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

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

p. 337Thus farre the Rules to be obſerued by our Zeale in dealing with Publique Perſons. I p. 338am now come to the other maine company, which in the Ciuill conſideration of men, Diſcretion accounteth Priuate Perſons, and teacheth Zeale accordingly to vſe them.

In dealing with a Priuate Perſon, Diſcretion doth firſt require the Zealot to conſider what he is himſelfe, whether a Priuate Perſon, or a Miniſter.

If a Priuate Perſon, then he muſt conſider whether the Party he would deale withall, bee one vnderunder his ſpeciall Charge, as he is a Father, a Maſter of a Family, or hath otherwiſe ſome ſpeciall intereſt in the Party as a friend, or Tutor; or not vnderunder his Charge.

Thoſe vnderunder his Charge, hee muſt diuide into three p. 339rankes; Elders, Equalls, Inferiors.

Firſt, if they bee Elders Elders.by age onelyonly, as old Perſons indefinitely, or with ſome further addition of naturall relation, as Parents, or other kinred; towards theſe he muſt reuerently and humbly behaue himſelfe aaAegid. Carler. Orat. ante cit. Ex parto increpantis diſtinguendum eſt. Aut enim increpates ſunt iuuenes, aut ſenes. Si iuuenes debent corripere aut monere humiliter.and ſpeake with Prayers.

It is the Apoſtles rule to Timothy himſelfe, Rebuke not an Elder but intreate him as a bb1 Tim. 5.1.1 Tim 5:1Father: by an Elder, meaning an aged Perſon, not a Miniſter, asccNon dicit hic ſacerdotem, ſed cum qui coſenuit: hoc enim ea ſign…ficant quae ſubiun…untur, lut… nes & fratres, &c. Theodoret obſerues. And this Elder, hee muſt euen beſeech, ddforeignor ſpeake comfortably to him, and as it were with a holy flattery ſeeke to win him from his errors, as SainteeTract. 10. in Ioh. quibus potes, blandire. Auſtin, andffPaſtor. curli. 3. blanda deprecatione. Gregory doe well aduiſe.

p. 340Age is crabbed, and muſt be flattered rather then ſtruggled with. The Gray-haire will (and well may) looke for honour, though he be poore that weares it, yea though his folly make it neuer ſo diſhonorable.

Reproofe is grieuous and harſh to any that hauehave nothing but nature in them; eſpecially to Age; and then moſt of all, when youth doth vndertake it.ggChryſoſt. hom. 13. in 1 Tim. 5. foreign.1 Tim 5 Therefore youth muſt bee very carefull in ſuch a buſineſſe. Old men and children may well be ſerued with the ſame ſpoone. Checks and threatnings will but make them froward, and more vntractable.

Secondly, if they be Equals, Equals.as a friend, or Brother, Gods owne rule is, rebuke them p. 341plainely, and not ſuffer ſinne vponupon hhLeuit. 19.16.Lev 19:16them. Howbeit, LoueLove & moderation muſt euidently appeare in all reproofes and admonitions giuen them, not without expreſſion of thy greefe that thou ſhouldeſt be forced to entertaine them with ſuch diſcourſe.

If he be a friend, ſaith Auſtin, iiIbid. tract. 10. Si frater, prolube, mone, contriſtare, &c. Si amicus est admoneatur leuiter.handle him gently: And Paul doth warrant it; intreate the younger men as kk1 Tim. 5.1.1 Tim 5:1Brethren. Where note withall; Hee muſt be a Brother, not onelyonly in regard of Common Profeſſion, but of Ciuill behauior at leaſt, if not of any particular and entire affection alſo to him that doth admoniſh, that ſo he may hope to doe ſome good vponupon him.

If he be a Scorner let him goe. Salomon llProu 9.8.Prov 9:8and Chriſt p. 342mmMat. 7.6.Matt 7:6himſelfe ſhall bee thy warrant. GiueGive not that which is holy vntounto doggs. They will not be taken by the eares by ſtrangers: therefore beware of doggs, nnPhil 3.2.Phil 3:2beware of euill workers. Mourne with Ieremy, in ſecret for their ſins; let them hauehave thy Prayers for their reformation; and goe thy way.

Thirdly, if they be Inferiors Inſeriors.within thy family; they are either thy Wife, thy Children, or thy Seruants.

Firſt, touching the Wife, The wife.ſhee muſt not take it ill, in difference from her husband, to be ſet among Inferiors: for God himſelfe hath put her there,ooGen. 3.16.Gen 3:16 and bound her to ſubiection vntounto her husband as vntounto her pp1 Cor. 11 3 1 Cor. 14.341 Cor 11:31 Cor 14:34head, and that in eueryevery thing as to the qqEpheſ. 5.22 & ver. 24Eph 5:22Lord, ſo it bee p. 343no ſinne: and all this, not ſullenly, or with a careleſſe ſcorne of his Authority, but euen with feare and awfullrrEpheſ. 5.33 1 Pet. 3.5.6.Eph 5:331 Pet 3:51 Pet 3:6 reuerence.

Theſe pills ſhee muſt ſwallow willingly; If they ſeeme to bigg or bitter; take them in ſome of that Syrup in the Margent, and they will downe with eaſe.

If ſhee offend, (and in many things we offend, ſſIam. 3.2.Jas 3:2all) ſhee muſt euen out of the louelove her husband owes her, be reprooued in a louing manner, that ſhe may reforme. And if it be in Gods account, an hating of our Brother, not to reprooue ttLeuit. 19.17Lev 19:17him: can it be a fruit of louelove to her that is ſo neere, to let her alone in ſinne? O Cruell husband for his doting ſilence! O wretched woman, p. 344hauing ſuch a husband, that will let his ſhoulders grow aboue his head!

But yet I dare not ſay with Auſtin, uuAuſt. tract. 10. in Ioan. vxor ſeueriſſimè refrenetur.let her withall ſeuerity bee curbed if ſhee doe offend; becauſe Saint Paul himſelfe giues a better rule; Husbands louelove your wiues, and be not bitter againſt xxColoſ. 3.29Col 3:29them.

Chriſoſt. in Col. 3. hom. 10Col 3And this he vrgeth to preuent all rigide, vnciuil, vnchriſtian, and vnnaturall ſcorning, controling, beating of them, euen when they hauehave offended. Rebuke her, after entreaties and admonitions the husband may, in louelove; but not in Paſſion, or before the family, ſo long as ſhee is tractable to heare in ſecret, and amend in publique

Shee is no otherwiſe inferior then a part of thy ſelfe, p. 345O husband; not as thy Seruant, Saith Worthy Chryſoſtome, yyHom. 20. in Epheſ. 5. Speaking of the wiues feare or reuerence due to the husband; hee ſaith, foreign, &cEph 5but as a free Princeſſe within thy Empire. Shee is thine owne body; If thou make her thy ſlaue, thou diſhonoureſt and abaſeſt, not ſo much thy wife, as thine owne ſelfe.

Her ſubiection conſiſteth in this that ſhee contradict not, inſult not, nor vſurpe authority ouer the man;zzChriſoſt. Jbid. not in this, that ſhee ſhould bee a trembling ſlaue ſubiect to taunts and blowes.

The maine duty of the wife is not louelove, but Subiection. The maine duty of the husband, is not rule, but louelove. Though he muſt rule as well as louelove; and ſhee muſt louelove, as well as yeeld ſubiection.

p. 346Let not the husband think he hath preheminence to domineere tyrannouſly, becauſe his wife is ſubiect:aaChriſoſt. in Coloſſ. 3. hom 10. foreign, &c.Col 3 nor muſt the wife thinke ſhee may vſurpe, becauſe her husbands duty is to ſhew ſuch louelove. Let not the louelove of the husband lift vp the wife; nor her ſubiection puffe vp the husband.

Therefore did God ſubiect the wife, that ſhe might more be loued; aduance the husband, that he might more bee feared; yet bound his hands from ſouldiers Logick, and his heart to LoueLove, that ſhee might performe with eaſe and readineſſe the law of her ſubiection.

Subiection to him wee louelove is thought no yoke; and louelove vntounto a Subiect p. 347can yeeld no cauſe of feare.

Therefore in this point I ſay vntounto all husbands, Shee who is the companion of thy life to helpe thee beare the yoke in all eſtates: ſhee who bare the ſo…row of bearing all thy Children: ſhee whom God ordained to bee thine eyes delight, the cheefeſt matter of all thy earthly ioyes, the faireſt Iewell of thy happieſt life: and ſhe who now is made thy ſelfe, and thou made her in all, but bearing children, (the greateſt ſorrow;) and looſing thine authority, (her greateſt yoke:) ſhee, I ſay, who is all theſe things, and many more in one, muſt not bee forced and ſubdued by ſlauiſh feare and threats, but compaſſed with p. 348louelove, and taken in the Toyles of deere affection.

Oh helliſh Commonwealth where tyranny makes nothing ſo much abhorred by the wife as her husban…s preſence! Oh helliſh pleaſure to content a husband in ſeeing his wife dwell with him as a boughten ſlaue!

Therefore let not the husband be on fire for eueryevery ſtraw the wife lets fall before him; The kindling of one ſmall mote, often endangers the burning of the houſe. Nor let the wife delight in ſhattering; eſpecially when ſhee knowes that wild-fire is at hand. If the houſe bee burnt through her default: ſhe cannot hope for comfort, if ſhe be burned with it.

Let wiues beware how p. 349they ioſtle their husbands beſide the Kings high way. If an Action of treſpaſſe be entred againſt the husband for it: What gets the wife by that? Wiſdome findeth it better to preuent a Treſpaſſe, then to recouer trebble dammage & the greateſt coſts.

2. The next inferior obiect of a Zealots zeale within his family are children and ſeruants. Children & Seruants.Of this I will not write much, becauſe it is a ſubiect more eaſie and leſſe difficult, then that which went before. Nor is there any controuerſie that I know in it.

Children muſt be brought vp in the nurture and admonition of the ggEpheſ. 6 4.Eph 6:4Lord. Seruants muſt alſo walke in the ſame trade and way. Both theſe offending muſt abide rebuke p. 350from him who is aboue them as a father or as a maiſter, becauſe he is a Gouernor equally to both.

If a brother offending muſt be reproued; a child and a ſeruant muſt not think to ſcape. Theſe are not onelyonly vnderunder the tongue, but the hand of correction too. Withhold not correction from the child: for if thou beateſt him with the rod he ſhall not die. Thou ſhalt beate him with the rod, and deliuer his ſoule from hhProu 23.13 14.Prov 23:13hell.

Nor is this, hatred, and want of naturall affection: but cockering is. He that ſpareth the rod, hateth his ſonne, but he that loueth him chaſteneth him iiProu. 13.24.Prov 13:24betimes Zeale therefore muſt ſet vponupon this irkeſome office, although the father be as vnwilling to it, as euer Zippora p. 351to circumciſe her ſonne.

Fooliſhneſſe is bound in the heart of a kkProu 22.15Prov 22:15child, and the rod of correction is the onelyonly Bezoar to driue it out. Nor muſt he be let alone till he bee growne vp: or till he will accept it, without an out-crie. Weeds will eaſily come vp, if they be taken yong: but let them grow a while, and wee know what followes. Therefore as this worke muſt bee done; ſo it requires haſt. Chaſten thy ſonne while there is hope: and let not thy ſoule ſpare for his llProu. 19.18.Prov 19:18crying.

The mother alſo may do this worke, although the father hath the charge immediatly giuen him. That God bids him do it, and not the mother; is not to forbid her, but to double his diligence. If p. 352all were left to her, ſhe would do too little.

The father is, or ſhould be wiſer of the two, therefore fitteſt to take the charge vppon him. The mothers tenderneſſe may bee too much: the fathers wiſedome muſt ſupply that failing. And though he may forbeare the execution, when the mothers moderation will ſerue the turne: yet when ſhe beſtowes too little, his dutie is, with more ſeueritie to make it vp.

Seruants are vnderunder the yoke as much as children; yea more, vnleſſe they will bee men of **Vnyoked.Belial. Their ſtubbornes and leudneſſe is not to be endured if it were but for the bad example. Children learne more euill from p. 353their ill carriage, then they will get good, from their parents goodneſſe.

Fodder, a wand and a burden are for the Aſſe; and bread, correction and worke for a mmEccl. 33.24Sir 33:24ſeruant. Not that all need all theſe, but onelyonly euill ſeruants. Let not them thinke this counſell to be onelyonly Apocryphall. The ſacred Canon will allow a rod for the backes of fooles.

Nor doth this allow maiſters to be tyrants, as oft they be. Many maiſters thinke they may do any thing vntounto a ſeruant: but Paul ſaith no. As maiſters looke for ſeruice and obedience, ſo they muſt giuegive louelove, as well as wages: forbearing, nnEpheſ. 6.9.Eph 6:9(that is to ſay, moderating, ooforeign.) threatnings; knowing that they alſo hauehave a maiſter p. 354in heauen, neither is there reſpect of perſons with him.

When thy ſeruant worketh truly, entreate him not euill: nor the hireling that beſtoweth himſelfe wholly vponupon thee: let thy ſoule louelove a good ſeruant, and defraud him not of ppEcclus. 7.20.21.Sir 7:20Sir 7:21libertie. Make him not a ſlaue: but giuegive him ſome encouragement, if he do not abuſe it.

And euen in his failings, he muſt not be too much lookt after; if they be but failings of an honeſt heart. As a maiſter muſt not make a ſeruant his fellow, for this is the way to let him at length to become his qqProu. 29.21Prov 29:21ſonne: that is, to wrong his ſonne in carrying away that, which ſhould be the ſonnes inheritance: So he muſt not ſtand and hearken at eueryevery doore & corner, to tyrannize p. 355ouer a faithfull ſeruant; and to take notice of eueryevery word that is ſpoken; leſt he get a curſe for his labour.

Although God hath giuen the maiſter power to correct the ſeruant, when hee hath made a wilfull fault yet he muſt know, that if hee wrong his ſeruant, God will ſet it vp in skore: and he himſelfe will auenge the ſeruant on his maiſter forrrCol. 3.25.Col 3:25 him.

Men muſt not fight, nor women neither, for eueryevery fault of infirmitie, when wee take ſeruants, we do not take Angels, but men and women as bad our ſelues, and that for the moſt part is bad enough. Do wee looke God ſhould beare with vsus for all faults, euen of the higheſt nature; and yet thinke that vnderunder pretence p. 356of zeale, wee ſhould beare with no faults at all in a ſeruant?

I dare boldly ſay, no man hath more ſinnes vponupon the skore then a dogged maiſter, or curſt miſtreſſe: They will forgiue nothing; if they do, they will noſe a poore ſeruant (that maketh more faults out of feare then purpoſe) with their mercy a weeke after. Now can they looke to ſpeed better at the hands of God? ChriſtſſMat. 18.35.Matt 18:35 I am ſure ſaid, that his Father hath another purpoſe.

Not that I meane to reſtraine iuſt ſeueritie; but onelyonly tyrannie: and that Gouernours ſhould wiſely conſider and diſtinguiſh betweene fault and fault, ſeruant and ſeruant.

p. 357I know ſome ſeruants make ſhew of much religion: but looke vponupon them better, and you ſhall find that this is taken vp to become more ſaucie, to get vntounto themſelues a greater libertie, and to ſerue as a buckler to beare off all blowes, and all reproofes. As if Religion brought ſome priuiledge to ſeruants, not onelyonly to bee indocible, (for they muſt be taught nothing, croſt in nothing;) but incorrigible; for they muſt not hauehave a blow, or a ſharpe word offered to them.

Such Religion would bee bruſht off the coate; and ſome better beaten into the heart, in ſtead of that which onelyonly hung without. Such ſeruants are of all others the worſt to be endured, and moſt p. 358dangerous in any familie. For a while they will bee deuout in a religious houſe: for none elſe will fit them, but giuegive them libertie, and they often put all their Religion into a Babie.

I did not vrge the former moderation, to pleade the cauſe of ſuch proud ſelfe-willed hypocrites, (who hauehave nothing to boaſt of, but a demure looke, and carrying of a Bible; being otherwiſe neither good ſeruants; nor willing to bee better;) no more then I would teach prophane ſcoffers, and perſecuting Iſhmaels to call good euill; and light darkneſſe.

I know there be many gracious and worthy men and maids, that bring in more bleſſings to the familie, then p. 359all the houſe beſides.**Gen. 39.5.Gen 39:5 Ioſeph was diligent in his maiſters ſeruice; but his hands were nothing to his heart, his labour nothing to his grace, for the aduancement of his maiſters gaine.

Such a ſeruant would be intreated as a ttEcclus 33.31.Sir 33:31brother: loued aboue gold, and praiſed to the heauens, and for nothing ſo much, as for his Religion expreſſed in his diligence and humble dutie.

But ſome may take aduantage from my former words, and make his concluſion larger then my premiſſes. And when they ſee a ſeruant zealous in Religion, begin to ſay; Here is one of thoſe hypocrites I read of the other day▪ you are ſo bookiſh, ſo holy, and ſo pure, that I p. 360doubt all will prooue ſtarke naught ere long, &c.

To ſtop their mouthes; I muſt enforme them, that Religion is not to blame, if hypocrites abuſe it. The wine is not in fault, becauſe the drunkard reeles. Therefore beware how you blaſpheme religion and religious duties.

If he that ſeemes religious, will yet be idle, falſe, vndutifull, and ſtubborne, raile at Ceremonies, Biſhops, and Common Prayer; diſdaine to be corrected, and maintaine his faults; that man or woman will neuer hauehave any true Religion in him, till with a cudgell all theſe counterfeits be beaten off.

But if he reade, and pray, fall into good diſcourſes to his fellowes, talke of what he p. 361reades and heares, to edifie himſelfe and others: And to this deuotion, and humble diligence and care to pleaſe: this man or woman is a precious Iewell. What though he ſometimes fault: was it with his will? did he ſtudy for it? and now it is made, doth he m…intaine himſelfe or it? doth he not confeſſe it? doth he not bewaile it? doth hee not ſubmit to checkes and blowes, if they be giuen? doth he not endeauour to do better? doth not his former fault make him to double his future diligence? Let no man thinke Religion can keepe backe all faults, that none ſhall paſſe her bay: but this ſhe doth; thoſe that by force leape through her hands, ſhe fetcheth backe againe.

p. 362If thus they do; He is a true Iſraelite in whom there is no guile. Bleſſed that family who doth enioy him. Bleſſed that Maſter that hath ſuch a Treaſure.

If ſuch a Iacob meet with a hoggiſh Laban, hee hath a hard condition: but Laban ſhall hauehave a harder, if Iacob goe away. And though Laban cannot frame his tongue to giuegive him one good word; yet he were better mend his wages, then looſe his ſeruant, ſince he cannot but learne by experience that the Lord hath bleſt him for that SeruantsuuGen. 30.27Gen 30:27 ſake.

So then; if men delight in fighting, it muſt not bee with thoſe that ſeeke to pleaſe, although they ſometimes faile: but thoſe that ſeeke to ſinne, p. 363although they ſometimes pleaſe.

And yet with theſe, Zeale muſt not bee a Bedlam alwaies. Though they prouoke his paſſion, his paſſion muſt not fight. His wiſedome muſt doe this, when that is ouer: And execution daies muſt hauehave their euenings, and their prorogations.

If thou haſt a bad Seruant, ſaid a wiſe man, ſet him to worke that is fit for him: if hee be not obedient put on more heauy fetters: But be not exceſsiue towards any: and without diſcretion doe xxEcclus 33.28.29.Sir 33:28Sir 33:29nothing. The Magiſtrate muſt put in mercy to his ſong, as well asyyPſal. 101.2.Ps 101:2 iudgement: and thou much more.

There is a kind of ſowernes in ſome fathers and maiſters, which makes them vnable to p. 364frame themſelues to kindneſſe, euen when their children and ſeruants do deſerue it.

Such a ſoure peece was Laban vntounto Iacob, & ſuch are many now, who thinke their frowning browes, and lookes as ſowre as meale a weeke in leauen, ſhould be interpreted their grauity, and fatherly authoritie: but this the world expounds another way: and they muſt mend their looke, or looke for little louelove. They may be feared, becauſe they will enforce it: but neuer loued, becauſe they louelove to feare.

There is another wind-gaule, worſe then this: and that is Nabals boyſterous-furious—chiding—roaring—tone.

p. 365Nabal himſelfe may count his loudneſſe zeale: but none about him are of his opinion. Hee may make a ſhift to charme his tongue abroad: becauſe if hee neglect it, others would do it for him. But aske his ſeruants how they would deſcribe him: and they with readineſſe will giuegive him this deſcription;zz1. Sam. 25 17.1 Sam 25:17 He is ſuch a ſonne of Belial that a man cannot ſpeake to him.

If we ſhall doubt his ſeruants were partiall to themſelues, and ſpake in paſſion what he deſerued not: yet let the holy Ghoſt himſelfe bee heard to ſpeake, and he will giuegive this cenſure of him, The man was churliſh and euill in his aa1. Sam 25.31 Sam 25:3doings. Therefore euill becauſe churliſh.

Find me a bedlam furious p. 366man that is alwaies chiding, skoulding, finding fault, or fighting; and proue that man to be no wicked perſon, and hee may well bee called the wonder of his age.

Neuer tell me, thy people are too bad, and that with all thy ſtirre thou canſt not make them good: this I will beleeue without thy telling: and tell thee backe againe; if they were good, thou wouldſt but make them bad.

He was no foole that ſaid, Be not as a Lion in thine houſe, nor franticke among thy bbEcclus 4.30.Sir 4:30ſeruants: therefore take his counſell; and be aſſured, He that troubleth his owne houſe, ſhall inherit the ccProu 11 29Prov 11:29wind. How can hee looke for more, who blowes ſo ſtrongly eueryevery time hee breathes, that with his very p. 367breath hee blowes the reſt away?

His rage is ſuch as ſets his wife on fire; and if ſhe be not moued, his rage is much the more. Let children and ſeruants do what they can to tame him by their muſicke; their beſt reward from him is but the Fidlers liuerie, which hee may claime byddRogues 39. Elizab. cap. 4 Statute.

But now me thinkes the Grumbol comes to parle Why, what would you hauehave me do? I cannot turne my backe but all is out of order, children and ſeruants are ſo idle, and ſo falſe that I cannot truſt them with a ſtraw. One lies a bed, another runneth to the Alehouſe; a third keepes idle company, a fourth ſpends p. 368my eſtate; and ſhee that ſhould looke to them, cares for nothing but to helpe waſt my goods, & to maintaine the reſt in all their villanie? What, ſhould not a man ſpeake? Should hee not giuegive his children due correction? Doth not God himſelfe require him to vſe ſeueritie, when gentle meanes ſuffice not? Why then do you taxe me as if I did amiſſe?

And is this ſo indeed? Then ſearch the cauſe; when this is found, I will helpe thee to ſome remedy.

Do children and ſeruants thus abuſe thee when thou turneſt thy backe? What then doſt thou make from them? Haſt thou a calling here, and will no place hold p. 369thee but ſome Ale-bench, Tauerne, Bowling-alley, Cock-pit, or worſe then all theſe?

And doſt thou wonder that others looke not to thy buſineſſe, when thou thy ſelfe ſo often leaueſt all? Thou wilt runne abroad and ſpend a moneths reuenue in an afternoone; or by occaſion of ſome Vſurers lime-twig ſet to catch the Gallant, bring thy ſelfe in ſnares that none but fooles go into, and hazard the greateſt part of thine eſtate by thine owne Act and deed, at halfe an houres warning.

And when thou feeleſt the gin begin to gird thee, canſt thou hauehave the face to runne home with the ſnare at thy heeles, and chide, chide, p. 370chide, for halfe an inch of candle, that one of thy children, thy ſeruants, or thy wife did burne too much; and crie out on them. Oh! theſe waſtfull ſpend-thrifts will neuer leaue me till they hauehave vndone me?

Thy familie be bad: when didſt thou teach them better? Or if thou didſt in anger thunder out their duty, once in ſeuen yeares; didſt thou not imagine thy thunder would but maze them? where was thy good example to driue home thy inſtruction?

Canſt thou imagine how they ſhould beleeue that they hauehave better beere at home, then any Ale-wife hath; when thou drinkeſt not a drop, but in an Ale-houſe? Canſt thou blame them for following, p. 371when thou didſt leade the way?

And if they be vnwilling to ſtay within, when thou art in the houſe; canſt thou bee angry that they runne from the Beare? Will any beaſts be in the Lions den when he approacheth?

Canſt thou blame them, if they bee wilde abroad? If thou do make thy houſe a Bridewell, or a Bedlam; canſt thou imagine thy people will not be willing and ſtudy to breake thy priſon?

But all this while my purpoſe is not to pleade for them, but againſt thee, to ſhew the cauſe of this heauie plague of God vponupon thee and thy familie. Let them for euer lay their hand vponupon their mouth; and neuer ſay, The p. 372father hath eaten ſower grapes and the childrens teeth are ſet on edge.

Thy negligence hath cauſed this iudgement to thy ſelfe; and occaſioned that ſin in them. The cauſe of this, as ſinne, was in themſelues: but this occaſion did ſet abroach that cauſe. They had the liquor in them, thou didſt pull out the tap: And ſo, both are deepe in fault that ſo much gaule is now drawne out vntounto thee: thou, for giuing vent; and they, for giuing iſſue of no better liquor. If God giuegive not repentance, they ſhall die for their owne ſinnes; but thou for both.

If after all, thou aske a remedie: accept of this. Leaue thy gaming and thy gadding, and with them thy madneſſe: p. 373get thee home; confeſſe thy fault, reforme thy ſelfe; and then ſet thy houſe in better order.

Be no more as a Bird that forſaketh her neſt to let her young ones periſh. Dwell with thy wife as a man of knowledge: LoueLove her yet at laſt, and be no more bitter, now, bring vp thy children in the feare and nurture of the Lord, though thou haſt neglected it: doe that which is equall vntounto thy ſeruants: ſhew the louelove of a Father, as well as the ſeueritie of a Maſter.

Then mayſt thou begin to chaſtiſe the vnruly, if they wil not reforme: and becauſe thou didſt it ſo ill before; take with thee ſome Cautions to doe it better now.

p. 374Firſt, euer ioyne ſome good inſtruction with it: or rather, let inſtruction goe before. There are two waies, ſaitheeClem. Alex. ſtrom. 4. foreign. Clement, vntounto Reformation, inſtruction and chaſtiſement: and he that will reforme another muſt walke in both theſe paths. Both muſt be vſed; both muſt be knit in one another.

By this the peccant party is made to know his fault, and better prepared to accept the puniſhment of his iniquity; and taught his duty better for the time to come.

Secondly, to both theſe, hee must add LoueLove; this golden leafe muſt lap the pill about. His fury and his paſſion muſt not beare the ſway in his corrections, but louelove muſt moderate his angry Paſſions.

p. 375LoueLove muſt not take them quite away, but guide them in an euen pace; and ſtop them, when they would, run out too far. We know who ſaid, let all your things bee done in ff1 Cor. 16.14.1 Cor 16:14Charity.

Theſe three, Inſtruction, Correction, and LoueLove, make the beſt rod to beate a childe or ſeruant. If either of theſe twiggs, be wanting the rod is naught. LoueLove without inſtruction doth make but Clownes: inſtruction without correction doth make but ſaucy wantons: correction without inſtruction, makes fooles, or deſperate dullards: and inſtruction without louelove doth make but tyred Iades.

Dauid ſhewed LoueLove, but added no inſtruction, or correction: p. 376gg1 King. 1.61 Kgs 1:6Adoniah to requite him, vſurpt his Throne. Eli ſhewed louelove & gaue inſtruction too;hh1 Sam. 2.23, 24, 25.1 Sam 2:231 Sam 2:241 Sam 2:25 but vſed no correction: therefore his Sons went on till God deſtroyed them, and brake his neck, vponupon the ſudden newes of looſing Gods owne Arke in iudgement for their ſinnes, which hee by ſeaſonable ſeuerity preuented not. Nabal ſhewed ſeuerity too much; but neither inſtruction nor louelove, at all: therfore his whole houſhold were in ſome contention whether they ſhould hate him, or deſpiſe him moſt.

Wherefore in all thy rods let theſe three ſpriggs bee found, and then lay on the ſtubborne, whether childe, or ſeruant: theſe two muſt be vntounto thee indifferent in chaſtiſements. p. 377**Galat. 4.1.Gal 4:1The childe muſt not bee beaten, and the ſeruant ſcape when both are guilty. Nor muſt the ſeruant ſuffer for that fault, wherein the childe is ſuffered.

Allow thy childe thy louelove aboue thy ſeruant: but if thou ſhalt allow him in the ſmalleſt fault; he will prick thee more with that ſmall thorne, then any ſeruant could, with a greater weapon.

If any difference bee; let children feele the rod more often then thy ſeruants; for that will better theſe beſides the good to thoſe. Examples of ſeuerity on them wee louelove, doe terrify and teach them moſt who are further off.

And though the roote doe yeeld more ſapp and ſweetnes p. 378vntounto the ſeuerall branches that doe iſſue from it; then to the ſtakes or props that ſtand about it; yet theſe muſt bee preſerued, or elſe the tree and branches too, will ſuffer.

Seruants are ſtakes and props to families, (though ſometimes very rotten:) therfore, if of vſe, they muſt bee well maintained. And though they may not looke for ſo much inward or outward louelove, as children hauehave: yet ſome, they muſt hauehave: or thou doſt them wrong.

Yea, I dare to adde; in caſe of reformation, as louelove ſhould ſhew it ſelfe to benefit their ſoules, and bring them vntounto heauen (where is no difference of Maſter, Seruant, Huſband, childe, or wife;) a Maſter p. 379muſt expreſſe as much affection to a hyred Seruant within his roofe and care, as to his deereſt child.

Touching thoſe within our Charge Zeale hath his Leſſon; and longer then I meant it, when I did begin it. Now if a Zealot will meddle any further; he muſt bee further guided by Diſcretion how to handle Perſons beyond his Gouerment.Perſōs without our Charge.

If cauſe of admonition be adminiſtred, by any without his Charge; and, if he will giuegive it, he muſt obſerue two Rules.

Rule. 1 Firſt, if any Elder, Better, Fitter, then himſelf be preſent, Elihu muſt hold his peace till they hauehave done, or till hee doth perceiue they will doe nothing.

p. 380It was a Wiſe mans Counſell: Speake thou that art Elder for it becommeth thee; but with ſound iudgement, and hinder not the aaEccluſ. 32.3Sir 32:3muſick of a better diſcourſe, (hee meanes) if any be on foot: and this, hee comes ouer againe, to make the Elder carefull. Powre not out words where there is a bbIbid. ver 4.Muſitian: Hee doth not meane a Fidler, but a Wiſer Speaker.

To the young man he addeth;ccIbid. ver. 7, 8, 9. Speake young man if there bee need of thee; and yet ſcarcely when thou art twice asked. Let thy ſpeech bee ſhort, comprehend much in a little: be as one that knoweth, and yet holdeth his tongue. But when comes his turne about? When ancient men are in place vſe not manyddIbid. ver. 9. words.

p. 381Theſe Rules, I know, are generall; and being ſo, they may bee well applied to the point in hand. Elihu may be a patterne of the former precept, without exception or more adoe.

When humbled Iob had long handled a good cauſe ill, and his three cruell and cenſorious friends (void of all compaſſion) hath handled a bad, as well; and after running of themſelues quite out of breath, ſo that they anſwered no more, but left off ſpeaking: and Iob continuing in his error (of iuſtifying himſelfe rather then eeIob 32.2.Job 32:2God,) vnconuinced, Elihu begins to ſpeake; but with a long Apology to them, and for himſelfe, before his ſpeech to Iob: becauſe they were hisffIbid. ver. 4. Elders.

p. 382I am young, and ye are old, wherefore I was afraid and durſt not ſhew you mine opinion. I ſaid, daies ſhould ſpeake, and multitude of yeeres ſhould teach wiſedome. But there is a Spirit in man, and the inſpiration of the Almighty giueth vnderſtanding. Great men are not alwaies wiſe, neither doth the aged vnderſtand iudgement. Therefore I ſaid, harken vntounto me, I will alſo ſhew you my opinion, &c.

Now from this humility and modeſty (not Arrogancie, as Gregory wrongly iudged) of Elihu, Iudicious Caluin would hauehave all young men take out thisggCaluin in Iob conc. 120 Notemus igitur vbi non adſit modeſtia, illic Zelum eſſe praecipitem qui que ſpiritu dei no regatur. leſſon. Where Modeſty is wanting, there Zeale is raſh and foole-hardy, refuſing to be gouerned by the ſpirit of God.

p. 383Secondly,2. Rule. when a man doth ſpeake in his order, he muſt do it wiſely, gently, and euen with ſubmiſsiue entreaties though they to whom hee ſpeakes ſhould be his Inferiors.

It was a Graue obſeruation, He that vſeth many words ſhall be hated; and hee that taketh to himſelf authority therein ſhall be hhEccluſ. 20.8.Sir 20:8abhorred.

When holy Lot had ſuffered much and long among the Sodomites, ſo that his righteous ſoule was daily vexed with their vngodly deeds: yet he did not in heate of paſſion with a commanding accent check their rudeneſſe, euen when in barbarous manner they did abuſe him moſt: but rather with friendly entreaties and humble prayers hee thus beſpeakes them, I pray p. 384you brethren doe not ſo iiGen. 19 7.Gen 19:7wickedly.

When Paul directed his Inſtructions to Titus an aged Miniſter, touching rebuking of ſome in Creete with ſharpneſſe;kkTit. 1.3.Titus 1:3 hee onelyonly meant the Perſons within the Charge of Titus. AsllHic aut…m non alienos ſed proprios adeoque domeſticos oportere adſerit arguere, Theophil. Theophilact, and, before him,mmChriſoſt in Tit. hom. 3. foreign. Chryſoſtome expound the place. For well he knew that others muſt bee wonne with prayers, not with threats.

If then a Miniſter (whoſe Function ſeemes to back him, yet) hath no authority to vſe ſuch freedome beyond his Cure: Much leſſe hauehave Priuate Perſons; their Language muſt be entreaties, not commands. They muſt ſerue in no vineger with butter, vntounto a ſtranger: leaſt hee diſtaſt the p. 385ſauce, and him that brought it to him.

Euen boyes diſdaine a check from him that hath no power: and yet the ſtouteſt ſtatelieſt heart wil bend with an entreaty; or if they doe not, it is beyond the reach of any Priuate Perſons to doe them any good.

Zeale muſt be wary alwaies, becauſe it is diſtaſtfull when it hath beſt Commiſſion: but then, moſt cautious when it enters, only vponupon ſufferance, into a houſe, or any company.

A Zealous Reproouer (what euer hee may promiſe of, or to himſelfe) ſhall hardly meete with ſuch a foole as will not finde, or at leaſt pretend ſome flaw or other in his Zeale, doe hee what hee can. p. 386And if he hap to ſpy a fault indeed; woe to the Reproouer.

The other may bee faulty, but will not be amended; nor did hee euer meane it. Hee huggs himſelfe in priuate for ſuch a good occaſion to beate off the Zealot from his beloued Sinne. Yet aske him a Reaſon, why he is incorrigible? his anſwer will be ready, he knowes none but one; the Zealots indiſcretion.The Miniſters duty; not ſo much taught, as rendred to ſatisfie the world that doe miſtake it.

The Priuate Perſon, (with whom, for this time, I hauehave done) may now be gone. The Taske of Miniſters about Priuate Perſons comes next to hand.

A Miniſter, dealing with any of his Charge, knowes how, I hope, without my helpe, to doe it. And yet of p. 387him, rather then to him I muſt ſay ſomething (as thoſe men vſe to doe that goe for Orders or a Benefice,) not ſo much to teach, as giuegive account.

The Patients this Phyſitian hath in Cure are moſt commonly affected with the Migram, or the Hectick Feauer. Hee is to deale with erroneous perſons, and ſuch are corrupt in life.They hauehave either giddy braines in point of iudgement; or elſe the very ſubſtance of their immortall hearts are taken, leſſe or more, with a conſuming heat of ſin that ſhewes it ſelfe in hands, and face, and all their conuerſation. And according to the Quality of the Diſeaſe muſt be his Phyſicke.

When he is to deale with Hemicranicall Perſons to cure them of their giddineſſe,How with erroneous. two rules are needfull, for the p. 388manner of it. The one, for thoſe that yet are not transformed quite into a Windmill; yet ſomewhat touched; but capeable, and glad, of Cure. The other for ſuch as need ſome Dutch-dull-houſe, and will not take their Phyſicke without a horne. I meane plainely, the Ingenious, and the Refractary; the one, vnwittingly led into; the other gladly dauncing in darke errors Labyrinth.

Rule. 1 Firſt, With the Ingenious other then ingenuous dealing is moſt Vnciuil and Pernitious.

Vnciuill, firſt, becauſe hee hath not in his hand, a ſtubborne rugged dogged diſpoſition that runnes out of the way, of malice; but a free capacious, yeelding Nature that by louelove and ſweetneſſe would p. 389be drawne too farre, if one would put him to it.

Now, to teare a Lambe that proſtitutes himſelfe, a Lion would diſdaine. What need he be tied to a Bed, or chaire that lies down of himſelfe and bids you cut and Launce, or what you will, and ſpare not, ſo you meane to Cure him?

Pernitious too: for commonly when a gentle Nature is wildly handled, it makes him fearefull not onelyonly of the Satyre, but of all others in his likeneſſe. It puts alſo a kinde of fierceneſſe in Him, by accident, that had it not by nature; but being there 'tis like to proue as bad, yea aduentitious heates are worſe then Naturall.

He willingly imbraced the p. 390Apoſtlesnn1 Cor. 3.18.1 Cor 3:18 Counſell, and was content to yeeld himſelfe a foole that thou mightſt make him wiſe. But if two fooles, the one tame, the other mad meete together, they are like to make a mad meeting. The tame foole is like to get but little; and the mad one, leſſe. This may make the other as mad as himſelfe, but cannot hope to make him what himſelfe is not.

That Preaching King makes this obſeruation touching Preachers. The more wiſe the Preacher was, the more hee taught the people ooEccleſ. 12.9.Eccl 12:9knowledge. And if you aske wherein his wiſedome lay? he ſaith, in this. The Preacher ſought to finde out acceptable ppIbid. Verſe 10.words, or words that mightqqforeign Verba volū tatis. pleaſe.

p. 391He meanes not eaſy Cradles to rock their ſins aſleepe, nor ſoothing Pillowes to lay thoſe Bratts vponupon; but gentle familiar friendly plain expreſſions of himſelfe, with louelove and kindneſſe, in points of Inſtruction whereof his Flock was ignorant, yet willing to be informed.

To this eſpecially is that to be applied;rr2 Tim. 2.24, 25.2 Tim 2:242 Tim 2:25 The ſeruant of the Lord muſt not ſtriue, but be gentle vntounto all men, apt to teach, patient, in meeknes inſtructing thoſe that oppoſe themſelues, if God peraduenture will giuegive them repentance to the acknowledgement of the truth.

If a Fore-horſe lead, and pull the reſt that follow out of the common tracke, ſhould he that guides them, beate and pound the Thiller, whoſe p. 392backe is almoſt broken by being led aſide? would not any man thinke that hare-brained Bedlam fitter for the Laſh-horſe, then a Carter. The compariſon is homely, but it fits my purpoſe.

If a man ſhould ſee a poore ſeduced Papiſt, Browniſt, or other ill ſodered Separatiſt in England, London, or in Pauls it ſelfe; and could no ſooner ſee him, but flies vponupon him like a Tigar, and (euen in priuate betwixt them two alone) cry out, What you? I'ſt poſſible? Can this Age yeeld a damned Papiſt or foule-mouth'd Schiſmatick in ſuch a Sun-ſhine of the Goſpell as we hauehave now? What, liue vnderunder ſuch a Miniſtry, and be ſo ignorant? nay worſe; a very Sea of helliſh p. 393errors? Ah miſerable wretch! canſt thou eſcape damnation? Away to Hell: thy Pope is gone before, and thou wilt after, as ſure as God's in Heauen.

Would you imagine, thunder could perſwade trembling Caligula to creepe out from his Bed? Or that this poore ſeduced worme is not ere this, diſtracted; or elſe begins to feele about for holes to creepe into from ſuch an heauy foot?

If he had met ſome White-Booted, guilt-ſpurrd Ieſuites skulking for their Prey; then he might well hauehave cryed, Oh the Froggs! the ſſReuel. 16.13, 14.Rev 16:13Rev 16:14Froggs that creepe out of the mouth of the Dragon, and out of the mouth of the Beaſt, and out of the mouth of the falſe Prophet, p. 394the ſpirits of Diuels, &c.

This would hauehave beene but well, vnleſſe the Holy Ghoſt did ill, in giuing theſe names to ſuch Arch-ſeducers.

But he miſtooke, 'twas not the Froggs, he met; but onelyonly the Snaile that thoſe foule Froggs had ſuckt. This ſilly Snaile might hauehave been won, if he had had the patience to let her creepe her owne pace: ſhe was offering her ſelfe to come vponupon his hand; but he, moſt cruelly, ſhak't her off againe, and lifteth vp his foot to cruſh her all to peeces.

Why; here's Mad Tom indeed; giuegive him but a Clubb, you need not add a Horne; his Throat will ſerue the turn. p. 395He that euer knewttHe denied all pardon and repentance for ſinnes committed after Baptiſme: e…pecially to ſuch as once forſooke the True faith, though with teares they returned to it. Therefore was cōdemned for an Hereticke. Euſeb. lib. 6. ca. 35. Epiph. haeres. 59. Nouatus, would almoſt ſweareuuHee held that the ſoules of mē paſſed out of one body into another at death. Vide Aug. de Trin. lib. 12. Cap. 15. Zanch. de oper. dei lib. 1. cap 3. Pythagoras ſaid true; and that Nouatus ſoule had entred this mans Body.

When this man makes a Proſelyte, we may all turne Papiſts: and I had almoſt wiſht any man, He meets, to be of any Religion rather then of his, were it not his Religion, and his Raueing, are two things.

A Lambe will hardly take meate from a Lion, be his meate, and meaning what it will. Truth is ill attended when it borrowes Errors Vſher, Violence, to man her Inne.

Rule. 2 Secondly, To ſuch as are refractary, ſharpneſſe doth best agree. Knotty blocks require more Wedges, and harder p. 396blowes to driue them. If he that vndertakes them ſhall dally, and not ſtricke home with all his might, hee ſhall finde the Wedge about his ſhinnes. Bodies whom gentle Phyſicke will not moue, muſt hauehave ſtronger.

The ſame Apoſtle who, ere while, taught Timothy to be ſo gentle, bids Titus to bee more ſharpe to obſtinate offenders; Rebuke them ſharply that they may be ſound in the xxTit. 1.13.Titus 1:13Faith. Hard hearts, heauyyyDura eorū corda penetret in crepatio. dura. Anſelm. in Tit. Hammers.zzTheoph. in Tit. 1. Nam apud eos mā ſ…etudo nihil promouet. Qu…mad modum enim qui initem & moderatum acrius feriat, perdit eum; ſic qui impudenit adulatur eum corrumpit, ne ſe ipſum agnoſcat.Titus 1 Theophilact giues the reaſon: Impudent men will not bee moued by mildneſſe, vnleſſe to laughter, and ſcorne. As he that ſmites a tender diſpoſition with heauy blowes deſtroies him: ſo hee that ſtroakes a brazen-face, marres him, that hee p. 397will neuer come to know himſelfe.

Wilfulneſſe doth vſually waite on erro…r; eſpecially when it growes to the ſcab of hereſie. Hereſie is but a great errour tranſlated into obſtinacie. An Hereticke is but a doting tree ſet on fire. When an erronious opinion is once taken vp, a corrupt heart will hold that faſter, and ſtruggle more for it, then for the truth: becauſe like to like beſt agrees.

Hereſie is like a Leproſie, it frets as it ſpreads, & ſpreads as it frets; and at length ſpoyles all, and infects others. Hence it is that Saint Paul willeth Timothie and Titus his Schollers, to ſhunne hereſie, and re…ect Hereticks with as much deteſtation as ſpeed.

p. 398Firſt Hereſie, becauſe it will eate like a Canker, oraa2. Tim. 2.172 Tim 2:17 Gangrene, let Phyſitians ſquabblebbƲide Marlor. in hunc locum. whether theſe two words ſignifie one, or two things, I care not. Sure I am the beſt is naught; and hereſie as bad as the worſt.ccTheod. ibid. Cancer est morb…s ſerpens, &c. Theodoret and Chryſoſtome ddChryſoſt. ib. foreign, &c.call it a Canker: which is a poyſonous and horrible diſeaſe, that vnleſſe it be taken ſuddendy, and cut off ſharply, no Phyſicke can cure it, therefore the Apoſtle willeth him to ſhun ſuch babling: that is, to lop off thoſe twigs, and with all vehemencie to cut them downe, as Chryſostome expoundes it.

Secondly Heretickes, who are alwayes ſtiffe as a Cable: ſo that a man had need throw himſelfe vponupon them with all his might to make p. 399them bow; and yet all will not do, they muſt be caſheired with all ſeueritie. Their error is like pitch in a Cable, there is no getting of it out, but with caſting them often into the ſea, or into a fire. Therefore, a man that is an Hereticke, after the firſt and ſecond admonition eeTit. 3.11. Hugo de ſci. viol. in Tit. Elucid. haereticum vocat qui per legem logem impugnat: ſcienter peccat & veritatem nouit: & tamen errorem laudat & veritatem vituper…t.Titus 3:11reiect.

An Hereticke he calls him, that vnderunder colour of law, becomes lawleſſe; ſinning and knowing well enough what he doth: he is no babe; hee knowes truth when he ſeeth it: yet commends error with truths praiſe, and beſmeares truth with errors filth: ſuch a Viper is not a play-game for Chriſtians, but to bee ſhak't off in haſte into the fire; and kept there-too, or elſe he will leape in your face.

p. 400Now if a man ſhould meet with ſuch an Elephant that would not bow without a cudgell about his leg-poſts; doth he amiſſe that lends him a ſound blow to force him to it? Muſt we do nothing but fill his trunke with Cherries, and thinke that this will do it?

A man ſhall meete with ſome perſons euen in euerie Pariſh, who though they bee farre enough from hereſie; as gaule from rats-bane, yet are of ſuch a ſullen ſtubborne diſpoſition, that vnleſſe he pull out that ſtubborneſſe with Pauls rod, he ſhall neuer drop one ſcruple of liuing waters into theſe narrow-mouth-ſtiffe—leather—thicke—furred-bottels.

But once maſter them, and p. 401they will prooue good Proficients quickly. Softneſſe would harden theſe, as water doth the ſtone: and hardneſſe will onelyonly make them ſoft, as fire doth the iron.

They that know this, will not alwayes count ſeueritie, tyrannie; nor mildneſſe, merciemercy. Diſcretion calls for both, and doth apply them as the perſons with whom wee are to deale ſhall need them.

It is Gregories ggGreg Mag. de Paſt. cur. par 2 cap. 6.obſeruation of Peter. hhAct. 20.25.Acts 20:25When Cornelius out of ignorant or ſuperſtitious humilitie made a fault by offering him Diuine worſhip, Peter did not nayle him to the ground while hee had him downe, for ſuch a ſinne; but gently tooke him vp; as we would, a great perſon caſually ſtumbling, rather p. 402then as a ſhrewd boy, to whip him. Stand vp, ſaith he, I my ſelfe alſo am a man: here was no harſhneſſe and bitterneſſe vnderunder pretence of zeale, hee knew well, Cornelius was no obſtinate man-worſhiper.

But when demure Ananias, the charitable Hypocrite, ſeemed to make a far leſſe fault; yet becauſe hee did it with a farre worſe heart, Peter of a Lambe turned Lion, & ſmote him dead with a word. In both he did well, and we muſt imitate him.

It is not enough to ſay, he is ſeuere and terrible; therefore harſh; vnleſſe the parties diſpoſition bee duly weighed and found of a gentle temper, and he know it too. If nothing can perſwade the ſullen Patient to take his phyſicke, p. 403(which hee muſt take or periſh,) is that crueltie not to be borne, which wrings him by the throate, till the halfe-mad-man gape, and he powre it downe whether hee will or not?

I thinke it hardly poſſible for a man, now to thunder with more terror, then Peter did atiiAct 8.20. &cActs 8:20 Symon Magus; or Paul atkkAct. 13.9.10.11.Acts 13:9Acts 13:10Acts 13:11 Elimas. Yet Paul giueth other counſell.ll2. Tim. 2.242 Tim 2:24 What then? Did Paul teach others, and not himſelfe? preſcribe a Cordiall, and giuegive a Vomit? nothing leſſe. He preſcribed both the one and the other: and if men had a will as well as eyes they might ſee it plainemmTit. 1.13.15.Titus 1:13Titus 1:15 enough.

If hee had not preſcribed both; yet enioyning the one, and doing the other, would p. 404teach reaſonable men that both muſt be done. One rule ſerues not all caſes: for then, what need two? He that muſt bee gentle to the Lambe, ſhould be much to blame to be ſo to the ſlie Foxe; and he as much, who thinkes in doing more, hee doth too much.

Thus the Cure of errour, which is cōmonly in the Phyſitians ſtudie, not the Colledge Hall: Now to that of manners.

How a Miniſter muſt cure bad liues.In matters of conuerſation he is to deale with his flocke either in Priuate, or in Publicke.

Of Priuate admonitions I hauehave ſaid enough before. I could adde more, but I need not. WorthynnIn Apologetico. Gregorie Nazianzene, and after him Gregorie p. 405the ooIn Paſt. cur. par. 5. per totum.Great, hauehave done this ſo fully, and ſo excellently, that any man would laugh at my candle, when their ſunne ſhines ſo gloriouſly.

The latter of the two hath done ſo excellently, that oneppConcil. Toletan. Councell enioyned all Biſhops to reade it as a Diſciplinarie Catechiſme, and anotherqqSynod. Aquiſgran. Councell made it their onelyonly Law to guide them in matters of this nature. This is enough to commend that, and ſaue me a labour.

In Publicke, he muſt be able to turne his hand to any Cure, to ſpeake pertinently to the condition of many Patients at once, whoſe conſtitutions and degrees of ſickneſſe, as well as diſeaſes, do often varie. Hee muſt hauehave p. 406Purges, Vomits, (ſtrong and gentle,) Cordials, Electuaries, Iuleps, Fomentations, an inſtrument to let ſome Patients bloud, and all in readineſſe.

Nor muſt he ſpare (indefinitely) to open the nature of any diſeaſe, the ſtate of any ſicke perſon, the often Paroxiſmes and returnes of feauouriſh fits. He muſt reade a Lecture, not out of Galen, but the Phyſitian of Iſrael; wherein he muſt ſpeake of health too, as well as ſickneſſe.

And touching ſickneſſe he muſt lay downe ſome Aphoriſmes to be obſerued, after thoſe generall rules, he muſt deſcend to the Names, Nature, Symptomes, Cauſes, Cures of each diſeaſe. Nor can hee diſcontent a wiſe p. 407hearer more, then not to goe to the bottome of each Diſeaſe he handleth; eſpecially if hee bee troubled with the ſame himſelfe that heares.

When Paul had charged Timothy to Preach the Word; he alſo tells him, how. Be inſtant in ſeaſon and out of ſeaſon, reprooue, rebuke exhort with all long-ſuffering and rr2. Tim. 4.2.2 Tim 4:2doctrine. Reprooue the ſtubborne that being conuinced by ſound reaſon they may yeeld. Rebuke the diſobedient, that they being made aſhamed, may reforme themſelues, and exhort or entreate ſuch as do well that they go on, and ſtriue vntounto perfection, ſaithſſAnſelm. in 2. Tim. 4. Argue reſistentes vt rationibus conuicti cedant. increpa delinquentes vt confuſi ſe corrigant: obſecra bene agentes vt in melius proficiant.2 Tim 4 Anſelmus.

The ſame Apoſtle giueth the ſame inſtruction to Titus; ttTit. 2 15.Titus 2:15Theſe things ſpeake and exhort, p. 408and rebuke with all ttTit. 2.15.Titus 2:15authoritie: that is, ſaithuuAnſel ibid. in Tit id eſt, imp…rioſa authoritate, imperij nomine, non dominationem potentiae, ſed authoritatem ſua dei vitae. Anſelme, with imperious authoritie, not out of a deſire of dominering, but of neceſſarie power to preſſe men to good life. And ſoxxDe paſt. cur. par. 2. cap. 6. Gregory.

If any obſtinate ſinners ſhould long to hauehave theſe Precepts of reprouing and rebuking, pulld out of the Bible as Puritanicall: As pooreyyAriſtoph. de Nub. Strepſiades who would hire a Witch to pull the Moone out of heauen, that ſo the Vſurers moneths might neuer come about; for my part, let them; ſo he repeale the Statutes who did firſt enact them. But vntill then, we that are Gods Miniſters are bound to execute all Lawes within Gods Statute Booke.

If any man do well, he need p. 409not be afraid: we will do no more but praiſe and comfort him. But if ill, then feare: for we beare not the Spirituall ſword in vaine: We alſo are the Miniſters of God, Reuengers, to execute wrath vponupon him that doth zzHoſ. 6.5.Hos 6:5euill.

The aa2. Cor. 10.4 5.6.2 Cor 10:4weapons of our warfare are not carnall, but mighty through God to the pulling downe of ſtrong holds; caſting downe imaginations with eueryevery high thing that exalteth it ſelfe againſt the knowledge of God and bringing into captiuitie eueryevery thought to the obedience of Christ; and hauing in readineſſe to reuenge all diſobedience.

Wee muſt ſometimes wound deepe where we louelove dearely; yea wound them (not with the wounds of an enemie) p. 410becauſe wee louelove them; although for our louelove they become our enemies: yea though our enemies ſhould be they of our owne houſhold.

If any ſhould attempt to beate the ſword about our eares who beare it, becauſe without merciemercy we hew and wound their ſinnes to death, we muſt beare that too, rather then ſmite one blow the leſſe. So long as wee are in Commiſſion, we muſt endure afflictions (if any come) doe the worke of Euangeliſts, and make full proofe of the bb2. Tim 4.5.2 Tim 4:5miniſterie.

But yet let all men know, when Chriſts ſeruants are abuſed, he himſelfe accounts himſelfe deſpiſed alſo. If Saul perſecute the Bodie here on earth, the Head will crie out p. 411in heauen, Why perſecuteſt thou ccAct. 9.Acts 9me? The foote cannot be pricked, but the head complaines. And if Kings make it Treaſon to abuſe or hinder Iuſtices in their place and doing their dd23 Edw. 3 cap. 2.offices; The King of heauen will count it more then Pettie-larcenie, to abuſe his ſeruants for execution of their place and office which he ſets them in.

Gods Prophets, though they be Oliue eeReu. 11.4.Rev 11:4trees that hauehave no corroding qualitie, if yet they be his faithfull ffIbid 3.witneſſes, they ſhall be thought Tormentors of them that dwell in the ggIbid. ver. 10earth. And it is no maruell: euen oyle ſmarts in a …aw angry wound.

Therefore the world will neuer be quiet ſo long as any of that packe remaine, but p. 412will be making warre vponupon them, till they hauehave ouercome and killed them. This done; they that dwell on the earth will reioyce ouer them, and make merrie, and ſend gifts one to another, becauſe thoſe Prophets are now gone, that did vexe them that dwell on the earth.

Howbeit, the end of that mirth will be bitter grieſe, the ſhot will come to more then they can pay with eaſe. If any man will hurt the faithfull witneſſes, fire proceedeth out of their mouthes, and deuoureth their hhIbid. ver. 5.enemies. What fire, but that of theiiIer. 23.29.Jer 23:29 Word. This fire wil enter into their ſoules, not as it did into Ieremies bones, onelyonly to come forth with greater force againe, without doing any hurt within; p. 413but a fire that doth deuoure them, ſaith the Text.

Happily it doth not make ſuch ſpeede (although Celeſtiall) as the fire from heauen which lickt vp Ahabs Captaines and their fifties, two companies one after another, when they came to attach Eliah to carrie him before enragedkk2. Kin. 1.2 Kgs 1 Ahab. Or as it did Ananias andllAct. 5.Acts 5 Saphira: but moſt vſually as it didmmAct. 8.Acts 8 Symon Magus, who at firſt made ſome profeſſion of Religion.

When he diſcouered himſelfe by ſeeking a Patent to make a Mart of the holy Ghoſt, that ſo the Diuell might hauehave the buying and ſelling of God Almightie; then Peter caſt a fire-ball at him that entred, ſcorched and quite dried vp all radicall moyſture of p. 414his ſeeming graces, and ſet all on fire.

From that time forth hee began to waſte; he left off all profeſſion, ſet abroach hereſies,nnEpiphan haereſ. 20. liued leudly, kept a ſtrumpet, perſecuted good men, and (becauſe belike he kept the countrey in awe by coniuring) ſought to be worſhipped as a God, at Rome & other places. And at length he receiued the wages of his iniquit…e.

Thus is it with many, who abuſe the Prophets. If any man will hurt them, he may feare in this manner to bee ooReu. 11.5.Rev 11:5killed. Though they may yet liue, and laugh, ſure they will neuer be fat, I meane in ſoule. It is a poore comfort that they are aliue.

The Bucke may ſtand a p. 415while with the arrow in his ſide, and while he is hote not feele it much: but yet ere long, if he be wounded and well hunted hee will ſurely fall.

If there be a fire that hath taken the inſide of the houſe, what gets the owner by keeping downe the flame that others may not ſee it yet?

Theſe men are no better then walking fire-brands, if yet the wood be greene, the fire will dry vp the ſap at laſt, and then it muſt burne them vp as well as others. They neuer go but with a fire about them; they burne, though they do not complaine.

It is a poore choyſe to him that muſt die, to chooſe Saint Anthonies fire rather then p. 416gun-powder; though this hath more terror, that hath longer ſmart, and prooueth more loathſome, and kils as ſurely, though not on ſuch a ſudden.

How farre a miniſter m…y go in reprouing.If any aske, how farre may a Miniſter go with warrant in publicke reprouing? I will not anſwer much; but ſome thing muſt bee ſaid to make the worke compleate. And becauſe my yeares and parts may rather learne then teach, I will take my Rules from graue Antiquitie, and ſhew you what the Fathers, and ſome others ſpeake to this point. Publicke ſinnes may bee publickly particularized by the names of the ſins, but not by the name or any perſonall circumſtances of the ſinner. If it come to handy-gripes p. 417with his perſon, this is a fault. He is thus onelyonly to be rebuked alone: vnleſſe Law paſſed on him, do otherwiſe authorize the reprouer.

The perſon of the ſinner muſt be ſpared in publicke, leſt being there thus ſhamed, hee become deſperate and leaue his ſhame behind with the reproofe, and ſo cleaue to his ſinnes for euer, ſaith SaintppHieron. in Mat. 18. Can. 54. Corripiendus eſt enim ſcorſum frater, ne ſi ſemel pudorem at… verecundiam amiſerit, ſemper r…m…neat in pec…ato.Matt 18 Hierome.

A man doth then beſt performe his duty, when he that is in authoritie domineires ouer his brethrens ſinnes, rather then their perſons, ſaithqqPaſt. Cur. par. 2. cap. 6. Summus ita locus bene regitur, …um is qui pr…est, vit…js potius quam frat…ibus dominatu…. Gregory: Among hypocrites it is taken for a law, to turne the authoritie of reprouing into the power of domineiring: and yet ſometimes p. 418(ſaith he)rrIbid. Paulo post, &c. Et tamen non. nunquam grauius de linquitur, ſi inter peruerſos, plus aequalit…s quae diſciplina. cuſtoditur. on the other ſide he offends more, that among obſtinate ſinners, ſtudies more for ſuch an equall ballance that none be offended, then to keep neceſſary ſharpneſſe on foote.

He afterwardsſſIbid. cap. 10. I forbeare to ſet his words in the margent, becauſe I onelyonly take the ſumme of his ſpeech; and not his words at large, which would proue too tedious. addeth. Some mens ſinnes are to bee diſſembled and cunningly inſinuated: and euen then hee would hauehave it ſo done too, that the party offending may hauehave ſome ſignes and tokens to gheſſe that a reproofe was meant him: and that the Preacher could ſay more to him, if the place would beare it.

In this there is no Perſonall Inuectiue, yet a perſonall reproofe; that is, an ayme and a meaning that ſuch a perſon ſhould apply it to himſelfe. p. 419And thus the Preacher meant him, and wiſhed in his heart that the other would take it to himſelfe.

In Gregories learning, if I vnderſtand him, this is no fault to hauehave ſuch a particular man in his mind, when he reproued ſinne, becauſe that man is ſuch a ſinner as deſerueth a reproofe.

If vponupon his indefinite ſpeech, the guilt of the party be ſuch, as like a loadſtone drew the reproofe vntounto him: and all men knowing his guilt, and the reproofe fitted to it (as ſuch a ſinne, though not as this mans ſin,) ſhould ſweare they verily beleeue that this man was meant and ſhot at: ſhall this be an Inuectiue deſeruing reproofe? That Father thought no.

p. 420It was the hitting of his ſinne ſo right, that made the people ſay, the Preacher tooke his ayme at that man. The bullet going point-blanke into the very heart of his ſinne, in killing the ſinne hir the man by chance; which could not be holpen, becauſe this ſinne and this man ſtood ſo neare together.

When Amphialus layd on with ſuch might vponupon a ſuppoſed Knight that gaue him the encounter: and lent him a great wound vponupon the necke, cloſed with him, ouerthrew him, and in the fall thruſt him mortally into the body, hee thought hee had done as became his valour.

But when he came to view his Conqueſt, it prooued Parthenia Argalus his Wife. p. 421If any preſent, had knowne what treaſure that Armour incloſed, would he not hauehave ſaid, looke how cruelly hee laies on Parthenia: when all this while hewiſt not of her, ſaue only that he fought with her as with a Knight of the Tombe that had ſent him the Challenge (which he could not refuſe;) and not as the faire deſolate Pallace of late-ſlaine Argalus? was he too blame for fighting; or ſhee, for comming vnderunder his weapons, in a place of Combate? Wiſe men can apply.

Yea further, to returne touuGreg. Ibid. cap. 10. Non nu…la autem ſunt v…hem…nter increpanda: vt cum cu…pa ab aut…re non cognoſcitur quanti ſit p…nd…ris, ab increpantis ore ſeruiatur: & cum ſibi quis malum quod perpet…auit leuigat, hoc contra ſe grauiter ex corriſ…ntu aſperit… pertim…ſcat. Gregory, ſome mens ſinnes are with vehemency to be reprooued: as namely theirs who take no notice of the greatneſſe of their offence, p. 422but by ſuch a reproofe; and theirs, who ſeeke to leſſen their faults. Theſe would be made to tremble by the thunder of reproofe.

But what is this onelyonly in Generalls, not naming the particular ſins of ſuch Perſons, as ſinners; for feare the very naming of the ſinnes would bewray the Perſons, and make the Congregation point at them, and ſay, Such Perſons were payd to day?

Nay, ſaith thexxGreg. Ibid. Sed cuncta haec licet ſubtiliter rector inſin…et, niſi cotra delicta ſingulorum, aemulationis ſpiritu ferueat, nullam ſibi in perpetuum abſolutionem parat. Father. For although a man ſhould inſinuate neuer ſo ſubtilely and cloſely, yet vnleſſe by the ſpirit of Zeale he wax hot againſt the ſins of eueryevery perſon, God would neuer forgiue him for this neglect. And Gregory ſpeakes now, not of priuate admonitions, p. 423but of Preaching.

Voluminous Toſtatus makes a Queſtion, how this ſhould be done; And demaunds, Whether it bee lawfull, after the Example of Chriſt, for a Preacher to tax any mans Perſon perſonally in publicke reprouing of yy…l…hon. T…at. in M…tth. 15. queſt. 30.ſinnes?

The Summe of his Anſwer amounts to this much. It is not lawfull in p…blick to reproue any but publick faults; nor yet theſe, by adding any perſonall deſcription of the Party to whom it is intended, ſo much as by his Particular Trade: as if one ſhould ſay, there is a man of ſuch a State or Calling hath made ſuch a a fault; thinking that no man being nominated in expreſſe termes, al are reproued, no mā particularized but he that deſerues p. 424it; This he ſeemes to diſlike.

Howbeit he afterwards granteth that Chriſt did thus, and he alledgeth his example as a Preſident. When Chriſt Preached, ſaith he, he expreſſed no one mans ſinne in particular: but thoſe ſinnes which many of the ſame Profeſſion might be guilty of. As, Woe be vntounto you Scribes and Phariſes Hypocrites. Meaning men of that calling; not you, or you of this company preſent.

His Concluſion is yet larger; Notwithſtanding if any mans ſinnes ſhould be ſo notorious, that it is impoſſible to baulke, palliate or excuſe them, it ſeemes not inconuenient to name them, if hee iudge it profitable for the reformation p. 425either of them or others, vnleſſe ſome ſcandall ſhould happen by it.zzSi tamen peccata alicuius ita eſſent notoria quod nulla tergiu…rſatione occultari, aut palliari poſſunt, nec excuſari▪ non vid…tur inconueniens quod illa praedicando diceret, &c. Scandall not (as I conceaue) to the Perſons; for theirs cannot be greater then it is, when their ſinnes are ſo notorious, as he ſuppoſeth them to be: but he meanes the Scandall of Religion it ſelfe as I interpret.

For my part, I would reſtraine reproofes ſomewhat more then hee doth. I doe not thinke that if a Preacher ſhould take liberty to play with any mans Per on in any other kind, then by vſing his Name, or his Profeſſion, hee ſhould bee free from blame.

But I willingly grant that if a Preacher ſhould attempt to point the Congregation p. 427to any mans Perſon by his Complexion, cloathes, ſtature, gate in going, ſpeciall marke of his habitation, alluſions to his name though but a farre off: this were a Perſonall Inuectiue, and an indiſcreet part.

But ſtill by perſonall deſcription, I meane a reſolued purpoſe and endeuour to let the Congregation ſee, not that ſuch a ſinne is committed by ſome in the Church, but that this man, and not that, this man or this woman onelyonly is now reproued, and that he would inſinuate at leaſt, vntounto the People; Now I will pay this particular Perſon.

Howbeit as the rules of Gregory and Toſtatus runne, a man may in reproofe of ſinne p. 426giuegive inſtance in any ſpeciall publicke ſin of any man preſent, ſo he ſtay there without going about to let the people know that ſuch a ſinne is committed and This man hath done it.

Suppoſe a man were to preach vponupon that Text; Wherfore putting away lying, ſpeake eueryevery man truth with his neighbour: for we are members one of aaEpheſ. 4.25Eph 4:25another. On this Text he muſt needs ſhew and aggrauate the ſinne of lying in Generall Termes: Then, becauſe all Scripture is not onelyonly profitable for doctrine, but alſo for reproofe, for correction, and for inſtruction in bb2 Tim. 3.162 Tim 3:16righteouſneſſe; if he ſhould by way of deduction or application, inferre, that then it is a foule ſhame for any man bearing p. 428the name of a Chriſtian, ſo groſſely to ſtaine that holy profeſſion, as to make a trade of lying in his ordinary diſcourſe, eſpecially when hee would ſeem to be more then ordinarily deuout and preciſe.

But if ſuch a man ſhould doe it when he takes occaſion to ſpeake of good men; of his Paſtor, whom he ſhould reuerence as his Father, and whoſe nakedneſſe hee ſhould rather couer, then diſcouer; this were ſuch an impiety as God would neuer putccReuel. 21.8 22.…5.Rev 21:8 vp.

To this if he ſhould adde; therefore if there be any here that yet make a great ſhew of Religion who are not aſhamed thus to traduce their neighbours and buſy themſelues p. 429to inuent and vtter diſgracefull reports and ſlanders of them euen to drunkards, and pot companions who make no other vſe hereof but to ſcandalize Religion, to reioyce in the faylings of the Godly; and to condemne the Generation of the righteous, for hypocrites, &c. how doe ſuch men remember and obſerue the Apoſtles precept? how can they hauehave any hope that they be of the fellowſhip and ſociety of the Saints?

Now ſuppoſe further, that though many may be to blame herein, yet, ſome Perſon in the Congregation ſhould be knowne to the reſt to be more eminently guilty of this ſinne, then any of the reſt; ſo that as ſoone as euer ſuch a ſpeech is vttered, they p. 430begin to looke towards ſuch a man, or otherwiſe thinke in their hearts that he was now whipt, becauſe they know him ſo guilty; doth this ſpeech come within the compaſſe of a Perſonall Inuectiue? Q…aere.

If he had beene no more guilty then the reſt, no man could poſſibly hauehave ſaid, this man was more pointed at, then the moſt innocent party in all the Church: Nor could they poſſibly apply it to him, no more then to themſelues; nor he diſtaſt it, becauſe the reproofe was generall, and neceſſarily warranted from the Text in hand.

This doctrine is not mine, but Saint Auſtins: and if it bee an error, Aetatem habet. p. 431That Father was taken for a wiſe man in his daies; and he that doth not reuerence him now, deſerues the Cap, and the Bable to boote. His courſe in preaching wasddDe verb. Dom. Ser. 16 Palam loquor & in ſecreto arguo. Aures omnium pulſo, ſed conſcientias quorū dam couenio. Non dico Tu adulter, corrige te; ſed dico quiſquis in hoc populo adulter es, corrige te. Publica est correctio, ſed ſecreta correptio. this.

I ſpeake openly, ſaith he, but reprooue ſecretly. I ſtrick all mens eares alike, but I conuent the conſciences of ſome more particularly.

If there be an Adulterer in the Congregation, I doe not ſingle him out, and ſay, THOV Adulterer reforme thy ſelfe: but yet this I ſay; who euer thou be in this Company that art an Adulterer, reforme thy ſelfe. This reproofe is publique, becauſe all heare it: and yet ſecret, becauſe none but thine own ſin can apply it.

If a man diuulge himſelfe p. 432firſt by his ſinne, is the Preacher in fault for taking vp what the other had laid in his**Saluian. de Gubern. dei lib 4. Non longè à principio. poſt reprehenſionem Diuitum, haec habet verba, viz. Nequè ego nunc de vllo dico, niſi de eo tantum, qui in ſe id quod dico eſſe cognoſcit. Si enim extra conſcientiam ſuam ſunt quecun que dico, nequaquā ad iniurian… eius ſpectant cuncta quae dico. Si autem in ſe eſſe nou…t que loquor, non à mea ſibi hoc lingua dici aeſtimet, ſed à conſcientia ſua. way? Becauſe thou haſt made thy ſelfe publicke by thy fault: is that a prohibition to him not to meddle with that ſinne by way of vſe and reproofe?

Blame not the Preacher, if thy neighbours lay thee vnderunder his Bucket which might hauehave waſht any man there as well as thee, if thy ſinne had not brought thee ſo neere while he was powring out the water.

If a Phyſition ſhould reade a Lecture in Phyſicke touching the nature and Symptomes of the Neopolitan eeMorbus Italico-hiſpaenico-gallico-anglico coſmicus. in plaine Engliſh the G. Pox.Buttons (as they vſe to ſpeake) which the French got from the Italians at the Seige p. 433of Naples; and ſome Engliſh, from them: and ſhould withall bewaile the looſeneſſe of the times, and cry ſhame on ſuch as trade in that ware; would any man but hee that were buttoned with them take ſnuffe in the noſe?

So in caſe of Adultery reproued, would any man but the guilty, goe challenge the Preacher, and ſay; Sir, you Preacht againſt me, becauſe you ſpeake ſo much and ſo particularly of the ſinne of Adultery? This were, as if a True man ſtanding neere a Theefe at the Barre when Sentence of Death is pronounced, ſhould preſently prouide himſelfe of an Halter, becauſe he was ſure that ſome of the company were condemned.

p. 434I deny not but (as Gregory ffIbid. paſt. cur. par. 2. cap. 10.ſpeakes) it may happen that in a reproofe Zeale may goe too farre: but ſuch faults are pardonable when it is certaine the fault reprooued deſerued as much, although the manner of doing it cannot be defended.

A man may by chance let fall a bitter word too many, as he that went to the wood to cut downe a bow, let fall his hatchet & kil'd his neighbour. But there wereggDeut. 19.Deut 19 Cities of refuge for ſuch an offendor, whether flying hee was not only not kil'd, but not toucht. I will not apply, but Gregory doth.

When ſuch a fault is made; who is offended? moſt commonly the guilty. And it often happens, the deeper pit hee is p. 435fallen into, the lowder he hallowes. The more peccant the more querelous.

But what gets he? Hee is content to be guilty that the other may not be thought innocent. For if there be no guilt, it is a Slander, not an Inuectiue. And if he proue it to be an inuectiue, the other ſhal bee puniſhed, but yet in the meane time he alſo is recorded for a Sinner: whereas, not taking notice of the reproofe, would ſerue ſome men in ſteed of innocency.

This is, in proportion, as if one Malefactor ſhould thinke it no diſgrace to ſtand vponupon record for a theefe, ſo he ſcape without puniſhment; if by that meanes hee can procure his fellow to bee hang'd.

p. 436His fault is not expiated by the others ſuffering, but rather increaſed, in that hee can draw another to execution for a bare indiſcretion, and yet remaine impenitent himſelf in a greater tranſgreſſion. He diſplayed thee to the company, that was his fault. But thou gaueſt occaſion: was not this thine?

Doth his miſtake of the dublet in ſteed of the ſhirt, proue there was nothing in the dublet, when thou hadſt it on? He hath made a ſinne by miſtaking thy Perſon for thy ſinne (becauſe they were ſo neere hee knew not well how to diſtinguiſh) doth that ſinne of his, acquit thee from thine?

Well, well; there is nothing gotten by throwing p. 437ſtones in at thine enimies window, when thine owne children looke out at the Caſement.

I ſpeake not this to deny any man that is really wronged, a courſe of proceeding againſt him that hath done it. Lawes were made to make crooked things ſtraight, and tis meet they ſhould be executed as offences wittingly committed, and wilfully continued, deſerue.

But yet I aduiſe, that the accuſer be innocent, And then, too; if he thinke meet to ſhoote a huge Dunghill vponupon a frog, for hopping too neere him; he may doe well to conſider, whether the ſmell may not happen to annoy him more, then the frogg could hauehave hurt him.

p. 438Men often feare Salt, but neuer, Honey: and yet Wiſedome ſaith; to eate much Hony is not hhProu. 25.27.Prov 25:27good. Men that louelove their ſinnes will thinke the blunteſt teeth bite too deepe: But when they come to hate them, they change nature and opinion together: ſuppoſing the ſharpeſt teeth to be too blunt.

Worthy inuitation is that honourableiiSir A. C. K. & B. Mr. R H. in Epiſt. to the Reader, before his Sermon of Sam. Fun. Knight, who as he much reſpected, and greatly countenanced, eueryevery learned and vnſcandalous Preacher; ſo moſt of al thoſe that leaſt fauoured his corruptions: often bleſſing God for ſuch Teachers as would giuegive him no reſt in his ſinnes, and not ſeldome prouoking them, (eſpecially his owne Paſtor) with p. 439ſuch like words: Goe on, ſpare vsus not; though corruption may buſtle awhile, yet God will giuegive vsus hearts to come in at length; and to ſubmit to the Scepter of his Word: Howſoeuer, it ſhall be a Preachers Crowne to bee faithfull, and to balke none.

I hauehave now at length run through the firſt maine part of Diſcretion in Zeale, as it teacheth men to conſider and obſerue the Circumſtance of Perſons.

The Second, Followeth which is the Circumſtance of Place: 2. Circumſtances of Place.I ſpake before, of Priuate, and Publicke Reproofes; yet that diſcourſe differeth from that I am now vponupon. There, I ſhewed what faults deſerue a priuate rebuke; and what, a Publicke. Here, I declare p. 440what place is to be choſen either priuate, or publick to doe it in. There, of the quality of the offence, and nature of the reproofe; here, of the definite place fitteſt for the performance of ſuch a worke.

Wiſedome teacheth that all places are not meet for all Actions that are lawfull, yea neceſſary. And Diſcretion will inſtruct vsus that very few places are meete to be witneſſes of a Reproofe. Great choyce muſt be made of a conuenient place to adminiſter ſuch a ſtrong Purge to a Patient, leaſt that follow, which may annoy both.

I will not, I neede not be long in this point. Sufficeth to ſet downe a few rules to direct the Simple who hauehave p. 441more affection then Diſcretion herein.

Rule. 1 Firſt, All Places to be taken vp in this Seruice are to bee choſen according to the quality of the Perſons that vndertake this Worke.

Rule. 2 Secondly, Priuate men as Priuate men are reſtrained only to priuate Places when they giuegive a Reproofe.

I deny not but a Priuate Perſon in his owne family may rebuke and reprooue ſharply, and before the Family too, if need require, and the perſon rebuked be vnderunder his power. But here hee doth it as a publicke perſon. In his owne houſe, he is a Lord and a Magiſtrate.

He may alſo doe it in publicke when any Authority is deriued vntounto him from a publicke p. 442perſon, in this or that place, at this, or that time: for in this caſe hee executeth the office of a publicke perſon, although he bee none himſelfe, but onelyonly a Subſtitute for this ſpeciall occaſion, and time.

I grant further that in any company where a man ſees or heares the diſhonors of God, he may teſtify his diſlike; not as a Lion tearing the offender in peeces with his pawe; but as a wiſe Subiect would do to his Prince, vſing entreaties and prayers, to preuent further and greater rage, and tranſgreſſion.

And this alſo is allowable onelyonly then, when a man is to deale with a Perſon hopefull and tractable. If he be a Scorner, the way is to forſake his p. 443company, or exclude him thine, ſo ſoone as thou canſt fairely and without iuſt offence giuen, leſt not only he, but others fall vponupon thee for indiſcretion.

Euen Fidlers when they are derided will ſcarce ſtay for their Wages, but put vp their Pipes and be gone. They well know that if the company begins to tune diſcords to their Muſick, the laſt ſtraine of the leſſon is like to proue harſh: and perhaps the Fidles may proue but fidle-ſtickes, and and their pates the inſtruments for their roaring Maſters to practice vponupon.

One obiection preſenteth it ſelfe, crauing audience and anſwer; but it ſhall ſtand by and wait for a while; afterwards it ſhall bee admitted, p. 444and receiue ſatisfaction.

Rule. 3 Thirdly, places are to be accounted Publicke or Priuate not according to their prime inſtitution, and ordinary vſe, but according to their fulnes or vacancy of company when a reproofe is giuen. It is not the Streete, or the Church, or the Feilds that make a reproofe to be publicke, but the company that were witneſſes of it. Nor is it the houſe, the chamber, the cloſet, that argues a reproofe to be priuate; vnleſſe all other company were out of the hearing when the rebuke is vttered.

Fourthly, places for reproofe muſt ſo be choſen that the very choiſe of the place, as well as the manner of doing it, may argue the good affection of the Reprouer.

p. 445There is a reproofe that is not ſeaſonable, ſaid a wiſe man; and ſome man holdeth his tongue, and is wiſe, becauſe hee doth it till he ſee an opportunitie of place, as well as of time.

To a ſoole all places and companies are alike, and there is nothing that diſcouereth an indiſcreete Zealot, more then this indiſcretion. This thing alone may well make all wiſe men to yeeld him the gay coate for his hire. The heart of a foole is in his mouth, but the mouth of the wiſe is in his heart.

In reprouing and admoniſhing our ayme muſt be reformation, (as before hath beene ſaid,) which cannot be hoped but much hindered when the partie reproued is p. 446put to any needleſſe ſhame and diſgrace.

The Spirit of Wiſedome giues this for a rule; Debate thy cauſe with thy neighbour himſelfe, and diſcouer not a ſecret to another, leſt hee that heare it, put thee to ſhame, and thine infamie turne not bbProu. 25 9.10.Prov 25:9Prov 25:10away. Neuer do that before a multitude, which would as well bee done without any witneſſe.

An vpbraider is like a daſhing horſe, that caſteth ſome ſpots on his neighbour, but moſt dirt on himſelfe and his rider: And although fooles may take him for a wiſe man, becauſe hee hath tongue at will; yet all wiſe men will account him a perfidious foole, becauſe his tongue is ſo free.

p. 447If his neighbour had bene wiſely dealt withall in a place conuenient, happly hee had bene gained; but now by occaſion of his publicke diſgrace, it is a thouſand to one but that his faults alreadie made, be defended, and more mitted.

The nature of man is ſuch, that being deſpiſed it growes obſtinate, and ſtudies defences of that for which it is trampled vponupon; and proceeds to worſe, euen vntounto contention and hereſie, asccLib. 6. cap. 25. eccl. hiſt. Zozomen obſerues in the caſe of Apollinarius the Hereticke, who in all likelihood had neuer runne out ſo farre, had not he beene ſo ſhamefully and ſcornefully entreated by one George an Arrian Biſhop onelyonly, for companying with p. 448Athanaſius the mirrour of his time.

Whether it bee to friend or foe talke not of other mens liues, and if thou canſt without offence, reueale them not: for he heard and obſerued thee, and when time commeth hee will hate ddEcclus 19.8.9.Sir 19:8Sir 19:9thee. Rebuking in Publicke, by priuate perſons is counted but railing; and ſuch vnfaithfulneſſe, a greater offence then the greateſt in him that is thus ripped vp.

If any obiect that of Paul to Timothie; Them that ſinne rebuke before all, that they alſo may ee1. Tim. 5.201 Tim 5:20feare; the anſwer is eaſie, if wee vnderſtand the place. The meaning is, that perſons publickly offending ſhould be publickly rebuked by publicke perſons in places appointed for publicke reproofes.

p. 449To make it appeare that this place makes not for publicke reproofes giuen by priuate perſons, will not be difficult, if wee conſider to what perſon the Apoſtle giues this Commiſſion. It was to Timothy a Miniſter, not to a priuate man.

Timothie was to reproue publickly by vertue of his office; ſo were none elſe, if priuate perſons. The Apoſtle herein inſtructeth him as a Miniſter, not as a priuate Chriſtian in common with others: and it is direction peculiar to the Miniſterie, not common to all profeſſing Chriſtianitie.

I know no example in Scripture of any priuate mans publicke reproofe which is warranted and commended p. 450by the Spirit of God. God ſaith indeed; Rebuke thy brother ffLeuit. 19.17.Lev 19:17plainly; but take with you Chriſts expoſition; let it firſt be done betweene him and thee ggMat. 18.Matt 18alone: then if he will not heare thee, call witneſſes; otherwiſe not.

No diſcretion therefore can warrant that zeale in a priuate perſon that chooſeth or vſeth ſuch a place to giuegive a reproofe to his brother (eſpecially at firſt) ſo as others may heare and obſerue it. This is well termed a Paſtorall neceſſitie,hhDe correp. & gra. cap. 13. as is alſo the power of excommunicating ſcandalous and obſtinate ſinners.

Rule. 5 5. All places are not fit for publicke reproofes when offenders deſerue them, and perſons in authoritie ready at hand to reproue.

p. 451If the ſinner be taken in his ſinne, the place of his ſinne ſhould bee the place of his ſhame, and they who either tooke him in the manner, or beare a ſhare in the wrong ſhould be witneſſes of it. And thi… is to be done when a man is particularly ſingled out in caſe of ſome ſpeciall offence.

In common ſinnes, a man, yea a Miniſter is not ſo bound to reproue, as that he ſhould openly rebuke any man at a table ſo oft as he ſweareth, or otherwiſe offendeth. Let him ſhew what diſlike he can, (ciuilitie obſerued) ſo he keepe his lips together. If he ſhould not teſtifie his diſlike he were guiltie of the other mans ſin; if hee ſhould expreſſe it at an vnſeaſonable time by a ſharpe reproofe, he wanteth p. 452diſcretion, vnleſſe his power▪ and command bee ſuch as may not onelyonly giuegive countenance to the action, but alſo gaine good acceptance from the whole companie preſent.

If a man will rebuke to do good and not hurt, hee muſt obſerue the wiſe mans rule; Rebuke not thy neighbour at the wine, and deſpiſe him not in his iiEcclus 31.31.Sir 31:31mirth.

Nor is a Miniſter tyed to runne vp and downe the ſtreets to rebuke whereſoeuer he may (in likelihood) meete with offenders. The Church is his proper place to reproue in, where it is granted to all to cenſure mens actions as in a Court, ſaithkkDe ſerendis reprehenſ. & conuerſ. Pauli. Chryſoſtome, that is, to reproue all ſorts of ſinnes indefinitely, without p. 453pointing men out by perſonall deſcription, as is before ſhewed.

And yet in this caſe it cannot be denied, that the Diſcipline of old, euen for ordinarie offences, was, firſtllMath. 18.15.16.17.Matt 18:15Matt 18:16Matt 18:17 an admonition in priuate: then, the ſame was repeated before witneſſes; at length, if the partie perſiſted, he was reproued by name in the Church, by the Miniſter, and after all excommunicated; if the Gloſſe mmGlaſſ. interlin & Ordin. in Math. 18.Matt 18deceiue not.

Thus Theodotus Biſhop ofnnZozom. lib. 6. hiſt eccl. cap. 25. Laodicea, firſt publickly reprehended the two Apollinarij, the father, and the ſonne for the onelyonly hearing of an Hymne which Epiphanius a Sophiſter had curiouſly compoſed in the honour of Bacchus; and then afterwards excommunicated p. 454them both for the ſame offence.

To this cuſtome Saint Hierome ooEpiſt. ad Demetriad. de virginit. ſeruanda. Quos Eccleſia ipſa reprehen…it, quos interdum abiecit; in quos nonnumquā Epiſcoporum, & Presbyterorum cenſurae deſaeuiit.hath reference, ſpeaking of ſome looſe Monkes that had bene too bold with wanton Virgins, and ſaying; whom the Church her ſelfe reprehends, whom ſometimes ſhe excludeth (meaning by ſuſpenſion,) and whom now and then the cenſure of the Biſhops & Prieſts hath bene ſharpe againſt, &c.

By this it appeares, that notorious offenders were firſt ſhamed in the Congregation, before the Biſhops and others in authoritie, exerciſed their power in caſting him out of the Church by the ſentence of excommunication.

And this is yet more euident p. 455by that of the ſame FatherppHieron. in Math. 18. can. 54. Sin autem audire noluerit, adhibeatur frater. quod ſi nec illum audierit, adhibeatur & tertius, vel corrigendi ſtudio, vel conueniendi ſub testibus. porro ſi nec illos audire volueru, hunc multu dicendum est, vt deteſtationi eum habeant, & qui non potuit pudore ſaluari, ſaluetur opprobrijs, &c.Matt 18 on the words of our Sauiour; If thy brother will not heare thee, then take with thee one or two more, &c. If he will not heare thee, then, let another brother bee taken, ſaith he; if yet hee will not heare, adde a third, either out of deſire to reforme him yet, without further trouble; or otherwiſe to make them witneſſes for his conuention. If further, he will heare none of theſe, then his fault is to bee publiſhed to many, that he may bee had in deteſtation, and that he whom priuate ſhame could not cure, might be cured with open reproach. And if all this ſerue not, then let him bee vntounto thee as an Heathen or a Publican, &c.

p. 456Sozomen qqEccl. hist. lib 7. cap 16. Quoniam paenitentibus Deus etiamſi ſaepenumero deliquerint ignoſ…i praecepit, & illu qui peccata ſua detrectāt, delicta, vt credibile eſt, aggrauantur: inde ab initio ſacerdotibus placuit vt velut in Theatro, teste multitudine Eccleſiae, peccata manifeſtarentur, &calſo relates an ancient forme of Pennance and Abſolution, obſerued in moſt Churches, eſpecially in thoſe of the Weſt, and it is this; becauſe, ſaith hee, God hath commanded Abſolution to be pronounced to ſinners ſo oft as they repent, although they ſinne often; and becauſe alſo they who ſhift off, and delay the confeſſion of ſinne, do augment their offence, therefore from the beginning it pleaſed the Miniſters that mens ſinnes ſhould bee layd open as vponupon a ſtage, the whole multitude of the Church being witneſſes of it, &c.

And although this ſeeme to croſſe that of Saint Auſtin, formerly cited, wherein hee waſheth his hands of perſonal p. 457denotations of men in the publicke; yet indeed it doth not; for he ſpeakes of ſuch as hauehave priuately ſinned, ſo as none but the Miniſter and the offender is priuie to therrVide Auguſt. ſer. de verbalom 16. offence, (although it ſeemes by SaintſſAmb. de Paenitent lib. 1. cap. 16. Ambroſe, that the ſeueritie of Diſcipline euen againſt pri…ate offences was very great.)

But in caſe of publicke faults, Miniſters handled the delinquents in another manner, in thoſe ancient times whiles the Primitiue Diſcipline was not yet extinct, although in Saint Auſtins dayes it lay a bleeding.

I ſpeake not this in a Puritane Pett, as diſliking the Conſtitutions of our owne Church, but onelyonly to let the world (eſpecially that part of p. 458it which knowes not experimentally what belongs to a Paſtorall neceſſitie) ſee that the pulpit is the proper place of reproofe giuen by a Miniſter to offenders vnderunder his charge.

And if he ſhould proceed to a perſonall taxation of ſome obſtinate ſinners, I thinke he ſhould not exceed the practiſe of the Primitiue Church.

Notwithſtanding I willingly grant that, as things now ſtand, it would argue a ſhamefull indiſcretion in him that would thinke the ſame libertie in all reſpects may bee taken now, which once was allowed in the Primitiue Church, when both Biſhops, Paſtors, and people were, generally better; and when Pagans p. 459ſwarmed among Chriſtians like the flies of Egypt, to obſerue their actions, and vpbraide their Religion.

The third and laſt Circumſtance 3. Circumſtance of Time.which zeale gouerned by Diſcretion, conſidereth, is that of Time. Good meate ſerued vp at an vnſeaſonable time, is not onelyonly vnſauorie, but to a queaſie ſtomacke intollerable. A wiſe ſentence ſhall be reiected when it comes out of the mouth of a foole, for he will not ſpeake it in a due ttEcclus 20.20.Sir 20:20ſeaſon.

Therefore Diſcretion is as choyce of the Time, as of the Place, and Wiſedo…e teacheth, not to ſhew wiſedome out of his due time. Howbeit two rules will be ſufficient to guide vsus herein: the one directing vsus in priuate occaſions; p. 460the other in publicke rebukes.

Rule. 1 1. Sinnes notoriouſly ſhamefull, wherein the paſsions and affections of the mind are ſet deeper in the mire then the bodie it ſelfe, will not be reproued with profit when they are acting, and the offenders taken in the manner. It is no time to reproue a furious man when he rayles; nor a drunken beaſt when he reeles.

When Abigal returned from pacifying Dauid whom that noddie her husband had highly incenſed, and found Nabal drunke with his gueſts, 1. Sam. 25.1 Sam 25although ſhe had now double cauſe to play the very woman, yet ſhe ſaid nothing vntounto him, leſſe or more vntill the morning light.

But when the wine was p. 461out, and hee come to himſelf, ſhe beginneth to tell him his owne, as became his offence. The iſſue was, hee was pierced to the heart, as couetous Cowards vſually are at ill newes; whereas before in his wine, her ſpeeches would not hauehave penetrated the vtmoſt roome of his eares.

When mens paſſions exceed their owne reaſon, and trample vponupon it, ſo that it dare not to hold vp a finger againſt them, they are in ill caſe to heare reaſon from others. They are then like a veſſell turned vpſide-downe, whatſoeuer you powre on them is ſpilt on the ground, or in your ſhooes.

The beſt time to giuegive a priuate reproofe, is when men are moſt free and calme p. 462in their mindes from paſſion, and ſomewhat diſpoſed to a penſiue fit; then they begin to ſoften and relent, as the earth after a froſt: then if euer a word of reproofe will runne vponupon wheeles and come in dueuuProu. 25.11Prov 25:11 time.

Rule. 2 2. In Publicke reproofes, ſome reſpect muſt be had to the violent ſway of the Times: not to temporize, as the word is vſually taken; but to walke with more wiſdome and moderation, that the times which will not be bettered by vehement oppoſition, may not for our violence ſwallow vsus vp.

When a man rowes with the Tide, hee will go in the channell to chooſe: but when Tide is againſt him, hee will not ſtruggle with the ſtrength p. 463of the ſtreame, but let that go by him, and make towards the ſhore, that ſo he may yet creepe vp the Riuer by the bankes, when both Tide and wind are againſt him.

He that attempts to ſtop the proud paſſage of a floud by a bay, the harder hee labours, the ſooner he will bee wearie, and when all is done, the water will carrie away both him and his Bay, in ſpight of his heart.

Eliah, a zealous man, (as al men will grant me) thought it no wiſedome too long to conteſt with Iezabels Chaplaines againſt Idolatrie, when once he ſaw that ſhe had preuailed to procure an eſtabliſhment of it by Ahabs authoritie.

It is true, that when God p. 464gaue him ſpeciall command and Commiſſion, hee cut off foure hundred and fiftie Prophets of Baal at axx1. King. 18.1 Kgs 18 time. Howbeit, afterwards when Iezabel vowed his death, his wiſdome told him, that although hee had done but well; yet then was no time to ſtay and iuſtifie the act to Iezabels head.

We reade of Paul, who though he abode two yeares at yyAct. 19.10Acts 19:10Epheſus, where Diana was worſhipped of moſt by publickezzIbid. ver. 27.28. allowance; yet he did not openly oppoſe that Idoll, in Pulpits, or Theaters: onelyonly in generall he ſpake againſt falſe gods, Saying they are no gods which are made with hands. Demetrius was not able to charge him with more, when hee vomited vp the very bottome of his ſtomacke p. 465into hisaaIbid. ver. 26. face.

And when the people would hauehave laid violent hands on him and his companions, the Towne Clerke publickly cleareth him of ſpeaking againſt Diana, and confidently defended him and his companie, as being innocent of blaſpheming their bbIbid. ver. 37.goddeſſe.

He well ſaw what ſtrong footing Idolatrie had taken in that Citie; that he was not to proceed by open batterie againſt it, but by prudent pollicie; that his violent and furious pealing at that diuelliſh Idoll at that time, would but exaſperate the Idolaters to raze vp the foundation which he had begun to lay; that in ſteed of gaining more, hee ſhould ſee thoſe whom he had alreadie wonne, perſecuted p. 466or loſt before his eyes.

We know further how the ſame Paul was at another time put to his ſhifts, and forced to ſhaue himſelfe to ſaue himſelfeccAct. 21.26.Acts 21:26: and yet hee was in times more conuenient, to preach againſt ſuch Iewiſh rites, and vehemently to cry down thoſe beggerly elements, as afterwards he alſoddGal. 4.9. Col. 2.16. &cGal 4:9Col 2:16 did. But at the preſent, when it was come to this, that he muſt giuegive way to the weakneſſe of his brethren, or by withſtanding impeach the courſe of the Goſpell, the choyce of ſhauing was at that time eaſie, though irkſome enough in it ſelfe.

The like he did in circumciſing of Timothie for feare of the Iewes; and yet no wiſe man is ignorant, that from the p. 467time wherein our Lord was baptized, Circumciſion was to be aboliſhed with as much ſpeed as might ſtand with ſafetie of the Goſpell, and ſuch as profeſſed the ſame.

I mention theſe inſtances not to make any man meale-mouthed, but to allay the heate of ſuch tongues as are troubled with inflammations, & to ſtop their mouthes who thinke that he is but a baſe temporizer, that forbeares to be violent in ſome things, wherein authoritie enioyneth ſilence for a time, for ſome cauſes and ſecrets of State, which muſt not bee knowne, or diſputed, till the effects diſcouer them.

If it be not lawfull to ſtrike the top-ſaile, and (ſometimes) maine ſaile and all, and lie at p. 468hull, when a ſtorme is vp that in all probabilitie would endanger the lading, the ſhip, or the men, what meane thoſe Items of God to his Prophets when Iſrael was quite out of frame, and bent againſt all that were bold and diligent to ſet them in order againe?

Marke what God ſaith byeeHoſ. 4.4.Hos 4:4 Hoſea; Let no man ſtriue nor reproue another; for this people are as they that ſtriue with the Prieſt. When a people begin to turne head againſt a Miniſter, & that with the ſtrength of authoritie to beare him downe; It is time for him to abate of his former vehemencie, and ſomewhat to giuegive way to their violence which elſe would blow him away before it.

p. 469In euill times, to bee violent for, or againſt ſmaller matters, when ſtrugling will not better, but make things worſe, and blow vp the fire to a greater flame; is a great indiſcretion, and an error in Zeale; eſpecial…y when ſundry Precedents of bad ſucceſſe in like attempts, daily preſent themſelues to teach vsus more wiſedome.

There is a meane, and way of tollerating euill men, at ſometimes, in the Church; as there is, of correcting, eiecting, and remouing them thence at other times more conuenient and ſafe, as SainthhDe fid & operib. cap. 3. Eſt ratio diſſimulandi & tollerandi malos in Eccleſi…, & eſt rurſus ratio caſtigandi, & corripiendi, non admittendi vel a communione remou…ndi, &c. Auſtin wiſely affirmeth.

Therefore they erre, ſaith the ſameiiJbid. cap. 4. Father, who obſeruing no meane but running p. 470headlong in one extreame, conſider not the Authorities of Scripture which may mittigate that rigour, and lead them in a middle way betweene both, with more comfort, and better ſucceſſe. An error vſuall among men, and in no one thing more then in turbulent Zeale.

Some, daring onelyonly vponupon ſuch Scriptures as call for ſeuerity, to correct the vnruly; not to giuegive holy things to doggs; to excommunicate the refractary, and contemptuous; and to ſeparate from Chriſts body eueryevery ſcandalous member; doth ſo diſturbe the peace of the Church that endeuouring to pluck vp the tares too ſoone, themſelues being blinde with error, they ſeparate from the vnity of Chriſt.

p. 471Thus, as hee ſheweth, it fell out in the caſe of rigid Donatus and his peeuiſh Diſciples. And thus may I ſay it hath happened to our hot headed Browniſts, dreaming Anabaptiſts, and to all the crew of Schiſmaticall Seperatiſts, who are in this point the right heyres of Donatus, and in whom he liueth againe, as if he had neuer beene dead.

To theſe I may ſay with Saint Auſtin; although they bee wicked for whoſe ſakes you ſeparated, yet yee ought by enduring thoſe whom you were not able to reforme or caſt out of the Church, to hauehave continued in the church yourkkIbid Etiam ſi mal… fuiſſe… propter quos in Eccleſia non eſt…; vo… tamen eo… ſorendo, quos emēdare aut ſegregare minime poserati…, in Eccleſiae permanere debuiſtis ſelues.

On the other hand, as pernitious is their opinion, ſaith he,llJbid. vide locum; & etiam cap. 5. who from ſome other p. 472Scriptures which in caſe of danger, allow ſome temporary tolleration of dangerous ſpirits, thinke no ſeuerity at all to bee needfull; leading thoſe in Authority to a moſt peruerſe ſecurity, as if they neede doe no more but tell men their duty, without further care what any man doth.

The middle way, in his opinion, is ſimply the beſt; which is, ſometimes to tollerate ſome ſnarling doggs, for the peace of the Church, when the beating of them out would make them fly on the throate of Religion: and againe, ſometimes to giuegive no holy things to them, when we are able to maſter and driue them out of doores without danger to the Church.

It is a difficult task (as he wel p. 473ſheweth in anothermmAuguſt. de Ciuit. dei. lib. 1. cap. 4. place,) for a man to carry himſelfe. Zealouſly, and diſcreetly too, among prophane men that thirſt for the laſt drop of bloud in the power of Godlineſſe.

And though it muſt needs be confeſſed to be vnlawfull, out of feare to offend, or out of hope to mount the chaire of preferment, to forbeare reproouing, and to ſooth men vp in their ſins: yet if a man therefore forbeare, for a time, becauſe either he ſeekes for a better ſeaſon, or otherwiſe feares that ſeuerity would make them worſe, who are too bad already, or hinder ſuch weaklings as hauehave a minde to bee good, or oppreſſe and turne backe ſuch as are comming on to the faith; this cannot be thought to ſpring p. 474from couetouſneſſe, or baſe intents, but from a wiſe conſideration of charity for a greater good.

Some man holdeth his tongue, becauſe he hath not to anſwer: and ſome keepeth ſilence, knowing his time. A wiſe man will hold his tongue, till he ſee opportunity; but a babler and a foole will regard no nnEccluſ. 20.6, 7.Sir 20:6Sir 20:7time.

In caſes of dangerooAug. Epiſt, 50. ad Benif. Com. Ʋerum in huiuſmodi cauſis, vbi per graues diſſē tionum ſciſſuras, non huius aut illius hominis est periculum; ſed populorum ſtrages iacēt, detrahendum eſt aliquid ſeueritati, vt maioribus malu ſanandis ſincera charitas ſubueniat. by rents and diſſentions, (whereby not onelyonly particulars, but whole multitudes are endamaged,) ſomewhat of ſeuerity muſt be abated, and ſincere louelove muſt interpoſe her ſelfe for the preuenting of greater miſcheefes likely to follow the extremity of Diſcipline.

Euill men are ſometimes to be winked at for quietneſſe ſake, nor may they be corporally p. 475ſeparated from at all times, but onelyonly ſpiritually. And to goe out from them ſpiritually is to doe all may be for their reformation, ſo farre forth as eueryevery mans degree, and peace willppAuguſt. de verb dom. ſer. 18. Toll…randi ſum mali pro pace, nec corporaliter ab eis recedatur, ſ…d ſpiritualiter. Spiritualiter autem exire eſt fac…re quod pertinet ad correctionem malorum, quantum licet pro gradu cuiuſ que ſalua pace. admit.

To this SaintqqAmb in Luk. 9. Non enim ſemp…r in eo… qui peccauerum eſt vindicandum, quia nonnunquā amplius prodeſt clementia tibi ad patientiam; lapſo ad correctionem.Luke 9 Ambroſe accordeth, for hee, commenting on that ſpeech of our Sauiour; yee know not of what ſpirit yee are: teacheth that reuenge muſt not alwaies be taken on offendors, becauſe ſometimes clemency may proue more profitable to thy ſelfe for exerciſe of thy patience, & ſomtimes to the offē dor alſo for his reformation.

Againe, if (ſaith he)rrAmb. in 1 Cor. 5. Si quis P…teſtatem non habet, quem ſcit reū abijcere, vel probare non valet, immunis est, & iudicis non est ſine accuſatore damnare ſicut nec Chriſtus Iudam abieci…1 Cor 5 a man want power to caſt him out of the Church, whom hee knowes to deſerue it; or other p. 476wiſe, is not able to proue the offence by ſufficient teſtimony, hee is free from blame, though he let the guilty alone. It is not the part of a Iudge to condemne without an accuſer though hee know him guilty whom hee would ſentence. Chriſt did not excommunicate Iudas whom he knew to bee a notorious hypocrite, and a reprobate.

I might be almoſt infinite in Quotations out of SaintſſDe vnic. bapt. ſerm. de verb. Apoſt. ſer. 24. Item cont. Epiſt. Parmē. lib. 2. cap. 11. Tract. 33 in Ioan Epiſt. 64. ad Aurel. Auſtin, ttHieron. in Mat. 13 & Epiſt. ad Dardai….Matt 13Hierom, uuChriſoſt. in Mat. 13.Matt 13Chriſoſtome, xxAmb ad Studium Epist. 76.Ambroſe, yyGreg. mag Hom. 11. in Euang.Gregory, zzBed in Luk. 9.Luke 9Bede, and others to prooue this to be no new Doctrine: but a word to wiſe men is enough: and a thouſand arguments and teſtimonies, to a foole, will not ſuffice.

I will therefore conclude theſe with that of the Canon p. 477aaLi. di. 1. q. 6. cap Quotiens di…it Innocē ti…. Epiſt 22. Quoti…ns à po…ulu aut à turb… peccati… quia, in omnes propter m… …d…nē vindicar… … po…st, …ultum ſol…t t…aſire: priora ergo d…m…tē d… dico dei iudicio, & de reliquo maxima ſollicitudine praecauendū.Law. So often as a whole multitude offend, becauſe reuenge cannot be taken on all, by reaſon of the multitude of offendors, they vſually eſcape without puniſhment: thoſe faults muſt be left to God to puniſh, and ſuch as are in place of Authority muſt with all care preuent the like for the time to come.

Men ſhall in all ages meete with ſome Leuiathans that will breake through the Net; ſome, whom they cannot reforme in all things by the ſpirit of Zeale: but they muſt of neceſſity bewaile them with greefe in ſecret, and beare them with patience: leaſt ſtriuing ouer haſtily to make them exactly good, they grow out of louelove with all goodneſſe, and become perſecutors p. 478of it, as malt too haſtily dried, is often fiered.

There is no man but may, and doth, ſometimes, faile in his choice of times; and that not ſo much out of headlong paſſion, as want of experience.

And in this caſe, a wiſe man will rather make a ſubmiſſiue ſatisfaction vponupon diſcouerie of his error, then vndertake the defence of ſuch indiſcretion: Which Submiſſion muſt bee accepted, and the party offending muſt bee no longer accounted an offendor.

He that in this caſe will not forgiue, gets nothing but the tranſlation of the fault to himſelfe. HereinbbAug. de Ser. dom in monte lib. 2. cap. 30. Facile re…rehēdu…t, qui magis amant vituperare & d…mnare, quam emendare at que corrigere, quod v…titum vel ſuperbi…e est, vel inuidenti…e. he ſhewes a proud, mercileſſe heart, and giues men cauſe to beleeue p. 479that he is more glad of the occaſion to vpbraid his brother, then greeued at the wrong which is done to himſelfe. To proſecute a man with rayling, is an eaſy, but poore reuenge. He that cannot doe this, can doe little: and he that doth this, is no better then a horſe-fly ſucking a dungehill.