fret and vndoe one another, or else they must condemne their lending which is so fretfull and iniurious.

In briefe, let vsus first worke vponupon mens Iudgements by informing them, and not presently at the first sight flye on their wills and affections, to racke and force them.

Againe, where there are great and little faults to bee amended, let vsus not bee more busie for the little then the great, nor equally importune an amendment of all together. For verily I beleeue, good occasions of Reformation hauehave beene lost, because too many faults hauehave beene brought together to amendment, yea little and doubtfull faults, and p. 514such as might be healed with a good construction, hauehave beene brought in equally vponupon the File with those of greater moment. And what doth this course doe, but magnifie the tediousnesse of the worke, and increase the difficulty of it? What doth it but bring this answere to vse, That changes are dangerous, and euills well setled, are better then much vnsetling by much amending? What doth it but bring a doubt that nothing will satisfie, since faults seeme more to be sought then found? But I wish that alwaies there might bee an aduised and temperate demand in matters of Reformation, and though it bee vnaduisedly demanded, yet there may be giuen a iust and solide answere, and such as might regard p. 515to please God by mayntayning the purity of his Spouse the Church, rather then to satisfie or vnsatisfie the indiscretions of men. Let Gods cause euer be maintayned, whether proposed or opposed by our owne enemies.

A third fault of indiscreet Zeale is, That it is censorious, and passeth easily into condemnation both of things & persons. Not to speake of indifferent things, too often censured, I say some men, and some matters, are condemned eyther not heard or not vnderstood; and yet the Heathen Romanes vsed not to condemne any before hearing, and much more wee that are Christians ought to know those things whereof wee affirme.

p. 516There are heights of Dispensation, which meane vnderstandings reach not vntounto, and yet for such sometimes they despise dominion, and speake euill of Dignities; Christ is censured for being among the sicke, yet a Physician; for the waste of a precious Oyntment, yet going to buriall. So the blame which belongs to their owne incapacity, they cast on that which deserueth commendation; and that which is in it selfe good, is by them called euill, only because they are not wise enough to see the goodnesse of it.

Againe, there are many good actions of good men, that by censorious Zeale are taxed as euill, and yet are only knowne in some out-side of probability, p. 517but the inside (wherein the life of the action lyes) is not knowne. The Iewes were in a rage with Peter for going to the Gentiles, yet when the cause was knowne, his fault was found to bee a Vertue. The Reubenites, Gadites, and halfe Tribe of Manasseth, were indicted of Apostasie for building an Altar: but that which was thought to bee Apostasie, was indeed a memoriall and meanes of cleaning to the true God.

Wherefore let vsus not be hastie to iudge according to apparances, but let vsus take time to iudge righteous Iudgements. For if thou iudge another rashly and falsly, GOD shall iudge both him and thee truly: He shall iudge ouer the matter againe, and shall acquite p. 518him whome thou condemnest, and shall comdemne thee for condemning him. So thy iudgement of another shall returne vponupon thy selfe. And surely in this point, Let eueryevery good Conscience comfort it selfe in it selfe, and passe little to be iudged by another, in that which another knowes not; for thou standest to the Iudgement Seat of the Highest Wisdome and MercieMercy; and not to the Barre of humane Ignorance or Malice.

Fourthly, indiscreet zeale is often in the flesh when it thinkes it is in the Spirit, yet will not beleeue it, and so will not be cured.

First, I noted, that by following heate to farre, it outgoeth the Spirit, and runs out into the flesh. And now I obserue, p. 519that it being gotten into the flesh, it still beleeues it selfe to be spirituall, and so in steed of retyring it fortifies it selfe there. Hence it comes, that many fleshly contentions are mayntayned by Scriptures, yea, Sermons and Scriptures are fitted to passions, not passions to Scriptures. So flesh and bloud fights carnally with spirituall Weapons; yea, which is fearefull, turnes spirituall Weapons into carnall. Malice sometime rayleth in Scripture Phrases and beateth his Enemies with Diuinity; and thinkes it may speake what it will, so it bee in the words of Scripture; if it hauehave a seeming opposition of vice, it cares not how angry it bee, though indeed Pamphlets of that kind be no other then Libels, p. 520and Sermons then Philippickes. Yet this abuse of Diuinitie shall bee maintayned by Diuinitie, and so she is miserably forced to iustifie and continue her owne wrongs. But let Baal plead for himselfe, let not God be forced to speake for Baal, nor the Spirit for the flesh; Adde not sinne vntounto sinne.

It is a sinne great enough, to come out of the Spirit into the flesh, and to turne the busines of God into a Quarrell with men: doe not adde this other sinne of abusing the spirituall Word vntounto the mayntenance of thy fleshly contentions; so by the Spirit to fight the battayles of his Enemy the flesh.

But to draw to a Conclusion, Let all true Christians striue, that their Workes bee p. 521the true Issues of Zeale, ma… ryed with Discretion, for such Workes are the acceptable Salt and sauoury Sacrifices of Wise-men, and not the loth some Sacrifices of Pooles. Let them know, that the fire of the Spirit, the Mother of all true Zeale, hath light in it aswell as heate, and the heate should follow the light, and not goe before it; otherwise if the heate goe before the light, or without it, it may set on fire, where it should but warme, and so may breed a Confusion, whereas the businesse of it is edification. Let vsus by ioyning the wisdome of Serpents with the innocencie of Doues, become those excellent and perfect Stewards whom the Lord commends both for being wise and faithfull, p. 522whose faithfulnesse giues meate to the Seruants, and whose Wisedome doth it in season; euen in fitnesse of manner, measure, and order. And farre bee it from any sound Christian to put a Diuorce betweene that incomparable payre, whose Marriage was in Heauen; Zeale and Discretion: or to thinke, that one alone of them can bee a sufficient Parent of good Workes. Much lesse let any man, if hee find these separated by wretched Diuision, seeke to bring them together in a more wretched Contention. The parting of so louely a couple is lamentable; but a malicious meeting of them is far more dolful. For by their own good nature they incline to louelove and vnity, and therefore cursed is that Malice, p. 523that changeth into Enmity the most excellent Vnity. Hee that sets Vertues by the eares, is as he that sets Brethren by the eares; yea, as one that makes Quarrels betweene Men and their Wiues. Surely if the Peace-makers be blessed being the Children of the most High, then such Quarrel-makers bee accursed, and are the Children of the Lowest; euen the most infernall spirit.

To conclude, Let vsus as the new borne sonnes of the Spirit, lay aside all Maliciousnesse, and lust of Contention, which are the vices of the old man, and expresse the true Vertues of a godly Nature, receiued with the new man, euen Charity, Peace and Vnity. Let not the difference of Education or Complexion, or the vnkindly p. 524opposition of Zeale & Discretion, bee powerfull to a separation, where the Vnity of one and the same Spirit hath made a coniunction. But let the Spirit bee more followed, leading vsus to louelove, then the flesh prouoking to hatred. And surely if wee bee not in louelove, wee are not in the Spirit: for whosoeuer is in the Spirit is in louelove, yea, hee is in louelove with louelove. And as louelove is commended by the Author of it, which is the Spirit, so it is also praysed by the excellent fruit of it, called Edification; for by louelove the members of Christ cherish each other, and by that cherishing increase in their growth. Besides, as Sion inwardly prospereth by louelove, so by the louelove of Sion, Babylon decayeth. For the more LoueLove p. 525and Vnity in Sion, the more strength, & the more strength in Sion, the more terror, yea, the more ruin of Babylō. Whē the Banners are brought into the Vnion of an Army, then they are terrible, (Cant. 6.) And when Israel ioynes together in the Vnity of a Shoute, then are the wals of Iericho most neere to their Downfall.

CYPRIAN, de Vnitate Ecclesiae.

Pacificos esse oportet Dei filios, corde mites, sermone simplices, affectione concordes, fideliter sibi vnanimitatis nexibus coherentes. Et post,

Erant perseuerantes omnes vnanimes in oratione: & ideo p. 526efficacibus precibus orabant, ideo impetrare cum fiducia poterant, quodcumque de Domini misericordia postularunt.

FINIS.

End of the text · Francis Rous, The Diseases of the Time (1622)