The Fire of the Sanctuary Newly Uncovered, Chapter 7 (1 of 2)

The Fire of the Sanctuary Newly Uncovered · Chapter 7 (1 of 2)

p. 196CHAP. VII. Of Diſcretion.

Sect. 2. THe ſecond Particular wherewith Zeale muſt bee perfectly tempered, is Diſcretion, Of Diſcretion.the ſafeſt Chariot for a man to ride in through the rough waies of this dangerous world.

The praiſe of it.A Grace tranſcendent, and more fitly ſtiled the Soueraigne of Virtues, then a priuate p. 197Virtue.aaDiſcretio non tam virtus est quam moderatrix virtutumitolle hanc & virtui vitiū erit. Bern. Sup Cant Ser. 24. Take away this, and virtue will turne vice; as the beſt fleſh without Salt will ſoone putrifie and ſtinke. What we doe with diſcretion is a virtuous action: but indiſcretion euer ſends Virtue away with a ſcratcht face,bbVirtus enim indiſcreta pro vitio deputatur Iſador. & a blot.

Lawes in generall giuegive bounds to actions to make them good, but Diſcretion giues Lawes euen to good actions to make them better. Our Paſſions be like wild horſes; diſcretion, is a Minerua's bridle for her winged Pegaſus, to curbe and guide them.

Without this, ſorrow would turne into deſpaire, feare into terror, louelove into blindneſſe, hope into preſumption, anger into fury, p. 198mirth into madneſſe; and the whole houſes of our ſoules would bee nothing elſe but kennells of diſorder and confuſion.

And as this is of vſe in all graces, ſo in Zeale eſpecially.**Caluin. in Iob 32. Conc. 119. Quamuis zelus dei in nobis dominetur, poſſemus tamen peccare modum excedentes, niſi Deus nos inhiberet. Prudētia igitur & moderatio in eo Zelo adſit oportet.Job 32 Our craſty Aduerſary, when our Zeale would make warre vponupon him, hath no better ſtratagem then to bereaue vsus of this little Vliſſes, of whom he is more afraid then of the Greateſt Cyclops that we can imploy againſt him.

Vnderſtand this of Diſcretion mingled with Zeale. Diſcretion and Zeale do well, together; but ill, aſunder. Zeale without diſcretion, is but frantick fury. Diſcretion without zeale is but moathy-pollicy that eates out the heart of all true piety. An example p. 199of the former we hauehave in S…neon and Leui: of the latter, in wretched Gallio, who tooke it to be a high point of diſcretion to make light ofccAct. 18.14, 15.10.Acts 18:14Acts 18:15Acts 18:10 Religion.

And to ſay truth, in their natures they are both ſo bad, as it is hard to ſay, which of the two is the worſe. Yet, (if we deſire to compare two bad things together) in euent, diſcretion without Zeale, proues the greateſt Cut-throate to Religion.

This, carries a ſhew of wiſdome,The counterfeit of Diſcretion moderat…on and an admirable temper; and ſayling vn…er theſe Colours, it ſecretly conueyes away all life and power of Godlineſſe out of the Land, faſter then ſome craſty Dutch men, our Gold and Siluer.

p. 200Ahabs Chaplaines were very diſcreete in this kind. They, ſeeing him a paſſionate violent man apt to warre and cumbuſtion, held it a very diſcreet part to ſpeake nothing that might diſtaſte or croſſe his humor. Michaiah, they thought, was booke enough to inſtruct them, and teach them more wit then to vex their Maſter. They eaſily diſcerned Michaiahs plaineſſe neuer did good: but euer pull'd the Kings diſpleaſure and hatred vponupon himſelfe.

Of this meale-mouth'd temper was the Meſſenger, ſent to call Michaiah to the King. Hee thought hee had taught him a trimme peece of Wiſedome, when he ſaid vntounto himdd1 King. 22 13.1 Kgs 22:13 The words of the Prophets declare good vntounto the p. 201King with one mouth: Let thy word, I pray thee, be like theirs, and ſpeake that which is good: meaning that which might pleaſe.

But Michaiah knew well that this ſelfe-louelove diſcretion tended to the ruine of Ahab and his Kingdome, and therefore he earneſtly proteſted againſt it, & reſolued to ſpeake that, and that onelyonly which the Lord ſhould command him;eeVerſe 14. let the King take it as he would.

Such gentleneſſe ſeemes for a time to bee without teeth: but in the concluſion it will bite like a Serpent. This diſcreet indiſcretion coſt Ahab his life; and many, their bloud. Michaiahs down-right counſell and indiſcreet diſcretion would hauehave ſaued all.

p. 202Such a meſſe of Diſcretion was that alſo of temporizing Amaziah the Prieſt of Bethel. When Amos began to Prophecy there, againſt the high places of ffAmos 7.9.Amos 7:9Iſaak, the Sanctuaries of Iſrael, and the houſe of Ieroboam great Grandchilde to Iehu; Amaziah accuſed Amos to the King of no leſſe then high treaſon, and that hee had ſpoken ſuch words as the Land was not able to beare them.Verſe 10.

In his opinion, doubtleſſe, it was great indiſcretion in Amos to chooſe ſuch a Theam for the Court: and therefore thought he vſed him kindly when he gaue him this counſell;Verſe 12. O thou …ee…, goe, flee thee away into the Land of Iudah, and there eate bread, and Prophecy there, But Prophecie not p. 203any more at Bethel for it is the Kings Chappell, Verſe 13.and it is the Kings Court.

It ſeemes by Amaziah that Amos his fault was a great one indeed; that it was not ſafe to exerciſe his miniſtry any more, nor ſo much as to abide within any of the Kings Dominions.

But I pray, what was it? Why, Amos had ſaid, Ieroboam ſhall die by the ſword, and Iſraell ſhall ſurely bee led away captiue out of their Land. A great ouer-ſight I promiſe you. What had Amos ſo little diſcretion as in the Kings owne Court to tell wicked Ieroboam what was comming vponupon himſelfe and his Kingdome, and ſo trouble him with a puleing Tragedy of repentance and p. 204humiliation to preuent the miſchiefe? Nay thruſt ſuch a mad man out at the Gates by head and ſhoulders, and exile him for euer.

More diſcreet, in their owne opinions, was Iolly Amaziah, and the reſt of Ieroboams Trencher-Chaplaines, who would hauehave ſuffered this gulfe to hauehave ſwallowed vp both Prince and State, without giuing them the leaſt inckling of any ſuch danger, vntill it were too late to auert, or auoid it.

Such Temperate men, or rather ſpaniel-like Paraſites are but ſecret Traytors, that ſo they may get into the Chaire of preferment, they can bee content to betray their Maſters into the hands of the Diuell, whoſe Agents p. 205they are, to ſtrengthen the hand of iniquitie, and to leade Princes blind-fold to hell. It is a wonder, if a flatterers Sermon hauehave no Treaſon in it.

This is as far from the diſcretion ere while commended, as the fouleſt vice from the faireſt vertue: as the baſeſt pibble, from the choyceſt iewell. It is ſeparated from zeale, this is enough to diſgrace it to all good men, ſince it can be no other,Rom. 8.7.Rom 8:7 but the wiſedome of the world which is emnitie againſt God.

Grauely,ggSer. 23. in Cant. Virtus diſcretionis abſ que charitatis feruore tacet: & feruor vehemens abſ que diſcretionis tempe ramento praecipitat: ideo que laudabilis eſt, cui neutrum deeſt; qu…tenus & feruor diſcretionem erigat, & diſcretio feruorem regat. Bernard. Diſcretion without the feruor of louelove, lyeth ſtill without action, and vehement heate without the temper of diſcretion, tumbleth Phaethon headlong. Therefore he onelyonly deſerueth praiſe that poſſeſſeth p. 206both; to the end his heate may ſtirre vp diſcretion; and diſcretion moderate heate.

But this, I confeſſe, is a bird that ſits not on eueryevery buſh: it is rara auis, as rare as a Phenix. This is it which maketh the world ſuch a Buzzard that it cannot know it, when it ſeeth it, but takes all for gold that gliſters; worldly pollicie, for holy diſcretion; which differ as much, as hell and heauen.

But after all this, what is that diſcretionWhat Diſcretion is. ſo much admired? The ſame in effect with that which Philoſophers and Schoolmen call Prudence. And this,hh6. Ethic. c. 5 Ariſtotle deſcribes to be a skill rightly to performe and mannage all actions.

I cannot diſcerne wherein p. 207Prudence and Diſcretion differ; vnleſſe in the extent. For whereas two things concurre to the exact performance of a good action (viz. a good end, firſt intended; & an applicatiue knowledge of meanes aptly conducing thereto;) Prudence doth equally looke at both: but Diſcretion is but the foreign, or that peece of Prudence which reſpecteth the meanes and method of our actions, and maketh vsusiiProu. 23.19.Prov 23:19 wiſe to guide our heart in the way.

The want of this coſt Moſes deare at the waters of Meribah, where though he were zealous for God, yet his paſſion ſtirred vp by the rebels of Iſrael, made him ſpeake vnaduiſedly with his kkPſal. 106.32.33.Ps 106:32Ps 106:33lips.

It is the wiſdome of a man p. 208to vnderſtand his llProu 14.8.Prov 14:8way. And one of the chiefeſt praiſes of a vertuous woman was this; She openeth her mouth with mmProu. 31.26.Prov 31:26diſcretion. This therefore is that which is chiefly required in zeale, to regulate and gouerne that holy fire ſo oft as it flames.

The vſe of diſcretion in zeale, which is to reſpect the circumſtances of Perſon, Place, and Time.This Diſcretion is nothing elſe but that rule and temper which a Chriſtian in ſhewing of his zeale muſt euer obſerue. It tempereth zeale; as leauen the meale: and it ruleth zeale, as a plumbe line the building.

Prudence and diſcretion is a rule that properly hath for it Obiect the circumſtances of Action. And the circumſtances of all voluntarie and deliberate actions are vſually three; Perſon, Place, and Time. p. 209All theſe Diſcretion conſidereth, and accordingly guideth our zeale.

The firſt circumſtance which Diſcretion directeth zeale to regard,1. Circumſtance of Perſons, who are conſidered Morally and Ciuilly. is that of the Perſons we meddle with.

And theſe, Diſcretion looketh vponupon with a twofold reſpect: the one Morall; the other Ciuill.

By the firſt, ſhee conſidereth them as Good or Bad; and the bad, againe, as Priuate or Publicke offenders; and both theſe ſorts, as they offend, e…ther of infirmitie, or reſolution and malice.

By the ſecond, ſhe regardeth them as they are ranged in their ſeuerall and different Rankes: ſome being Publicke, and ſome Priuate: ſome aboue vsus, ſome below vsus, and ſome p. 210equals: ſome rich, ſome poore; ſome elder, ſome yonger: and according to all theſe reſpects ſhe directeth zeale to handle and vſe them.

The firſt conſideration of Perſons is morall; 1. Of the morall conſideration of Perſons.that if they be good, zeale may wiſely defend them: if they bee euill, zeale may wiſely reproue and ſeeke to reforme them.

Defending the good.Touching the defence of good men, I ſhall not need to ſpeake more then that I hauehave ſpoken alreadie in the third Chapter, where I hauehave largely ſhewed, wherein, and how farre, they muſt be maintained.

The principall peece of my Proiect remaining is, to ſhew how Diſcretion ſhould mannage our zeale in dealing with ſuch as bee bad; eſpecially p. 211in the point of reproofe, for this is moſt vſefull, and moſt hard to be done.

In reprouing a vitious Perſon,Reprouing the bad. And herein Diſcretion would teach a Zealot two things. Firſt, to be ſure that the fault hee would reproue is committed by him, to whom he directs a reproofe. Secondly, to make a difference betweene a Priuate and a Publicke offence.

In the firſt place, Be ſure the fault be indeed committed 1. Be ſure the fault bee committed.before we begin to nnQuando tis ſ…is quia peccauit. Anſel. in 1. Tim. 5. Aegid Carler. in Orat. Tria ex parte corripientis debent eſſe, &c. prima eſt certa peccati cognitio, &c.1 Tim 5reprooue. Otherwiſe, as we reprooue without ground, ſo without fruite; vnleſſe this, that wee find the arrow ſticking in our owne faces.

A wicked man who deſerueth reprofe for many things, will yet beate off all, if he be charged with any thing vniuſtly. p. 212How will he flie in a mans face, and crie out, you wrong me. And as glad of the occaſion to be put out of his Patience; with inceſſant clamors, how will he ſtop your mouth, that you ſhall not poſſibly faſten any reproofe vponupon him for other things, whereof he cannot deny himſelfe to be guiltie? How will he inſult and raile after he is gone? How will he trample vponupon the face of all zeale and religious rebukes?

Nor will it enrage wicked men onelyonly, but vexe good men alſo to bee thus vſed. When Iacob priuily ſtole away by night from Laban; vponupon which occaſion Labans Idols were miſſing, (for Rachel had ſtolen them away:) Laban had ſome cauſe to p. 213gheſſe that Iacob was priuie to, if not guiltie of this horrible ſacriledge (as Laban eſteemed it) becauſe hee was the contriuer of the plot, and firſt in the fact of running away in ſo vnkind and vnnaturall a manner.

When ſeruants run away, we preſently looke vp our things. If any thing be miſſing, wee lay it to the runawayes charge. Laban did no more in a caſe which moſt nearely concerned him, as he fooliſhly thought. Iacob confident of his innocencie, alloweth Laban a ſeuerer Inquiſition then would hauehave ſtood with the ſafetie of his faireſt Iewell, if ſhe had not bene more ſubtill then innocent.

But when through Rachels cunning, the fault obiected p. 214could not be proued, though done; what a heate Iacob was in, towards his father in Law, the ſtorie declareth. Iacob was ſo wroth, that he chode with Laban ooGen. 31.36Gen 31:36himſelfe.

I denie not, but we may vponupon ſome ſtrong preſumptions, charge a fault on him we ſuſpect. But then we muſt be ſure that the partie be very ingenious to confeſſe it, if guiltie, and not to denie with a lie. If they be braſen face ſinners, or otherwiſe cunning, and do know or ſuſpect that we do but ſuſpect them, they will make no bones to adde more ſinnes to the firſt; and deſperately fault in ſwearing, to ſweare out a fault; be they guiltie or not.

And further, we muſt alſo then be very wary and mild, p. 215dealing by way of queſtion, or ſuppoſition, & compaſſionate griefe to heare, or feare ſuch things by them, as we charge them with; and applying admonitions & counſels in ſtead of reproofes.

Let vsus ſeriouſly think with our ſelues, how we could poſſibly brooke it from any man liuing, that he ſhould be ſo light of beliefe, as by and by to kill vsus in his heart vponupon the hearing of eueryevery flimflam tale brought vntounto him by ſome malitious Doeg, or backbiting Ziba.

Would it not enrage our ſpirits to ſee our good names hanged vp in chaines in the places where we liue, and as malefactors rotting before our eyes; when many times the thing obiected and beleeued, p. 216is either vtterly vntrue in whole, or in part, or (though perhaps true,) inſufficiently proued? That, then, which we would not hauehave done, let vsus not do.

2. Make a difference betweene offences.In the ſecond place, Diſcretion requireth that a difference be put betweene that offence which is priuate, and that which is publicke.

Priuate offences how handled.In Priuate offences the Rule is; Go, and tell thy brother his fault betweene him and thee ppMat. 18.15Matt 18:15alone. If thy brother offend; hate him not ſo much, as not to reprooue himqqLeuit. 19.17.Lev 19:17: but ſhew thy ſelfe a brother in rebuking him plainly, and couering his ſhame.

He that forbad thee the blazing of thy brothers nakedneſſe, did not leaue to thy choyce the duty of priuate p. 217admonition, if thou know he hath failed: He onelyonly directed thee to the manner, and enioyned thee to do it as he bad thee. If thou neglect it, thou art worſe then he; if S. Auſtin rrSer. 16. de verb. Dom Si neglexeris, peior es. Jlle iniuriam fecit▪ & graui ſe ipſum vulnere percuſſit, tu vulnus fratris tui contemn…? Tu eum vides perire & negligis? Peior es tacendo quam ille conuitiando.can iudge.

Thy brother by ſinning hath wounded himſelfe, and wilt thou deſpiſe to put thy hand to the cure? He periſheth before thine eyes, and canſt thou neglect him? If thou canſt; thou art more in fault by thy ſilence, then hee by that fault which ſhould hauehave opened thy mouth. Reuiling is bad, but ſilence is worſe.

But yet remember the rule: it muſt be as the fault was, Secret. And as it is done in ſecret, ſo it muſt be kept, without blazing after it be done. p. 218A man were as good to reproue publickly, as publiſh a priuate reproofe.

The ſame FatherſſAuguſt. ibid brings for inſtance the dealing of Ioſeph with the bleſſed Virgine Marie, his eſpouſed wife. He ſuſpected her of vncleanneſſe, becauſe he ſaw her with child; and yet becauſe he onelyonly ſuſpected her (at that time) hee would not proclaime her ſhame to the world, But was minded priuily to put her ttMat. 1.19.Matt 1:19away.

It is true, that Adulterie by the Law of God, was death. And as true, that Ioſeph did not thus fauour his wife, as ſeeking to abuſe the Law, or allow of her ſuppoſed tranſgreſſion: for the holy Ghoſt beares him witneſſe, that he was a iuſt man.

p. 219What was it then which moued him to ſtudy ſo ſecret a courſe? many things: his LoueLove, that he would not bee the firſt that ſhould proclaime her ſhame, whom he had prized at ſo deare a rate; his moderation, that he would not put her to the vtmoſt extremitie, though ſhe abuſed his louelove; his wiſedome, that he would not for taking reuenge on her priuate fault, be occaſion of opening the mouthes of ſuch as would be too apt, for her ſake, to diſgrace Religion which they both zealouſly profeſſed.

But the chiefe cauſe (as I conceiue) was, that as yet the fault was not diuulged, nor taken notice of abroad; and if it did come afterwards to publicke obſeruation, the p. 220diſcouery ſhould be not from him, but from the fault it ſelfe, which would diſcloſe it ſelfe, though he concealed it.

The reprouing or reuealing of a ſinne, to, or before more then ſuch as are priuie to it as Actors, patients, or abettors in it, is not onelyonly vncharitable, but vnſafe.

For, firſt if thou onelyonly know thy brothers fault, and yet ſhalt ſeeke to rebuke him before others, thou doſt not ſo much reproue his ſinne as betray his ^u fame.**Aug. ibid. Si ſolus noſti, & eum vis coram alijs arguere; non es corrector, ſed proditor.

Secondly, if he hauehave onelyonly ciuilitie of nature, and no worke of grace to force a pardon from him, this is enough to make an irreparable breach betwixt him and thee. Vpbraiding and diſcloſing of p. 221ſecrets, are of thoſe things for which eueryevery friend will xxEcclus. 22.22.Sir 22:22depart. Nothing but grace will fetch them backe againe.

Thirdly, oft times by making a fault knowne, the ſcandall proues greater to the delinquent partie, then the wrong to thee; and ſometimes greater then thy ſelfe did meane**Aegid. Carler. Orat. in Concil. Baſil. de punitione peccat publ. Si culpa eſt leuis, & timetur ne turba grauior ſequatur, non tenetur corrigere quia peius ſubſequetur. Extat haec oratio tom. 4. Concil. vlt. Edit. Binij. it. Faults will runne further then repentance, in the mouthes of men. EueryEvery man will take notice of the offence; but few, of his ſatiſfaction made.

Fourthly, if the partie bee eminent for a zealous profeſſion of religion, then to proclaime his priuate ſlips and failings, would not ſo much ſtop his courſe of ſinne, as open the mouthes of drunkards, vngodly raylers and p. 222ſcoffers to peale vponupon all carefull and ſtudious of holy life: and ſo Religion it ſelfe ſhall beare the greateſt blow.

Fiftly, and Laſtly, It moſt vſually happeneth, that a Perſon thus ſhamed ſtudies defence to impudence;yyAug. ibid. Corripe inter te & ipſum ſolum, intuens correctioni, parcens pudori: fortè enim prae verecundia incipit defendere peccatum ſuum, & quem vis correctiorem, facis petorem. and now that he thinkes himſelfe irrecouerably wounded in his reputation (the onelyonly bounds which keepe many in) hee becomes deſperate. And ſo, he that before was badd, by this meanes will bee worſe: Shame once found is euer loſt.

Fiue Caſes wherin faults muſt be diſcouered.Wee ſee the Rule of Diſcretion touching priuate offenſes, and the reaſons on which it is grounded. We ſhall do well to obſerue it; but with theſe exceptions.

Caſe. 1 Firſt, all treaſons and treaſonable p. 223practiſes, againſt either Prince or State, be they neuer ſo cloſely kept and carryed, muſt be diſcouered, although we be ſure the reuealing of it will coſt the offender his life. Better one periſh then many.

That God who is ſo tender of the honour and ſafetie of his annointed, that rather then ſo much as a curſing or reuiling ſpeech vttered againſt him, or any in authoritie vnderunder him, ſhall eſcape vnpuniſhed, will cauſe the very birds of the ayre to carrie the voyce, and that which hath wings to tell the zzEccleſ. 10.20.Eccl 10:20matter; will neuer allow it vntounto men, to ſubiects, eſpecially Chriſtian ſubiects, to conceale higher offences againſt their Soueraigne, without ſeuere reuenge.

p. 224He that can be content to conceale a Traitor, though but vnderunder pretēce of a vow, or keeping ſecret a priuate Confeſſion, is one of hels-Commonwealth, and by his profeſſion a Butcher to the Pope.

Caſe. 2 Secondly, when we know or heare of any plot againſt the life of but a priuate perſon, we muſt do as Pauls kins-man, to him, and as Paul by his kins-man to the chiefe CaptaineaaAct. 23.16.17.Acts 23:16Acts 23:17 in the ſame caſe.

Howbeit if wee can reclaime the offender by priuate counſell & inſtructions, and be ſure we hauehave drawne him from his bloudy reſolution, and into charity againe; by S. Auſtins rule we ſhould conceale him, becauſe wee hauehave wonne him, and preuented the miſchiefe intended.

p. 225Otherwiſe we muſt diſcloſe him, or bee guiltie of bloud. He that ſaid, Thou ſhalt not kill, will arraigne thee at his Barre as a murtherer, if thou endeauour not to preuent it in others to the vtmoſt of thy power.

Caſe. 3 Thirdly, when the offence is done by him who will not take a reproofe at our hands; or if he would, yet we hauehave no opportunitie to beſtow it on him; we may reueale it, ſo it be to ſuch as it concerneth to performe that which we cannot.

Eliah would neuer vouchſafe Iezabel (for ought we can find) a priuate admonition; becauſe he knew too well her pride and hatred againſt him.

It was wiſe Salomons obſeruation; p. 226He that reproueth a ſcorner getteth to himſelfe ſhame: and he that rebuketh a wicked man getteth himſelfe a bbProu. 9.7. In correctione frater ia requiritur ex parte peccantis ſpes de correctione, alias non oblig…tur qui… tale… corripere. Aegid. Carlerius in Orat. ante cita…a.Prov 9:7blot. Scorners will be ſure to abuſe him to his face that vndertakes to reforme them: and behind his backe will extreamely traduce and belie him to others, as if he had offered them ſome great abuſe, or otherwiſe carried himſelfe ridiculouſly towards them.

This is all that Swine will returne him that caſteth pearles before them. Therefore the holy Ghoſts counſell is, Not to reproue a ſcorne leſt he hate ccVerſe 8.thee. And Chriſt forbids to cast pearles before ſuch a ſwine. Neuertheleſſe we ſhall do well to complaine of his rooting, to him that is able to put a ring in his noſe.

p. 227Ioſeph knew well the hatred of his brethren againſt him, and how much they would hauehave ſcorned a reproofe at his hand. Therefore, (though hee omitted that which hee had wiſedome enough to foreſee would hauehave bene in vaine, yet) when he ſaw them diſordered, he brought vntounto his father their euill ddGen. 37.2.Gen 37:2report.

Caſe. 4 Fourthly, when a priuate admonition hath been giuen, and it doth no good, but that the partie offending goeth on ſtill in his ſinne; then the rule is, to Take with thee one, or two more: And if hee ſhall neglect to heare them, to tell it to the eeMat. 18.16.17.Matt 18:16Matt 18:17Church.

In a deſperate diſeaſe, when one Phiſitian hath tryed his skill, we commonly ioyne p. 228one, or more with him: So here. HeffQui admonitus ſecretè de peccato corrigi negligit, publicè arguendus eſt▪ & vulnus quod occultè ſanari neſcit, manifestè debeat emendari Iſador. that hath been ſecretly admoniſhed and neglecteth to reforme, is to bee rebuked in publicke; that ſo that wound which could not be cloſed vp in ſecret, may be more publickly handled and healed.

Caſe. 5 Fiftly, when the offender is not immediatly vnderunder our ſelues, but ſome other, it is no offence to reueale him to him who (by vertue of his more immediate power) is likely with more authoritie, and better ſucceſſe to reproue him.

None ſo fit to admoniſh the wife as the husband; therefore Eliah goes to Ahab, not Iezabel. And though the woman were firſt in the gg1. Tim 3 141 Tim 3:14tranſgreſsion, yet God began p. 229to reckon firſt with thehhGen. 3.9.Gen 3:9 man.

None ſo proper to chaſtiſe a childe as the father; therefore God ſends Samuel vntounto Ely, not to his Sonnes. Nor is any ſo meete to reproue a Seruant, as the Gouernor of the family; and therefore Abraham repaires to Lot, iiGen. 13 8.Gen 13:8and not to his Seruants.

It is no back-biting to reueale to a man (if hee be wiſe, religious, and louing) the errors of his neereſt a…d deereſt friends; nor of a Seruant, to his Maſter; nor of children, to their father; if there bee need of reformation, and that there be either no oportunity, or elſe no hope of doing them ſo much good by our ſelues, as might bee done by taking this courſe.

p. 230Theſe caſes excepted, wee may bound the taxation and ſhame of a priuate fault within the circle of a priuate reproofe.

I hauehave yet one thing more to adde, before I leaue this point. As offences of theſe kinds muſt not be concealed; ſo the leaſt peccadillo's, the ſmalleſt aberrations muſt not be ſuffered without ſecret rebuke.

The leaſt faults muſt be reprooued.It is an error in that diſcretion which thinkes men ſhall do well to wink at ſmall faults. And it is a great fault in him that will not beare a reproofe for the ſmalleſt offence.

It is common with men to thinke themſelues iolly fellowes, if they be free from the groſſe out-rages of the world, which ciuill men cry ſhame p. 231on: and as common, to think him very buſie and malepert that ſhall taxe them for ſuch ſmall matters as are leſſer oathes, raſh ſpeeches, wanton talk, laſciuious imbraces, idleneſſe, vanitie, careleſneſſe in frequenting Gods houſe ſo oft as they might, ſlackneſſe in comming with the firſt when they come at all, vnprofitableneſſe in hearing when they are there, and a thouſand ſuch little bodkins that yet will kil Caeſar as ſurely, though perhaps not ſo ſodainly, as the Sword or Piſtoll.

Men are ready to caſt water in the zealots face as being in theſe ouer buſie, ſtrict, and preciſe, and no way for their turne,Wiſd. 2.Wis 2 becauſe hee vpbraideth them with offending the law in ſuch petty matters. p. 232EueryEvery one almoſt is of Lots minde; though Sodome bee burned, yet thinke they Zoar may be ſpared, becauſe it is a little one: And when a man followes them with a reproofe for ſuch trifles, they are ready to ſay as Abner to Aſahel, turne thee aſide from following me, let mee and my ſinne alone.kk2 Sam. 2.22.2 Sam 2:22 Wherefore ſhould Iſmite thee to the ground?

The reaſons why.But let ſuch men know that the Law of God admits not the leaſt imperfectiō, nor tolerates the leaſt diſobedieence, but makes the leaſt trāſgreſſion of the leaſt Commā dement, death; yea eternall death, vnleſſe vponupon our vnfeyned confeſſion and repentance we ſue out our Pardon.

And though a ſparke of fire, in a ſtrong chimney p. 232would be contemned, yet, in ſtraw, no wiſe man would neglect it, becauſe the matter in which it is, is ſo apt to kindle: therfore we quench it in haſt, and are afraid of the leaſt delay; nor can we be quiet vntil it be throughly extinct.

Now there is no dry ſtraw ſo apt to take fire from a flaming fire-brand, as our hearts are to bee all in a flame with the leaſt coale of ſinne that ſparkles on it. And what dangerous proceedings ſmall beginnings hauehave had, too woful experience hath taught euen the beſt of men too often to know, and bewaile.

Small ſinnes grow great ones almoſt in an inſtant: And like Ionahs gourd, will be able to ſhadow and couer them all ouer in a night. Such p. 234ſorry weeds grow a pace. Though no man bee at his worſt preſently; yet on the ſudden, he growes too bad.

Nor is it ſo eaſy to beate a theefe out of doores, as to keepe him out of the houſe; nor to defend a breach, as to maintaine the Citty after the Enemie hath entred; nor to ſhake off ſinne, as to preuent it.llGreg. Naz. in Orat. de moder. in diſput. foreign. Bruite Cattell will with more difficultie bee kept in their owne paſture, after they hauehave once broken the hedge.

An eaſy Bull will toſſe the ſtrongeſt dogg ſo high that he will be in danger to breake his bones in the fall, ſo long as the dogg is looſe, and hath taken no hold; but let the dogg once come within him and faſten on his lip or noſe, then (though the dogg were p. 235none of the ſtrongeſt) he will eaſily hold the fierceſt Bull that hee ſhall not bee able to ſtirre. And a weake Chriſtian may with more eaſe keepe his heart in order, then the ſtrongeſt Champion with greateſt labour can recouer his heart from the leaſt diſorder.

The wildeſt horſes after ſome vſe to the ſtable and ſaddle will ſeeme ſo tame, as if they meāt not to ſtir though you ſhould not tie them or hold them. But let them once out of your hand, and you will finde worke more then enough to take, and tame them againe; whereas before you let them looſe, a little childe might hauehave ledd them.

Yet this is nothing to the p. 632danger and difficulty which the beſt man aliue ſhall finde in maſtering his paſſions and affections a ſecond time, if after once ſubduing them, hee ſhall aduenture to pull the bridle off their heads to let them fetch but a Careir or two either in their old or new paſtures of ſinne:

Yea hee ſhall finde it an Herculean Labour, to lay hold on his heart and to take it vp from the groſſeſt ſinne, if hee happen but vnawares to let the reynes fall out of his hand, though neuer ſo little, and he ſtriue inſtantly to catch them againe, before one would thinke his heart could poſſibly feele it ſelfe looſe.

Againe, motes in the eyes of a zealous Profeſſor of piety p. 237appeare as beames in the Worlds Perſpectiue glaſſe. Men will be ready to let fly a great volly of ſcoffes and bitterreuilings at a godly mans ſmalleſt frailties: Why then ſhould the Gallant, the ſwearer, the ſcoffer thinke much to be reproued himſelfe? But eſpecially why ſhould the godlie man take it ill to be told of his leſſer faults?

The leaſt ſlip of ſuch a man as takes vponupon him to bee a guide to the blinde, and a light to them which are in darkneſſe, will open the mouthes of Gods enemies to blaſpheme his Name. A vaine word, a little paſſion, a little couetouſneſſe, a little niggardlineſſe, a little lightneſſe, a little liberty in him, will weigh heauier in the prophane mans p. 238ballance then his own impieties of the largeſt ſize.

And though it be true that ſuch as hauehave greateſt beames in their owne eyes will make the leaſt mote, a beame in another mans; yet our Sauiour counſelleth tommMat. 7.5.Matt 7:5 pull out the mote, as well as the beame.

Publique offences.Hauing thus declared the taske which Diſcretion ſetteth out vntounto Zeale touching priuate offences; come, now, to the handling of thoſe that are publique. To this belong two things. An Aſſurance that the fault be publique: A Direction how to handle it when wee know it to bee ſuch.

1. Be ſure that they be ſuch.Firſt, bee ſure the fault bee publique. Be not too haſty in thy deciſion, make a diligent inquiſition, and when it is p. 239manifeſt vntounto thee that the fault is indeed ſuch as it ſeemeth; then reproue, and ſpare not, ſaithnnChriſost. in 1 Tim. 5.20. hom. 15. foreign &c.1 Tim 5:20 Chryſoſtome.

There are foure waies by which an Offence may bee made publique, and ſo accounted:

Firſt, by the euidence of the fact, either when the offendor is taken in the very act, or when otherwiſe the fault proclaimes it ſelfe after it is done, becauſe it cannot be hidd.

Secondly, by a common rumor and publique fame raiſed by Perſons of credit, either out of knowledge, or ſome ſtrong preſumptions.

Thirdly, by the Confeſſion, or impudent boaſting of the offender himſelfe. Many ſuch ſhameleſſe beaſts vnfit p. 240and vnworthy to liue among men, there are, who like the the Deuill himſelfe,ooIob 1.7.Job 1:7 glory in their ſhame.

Fourthly, by the entring and proſecuting of it in any publique Court of Iuſtice.

2. How ſuch an offence muſt bee handled.When a fault by any of theſe waies becomes publique, Zeale may ſafely proceede in a publique manner againſt it, ſo as others who hauehave taken notice of the fault, and taken offence at it, may alſo be witneſſes of the reproofe, and receiue ſatisfaction.

This is Saint Pauls owne rule to Timothy: Thoſe that ſinne, pp1. Tim. 5.20.1 Tim 5:20rebuke before all, that others may feare That is, thoſe that ſinne before all, rebuke before all, as SaintqqDe verb. dom. Ser. 15. Si peccatum, publicum eſt & apertum, publice corripe, &c. Auſtin, p. 241rrChriſoſt. hom. 15 in 1 Tim.Chriſoſtome, and others expound the place.

In what Place and forme this is to be done ſhall be declared hereafter. Meane while, for the thing it ſelfe, Publique reproofes muſt bee directed to publique offences for theſe Reaſons:

Firſt, Iuſtice wills that ſin ſhould there receiue death, where it receiued life,ſſAuguſt. de verb. de. Ser. 16. Vbi contingi…. and gaue offence. Notorious Malefactors doe vſually ſuffer in the place they offended, that ſo the People wronged may …ceiue more ample ſatisfaction.

Secondly, the humiliation of the offendor requires it too. Hee whom no man checks for his offence, will hardly blame himſelfe, or thinke hee hath deſeru'dttNon enim ſibi videtur peccare quā do a nullo corrip…tur. Idem. it.

p. 242Thirdly, the preuenting of greater and more outragious ſinnes. He that reproues not open faults, opens a gapp to more deſperate attempts.uuChriſost. Ibid. vt ſupra foreign. And he that when hee may, forbids not ſinne, commandsxxSenec. Trag. Qui non vetat peccare, cum poſſit, iubet. it.

VponUpon theſe grounds the Apoſtle chargeth, and euen coniureth Timothy before God, and the Lord Ieſus Chriſt, and the elect Angels, to obſerue (among, other things) this, without preiudice or yy1 Tim. 5.111 Tim 5:11partiality.

But it will bee obiected, ſaithzzIbid. vt ſupra. Chriſoſtome, that Chriſt bids vsus to goe and tell our brother betweene him & our ſelues alone. Yea but he permits him alſo to bee rebuked in tho ChurchaaIdem. Ibid. foreign. too. If neede require.

But is not that a greater p. 243ſcandall to reproue him ſo openly? No ſurely. If the fault be publique, It were a greater offence to the beholders that ſuch a ſinne ſhould eſcape away without any blow at all. Indulgence to the bad, is oppreſſion to thebbBonù nocet qu… malis par…it. Senec. Philoſ. Vide …tia Aquin. 2. 2. queſt. 33. artic. 7. in corpore. Good.

Zeale then is warranted by diſcretion her ſelfe to giuegive reproofes in publique. Howbeit that Zeale may make no error in a lawfull thing, Diſcretion requireth a man to conſider the diſpoſitions of the Parties offending, whether they did offend out of infirmity and by occaſion of ſome ſudden tentation; or rather out of purpoſe and ſetled reſolution: and accordingly to temper his**Greg. moral. lib. 25. ca. 11. Aliud eſt precipitatione, aliud deliberatione peccare. Sape enim peccatum pr…cipitatione commutitur, quod tamen concilio & deliberatione damnatur. Ex infirmitate enim plerumque ſolet accidere amare bonis; ſed implere non poſſe. Ex ſt…to v…ro peccare, est bonum nec ſacere nec amare. reproofes.

If it be a ſinne of infirmity, the party muſt bee handled p. 244with all compaſsion. If any, ſaith the Apoſtle,ccGal. 6.1.Gal 6:1 bee ouertaken in a fault, yee which are ſpirituall reſtore ſuch an one in the ſpirit of meekneſſe, conſidering thy ſelfe leaſt thou alſo be tempted.

The ſame fault may be far worſe in one man then in another, by reaſon of their different diſpoſitions;**Sicut nonunquam grauius est diligere quā perpetraretita nequius est odiſſe iuſtitiam, quam non feciſſe. Greg. Ibid. vt ſupra. the one offending of weakneſſe; the other of malice. It is therefore a point of Iuſtice to temper the reproofe of a weake brother, with all lenity and moderation.

Hee is vnmeete to vndertake a Cure that knowes not to diſtinguiſh betweene the anguiſh of a wound, & proud fleſh growing vp in it. To apply corroding Allum or other corroſiues, when a ſoare hath p. 245need of healing plaiſters, may make the orifice bigger, and put the patient to greater torture; but cannot heale it vp.

A man ſhall meete with ſome poore ſinners that will whippe themſelues ſo much,I ſpeake not of hypocriticall popiſh whipping of the body. that they need no help, vnles to hold their hands, & powre in oyle. There are, who will aggrauate their own failings ſo farre, that they rather want a ſtaffe to ſtay them vp, then a club to beate them downe. To theſe, a wiſe Phyſition will adminiſter Cordials, not ſtrong purging medicines. Conſolations, not tart rebukes; leaſt they ſhould bee ſwallowed vp of ſorrow, and ſtrangled in the bloudy teares which plentifully iſſue from that inward wound.

p. 246Such as either out of want of iudgement to diſcerne, or bowels of mercy to commiſerate the vnwilling falls of weake Chriſtians; and that make no difference of offendors, are like ſome furious Stepdame laying on a poore childe as much for falling in the dirt againſt his will, going in her errand, as if he purpoſely ſhould run out of the houſe when ſhee forbids him, and wilfully wallow in the mire.

Such vnmercifull and vnnaturall Satyres are fit for no imployment, but to whipp mad men in Bedlam: or rather they deſerue to bee ſo ſeru'd themſelues. Yea many times God lets them fall into as deepe a mire, as others vnpitied by them, hauehave done before them: And then, with p. 247what meaſure they meaſured to others, ſhall ſurely be meaſured to them againe; yea good meaſure, preſſed downe, and ſhaken together ſhall men giuegive into their boſomes. Then ſhall they know the equity of Iudes inſtruction;ddIude. 22.Jude 1:22 Of ſome hauehave compaſsion, making a difference.

But if on the otherſide it ſhall appeare that the fault proceedeth from**Obſtinate offences willingly committed how to be handled. a deliberate purpoſe of one that makes a trade of ſinne, refractarily breaking downe and trampling vponupon all rules & bounds of Piety; then the rule is, rebuke them eeTit. 1.13.Titus 1:13ſharply. Thus Peter dealt withffAct. 8.20, 21, …c.Acts 8:20Acts 8:21 Simon Magus; And Paul, with Elimas, and many moe.

WiſelyggGreg. mag … Pa…t…cur. …i. …. adm…on… 8. Aliter admonend ſa…t … dura co…p ſcit: i…tos autem plerumque ad melius exhortatio modeſta compo…it: illos melius corrigit qui inuehendo reprehendit, iſtos qui ex latere redarguit. Gregory. Impudent perſons muſt be handled p. 248in one manner; and ſuch as are more baſhful, in another. Nothing but a ſeuere thundring reproofe will worke on thoſe; but a modeſt gentle exhortation will bee enough to theſe: Hee beſt correcteth thoſe that makes inuectiues (hee meanes, againſt their ſinnes;) but theſe, hee that mildly and couertly toucheth them vponupon the By, and aloofe off, that ſo they may rather ſmell, then feele him.

Thus may a Miniſter vſe the rod, as well as the ſpirit of hh1 Cor 1.2…. … …ions … ſharp reproof…s.1 Cor 1:2meekneſſe: alwaies prouided that in his ſharpnes too Cautions bee obſerued.

1Firſt, euen with the moſt notorious it is wiſedome to beginne mildly, that they may ſee our louelove and deſire of their reformation and ſaluation, p. 249rather then of their ſhame.

At firſt wee muſt gently warne thoſe that are ii1 Theſ. 5.1…1 Thess 5:1vnruly. Afterwards, if need require, wee may proceede to ſharpnes according to the power which the Lord hath giuen vsus to edification and not to kk2 Cor 13.10.2 Cor 13:10destruction.

To this effect,llAd Eugen. de conſid. lib. 3. Qui blando verbo caſtigatus non corrigitur, a…rius neceſſ… est vt arguatur. Cum dolore ſint abſcindenda quae l…citer ſ…n… ri non po…ſi…. Bernard: Hee that is not reformed with a mild reproofe, muſt be ſhaken vp more roughly. Hee whoſe wounds will not with gentle lenitiues bee healed, muſt endure the ſharpe Launce, and cauſticks with more paine and torture.

2Secondly, reproofes of this kinde muſt bee repeated and iterated although to the Parties to whom they are directed, they doe no good. p. 250**Greg. Mag. moral. lib. 23. cap. 20. Charitatis Zelus mala que corrigere non valet, increpare non deſinat.Priuate rebukes and admonitions may bee forborne, when they produce not their expected fruit. A Scorner muſt not alwaies looke to bee vſed to this friendly courſe.

If this Wilde Aſſe ſo long vſed to the wilderneſſe of Sin ſhall in ſcorne of him that comes to take him, ſnuffe vp the winde at his pleaſure, diſdaining to bee turned out of his way and courſe: All they that ſeeke him will not weary themſelues; in his monethmonth they ſhall finde mmIer. 2.24.Jer 2:24him.

But in diſcharge of publique duty, no obſtinacy muſt tyre vsus out In this we muſt go on, whether men reforme or not. Sonne of man, ſaith the Lord to Ezekiel, goe, get thee vntounto the houſe of Iſrael, and ſpeake with my words vntounto p. 251them. nnEzek. 3 4.Ezek 3:4But will they heare them? Noe. The houſe of Iſrael will not harken vntounto thee, for they will not harken vntounto mee. ooIbid. ver. 7.The Prophet muſt preach, whether the people will heare, or whether they will forbeare. Yea though the Lord tell him before hand that they will not heare.

Wee muſt not ſaith Saint Hierome ppHieron. in Ezek. Non eſt ceſſandum, licet mali ſunt quibus loquimur, quia, ſecundum Apoſtolum oportu… importunè verbum praedicem…. Poteſi enim fieri vt & durus corrigatur ad molit…m.giuegive ouer preaching though they bee wicked to whom we preach; but according to that of the Apoſtle we ſhould preach the word in ſeaſon and out of ſeaſon. It may ſo fall out at length that the hardieſt ſinner may bee mollified. In the morning ſow thy ſeede, and in the euening ſlack not thine hand: for thou knoweſt not whether ſhall proſper, either this or p. 252that, or whether they both ſhall be alike qqEccles. 11.6.Eccl 11:6good.

Zealous Ieremy notes it as a blemiſh in himſelfe; that, ſeeing his labours tooke contrary effect to his deſire, hee reſolued not to make mention of the Lord, nor to ſpeake any more in his rrIer. 20 9.Jer 20:9name. Howbeit at length, for all this paſſionate reſolution hee found the word as fire in his bones, and that it would hauehave vent againe, ſo that he was weary with forbearing, and he could not ſtay.

Paul after he had preached Ieſus to the Iewes at Corinth, and they oppoſing and blaſpheming; he ſhooke his garment as a witneſſe againſt ſſAct. 18.5, 6.Acts 18:5Acts 18:6them, and in a paſſion, reſolued to preach no more in that place. Yet for all that, the Lord ſet him to worke againe in the p. 253very ſame place, telling him that (notwithſtanding all their frowardneſſe) Hee had much people in that ttIbid. ver. 9.10.Citie.

If the husbandman hauehave but a thin harueſt this yeare, he muſt not deſpaire; but ſow againe in hope of a better, another time.Publicke reprofes often iterated for foure reaſons. And ſo muſt we, for theſe enſuing Reaſons.

Reaſon. 1 Firſt, becauſe our labours take not effect when wee would, but when God will vouchſafe to blow vponupon his garden, that the ſpices thereof may flow out. If men hearken not yet, it is becauſe the time appointed by God, wherein they that are dead ſhall heare the voyce of the Sonne of God and liue, is not yet come. As this wind bloweth where it liſteth, ſo when it liſteth.

p. 254The ſeruant of the Lord must not uu2 Tim. 2.24.25. &c.2 Tim 2:242 Tim 2:25ſtriue: he muſt not be on fire if all be not inſtantly of his mind, though he bee ſure that he is in the right, and they in the wrong: But hee muſt be gentle vntounto all, apt to teach, patient. Gentle in dealing with them;**foreign apt, in regard of ſtooping to their capacities, doubling and redoubling his inſtructions on them, and patient in forbearing rage, and reſolution to leaue worke, if they bee not preſently ſuch as hee would hauehave them.

And thus in all meekeneſſe muſt he inſtruct thoſe that for the preſent oppoſe themſelues, if God peraduenture at any time will giuegive them repentance from their double error of iudgement, and of life; as worthy p. 255xxIn 2. Tim. hom. 6. foreign.Chryſoſtome expoundeth the place.

Although we cannot faſten any thing on common ſinners, ſo oft as we deſire, yet our labours do more often take hold of their hearts, then they will be knowne of. And when wee hauehave taken ſome paines, we may looſe all, for want of a littleyyIdem ibid. foreign, &c more, which we refuſe to adde, becauſe we ſee no fruite appearing yet.

This is as if an vnskilfull husbandman ſhould beſtow great coſt and paines to plant and dreſſe a vineyard, and if it yeeld no fruite the firſt, ſecond or third yeare, then to plucke vp the hedge and lay it waſt, the fourth. And thus he looſeth all his labour and coſt before beſtowed for want of patience, and ſome further p. 256paines vntill his vines bee growne.

Fiſhers when they hauehave ſpent the day and taken nothing, will yet with patience tarrie it out a little longer, till they hauehave gotten ſomething: they can ſay; now I hauehave been abroad all this while, I will not home till I hauehave taken ſomewhat.

Much more ſhould we that are fiſhers of men do thus. What though we hauehave fiſhed all night and caught nothing; yet if Chriſt requireth vsus to make another draught, let vsus not refuſe the labour at his command, and we ſhall find it was not labour loſt, though we were out of hope.

Reaſon. 2 Secondly, becauſe ſuch refractary perſons are in the Diuels net, the ſeruant of the p. 257Lord muſt hold out with patient diligence, that they may recouer themſelues out of the ſnare.

It is an hard thing to perſwade them that they are in the ſnare, & that it is ſo good to be looſed from it. It is with ſinners as with ſome bankrupts in Ludgate, or the Kings Bench, who chooſe rather to lie in durance all their dayes, then take a courſe to redeeme their libertie. And if they can be induced to thinke of freedome, yet then ſhall they find it a long and tedious worke to wind themſelues out, or breake through Satans toyles.

Reaſon. 3 Thirdly, becauſe it was long ere we our ſelues could be brought out of our ſinfull courſes. So well we liked Sodome, that till the Lord himſelfe p. 258thruſt vsus out by head and ſhoulders, we would not depart.

Doth this make vsus vnwilling to take further paines, becauſe we ſee others vnwilling and wilfull? what then had become of vsus, if God had not ſtirred vp ſome to hauehave followed vsus, when wee our ſelues were like azzIob 11.12.Job 11:12 wilde Aſſe Colt.

How long did wee continue fooliſh, diſobedient, deceiued, and ſeruing diuers luſts and aaTit. 3.3.Titus 3:3pleaſures. How many admonitions, reproofes, excellent inſtructions, and feruent prayers did we neglect, contemne, deride, and caſt at our heeles, till the Lord by the power of his might ſubdued vsus and our ſtrong corruptions! yet after all this rebellion, p. 259how maruellous and miraculous hauehave we ſeene his grace effecting our conuerſion!

Why then may wee not hope the like of others, if we continue vnwearied in our dutie towards their poore ſoules, ſo ſtrongly chained to the Diuels blocke?

Reaſon. 4 Fourthly, if we neuer do good on them, yet our labours ſhall bee crowned as much, as if thoſe graceleſſe men had been conuerted by vsus. We are a ſweete ſauour vntounto God, euen in them that bb2. Cor. 2.152 Cor 2:15periſh. He liketh well the odour of that ſeruice, which wee thought had been caſt quite away. They to whom wee preached, repented not; therefore they periſh. Wee that preached to them, did our dutie; p. 260therefore God accepteth and rewards our paines.

EueryEvery faithfull Miniſter in his proportion, may ſay with Chriſt, in regard of the greater part of ſuch as heare him:ccIſay 49.4.5Isa 49:4Isa 49:5 I hauehave laboured in vaine, I hauehave ſpent my ſtrength for nought and in vaine: yet ſurely my iudgement is with the Lord, and my worke with my God: And though Iſrael be not gathered, yet ſhall I be glorious in the eyes of the Lord, and my God ſhall be my ſtrength.

I will wind vp this point with that of Bernard toddDe conſid. lib. 4 c. 2. Noli diſſidere; curam exigeris, non curationom. Eugenius. Deſpaire not; God requires thy care, not the cure; this is his worke; that, thine. The good Samaritan deſires no more but carefull looking to the wounded man, which he will recompence, and p. 261heale the wounds himſelfe. It was a Poets ſpeech.

Tis not in the Phyſitians skill,

To cure a Patient, when heeeNon est in medico ſemper releuetur vt ager. will.

Saint Paul was not ſo arrogant to ſay, hee had profited more then all: yet he had been ſo diligent as without arrogancie he might well ſay, hee had laboured more abundantly then they all. And in his labour he reioyced, and comforted himſelfe, knowing well that eueryevery oneffVnuſquiſ que ſecundum ſuum labo rem accipiet, non ſecundū prouentum. Bern. ibid. 2. Of the Ciuill conſideration of perſons. ſhall receiue, according to his paines, not the ſucceſſe.

Thus of the Office of Diſcretion towards men conſidering them Morally as Good or Bad. In the next place it teacheth Zeale to looke vponupon them in a Ciuil reſpect as they p. 262are marſhalled into their ſeuerall rankes among men.

In this conſideration of men, Diſcretion teacheth vsus to deuide all into two maine ſorts and companies; the one conſiſting of Publique Perſons; and the other of Priuate; and accordingly it directeth and gouerneth Zeale in dealing with them, duely obſeruing eueryevery mans Place.

Publique Perſons are ſuch as are of eminent Place and Reſpect, in the Common-Wealth, or in the Church.

In the Common-Wealth, Publique Perſons may againe bee diſtinguiſhed into Supreame, and Subordinate Magiſtrates.

How Princes may be dealt with.The Supreame and Soueraigne Prince who hath none betweene him and God, repreſenting p. 263the Perſon of God, executing his office, and in this reſpect bearing hisggExod. 22.28. Pſal 82.6. Ioh 10.34.35Exod 22:28Ps 82:6John 10:34John 10:35 Name, to whom onelyonly he is accountable for all his actions,hhPſal. 51.4.Ps 51:4 by way of Summons and command; this Perſon, I ſay, muſt in all things and at all times be handled with all humilitie and due reſpect of that high place he holdeth, ſo as all may be taught, not to deſpiſe, but to honour him the more by the carriage of thoſe that are, in caſe of neceſſitie, to treate with him in the name and buſineſſe of his God.

If ſuch a perſon, ſhould by occaſion, tranſgres the Lawes of his Maker, to which he is as ſubiect as his Subiects, for ſo much thereof as concerneth him in common with all others p. 264as Chriſtians; Diſcretion will allow zeale humbly to admoniſh him, ſo it containe it ſelfe within theſe bounds, which muſt be to all, as the rayles about Mount Sinai.

Rule. 1 1. Hee who vndertaketh this office muſt bee ſure of a lawfull calling, to deale with perſons of that Qualitie, in the generall, that ſo his authoritie from God may both warrant, and countenance the action, with hope of good ſucceſſe.

Such a calling, a priuate man hath not. The Lord euer employed Prophets in this ſeruice; as Samuel to treate with Saul; Nathan with Dauid; Eliah with Ahab; Iſaiah with Ahaz: and ſo generally throughout the Scripture.

p. 265Since the Prophets, the Miniſters of the Goſpell whō God employeth to beare his Name, and performe his ſeruice before Kings, are the onelyonly men in Commiſſion, ex officio, to performe this dutie vntounto their Soueraigne. In their hands are thoſe ſpirituall weapons which are mightie through God to pull downe the ſtrong holds of ſinne, euen in the greateſt, and eueryevery high thing that exalteth it ſelfe againſt the knowledge of ii2. Cor. 10.4.5.2 Cor 10:42 Cor 10:5God; whichkkCaluin. in Iob 34.18. Idque non ſolu Prophetis dictum fuit, ſed D Paulus ostendit nos idem obſeruare d…bere in praedicando Euangelio, vt nimirum omnem ſublimi tatem, quae, inquit, aduerſ… Dominum neſtrum Jeſum Chriſtum, vol…t inſ…rgere, depr…namu…. Qui igitur, qui… authorit…t ſu…t praediti, volunt ſibi parci, nec ſu… vitia attingi, ſibi nouum Euangelium quaerant. Thus he alſo interprets that place of Paul, in his 120. Ser…on vponupon Iob.Job 34:18 Caluine applyeth to this preſent purpoſe.

The Miniſter hath the office of an Ambaſſador of ll2. Cor 5.20.2 Cor 5:20God: and ſuch wee know are meeteſt to treate with Princes in affaires of high importance from other Potentates equal, or ſuperior to themſelues.

p. 266If a King ſhould be challenged for breach of faith vntounto his Confederates, he would diſdaine to brooke it from any man aliue, but their Ambaſſadours: them he would with patience heare, becauſe he knowes their Commiſſion from the…r Maſters, require it of them. I need not to apply.

Howbeit I doubt not but perſons neare in place, and fauour to great Princes, may aduenture, at times ſeaſonable, to ſpeake vntounto them by way of humble aduice and prayers, as Ionathan tomm1. Sam. 19.4.5.1 Sam 19:41 Sam 19:5 Saul; and the graue Counſellors of Salomon, to yong Kingnn1. Kin. 12.7.8.1 Kgs 12:71 Kgs 12:8 Rehoboam.

Yea further, they may if need be, teſtifie their diſlike of any euill the Prince ſhould liue in, or driue at, (ſo farre p. 267forth as it ſauoureth not in them of ſedition, malepertneſſe, or forgetfulneſſe of their owne obedience and his Supremacie) when he adminiſters a faire occaſion and opportunitie.

Thus Ioab, being required by Dauid to number the people, and no doubt, diſcerning the pride of his heart in this proiect; durſt not denie the ſeruice, becauſe commanded; yet ſo f…rre as was meete, he ſhewed his diſlike in an humble prayer, and ſubmiſſiue expoſtulation: The Lord make his people an hundred times ſo many moe as they be: but my Lord the King, are they not all my Lords ſeruants? Why then doth my Lord require this thing? Why will he be a cauſe of treſpaſſe vntounto oo1. Chro 21.3.1 Chr 21:3Iſrael?

p. 268When Mordecay diſcerned the intended ruine of the Iewes, by a tricke of Haman abuſing the king to ratifie the plot; he ran not rudely to the King, nor yet tranſgreſſed any priuate orders or cuſtomes of his Court, ſo much as by entring within the gates in ſackcloth, ppEſter 4.2.although in a caſe of ſuch importance.

But this he did: He came euen before the Kings gate with his ſackcloth and aſhes, approaching ſo neare that he might well bee taken notice of, as perplexed, and yet obedient; and as the buſineſſe might at length be brought vntounto the King himſelfe by Her that was in all likelihood meeteſt to breake with him about it, for the preuention of that Maſſacre.

p. 269Yea Heſter her ſelfe, although the King loued her aboue all women, and ſhe obtained grace and fauour in his ſight, more then all the Virgins, ſo that he ſet the Royall Crowne vponupon her head, and made her Queene in ſtead of qqEſter 2.17.Vaſti. Yet in all her treaties with the King her husband, ſhe vſed the greateſt humilitie ſhee couldrrEſter 5.4. & ver. 8. cap 7.3 4. expreſſe: Inſomuch that after ſhe had receiued ample teſtimonie of his extraordinarie grace and fauor, yet ſhe growes not inſolent or ſaucie; but being to continue her ſuite for her people, Shee fell downe at his feete, and beſought him with teares, to put away the miſchiefe of Haman the ſſEſter 8.3.Agagite.

Thus, true loyaltie, religion, and wiſdome will deale p. 270with Maieſtie, not by way of challenge or ſeditious daring; but with thrice humble Petition and ſubmiſſiue carriage; knowing well, that greatneſſe yeel…s to none that yeeld not firſt to it.

Rule. 2 2. In the next place, this ſeruice requires a ſpeciall calling and Commiſsion to treate with this or that Prince in ſpeciall. EueryEvery one that is a Miniſter may not flie vponupon his Soueraignes face, or back, when his ſuppoſed zeale would egge him to it.

Eliah ſtayed till God had ſet the time, and bad him go tott1. King. 21 17.18.1 Kgs 21:171 Kgs 21:18 Ahab. And it is like that ſome ſpeciall word of the Lord euer directed all the Prophets thus employed. By this, Amos excuſed himſelfe to Amaziah for preaching ſo ſharply p. 271Ieroboams Court: The Lord ſaid vntounto me, Go Propheſie vntounto my people uuAmos 7.15Amos 7:15Iſrael.

And in theſe latter times, wherein thoſe extraordinarie & immediate warrants from heauen come no more abroad: Then a man may account himſelfe to be ſpecially called to this ſeruice, when ſuch as are in authoritie about Princes do orderly appoint him to waite at Court, for the ſeruice of God and his Goſpell. If Ahab giuegive order that Michaiah ſhould be ſent for, it is as much to Michaiah as if God himſelfe had bid him go.

To theſe, if to any, it ſpecially pertaines to apply themſelues with all faithfulneſſe, according as their place and opportunitie will admit, to p. 272procure the reformation (if need be) and ſaluation of their Lord and Maſter. And woe vntounto them if they then neglect it.

If God ſend Ieremiah to the Kings of Iudah, and to the Princes thereof, he muſt not faile to do his errand, but boldly ſpeake all that the Lord commandeth, vponupon paine of confuſion before xxIer. 1.17.18Jer 1:17Jer 1:18them.

Rule. 3 3. Great wiſedome and moderation is required in the manner of doing ſuch a ſeruice. It muſt not be with checks, nor any harſh and contumelious language.

God made a Law to all, Not to reuile the gods, nor curſe the Ruler of the people yyExod 22.28.Exod 22:28. Which Law, not onelyonly prohibiteth imprecations, and ſeditious railings, (which is a helliſh p. 273impietie,Ʋide Tosta…. in Exod. 22. queſt. 17. in calce.Exod 22 though it be but in word onelyonly, be the Prince neuer ſo impious) but euen all rude, bitter, and vnſeemely ſpeeches, although in ſecret to himſelfe alone, much more in publicke, or in other places behind his backe.

It is not lawfull thus to vſe a Prince, ſo much as in our thoughts; and rather then tranſgreſſors of this Law ſhould go vnpuniſhed, The birds of the ayre ſhall carrie the voyce, and that which hath wings ſhall tell out the zzEccleſ. 10.20.Eccl 10:20matter.

Is it meete for a child to ſnap vp his naturall Parents, although they ſhould deſerue a ſharpe reproofe? Doth not the Apoſtle forbid ſeruants ſo much as ſaucily to anſwer their maſter againe, although prouoked? Saith he p. 274it onelyonly to ſuch as hauehave good and gentle maſters? Doubtleſſe he ſaith it to ſuch alſo as are vnderunder froward bb1. Pet. 2.18.1 Pet 2:18and wicked tyrants. And is it fit, then to ſay to a King, thou art wicked; and to Princes, ye are ccIob 34.18.Job 34:18vngodly?

Princes may not, before others, be diſcouered to be ſo wicked, as perhaps they bee. Care muſt bee had of their honour and fame, ſaith wiſe and iudiciousddCaluin. in Iob 34.18. Conc. 131. Principes vero & Gubernatores quum improbi ſunt, & peſſimè ſuo officio funguntur, nihilominus tamen propter dignit…tem qua praediti ſunt, ipſorum nomini, & famae parcitur, &c.Job 34:18 Caluine, what euer their conuerſation bee, their place requires it, though their actions ſhould not deſerue it.

God hath engrauen ſo large and faire a Character of his imperiall Image**Aug. in lib. Queſt. v…t & noui Teſt. Dei imaginem habet rex ſicut Epiſ…opus Christi, &c. in their foreheads, as muſt be ſacred in the hearts of all, and bind not their hands onelyonly, but p. 275tongues alſo to the good behauiour, and that for euer. Nor is this carriage onelyonly due to good Princes, but vniuerſally to all.

What then? muſt Miniſters be meale-mouth'd? No neither. This is as euill as the other. If Princes grow ſicke of ſinne, they muſt abide a vomit, what euer become of him that giues it. There is no reaſon Phyſitians of their bodies ſhould take more libertie then the Phyſitians of their ſoules, when caſes bee alike.

Yet this muſt ſo be done, that they may ſee the faithfull religious obſeruance of an humble ſeruant, and a loyall ſubiect that ſtudies their honour, next to their ſaluation. And though his meſſage p. 276be from his Princes Master, yet ſtill he muſt remember that himſelfe who brings it, is ſeruant vntounto**Albert. magnus in 4. Sent. Si ſtatus altus est perſon…, cum reuerentia & excuſatione delicti debet potius admonere quam corripere, & rogare quam increpare. both.

Fauning flatterie is an occupation fitter for a dog then a man: and Princes hauehave no Traitors like to flatterers, if treacherie againſt the ſoule be more perillous, then that againſt the body. No ſinne in the Prophet hath greater woes attending it theneeIob 32.21.22. Ier. 23.14.15 Eze. 13. & alibi.Job 32:21Job 32:22Jer 23:14Jer 23:15Ezek 13 this.

But yet there is a difference betweene baſe flatterie and Chriſtian pollicie which cloſely winds vp, and ſecretly conueyes an admonition, ſo as (if poſſible) no creature may be able to diſcerne it, but he to whom it was intended. If hee apprehend it, it is enough; if moe, too much.

p. 277When Saul had ſinned a ſin as bad, in Gods account, as witchcraft, or idolatry, ſo that God ſent him this heauy meſſage by the Prophet Samuel; becauſe thou haſt reiected the word of the Lord, hee alſo hath reiected thee from being ff1 Sam. 15.23.1 Sam 15:23King: yet euen then Samuel iudg'd it but a reaſonable requeſt of Saul, to honour him before the Elders of his people, and before ggIbid. ver. 30.Iſrael; leaſt they obſeruing Samuels ſleighting of him, ſhould happen to deſpiſe him while hee held the Throne.

Inuectiues (though but againſt an Equall, or Inferior) are euer odious; but againſt a Prince, intollerable.

The man of God who prophecied greeuous things againſt Ieroboams Alter at Bethel, no doubt intended a reproofe p. 278to Ieroboam himſelfe: yet onelyonly cryed out againſt the Alter in Ieroboams preſence, without directing one word at all to him that ſet it vp.hh1 King. 13.2.1 Kgs 13:2 An indefinite reproofe of ſinne, in publique is enough: if this ſerue not to reforme a Prince, forbeare: more, will make him worſe.

And though Nathan grappled more cloſly withii2 Sam. 12.7.2 Sam 12:7 Dauid; and Eliah, withkk1 King 18.18.1 Kgs 18:18 Ahab: yet all Circumſtances of the Texts euince, that this was done in priuate, ſo as in all probability, none did take notice of it, but themſelues. And in ſecret, ſome men may do ſo ſtill.

And although further, ſome Prophets hauehave publiquely reproued Kings by name, yet we muſt obſerue a p. 279difference betweene ſpeciall extraordinary meſſages vponupon extraordinary occaſions, and the ordinary publique Sermons of the Prophets.

The former were moſt what Perſonall, as Ambaſſages directed only to a Prince himſelfe, though others, (waiting) ſtand by, and heare it: and the Scripture records the ſpeciall Commiſſion of eueryevery Prophet, to goe, and carry them to ſuch or ſuch a Perſon.

But the latter, though they containe ſharpe, and heauy tidings for particular ſinnes of Prieſts, Prophets, Rulers, or Princes, yet they are for the moſt part (if not all) indefinitely v…tered; at moſt, but againſt men of ſuch or ſuch Callings, without inſtance or p. 280denotation of indiuidual Perſons, ſo as it might be applicable to many, as well as vntounto any.

If then we would f…om the Prophets take out a copy for our ordinary vſe, it muſt not bee out of one of their extraordinary Ambaſſages, but out of their vſuall Sermons to, or before the People.

If this become not a Miniſter, no not him that hath a ſpeciall Calling to deale with Princes; how ill wil it become thoſe that hauehave no Calling at all!

What ſhall they anſwer vntounto God, who, being but priuate Perſons diſcontented, ſhall take vponupon them Shemei-like to reuile & traduce their Soueraigne, behinde his backe; and preſume to make p. 281eueryevery Tauerne, and Ale-bench, a Tribunall whereat to accuſe, araigne, and condemne the Sacred and dreadfull Perſon of the Lords Annointed (whom they ought not to mention without a holy reuerence;) and to cenſure all his Actions before their Companions as confidently, as if he were the Vaſſal, and they the Monarch! Hath not former experience told vsus, this is the high-way to all Treaſons and Rebellions?

It is not lawfull for ſuch as may in ſecret admoniſh Princes, to ſpeake thereof to any Creature, after they hauehave done it. If God made a Statute againſt Tale-bearing, (yet in force) that none ſhould goe vp and downe as a tale-bearer among his people: llLeuit. 19.16Lev 19:16to preuent p. 282carrying of tales euen of Ordinary Perſons; becauſe ſuch offendors commit that vnpardonable ſinne againſt humane ſociety; to wit, the reuealing mmPro. 11.13.Prov 11:13of ſecrets: How m…ch more did hee or…aine that this Law ſhould for euer bind all, imployed about Princes, aboue all to keepe ſecret euen the faylings of a Prince, the diſcouery, and blabbing whereof will but make worſe both Prince, and Subiect.

If Good people ſhould diſcerne ſome errors, and thoſe not ſmall, in Princes, the beſt patterne they can propound to themſelues, is that of Samuel mourning and praying fornn1 Sam. 15.35.1 Sam 15:35 Saul; not for forme only, but heartily and feruently indeed: and the worſt they can p. 283pitch vponupon (vnleſſe they proceede to open Treaſon) is that of common Newſe-mongers and ſeditious ſpirits, who cannot make a meale, ſpen… a fire, drinke a pinte, or driue away one houre, without ſome pragmaticall diſcourſe and cenſure of Princes and their State affaires.

Let ſuch Prying buſy people go learne what that meaneth;oo1 Theſſ. 4.11.1 Thess 4:11 ſtudy to be quiet and meddle with your owne buſineſſe: and againe,pp2 Theſſ. 3.11.2 Thess 3:11 we heare that there be ſome which walke diſorderly, working not at all, but are buſy bodies; and againe,qq1 Pet. 4.15.1 Pet 4:15 let no man ſuffer as a buſy body in another mans matters. Learne theſe; and Proclamations need not: theſe from heauen, would ſerue the turne.

p. 284As for ſuch as will not take out this Leſſon, let their eyes, their tongues, their teares, their coates, their ſighes, their Prayers bee what they will bee; Their carriage ſauoreth not of Zeale for God, which thus caſteth dirt & mire in his Vice-Gerents face, and tendeth to the taking away of the life of his life in his ſubiects hearts, in which al good princes deſire as much to liue, as to enioy their Crownes.

And if it be not lawfull thus to ſmite at their Perſons with the tongue onelyonly; ſhall that bee thought Zeale for God, which ſeekes their Depoſition from that Crowne which once a iuſt, free, and abſolute title of inheritance hath ſet vponupon their Heads?**Aegid. Carler. in Orat. de Punit Peccat. public. Caeſar erat iniustus iniuſtitia fidei, tamen Dominus Dominium ſuum confirmauit, …um ait, reddite quae ſunt Caeſaris Caeſari

A thing which holy Dauid would neuer ſuffer againſt p. 285wicked Saul himſelfe. Dauid knew the wickedneſſe of Saul againſt the Lord; h…s malice againſt himſelfe; and long felt his bloud-thirſty perſecution. He knew withall, that the Lord had reiected Saul from being King; and that God had anointed him in his roome.

And yet for all this, when Saul cruelly hunted him as a Partridge vponupon the mountains, and that, though he were annointed by the ſame hand that Saul was, he was ſure to die, if he fell into Sauls Power; and euen then, when Saul was in his power, ſo that he could as eaſily hauehave ſlain Saul, as Saul was willing to ſlay him; yet euen then but for cutting off a skirt of Sauls garment, although it were onelyonly to this end that Saul might afterwards p. 286ſee Dauids fidelity and loya…ty, in that hee tooke no more but a skirt, when hee might as well hauehave taken life, and all away; his heart ſmote him. And he ſaid vntounto his men the Lord forbid that I ſhould doe this thing vntounto my Maſter the Lords annointed, to ſtretch forth mine hand againſt h…m, SEEING HE IS THE ANNOINTED OF THE rr1 Sam. 24.5, 6.1 Sam 24:51 Sam 24:6LORD.

To this muſt be added, that ſo long as God ſuffered Saul on earth, Dauid neuer …ttempted to pull the Crowne off his head, nor ſuffered others to doe it forſſIbid. ver. 7. him.

Yea when Saul in a pitcht Battell againſt the Philiſtines receiued ſuch a deadly wound as he was neither able to liue, or eſcape with honour vntaken p. 287by the Enemy, ſo that he required an Amalakite that was next him, (as hee reported) to fall vponupon him and ſlay h…m, euen out of point of honour:tt2 Sam. 1.9.2 Sam 1:9 Dauid was ſo farre from approuing this fact, that he and all that were with him rent their cloathes, and mourned, and faſted and wept vntill Euen.

And then, (ſuppoſing that Nature it ſe fe had taught this leſſon vntounto all, that the very name, or ſight, or thought of the LORDS ANNOINTED, had been ſuch an eternall Prohibition to the whole world, as would make the moſt bloudy butcher tremble, and abhor from touching him;) hee thus expoſtulates with his pretended executioner; How waſt thou p. 288not afraid to ſtretch forth thine hand to deſtroy the LORDS ANNOINTED?

In fine, Dauid thought him worthy of no reward but death; and of this, ſo worthy, that inſtantly hee gaue order for his execution; with this ſharpe ſentence vttered, Thy bloud be vponupon thine owne head; for thine own mouth hath teſtified againſt thee, ſaying, I HAVE SLAINE THE LORDS ANNOINTED. uuIbid. Ver…e 16.A memorable example and an Argument vnanſwerable againſt all King-killers, and Depoſers of Abſolute Princes abſolutely annointed, by iuſt Title, as here with vsus.

How Subordinate Magiſtrates ſhould bee handled.From Supreame Magiſtrates deſcend wee to Subordinate, who are, ſo, men of Authority, p. 289as yet with the Centurion, they are vnderunder Authoritie too.

Diſcretion teacheth all due reſpect to theſe alſo, in their places: and although ſo much be not due to them, as to him they ſerue, (which gaue the Prophets occaſion to vſe the greater liberty in ſpeaking to, or ofxxIſay 1.10. Hoſ 4.18. Et alibi paſſim.Isa 1:10Hos 4:18 them;) yet they muſt be honoured as much, in their proportion, for their Soueraignes ſake: Nor may any man take liberty to take them downe in the way of contempt and ſcorne.

Care therefore muſt bee vſed to diſtinguiſh their Office from their Perſon; and their ſinnes, from both; as alſo their Perſonall faults as men, from their corruptions and errors in matter of Iuſtice p. 290as they are Magiſtrates.

Authority is euer one of Enuies eye-ſoares; Subiection, a yoke that humane nature loaths, although inferiors cannot helpe it, nor durſt complaine. Liberty, liberty is eueryevery mans deſire; though, moſt mens ruine.

Hereupon it is that people are tickled to ſee Magiſtrates ſquib'd, controuled and laſht, whether men know them to deſerue it, or not. Either they are guilty, or men would hauehave them ſo, when the whip lyes by; And if they be not whipt, ſome people bee not pleaſed.

But, what good comes of it? Superiors are deſpiſed; Authority it ſelfe, brought into as baſe eſteeme as tyranny; Inferiors caſt off the yoke of due ſubiection from their p. 291hearts, euen when they weare it (but, as a clogg) about their necks; & open their mouthes to ſcoffe, reuile, and curſe the Rulers of the people, whom they ought onelyonly to reuerence, bleſſe, and pray for, from their hearts.

For this cauſe, Theſe muſt bee gently handled; and yet more plainely, then a Soueraigne Prince; they being oft times more imperious, ſowre, vnmercifull, partiall in their affections, preiudicate in their opinions, more oppreſſing, more corrupt in particular caſes, then Princes be, and many times for their owne ends, perſwading, entiſing and euen enforcing Princes to bee farre worſe, then of themſelues they would bee.

p. 292Yea ſometimes alſo abuſing the Princes Name to his Subiects, and exacting that on his behalfe which hee neither commanded nor ſhall bee one penny better for; but in his reputation ſhall looſe much with his Subiects for al that oppreſſion, which vnknowne and vnliked by him, paſſeth vnderunder his name, asyyTacitus, in his life. Galba did, by meanes of Vinius and Laco, and Icelus his man, whereby a way was opened to his owne deſtruction.

Now becauſe this often happeneth in the World; and that ſome, who are in place of Gouernment, behaue themſelues cruelly and proudly, truſting by this meanes to hold men in awe of them, as though Authority were their p. 293zzPhil. de Comin. lib. 3. cap. 18.inheritance; theſe may well brooke a more ſpeciall taxe of corrupt Magiſtrates (indefinitely) euen vnderunder that very Title.

For though a man fall vponupon the reproofe of particular ſinnes ſometimes committed by ſome men in that Calling, and call it the Magiſtrates ſin, not naming any Perſon, or applying it to any preſent; (the number of them being ſo great, and ſo many of that number ſometimes thought ſo guilty;) this can bee no more then a diſh of Vineger in common, wherein eueryevery one may dipp his ſopp indifferently. It cannot hurt any particular mans mawe or ſtomacke, whoſe guilt doth not enforce him to take the diſh, vnbidden, and drinke off all.

p. 294This, for the generall. But if a ſpeech in publique ſhould be directed to ſome particular Magiſtrate about things touching his Office, it ought rather to bee done by way of exhortation, then reprehenſion; of inſinuation, then accuſation, ſo as by forcing vponupon them the name and fame of Graue, Religious, Vigilant and able Gouernors, their very commendation may euen force from them a faithfull execution of Iuſtice beyond expectation of the Common People.

Good King Iehoſhaphat, who vſed to make a Speech vntounto his Iudges before they went their Circuites, would not frowne vponupon them, nor ſnapp them vp like Slaues; but in a graue, fatherly, wiſe, milde p. 295and godly manner, ſpeake only by way of gracious exhortation, and holy admonition:aa2 Chron. 19 6.7.2 Chr 19:62 Chr 19:7 Take heed what yee doe; for yee iudge not for man, but for the Lord, who is with you in the iudgement. Wherefore now let the feare of the Lord, be vponupon you: take heede and doe it, for there is no iniquity with the Lord our God, nor reſpect of Perſons, nor taking of Bribes.

Shall ſo great a King thinke it wiſedome to ſpeake, not with bitterneſſe, but with entreaties rather, to his inferiors, his Seruants; and ſhall inferior ſubiects count it zeale and diſcretion to ſhake vp their ſuperiors, their Gouernors, and rub their eares with bitter taunts and checkes?

Fie on that Zeale that takes pleaſure in ſuch diſcoueries of p. 296the Politicall Fathers nakedneſſe, as may prouoke laughter, deriſion, and contempt in thoſe that ſtand and heare it. Saint Paul would neuer hauehave endured ſuch a practice, much leſſe hauehave practiz'd it himſelf: for his Rule is,bb1 Tim. 5 1.1 Tim 5:1 Rebuke not an Elder, but intreat him as a Father.

And yet when Magiſtrates ſtand in the Crowd of Common Chriſtians, vnderunder this name of Chriſtians they may be indefinitely handled together with the meaneſt, as their life and conuerſation (conſidered as men) deſerueth.

Miniſters are not to ſpare reproofe of ordinary & common ſinnes, whereof Magiſtrates as well as others may be knowne, or ſuſpected to p. 297be eminently guilty, becauſe they are preſent ſo they be not denoted by their ſpeciall Calling or by perſonall deſcription.

The Miniſter hath equall Care and charge of All, within his owne Diuiſion; as the Magiſtrate, of thoſe, in his. And if he muſt anſwer for all that periſh by his default of ſilence, ſhall he be though to fault becauſe hee giueth warning; and after admonition which hath done no good, doth adde reproofes?

The Prophets, we know, in their ordinary Sermons, did no more ſpare Magiſtrates then other men; and though they plaid with no mans name or Perſon, yet they ſharply taxed Magiſtrates by the name ofccHoſ. 4.18.Hos 4:18 Rulers, ddſay 1.0.Princes, p. 298eeIer. 5.5.Jer 5:5Great men, &c. nor was this, then thought a fault by any but the faulty.

When the Man of God was to prophecy againſt theff1 King. 13. Before alledged.1 Kgs 13 Alter at Bethel, hee ſpared not, for Ieroboams preſence. And yet there was no man ſo ſilly in that aſſembly, but knew well enough that Ieroboam who ſet the Alter vp, was more deeply touched then any of the companie, although hee were not named.

That Congregation might ſafely ſweare that they beleeued the man of God aymed at Ieroboam: but how? not becauſe his words in, and of themſelues, either did, or could paint out Ieroboams Perſon; but becauſe Ieroboams hand was ſo deepe in the p. 299Action then condemned, that all, or moſt of the hearers could not but apply the accuſation to Ieroboams ſinne, and conſequently vntounto his perſon alſo, as he was a ſinner.

So then, Ieroboam was obſerued to bee reprooued, and yet the Prophet in no fault, but only Ieroboam: his guilt drew him within the reach of this reprehenſion, which otherwiſe had neuer toucht him.

Thus, that Prophet did, and did no more then duty, as appeared by the countenance which God himſelfe gaue to that action, when Ieroboam ſtormed. Angry hee was, but who could helpe it? and ſmitten he was: his fury did deſerue it.

And, me thinkes, the iudgement p. 300following him vponupon his rage at the hearing of his ſin reprooued, ſhould bee warning enough to all Perſons, for euer to beware of being angry with Gods Meſſengers, vponupon ſo weake a ground. For although the ſame doome do not inſtantly ſeaze on them, which did on him; yet it is a debt, as ſure as if 'twere paid. God truly paies his debts, though men goe hence vnpaid.

Wherefore, if any ſuch there be (andggCaluin. in Iob. concio. 131. It qui nihil ſunt, vt ita dicam, ſi exigua aliqua dignitate ſunt praedus, vide…tu… ſibi Idola eſſe, & ſeipſos adorant, &c. Caluin ſaith, there be,) who being mounted a Region or two, aboue the Vulgar, (and yet, God wot, as farre below the Higheſt, as Luna vnderunder Saturne;) begin, for want of helpe, to Idolize themſelues, and further think that now the Gn…t, p. 301being gotten vp to ſit vponupon the wheele, maketh ſuch a noiſe, and raiſeth ſuch a duſt, as ſhall be able to fright or choake him vp that dares aduenture neare it with an admonition; or elſe, to driue the wheele it ſelfe vponupon his face: Let ſuch, ſaith Caluine, know, that for as much as this ſnuffing inſultation is an inſurrection againſt God himſelfe, and denies due honour to our greateſt King; that libertie which the Lord hath giuen his ſeruants to be ſharpe againſt them, muſt and ſhall be put in execution.

Thus of Publicke perſonsPublicke perſons in the Church. in the Common wealth. There is yet another ſort Publicke, and they are Eccleſiasticall; as Biſhops, Paſtors, and other Miniſters. In dealing with p. 302theſe, zeale muſt be directed by Diſcretion, to obſerue three rules.

1. Rule touching miniſters.1. A man muſt be able to iudge what eſpecially deſerueth reproofe in a Miniſter. A Biſhop muſt be hh1. Tim. 3.2.1 Tim 3:2blameleſſe, ſaith Saint Paul: that is, he muſt giuegive no iuſt occaſion of reprehenſion; ſaithiiNullam dare occaſionem iuſta reprehenſionis. Illud enim irreprehenſibilē, non idem dicit quod calumnia non obnoxium, aut in quem non potest intendi calumnia: nam ipſe etiam Apoſtolus omnis, &c. Theodor. in 1. Tim. 3.1 Tim 3 Theodoret. The Apoſtle doth not require a Biſhop to be without reproach: for no man can ſo behaue himſelfe, as not to be obnoxious to the ſharpe and venomous teeth of that Serpent, Calumnie. This Apoſtle himſelfe could not eſcape any kinde of reproach. But ſuch muſt bee deſpiſed, not fled from.

And when he nameth Biſhops, he meaneth all the Clergie ſhould bee ſo too, although p. 233they be not Biſhops. Yet with all it is cleare, that this chiefly**Theod. ibid. Clarum est quod has leges oportet primos ſeruare Epiſcopos, vt qui ſunt maiorem dignitatem aſſequ…ti. concerneth Biſhops, becauſe their dignitie, as it maketh them more eminent, ſo it cauſeth expectation of exemplary circumſpection, and piouskkEpheſ 5.15 foreign.Eph 5:15 conuerſation.

If he, or any Miniſter ſhall make a notorious fault, they muſt not thinke to ſlip away without an admonition. But many times it happeneth that the beſt men are hardly taxed, and ſharply cenſured for things which are no faults, but vertues in them.

It is fault enough in ſome that they are no good fellowes: In others, that they ſharply reprooue their hearers ſinnes; that they denounce iudgements to the rebellious; that they p. 304tell the ſtaring gallants and impenitent ſinners of hell & damnation, they taking it for certaine, that the word Damnation, or Hell, cannot become a pulpit; though Chriſt himſelfe did vſellMath. 23.14.15. & ver. 33.Matt 23:14Matt 23:15 them.

If Amos propheſie againſt the ſins of Ieroboam, Amaziah will criemmAmos 7.10.Amos 7:10 Treaſon: if he propheſie of grieuous plagues approaching for outragious tranſgreſſions; then he hath ſpoken ſuch words as the land is not able to beare them.

If Paul preach Ieſus truly, and anger the Iewes; they will hauehave a Tertullus for their money that ſhall paint him out in Folio, for ſedition againſt the State, hereſie againſt the Truth, and prophanation of the verynnAct 24 5.6.Acts 24:5Acts 24:6 Temple.

If Stephen ooAct. 7.Acts 7tell the ſtiffe-necked p. 305and vncircumciſed in heart and eares, of their continuall reſisting of the holy Ghoſt. This will ſo cut them to the very heart, that they will gnaſh vponupon him with their teeth, and with a loud voyce ſtopping their eares, run vponupon him and ſtone him with one accord.

If our Lord himſelfe tell the Phariſies, they are not of God, becauſe they heare not his word; and that they are the children of the Diuell, becauſe his luſts they do: they will not feare to retort the Diuell vpponppIoh. 8.48.John 8:48 himſelfe, and thinke it meete to prouide him a place in Bedlam.

Yea, let him but ſpeake any thing, be it neuer ſo true and neceſſarie, if they diſtaſte it, he hath made fault enough to hauehave his necke broken p. 306from aqqLuke 4.29.Luke 4:29 mountaine, or his braines beaten out withrrIoh. 8.59.John 8:59 ſtones.

What Prophet had a tombe erected in his honour, by the ſonne, whoſe father or anceſtors did not perſecute him with deadly malice, as a pernitious intollerable malefactor in his life? And why? for hauing no more diſcretion then to tread vponupon the Waſpes neſt, although built ſo right in his way that hee could not auoyd it.

Nay, ſometimes, though a Miniſter do not preach Vinegar and Gaule, but oyle and butter; at leaſt tollerable matter, yet his more then ordinarie diligence and painfulneſſe in his place, ſhall bee ill thought of by ſome, who are loath to weare out their p. 307ploughes in tilling their own ground.

Chriſt indeed called his houſe, the houſe of prayer; yes. But let me tell you, that he preached, when he ſaid ſo. And when he ſent out his Apoſtles and Diſciples, hee bad them go Preach. The ſame charge was giuen by the Apoſtles to Miniſters whom they ordained and ſet ouer particular**Mat. 10 6.28.19.20. Mar. 16.15. Luke 10. Ioh. 21.15.16 17. 1 Cor. 9.14 & ver 16. Gal. 6.6. 1. Theſ. 5.12. 2. Tim 4.12. Tit 1.9. 1. Pet. 5.2.Matt 10:6Matt 10:28Matt 10:19Matt 10:20Mark 16:15Luke 10John 21:15John 21:161 Cor 9:14Gal 6:61 Thess 5:122 Tim 4:12Titus 1:91 Pet 5:2 Churches.

For my part, I am ſo farre from taking away prayer, for preaching; that I could wiſh not onelyonly more Preaching in ſome places, but more prayer alſo in other places; and I meane onelyonly that prayer which is allowed too: In performance whereof (if the fault be not in them who vndertake it) much more good p. 308might be done then will bee acknowledged by ſome, who magnifie preaching rather thē adorne it; yea, I will adde, more then by ſome mens preaching admired by too many.

But yet I deſire leaue to maintaine the honour of the one as well as of the other, and to obſerue that though our Lord came often to the Temple, yet he neuer came but when he preached there. So, alſo the Apoſtles.

This ſtands vponupon Record, and I can proue it. Now let any man ſhew me any euidence, to proue that either Chriſt or his Apoſtles, after their entrance into their offices, did euer go and onelyonly pray in the Temple. To me then it is cleare, that diligent p. 309preaching is one principall dutie inſeparably annexed to our calling, and therefore was worthily called for and enioyned by expreſſe iniunction of Supreame authority, for the great good of our Church, and to the high honor of our late gracious**The late Kings Maieſtie thought not catecheticall preaching (which for one part of the day is ſimply the beſt) too much to be vſed euerie Sonday and Holy day, beſide the morning Sermon, but enioyned it, to his perpetuall honour. Soueraigne.

Is it then credible that any, eſpecially of our owne calling ſhould condemne the diligence of others thereby to palliate or excuſe their owne negligence?

Is not this becauſe ſome (who are otherwiſe cenſorious Critticks) will not diſtinguiſh betweene men and men. If they can picke out ſome bold-faced mercinarie Empericke, that by the helpe of a Polyanthea, or ſome Engliſh p. 310Treatiſe, can make a ſhift fiue or ſixe times a week, with his tongue and his teeth to throw ouer the Pulpit a packe of ſtolne wares, which ſometimes the Iudicious hearer knowes by the marke, and ſends it home to the right owner againe:

If an Angell appeare at a Chriſtning, Funerall, or wedding, for a Sermon preached at an houres warning, if need be, eueryevery day:

Or if the man hauehave been a drinking, feaſting, or a riding, that ſo, no time is left him to ſearch ſo farre as a naked Commentary, Poſtil, or ſome Catechiſme, yet aduentures on the ſacred buſineſſe of preaching, carrying to the pulpit a bold face in ſtead of ſauoury prouiſion, and thinks p. 311it ſufficient that the people heare thunder, though they ſee no raine, and that loudneſſe will ſerue for once, in ſtead of matter; becauſe if he be earneſt, ſilly women and ſome ninnies more will count him a very zealous Preacher; and impute his want of matter to his wiſedome and deſire of edifying, not to his want of ſtudie or abilitie; and ſay, He preaches to the conſcience, He ſtands not vponupon deepe learning, He reproueth ſinne boldly; that is to ſay, other mens, (therefore they louelove him;) not theirs, for then they would abhorre him.

If I ſay, ſuch as deſire to abate the number of Sermons, can produce ſome ſuch Wildfowle, this ſhall bee enough p. 312for them, to crie downe the Iudicious and profitable often preaching of godly, learned, experienced Miniſters, who can hardly fall vponupon that point of moment, which they hauehave not long before throughly ſtudied, for the ſubſtance of it.

HaueHave wee not young Artiſts in the Vniuerſities that read learned Lectures twice or thrice a weeke? HaueHave we not Lawyers that are able with praiſe to plead at the Barre in ordinarie Caſes eueryevery day, after ſome experience added to their learning?

Did not iudicious Caluine, and Beza after him, read Diuinitie Lecture (which is more painfull then vulgar preaching,) more often then any man in England preacheth? p. 313Did not Saint Auſtin and diuers of the Fathers preach eueryeveryxxSee the Deane of Paules Sermon at the Croſſe, preached on Iudg. 5.20.Judg 5:20 day?

Did not many godly men in England (though not halfe ſo well furniſhed, as many now) in the beginning of Queene Elizabeths reigne, do ſo here?

Is there no difference betweene a child and a man; a Nouice, and an old ſtandard? Becauſe ſome men hauehave a mind to play, muſt all men leaue worke? Becauſe ſome cannot do ſo much worke, muſt another that can do it forbeare?

Gregorie complaines that he was troubled with ſome ſuch euill beaſts, for all the world like Aeſops dog, by his deſcription.

There are, ſaith he, in the p. 314**Moral. lib. 25. cap. 11. Sunt e…go nonnulli in Eccleſia qui non ſolum no bona faciunt, ſed etiam per ſequuntur: & quae ipſi facere negligunt, etiam in alijs deteſtantur. Horum peccatum ſcilicet non ex infirmitate vel ignorantia, ſed ex ſolo ſtudio perpetratu…: quia videlicet ſi vell…m implere bona, nec tamen poſſent, ea quae in ſe negligunt, ſaltem in alijs amarent. Si enim e… ipſi vel ſolo voto appeterent, facta ab a…ijs n…n odiſſent: ſ… quia bona eadem audiendo cognoſcunt, viuendo despiciunt, animaduertendo perſequuntur, recte dicitur: Qui ex induſtria receſſerunt ab eo. Ʋnde & aptè ſubiungitur: Et omnes vias eius intell…gere noluerant Non enim auinfirmit…te non intelligunt; ſed intelligere noluerunt; quia ſ…pè quae facere deſpiciunt, …eſcire contemnunt.Church, who not onelyonly do no good, but perſecu…e it: and thoſe things which they neglect themſelues, they deteſt it in others: for if they did but onelyonly deſire to do good, they could not thus hate it, being done by others.

But after all this, what be the faults indeed for which a Clergy man deſerues taxing? Let vsus but reade Saint Pauls Character of a good Biſhop, and wee ſhall ſoone by the Rule of Contraries, find out the faults of a bad, that deſerueth reproofe. What nearer way to ſearch a darke roome then to open the windowes, and let in the light? What better courſe to trie ſuch p. 315light ſiluer then to carrie it to the ballance of the Sanctuarie?

In the generall, A Biſhop, ſaith Saint Paul, muſt be aa1. Tim. 3.2. Tit 1.7.1 Tim 3:2Titus 1:7blameleſſe; yeabbforeign. vnblameable. Do you aske wherein? The ſame Apoſtle ſheweth. He must be the husband of one wife, vigilant, ſober, of good behauiour, giuen to **But then he muſt hauehave wherwithall.hoſpitality, …pt to teach, not giuen to wine, no ſtriker, not greedie of filthy lucre; but patient, not a brauler, nor couetous; one that ruleth well his owne houſe, hauing his children in ſubiection, with all grauitie; For if a man know not how to rule his owne houſe, how ſhall he take c…re of the Church of God? Not … Nouice, **A nouice in Chriſtianity, a plant …et but yeſterday, Theod.leſt being lifted vp with pride he fall into the condemnation of the Diuell.

p. 316Moreouer, he muſt hauehave a good report of them which are without, leſt he fall into reproach, and into the ſnare of the Diuell.

Afterwards he addeth, in the Character of a Deacon, (which alſo agreeth vntounto all) that he muſt not be double tongued, but graue. The ſame Apoſtle writing toccTit. 1.7.Titus 1:7 Titus touching the ſame argument, beſides mention of diuers of the former, hee ſpeaketh of more, requiring that He be not accuſed of riot, or vnruly, not ſelfe willed, not ſoone angrie, a louer of good men, **foreign.and good things. Iuſt, holy, temperate; holding faſt the faithfull word, as he hath been taught; that ſo he may be able by ſound doctrine, both to exhort and to conuince the gaine-ſayers.

p. 317In his preaching, he vſeth not entiſing words of mans dd1. Cor. 2.4.1 Cor 2:4wiſdome; that is, though he may make vſe of humane learning or eloquence; yet he doth not ſet Hagar in Sarahs place. Hagar may be in the houſe with her miſtris, ſo long as ſhee inſult not againſt her miſtris. (Quotations of Fathers and other authors may ſtand in his Sermon, as well as of Poets, in Saint Pauls eeAct. 17.28. Tit. 1.12.Acts 17:28Titus 1:12Sermons and Epiſtles.) He muſt preach the word, and be inſtant in ſeaſon, and out of ſeaſon, reproue, rebuke, exhort with all long ſuffering and **2. Tim. 4.2.2 Tim 4:2doctrine.

His ayme is not to corrupt the word of God, but as of God, in the ſight of God, he ſpeaketh in ff2. Cor. 2.17.2 Cor 2:17Chriſt. He renounceth the hidden things of diſhoneſtie, p. 318not walking in craftineſſe, nor handling the word of God deceitfully, but by the manifeſtation of the truth commendeth himſelfe to eueryevery mans gg2. Cor. 4.2.2 Cor 4:2conſcience in the ſight of God.

He doth not beguile with any hypocriticall ſhew of zeale, or deſire to pleaſe men, further then to edification, not ſeeking his owne profit, but the profit of many that they may bee hh1. Cor. 10.33.1 Cor 10:33ſaued. As he is allowed of God to be put in truſt with the Goſpell, euen ſo he ſpeaketh, not as pleaſing men, but God which tryeth the ii1. Theſ. 4.21 Thess 4:2heart.

Finally, in all things he muſt ſhew himſelfe a patterne of good workes: in doctrine, ſhewing vncorruptneſſe, grauitie, ſinceritie, ſound ſpeech, that cannot be condemned, that he p. 319that is of the contrary part may be aſhamed, hauing no euill thing to ſay of kkTit. 2.8.9.Titus 2:8Titus 2:9him.

Now take this rule, and lay it to a Clergie man, and if he be not according hereunto, but crooked and ſweruing from it, then he that hath authoritie, and a calling to it, may iuſtly blame him, if he were Saint Peter llGal. 2.11.Gal 2:11himſelfe, becauſe he walketh not vprightly, according to the truth of the Goſpell.

2. A man that will accuſe a Miniſter,2. Rule touching miniſters. or reproue him vponupon another mans accuſation, muſt be certaine that the fault not onelyonly be committed, but alſo that it is or may bee ſoundly proued.

God made a Law that eueryevery word of an accuſation ſhould be eſtabliſhed by two or p. 320three mmDeut. 17.Deut 17witneſſes. This Law is reuiued by the Apoſtle in the Goſpell, and applyed to the caſe of Miniſters. Againſt an Elder receiue not an accuſation but vnderunder two or three nn1. Tim. 5.191 Tim 5:19witneſſes: by Elder, meaning a Miniſter as SaintooAmbroſ. in hunc locum. Ambroſe, ppEpiphan. Haereſ. 75.Epiphanius, and others rightly do expound it.

And great reaſon ſuch a Law ſhould be in force, ſaithqqTheod. in 1. Tim. 5. Vel maxime inquit hoc facere in Preſbytero… accidit enim vt cum Eccleſiae ei ſit praefectura credita, nonnullos ex ijs qui peccant, offendat, illi que infeſto ſint animo, & calumniam in eum machinentur; eſt ergo numerus testium exigendus.1 Tim 5 Theodoret, eſpecially in the caſe of Miniſters: for it often happens that a Paſtor offendeth ſome perſons that are offenders, who thereupon grow into an hatred of him, and ſticke not to load him with lyes and ſlanders: therefore a competent number of witneſſes againſt him, is very requiſite.

p. 321No faithfull Miniſter euer was ſo cleane throughout, that no ſpot could be found about him, or caſt vponupon his cloathes by malitious tongs. Which of the Prophets, which of the Apoſtles, which of the Fathers hath not been loaden with falſe reports? yea could Chriſt himſelfe eſcape? and what? were all to blame? what, Chriſt himſelfe too?

The experience of former ages hath therefore cauſed many Lawes and Conſtitutions againſt the common accuſations of Miniſters in publicke Courts, as alſo for diſabling of their accuſers and witneſſes; for requiring a great number of witneſſes that might bee admitted for ſufficient perſons; yea for the qualitie and number of their p. 322Iudges alſo, euen vntounto too much.

My purpoſe is not to tumble all the Decretals and Ancient Canons; which is the profeſſion of Ciuilians; yet ſomething I will obſerue out of the Councels to ſatisfie my Readers.

Eutichianus an ancientrrCirca annū. 276. Biſhop grauely admoniſhed his Sicilian ſſEutich. Epiſt. 2. Epiſco. Syciliae. Si quis Clericorum in crimine impeditur, &c. extat tom 1. Concil. par. 1.brethren, that if any Clergie man ſhould be accuſed, he ſhould not preſently be condemned in their hearts as guiltie, becauſe accuſed, leſt innocency ſhould ſuffer by vniuſt ſuſpitions. And indeed, as a very bad man (Iulian by name) once ſpake very well, & like a good Gouernor, If accuſations alone, would make any man guiltie, who ſhould be innocent?

p. 323The former Biſhop religiouſlyttIdem ibid. addeth;Nō enim paſſim vage que ſacerdotum accuſatio debet fieri: nam ſi facile admitteretur, per pauci nimis inuenirentur: quia omnes qui piè volunt viuere in Chriſto perſequutionem patiu…or. the accuſations of Miniſters ought not to be common, and at randome admitted of; for if they ſhould, there would very few be found to ſhew their heads, becauſe all that will liue godly in Chriſt, muſt ſuffer perſecution.

He further chargeth,uuSimi…iter prohibemus vt nullae cauſae à Iudi…ibus Eccleſiasticis audiaudiantur, quae legib…s …on continent…r, vel qua prohib tae …ſſe noſcunt…. that no Iudges admit of trifles, and things vponupon the by, which are not expreſly againſt ſome precept, or which are known to be prohibited.

He alſo goeth on to ſhew what witneſſes are not to be admitted, as namely all heretickes, or ſuſpect of hereſie, excōmunicate perſons, manſlayers, malefactors, theeues, ſacrilegians, adulterers, falſe accuſers of other men, all that p. 324ſeeke to any Witches or Coniurers, all infamous perſons, whoſe teſtimonie ſhall not onelyonly not be admitted againſt a Miniſter, but alſo not ſo much as againſt the meaneſt Chriſtian. Yea licence of accuſing or witneſſing againſt a Miniſter, ſhall be vtterly denyed to all, who in any degree neglect the dignitie of Chriſtian religion, or of their owne good name, or of any thing elſe required of them by theirxxExtat etiam in Epist. 1. Clem. ad Jacob. nec non in Epiſt. 1. Anacleti. Concil. tom. 1. par. 1. profeſſion.

In a Councell holden at Carthage, yyConcil. Carthag. 7. Vt vocatur à Gratiano, celebrat. circa annum 419.(commonly called the ſeuenth Councell of Carthage,) it was ordained, that beſides excluſion of the former ſorts of inſufficient witneſſes, all ſeruants, all that wander vp and downe as libertines, all that are ſtained with any p. 325brand of infamy, as Players and perſons proſtituted to vncleanneſſe,zzCap. 2. vide locum. all that come vnforced, all that the accuſer brings from home with him; and all vnderunder 14. yeares of age ſhall be reiected in the caſe ofaaCap. 4. Miniſters.

The ſame Councell, bbCap. 3. Item placuit, quotiescun que clericis ab accuſatoribus mu…ta crimina obijciūtur, & vnum ex his, de quo prius egeris, probare non valuerit, ad caetera iam non admittantur.decreed that when ſo euer many crimes are obiected againſt a Miniſter, and the accuſer faile in his proofe of any one of them, he ſhall not bee admitted to obiect the reſt.

The ſame is repeated againe in the Councell of Africa ccCap 95.; and ſo in the booke of Canons of the Africane Church, inddCan 130. Tit. foreign. Greeke.

Another DecreeeeDecret. Anaclet. prohibiteth the accuſer himſelfe to be a witneſſe, as alſo all that are, or lately hauehave beene enemies, p. 326leaſt being angry they deſire the vndoing of him that is accuſed, or being wronged, they ſhould ſeeke by this meanes to be reuenged: yea the accuſer himſelfe ſhould not be ſuch; and the affection of the witneſſes muſt bee enquired after, and found without Suſpition.

And as the Fathers were carefull of the Quality, ſo of the number of witneſſes they were euen too curious. In ſo much that in a Synod holden at Rome, ffSynod. Rom. 2. Sub Sylueſt. inquit Bonius, Concel Tom 1. par. 1. pag. 258. vlt edit.Rom 2about the time of Conſtantines Raigne, it was ordained, that no Biſhop ſhould be condemned vnderunder 72. witneſſes; no Prieſt, vnderunder 44. no Deacon vnderunder 36. no Subdeacon or inferior officer about the Church, vnderunder 7. witneſſes of good account.

p. 327Hadrianus 1. made 72. CanonsggC…ncil. …m. 3. for the preuenting of moleſtations and accuſations of the Clergy, mentioning and ratifying all the former Conſtitutions. The ſame alſo were againe confirmed by another Councell of Mentz hhConcil. Mogu…t cir…a. an 888 extat Tom. 3. Concil.aboue 700. yeeres now paſt, and gon.

When afterwards the teſtimonies of a leſſer number, were accepted, yet they required 20. or 16. at leaſt.

In the Third Councell of Laterane iiVide Apēd. Concil. Lat. 3. par. 50. ca. 67.it was decreed, that if any accuſation brought againſt a Clerick, did faile in proofe, the ſingle oath of the accuſed, ſhould ſet him free.

Laſtly, for the Quality and Number of the Iudges, it was agreed in the 2. Councell of Carthage, kkConcil Carthag. 2. cap. 10 extat. Tom. 1. Concil par. 1. pag. 570.that a Biſhop p. 328ſhould not be condemned by any, vnderunder the number of 12. Biſhops: 6. Prieſts; 3. Deacons, together with his ownellThe word is, Epiſcopu…, which therefore muſt ſo be vnderſtood, that the Biſhop to be tried was any Miniſter, or e ſe that he that was to iudge him with the reſt was ſome Biſhop aboue him that way accuſed. Biſhop: and this number was onelyonly admitted in caſe of neceſſity for quick diſpatch: otherwiſe his triall was to bee more ſolemne, as this Decree implyeth.

What ſhould I heape vp more? I alledge not theſe Canons, as diſliking the Lawes in force among our ſelues, or to bring in the vſe of all theſe againe, though ſome of them be very conuenient, and ſome of theſe wee doe alſo retaine.

I onelyonly mention them to let the world ſee how tender our Fathers were of Miniſters, knowing wel how much honour is euer due vntounto that p. 329Sacred Function, and how ill ſuch as hauehave bin faithful, hauehave euer bin brooked by corrupt men; which hath occaſioned thoſe many fauourable Conſtitutions in behalfe of Miniſters, for the preuenting of often cauſeleſſe moleſtations.

It were therefore, a moſt vncharitable and vnchriſtian courſe, vponupon a bare accuſation of an Enimy to condemne a Miniſter before himſelfe bee heard, and a competent number of witneſſes of worth produced againſt him.

So long as any wicked man remaines aliue, a faithfull Miniſter ſhall neuer want an enemy. The execution of his office will make offendors hate him;mmIer. 15.10. Mat. 10.22. Mat 24.9.Jer 15:10Matt 10:22Matt 24:9 and, if they may be ſuffered, they will ſoone p. 330vndoe him, vnderunder pretence of Zeale againſt annAct. 24.5, 6Acts 24:5Acts 24:6 Malefactor.

3. Rule touching miniſters.3. Conſideration muſt bee had of the Quality and Authority of the Perſons that vndertake a Miniſter; as alſo of the manner how they doe performe a Zealous office to him.

It is not for eueryevery one to reprooue a Miniſter, (no not in priuate) though he may bee faulty. This is no Lay-mans worke, but a Biſhops office. It is for Timothy to rebuke, and puniſh Elders: oo1 Tim. 5.15, 20.1 Tim 5:151 Tim 5:20Saint Paul appropriates this taske to him.

Nay an Elder himſelfe, ſingle, may not vndertake the office of a Iudge againſt his fellow Elder of equall ranke; vnleſſe he be deputed by Authority. Among Equalls p. 331there is no Power ſaith theppInter pares non eſt poteſtas. Law. They may admoniſh, but not reproue: intreat, as Brethren; but not rebuke, as Iudges.

Much leſſe then will this become a Priuate Perſons Zeale. I deny not but Priuate Perſons may by way of modeſt admonition, and reſpectiue exhortation, aduiſe, admoniſh, and excite a Min…ſter, in priuate, vntounto his d…ty, and (due reſpect obſerued) tell him of his ſaylings; eſpecially if many of them ioyne together louingly and diſcreetly, as Paul appointed the Church of Coloſſe to doe in ſtirring vpqqCol 4.17. …ult ipſum Paul… totius Eccl…ſiae cohortatione anima…i in meliu…. Caluin.Col 4:17 Archippus.

Which place doth not allow eueryevery ſiery ſpirit, and humorous darer to fly vponupon the Miniſter, how, and when, and p. 332where they pleaſe. They may ſpeake vntounto him, not ſaucily traduce him; or ſhake him vp as if he were their ſeruant, or their fellow. Vnreuerently to reproue him, or diſpraiſe him is vnlawfull, asrrAquin. in Col. 4 Irreuerenter arguere, & viti… perare prohibitum eſt; ſed monere charitatiue poteſt.Col 4 Aquinas noteth.

Iſrael no doubt was bad enough, and ſomewhat the worſe for this, that they preſumed toſſHoſ. 4.4.Hos 4:4 rebuke the Prieſt. Which the Lord obſerues in them, not without a kinde of holy ſarcaſme at ſuch intollerable pride.

He meanes it, I confeſſe, of ſuch as rebuked good Miniſters for doing of their duty. But what, is eueryevery Talking Basketmaker, or Butcher, or mincing Shee, a ſit iudge of his Doctrine, and meete to reprooue, and confute him p. 333for it? Is that Zeale, which catches at peeces of Sentences, and then runnes away, and giues out that hee preaches falſe Doctrine, contradictions or inuectiues; to ſhame him to his flock?

Saucy Pride, pluck off thy Vizar, looke in the glaſſe of true Diſcretion, and be aſhamed. Is this, to try the ſpirits? is this, to ſhew thy Zeale? Hath curſed Cham no ſport to make, no tales to tell, but that of Noah's nakedneſſe? was he curſed for ſpeaking but the truth of his drunken Father, to none but to his owne ſonnes, who preſently did the duty of good children by couering him, going backward; And ſhall they be bleſſed, who maliciouſly traduce and load with lies their p. 334ſpirituall Fathers, and that to thoſe that vponupon the newſe wil make them naked, though they were not ſo, and ſeeke their vtmoſt diſgrace?

Saint Ambroſe would hauehave diſdained that ſuch vpſtarting Muſhromes ſhould dare to cenſure him in matters of his office: And ſo would theſe buſy ſpirits themſelues, to ſee a Miniſter offer to controule or direct them in their Mechanick Trades.

That Father made this a matter worthy hooting at, euen in his writing to anttEpiſt. 31. ad Valenti nian. Quando audiſti Clemētiſſime Imperator, in cauſa fidei Laicos de Epiſ…po iudicaſſe? &c. Si docendus eſt Epiſcopus a Lai…o, quid ſequatur? Laicus diſputet, Epiſcopus au…iat: Epiſcopus d…ſcata Laico, &c. Ibid. Emperour. Nor is he abaſhed to appeale vntounto him, whether euer he heard Laicks to iudge of Biſhops in the point of Faith. And if Biſhops muſt once be taught of them; p. 335what muſt follow next? Why, the Lay-man muſt diſpute, and the Biſhop ſit by and heare: The Lay-man ſhould be the Maſter, an… the Biſhop, the boy to goe to ſchoole.

I neither enuy nor diſparage abilities in priuate men; I know there bee ſome whoſe knowledge and wiſedome ioyned with it, deſerueth admiration: And all good Miniſters will louelove them, and bleſſe God for them, and ſo doe I. Such as theſe will neuer ſmite a Miniſter, to breake his head: their very blowes are healing Plaiſters touuPſal 141.5.Ps 141:5 him.

But I write this to clip the wings of thoſe Batts & Reremice, that are ready to fly in the Miniſters face, vponupon all p. 336occaſions with falſe accuſations, ſaucy reproofes, and proud cenſures of his Miniſtry, deſiring to bee teachers of the Law, vnderſtanding neither what they ſay, nor whereof they xx1 Tim. 1.7.1 Tim 1:7affirme.

Wherefore, to draw this point to a Period; let all thoſe that vndertake this office take that aduice of a LearnedyyAegid. Carler. Orat. habit. in Concil. Baſil. de punitione pecc. man, which hee once deliuered to the Councell of Baſil, touching this very caſe.

A Miniſter may be told of his fayling, by an Inferior; but alwaies remember that it be a brotherly admonition, with all due circumſtances obſerued in it; as namely that hee is a Publique Perſon, a Brother, a Father, p. 337and a Superior, all, in one.

Becauſe hee is a Publique Perſon and a Superior, an Inferior owes him reuerence and honour; becauſe a Father, owes him LoueLove; and becauſe a Brother, he owes him a helping hand, and in caſe of any fayling, his admonition too; which muſt ſo be giuen that his honour may bee preſerued, as well as his fault amended. ThezzAlex. de Hales. p. 3. q. 33. mem. 4. ar. 5 Malo Praelato quà diu ab Eccleſia tolleratur, debetur honor, &c. Perſonall failings of ſuch a Perſon is no warrant for Inferiors to deſpiſe him; ſo long as the Church allowes him, the people muſt doe him honour, for his Place and Calling.