The diseases of the time, attended by their remedies. By Francis Rous

CHAP. XIX. The Discouery of some mayne Causes of Warres and Wounds in the Church, and the meanes of their Cure. (Book 19)

THat the Church and Rebecca are alike, and that the Wombe of both is lamentably peruerted into a place of wrestling, griefe (though vnwilling) can∣••ot but confesse it, because Contention is so violent that it will not suffer it to bee hid∣den. Therefore a question as fitly ariseth from the Church as from Rebecca, if it be so why am I thus? Though she desired to be fruitfull, yet shee loued not to, bee a breeder of quarels, and therefore prefer∣red

a quiet sterility before a cō∣tentious fruitfulnesse. And to this question, of both there is fitted an Answer for the satis∣faction of both.

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

The man of flesh is Esau, a strong Hunter of carnall lusts, or of present pleasures, or of naturall apprehensions. The man of the spirit is Iaa∣cob, a spirituall discerner, a

heauenly Citizen, of a sancti∣fied reason, of a diuine (or godly) will, of affections set on high. But the wretched Antiquity of this contrariety and contention, reacheth be∣yond Rebecca, euen to the be∣ginning of dayes, when Time it selfe was not a weeke olde. For euen in Paradise, it was en∣acted as a punishment on the sinne of Man, euen the trou∣ble and vexation of a perpetu∣all Enmity. Therefore as it was early in Antiquity begin∣ning, in the beginnings of Time, so it is like to be la••e in continuance, and to indure to the end of Time.

And no doubt these last Remnants of Time, are likely to haue most of it, for in them loue doth waxe cold, and as loue waxeth cold, contention

groweth hote. Therefore let euery Christian take to him∣selfe a twofold care. One is, that the more euill the dayes are, the more hee striues to re∣deeme both his time and him∣selfe from the euill of the dayes. As the Infection increa∣seth, so is it fit hee should in∣crease his Preseruatiues. A se∣cond is, That since in conten∣tion of two parts, there is but one part that hath the Right, hee must striue to bee on that part which hath the Right. The Flesh hath no right to hate the Spirit, much lesse to persecute it, for therein Dark∣nesse persecuteth Light; Cor∣ruption, Cleannesse; an earth∣ly and sensuall grossenesse, a Diuine and Spirituall Puritie. But good right hath the Spirit to hate the Flesh, for no man

can forbid Light to chase a∣way Darknesse, Purity, Gros∣nesse, Cleannesse, a spotted Corruption. Yet so giddie is man growne by his Fall, that the Flesh iustifies it selfe in the Opposition of the Spirit, and the Spirit is condemned for opposing the Flesh. And as this is done by those that are without, against those that are within, so is it done by those that are within, one against a∣nother, and in that degree of heate, which is proportiona∣ble to the degree of the Flesh, that possesseth eyther their Iudgements or Affections. For euen within the visible church the flesh possesseth the Iudge∣ments of many, and fasteneth Errors vpon them; and the flesh the whiles takes it selfe for the Spirit, and therefore

will erre by Authority. Yea, this counterfeit spirit fighteth with the true Spirit, and by Religion would condemne Religion, and vnder the shew of Truth, striueth against Truth it selfe. And if you will ghesse only by heate and ve∣hemence, you will hardly find out which is the Truth, yea, sometimes you shall haue the more heate with the lesse Truth.

For Error hath many times the oddes of contentious E∣gernesse, which shall the lesse deceiue vs, if wee carry about vs Saint Pauls little note, That the true Churches of God haue no such custome as contention. Yet my businesse at this time is to find out such, within the pale of the visible Church (not medling with those that are

without) and to search for them in that Dragge-Net which taketh vp both good and euill. And I wish that by my finding them, they may learne to find themselues; that so finding themselues carnall, they may striue to bee spiritu∣all; and so by beeing once found in the flesh, they may e∣uer hereafter bee found in the Spirit.

A first way by which the flesh becomes extremely Reli∣gious, and by the Extremity of Religion, extremely quar∣relsome is custome. For too true it is that many are Chri∣stians, and this or that sort of Christians by custome and an∣ticipation. Christians I call them because they are such in the opinion of themselues and others; yet must I needes tell

them, that true Christianitie is not fastened to the heart by custome and preiudice, but it is knit vnto it by the Spirituall bands of illuminating and sanctifying Grace. True it is, that man hath in him by Na∣ture an Instinct of Religion, euen an Inclination to feare & serue some Higher Power; and this generall Inclination is cōmonly specificated by Birth and Education, which by Cu∣stome knit a Religion to this Instinct, which knot of Na∣ture is many times mistaken for the knot of Grace. Now this Religion so taken in by Nature, is commonly violent, peremptory and dangerous, strongly opiniated of it selfe, and as strongly hating all Re∣ligions different or opposite. The Reasons of the violence

of this Bastard Religion is di∣uers.

First, because the Religion it selfe being naturall, the af∣fections and passions which are mooued by it are also na∣tural; now it is truly obserued, that the motions of nature are commonly more vehement, I am sure more tempestuous & turbulent then those of grace. Quicquid agit Natura valde agit. Nature marcheth furi∣ously in the execution of her purposes, and the satisfaction of her desire. But grace is lit∣tle, like a graine of Mustard-seed, or shee is by her diffe∣rence from Nature forsaken of it in her actions and affecti∣ons, so that the body often ei∣ther tarries behind, or comes slowly toward her for the se∣conding of her purposes, or

she is more orderly peaceable and temperate, which is in∣deed the Character of her in S. Iames 3.17.

A second reason of this vio∣lence may be, because custome is a thing strongly rooted in the heart, and the sinewes by which it is fastened are ex∣tremely sensible. Therefore if you would cut away a cu∣stome, you cut the heart it selfe, and if you will pull it vp, you pull out the heart and all with it. Thence it was that Alexander could not per∣swade the Indians to bury their Parents, hauing still vsed to incorporate them. Neither could hee perswade the Grae∣cians to swallow downe their Parents, being euer vsed to in∣terre them.

And heere by the way an

Answer fitly ariseth to a two∣fold Obiection of ancient or * 1.1 moderne Pagans. One is, That it is a fearfull thing to see the strong diuersity of Re∣ligions in the World, mayn∣tayned by equall constancie and assurance; from which ey∣ther is inferred or deduced by the Master or Scholler, that where there are so many and euery one denyed by all the rest, they may bee all false, be∣cause all are seuerally denyed. But this followes not; for first I haue shewed a reason of the manifold diuersity of Religi∣ons, and the equall violence in their Professors. As many Re∣ligions as Custome hath deli∣uered to Mankind, so many are vsually retayned & strong∣ly maintayned. But yet the di∣uersity of Errours cannot an∣nihilate

the vnity of Truth; but Truth which is indeed but one, may and shall stand iustified by her selfe and her children, though the number∣lesse variety of Errours, may bee iustly confuted and ouer∣throwne. Though the Hea∣then haue as many Gods as Cities, and not one of them true, yet this hinders not, but that there may bee one true God that made Heauen and Earth, which euen by diuers Heathens hath beene confes∣sed.

A second Obiection is this, That Religion hath beene the Authour of many cruell out∣rages,

Tantum Religio potuit sua∣dere malorum, Que peperit saepe seelerosa asq impia facta.

But henceforth let the Ob∣iector cease from this Lan∣guage, for here I haue brought him to the Damme of these Monsters. This customary na∣turall, vnnaturall Religion is the very Mother of them; For Nature hauing receiued a Re∣ligion by custome, this Reli∣gion like a Spirit possesseth it, and driues it headlong like the Gadaren Swine into desperate actions. Nature growes mad vpon a Religion knit by cu∣stome to her instinct, and in her violence shee thinkes the Extremity of Deuotion to be the very Marke of Perfection. Therfore shee goes furiously onward, and ouerthrowes all that stands in her way, think∣ing then shee pleaseth God best, when she is most furious in his seruice, and therefore

sometimes she will do Massa∣cres and Murders, that shee may bee sure to haue serued him sufficiently. So mad and brutish is this carnall Deuoti∣on, that it thinkes to please the Iudge of the World, by those cruelties which a iust man doth lothe and detest. And detestable as it is to good men so much more to true Religi∣on, which is the Doctrine of Goodnesse, and hath beene before described to be peace∣able and temperate.

Therefore farre bee it from any man, to accuse true Reli∣gion of that which it selfe doth accuse. But let this Brat bee brought to the true Dam of it, and that shall be found to be the flesh, but neuer the Spirit. The Spirit maketh Sheepe and not Wolues, 〈◊〉〈◊〉

hath armed many with Pati∣ence to suffer Tyranny, but hath taught none to bee Ty∣rants. Quem videris gauden∣tem sanguine, Lupus est. Who∣soeuer delights in bloud for conscience sake, is a Limbe of Antichrist, the great Wolfe of of the Church, the Flocke of Christ.

But let vs hasten from this diseased Religion, and seeke out a Remedy, euen a Reme∣dy for this Deuotion of Cu∣stome; which Custome is an equall Nurse to all Religions; A Nurse it is to all Religions, a like Mother of most vnlike Children. The vnity of the Mother cannot reconcile the Differences of the Children, but like the Earth shee nouri∣sheth all Herbes, euen of con∣trary qualities. But this while

the Contention of these Chil∣dren is most foolish, for each striueth to be right heire when not one of them is lawfully begotten.

Therefore a first Remedy for these Bastard Religions, is to know the Whoredome of their Mother, and a second, to know the true Father of true Religion. The falshood of the Mother hath been already ex∣pressed, but it must be known as well as told, they must take notice of it, as well as heare of it. And let them take this for an assured signe of a Who∣rish Mother of Religion, when they finde the same and no o∣ther Fountaine of Religion, but that which will serue to beget a Religion contrary to that which is held. If thou holdest thy Religion because

thou art accustomed to it, for carnall Reasons, and by a com∣mon hand, thou holdest not Religion truely; yea, though thou hold the true Religion. But because Truth best repro∣ueth Falshood, and Rightnes, Crookednesse, I will set forth the true Father of true Reli∣gion, that the Adulterous Mother may the better bee knowne and auoyded. God is a Spirit, and therefore the Re∣ligion that pleaseth God must be spirituall.

But man is carnall, defiled by a carnall Generation, and therefore can neyther know nor giue vnto God a spirituall Seruice. Therefore is it need∣••ull that the supreme Spirit, teach this carnall man a spiri∣tuall seruice, which his Car∣nality cannot find out. Yea,

farther it were 〈…〉〈…〉 giue him a spirituall Vnder∣standing, to discerne and ap∣proue a spirituall Seruice, be∣ing ••aught vnto him which fl••sh and bloud cannot doe. So wee see there is need of a spirituall Doctrine, and a spi∣rituall Mind. Man hath no∣thing in him to please God withall: Hee is all Darknesse and Pollution, therefore God must send from Heauen, tha•• which hee will haue man to send acceptably vnto Heauen. Man that is now most contra∣ry to God, must be conformed to him▪ before hee can receiue from God, and returne to God a Seruice conformable vnto God.

So it remaynes, that true Religion must bee a spirituall Doctrine, taught by God vnto

Man, and the true meanes of receiuing a spiritual Doctrine, is a spiritual Mind. This is the right hand of Religion, and Nature is the left, and these right-handed Men are the on∣ly true receiuers of true Reli∣gion.

For a spirituall Minde, mee¦ting with a spiritual Religion, by Vniformity grow to an V∣nity; they kisse, imbrace, and claspe one another, and the gates of Hell cannot plucke them asunder. The Spirit that gaue the Word, seasons the Heart, and the Heart meeting the Word, borne of the same Spirit with it selfe, ioynes it selfe to it in a brotherly Affec∣tion and Vnity. Now this on∣ly true admittance of true Re∣ligion, hath notable Priuiled∣ges annexed to it, which are

both markes of Excellence & Difference, aboue and from o∣ther false meanes of receiuing Religion. One excellent and necessary Prerogatiue is this, That the spirituall Man hath God for his Teacher; hee learnes the counsels of God, of that Spirit which only knoweth Gods Counsell, and only acknowledgeth it. Hee holdeth diuine things by a Di∣uine hand, and receiues them from the Deity it selfe. Though his outward Man receiue Elements and Rudi∣ments of Religion by Birth or Education, yet his inward man receiueth them by Hea∣uenly inspiration, the same Spirit which mooued holy men to speake, moouing holy men to heare and beleeue. For in the Saints the Spirit of

God is the last resort, rest and Pillar of Truth; and how can they but beleeue when a spiri∣tuall Mind plainly discerneth the Truth of spirituall things? It hath also a second priui∣ledge of safetie, and in that safety, a third of rest and quiet∣nesse.

For a Religion being once ••ruly discerned, approued & knit to the heart by the Spirit, the Spirit which leades vs into the Truth, doth stablish vs in the Truth, by the same Light by which it shewes vs the Beauty of Verity, it discouers the deformity of Errour; yea, it will ioyne hands with no Religion, but that which is kinne to it. Shew the Spirit the whole Millaners shop of Religions, which Mounte∣banke Satan hath set to sale in

the world, & none of them wil fit his hand, though neuer so much flourished ouer with the imbrodery of humane wit and earthly Glory. The Spirit which gaue the Word, will acknowledge no other, but the Word of the Spirit. My Sheepe, sayth Christ, heare my voyce, but a strangers voice they will not heare, Iohn 10. And now what an admirable priuiledge of rest and quiet∣nesse is hereunto annexed? The carnall man, if he escape the Restinesse gotten by Cu∣stome, or imposed by Autho∣rity, hee runneth like the dis∣possessed spirit, through all places both wet and dry, see∣king rest for his Religion. And how can hee finde rest, since there is no true rest but in the Truth, and that Truth being

hidden from flesh and bloud, all other Religions that ap∣peare are but Errors, and who can blame a man to run from an Error as soone as hee hath found it? This I doubt was the Disease of Montagne, who professeth that hee continued in the Romish Religion, be∣cause if he left that hee belee∣ued he should run through all and neuer bee at rest. So hee kept that Religion it seemes for his owne sake, and not for the goodnesse of the Religion, because he would find rest, not because hee had found the Truth. But much better doe they, that by the Spirit im∣brace true Religion, because by the Spirit they discerne it to be true. Such men seeke Truth rather then rest, for hauing found Truth, they know rest

comes in vpon the Bargaine. They follow that truth which is followed with rest, but they by no meanes will follow that rest which is diuorced from Truth. They seeke for Truth, and Truth giues them rest, but the other seekes for rest, though rest hold him in Error. So he is resolued to be sure of his rest, though he be not sure of his Religion. But as this is a Bastard holding of Reli∣gion, so is it a bastard rest, for it is a wrong rest that is groun∣ded on Error, and Truth on∣ly giueth a true rest. By the same reason might a Pagan or Mahometane, stablish himselfe in Paganisme and Mahome∣tisme, because Custome hath giuen each of them a Resti∣nesse in their Religions.

But let that man who desireth

by a right hand to rec••••ue the Truth, and from the Truth to receiue rest, and with that rest safety from Errour▪ Let him I say lift vp his eyes on high, Beccause he hath his Chaire in Heauen, who teach∣eth the hearts on Earth. Let them vehemently intreat God, that by the Spirit which only knoweth his counsels, he will reueale his counsels that by the Spirit which gaue the Word to the Speaker, hee will fasten the Word in the Hearers, and that by a spiritu∣all and heauenly minde, they may discerne and hold Spiri∣tuall and Heauenly Truth. And this let them doe impor∣tunately and vn••essantly. Im∣portunately, both in regard of the weight of the Petition, for the very weight of our Salua∣tion

lyes on this spirituall re∣ceiuing of Religion; and in re∣gard of the efficacy of Im∣portunity, to which Christ hath promised the holy Ghost, Luke 11.8, 13. Vncessantly, be∣cause God may delay thee, yet hopeful that he wil not finally deny thee. He calleth some at al houres, & it is to no purpose to goe from him, for hee only hath the words of eternall life, and hee only can giue them to thee, and settle them in thee.

A second reason of diffe∣rence in Religion, is difference of Complexion; for many times that is called a Warre of Religion, which is but a War of Complexion. And surely pitty it is, That the Religion of many, or at least the zeale of it, is but their Complexion,

and yet they thinke them∣selues to excell all others in the zeale of Religion, when they doe but exceed them in the heate of Complexion. And yet vnder this forged Banner of Religion, they com∣bate boldly with other Com¦plexions: yea, sometimes with the Spirit it selfe, the true and only roote of true Religion. For indeed it fals out, that Complexions being different, by their difference they fall into discord, and not so only but they are at difference with the Spirit it selfe, both be∣cause the Spirit is of no Com∣plexion, and because the Spi∣rit vpon occasion maketh vse of any Complexion; which when it doth, it gaines the dis∣pleasure of that Complexion, which is contrary to that

whereof it makes vse. So by seuerall turnes, euery Com∣plexion combateth with the Spirit in those whose Religi∣on is Complexion, and whose Complexions are not com∣manded by the Spirit, the true Author of Religion. This in patternes will more euidently appeare.

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

On the otherside, behold a Phlegmatick; His Comple∣xion preacheth to him, that Religion consists all in Quiet∣nesse, and liuing peaceably a∣mong his Neighbours. Ther∣fore he prayseth Moderation so much, that his Religion takes cold, and hee loues an easie Ignorance more then a diligent Knowledge. He is dully patient in dishonour done to God, hee is conten∣ted with quiet prophanenesse and well setled Superstitions. Whence I guesse this man to haue beene the first father of this Position, Malum bene positum non debet moueri.

But now as wee haue seene these two asunder••, so bring them together, and you shall presently see a battaile. But the Cholericke man is first in

the co••ba••e, and hath the Phlegmaticke by the coller ••re hee be aware. At the first ••low, he denounceth damna∣tion to him for key-coldnesse, ••or doing Gods worke negli∣gently, for his vngodly Pati∣ence, for man-pleasing, for temporising, and at last he cals him Formalist. On the other side, the Phlegmaticke (when he is awaked by the clamour of the Cholericke) cals him an angry Gospeller, a Fyer-flinger, a Schismatick, a Sower of dissention, and perchance a Puritan, (though that word sometimes bee also bestowed on the very grace of the Spi∣rit.) Besides, if the Phlegma∣ticke be throughly spurred by the Cholericke, so that hee arise to any height from the cushion of his Flesh, hee will

then looke ouer into the life of the Cholericke, and tell him his discoueries. Hee will say, that all his heat is not zeale, because hee is as hote in his owne quarrels, as in the quar∣rels of God, yea in matters of Earth as much or more then in matters of Heauen, that he will sooner bee reconciled when God is offended, then when himselfe is touched; that his heat is not spirituall, be∣cause it hath Pride ioyned with it, and that out of Pride hee pretends to pull downe Pride, and that hee is angry with dignities because he hath them not, and that if hee had them, he would presently bee at friendship with them. Thus doe we see these two in a mise∣rable and vehement conflict, where it is pitty to leaue them

long. But another spectacle calls vs aside, from which be∣ing returned, I shall desire to part them by that Spirit of Loue, which puts asunder those that come together in combates, and brings together by Loue those that went asun∣der in Hatred.

The first Man that I take notice of in this new spectacle, is of a Sanguine Complexion. This man being of a pleasant constitution, will haue a plea∣surable Religion. He thinkes that the Text, Reioyce conti∣nually, is to be taken litterally and strictly, and hee will not endure any doctrine that may not manifestly arise from this Text. He likes wel pastimes & recreations on the Sundayes, though Seruice be the shorter, and he sayes, That some Ales

with a little spice of Drunken∣nesse, maintayne Loue. Hee vnderstands not the word Mortification, but thinkes it is killing of a mans selfe, and he is neuer in earnest with his Soule, much lesse in sober sad∣nesse, but hee liues in ••est, and in summe is of a festiuall Reli∣gion.

But with him, though a∣gainst him appeares a Melan∣cholist, the ruggednesse of whose browes shewes the roughnesse of his Religion. His Complexion is fed by a sad, sowre, and harsh humour, and accordingly his Religion consists all of terrour, censu∣ring, seuerity, cutting and pa∣ring, much binding, with lit∣tle or no loosing. He thinks a sowre countenance is the very Visage of Religion, and not

to be like any that are many, is the true difference of a Chri∣stian. Hee hates forme and beleeues Religion must haue nothing but substance; hee is himselfe a soule (almost) with∣out a body, and hee would haue all the Church to be like him. Hee is full of scruples, and therefore both seekes and findes many faults where are none, and is so iealous of abu∣ses, that hee is ready to forbid all vses for feare of abuses. Hee is exceeding querulous, and therefore more apt to com∣playne for supposed Corrup∣tions, then to thanke God for reall Reformation, & is more troubled with a little spot on a finger, then hee is cheered with the comlinesse of a whole Face. With Superstition hee hates Superstition, yea some∣times

he nourisheth it by ha∣ting it. For his hatred of Su∣perstition, continues the me∣mory of diuers Superstitions, which if his opposition did not make knowne, they had beene most quietly confuted by Forgetfulnesse. Besides, he is filled with Superstition by a swarme of strange and ex∣trauagant Imaginations. By them hee sometimes sees Visi∣ons, receiues Reuelations, and approcheth to an Anabaptist or a Seraphim; like Bonauen∣ture. This he doth if his Me∣lancholy be lightsome, but if it bee wholly darke, then hee is nothing but feare, euery A∣tome is a Mountaine, and hee falls into Iudaicall scruples of touching, tasting, and hand∣ling. And now these two be∣ing brought together (though

the Melancoly man will hard∣ly bee drawne into Company) you shall be sure to see a com∣bate in these also. The San∣guine man tells the Melanco∣licke of faction, separation and pride, and sayes he is like the Pharisie, that iustified him∣selfe and despised others. Hee tells him, his name is Stand farther off, which if hee sayes, because hee thinkes that he is holyer then others. He accu∣seth him of malice and spite∣fulnesse, and sayes, that Loue is much decayed, since these pure Gospellers came vp. He hates him as the Enemy of Mirth, yea the enemy of Life, for hee holds him a walking dead-man, and doubts hee seekes to make others as dead as himselfe. Therefore hee shuns him as he shuns Death,

and is resolued to forsake any Religion or Saluation, that is of his Complexion. On the other side, the Melancolicke counts the Sanguine for a Re∣probate, and his titles for him are, Good-fellow, and Car∣nall Gospellers. He tells him the Loue which hee talkes of is not Charitie, but a brother∣hood in Iniquitie, and that such Vnity is but a conspiracy of the Wicked, not a Com∣munion of Saints. He taxeth him for being merry with Sin, and for pretending the furthe∣rance of spirituall vertues by fleshly liberties, wherein God is offended, that hee may bee pleased. Briefly, he accounts the Sanguine but a man of this World, and he accounts him∣selfe to be none of the World. Because the Sanguine is of the

World, therefore the Melan∣colicke thinkes it fit to hate him, because he hath vnderta∣ken not to loue the World; and because himselfe is not of the World, therfore he thinks it fit to be hated of the world, and in this word World, hee includeth the Sanguine.

Thus doe these diuers Com∣plexions afflict one another, and each one thinkes that Re∣ligion is on his side, and Irre∣ligion on the other, and that with Religion, he batters and assaults Irreligion, whereas in deed, it is Humour that fights with Humour, Complexion with Complexion, the Flesh with the Flesh. And because the one Humour finds faults, and perchance true ones in the other, therefore hee con∣demnes him bodily, and ap∣prooues

himselfe securely, be∣cause hee is contrary to him. For hee thinkes that his con∣trariety to Vice must needs be a Vertue. But the whiles hee sees not that Vices haue a great contrariety betweene them∣selues, and therefore a Vice may fall out with a Vice, Pro∣digality with Couetousnesse, Dulnesse with Impatience, & Dissolutenes with hidebound Seuerity. Therefore we ought to looke wherewith it is that wee resist Vice, as to bee sure that it is Vice which wee doe resist; For a Vice is an euill medicine for a Vice, and a beame in thine owne eye is a bad help, to take out the mote of anothers eye. Yet this is mans Infirmity, the same blindnesse which can see no∣thing in our selues, will per∣ceiue

much in others, and the same Humour which preiudi∣ceth vs to iudge our selues, makes vs strong and confident Iudges of others. And this doth euery Humour in his Turne; for euery one will take on it some worke in Re∣ligion: but especially Choler and Melancoly are busiest, the one in practicall busi-headed∣nesse, which often tends (in their opinion) to a holy sedi¦tion, and a religious schisme; and the other in speculatiue conceits, scruples, and appre∣hensions, in the abundance whereof they seeke faults and are willing to finde them; and by the preiudice of that wil∣lingnesse find some, where are none; they cal a whole Church to the Barre, and their priuate speculations must be the lawes

of her tryall, and if some word or action bee capable of two senses, a good and a bad, they arrest the Church vpon suspi∣cion, that the bad sense is hers, and not the good. And both these Humors get themselues often much glory among the Vulgar, the Melancoly man for deadnesse, being thought guilty of Mortification, and the Cholericke for his vehe∣mence, being accused of Zeale. Yea, these and the rest of their fellowes are often in a mix∣ture, according to the variety whereof, hapneth an infinite change of conceits and affecti∣ons in Religion.

Neyther is this to be found in one Church alone, but no doubt it workes in all Chur∣ches, all Churches being made of men, and all men hauing

different Complexions. There are no doubt elswhere, molles & rigidi, easie and rough Pro∣fessors, Phlegmatick and San∣guine, Cholericke and Melan∣colicke. If you will goe aside with Saint Iohn into the Wil∣dernesse of Contemplation, and behold the great Harlot of the World, the Church of Rome, you shall see the diuers operations of these different Complexions. The Woman her selfe that sits on the Beast, euen the Heads and Managers of that Tyranny, are of a san∣guine and scarlet Complexi∣on. They haue turnd Diuinity into an Art and Mysterie, of purchasing pleasures, honors, and dignities. And thence she beares this Motto, I sit as a Queene, and shall see no sorrow. For Choler repayre to the Ie∣suite,

a man of an actiue and busie heat, full of dissignes and trauailes, and if the craft of his Choler doe not effect his pro∣iects, the mischieuousnesse of it shall, and then hee sheds the bloud of Warre in the time of Peace. His very character is Cholericke, for it is a Locust, that hath the tayle of a Scor∣pion, and a sting in his tayle, &c. Reu. 9. But for Phlegmatickes there are no patternes like the Monkes, whose Life in gene∣rall is paine by ease, and la∣bour in eating. And in this payne and labor they expresse a wonderfull patience. This is the man whom that excel∣lent pensill of the Spirit Saint Paul describes weeping, whose end is damnation, whose god is their belly, and whose glory is their shame. And if you will

see the face of Melancholy, be∣hold your Anchorite or Stil∣lite, who often by a fullen hu∣mour falls out with the world and falls into a corner, and at best vndertakes voluntary temptations, that hee may e∣scape necessary ones. This man also Saint Paul describes, when hee calls his Religion a shewe of wisdome, in wil-wor∣ship and humilitie, and puni∣shing the body. And these dif∣ferences haue also bred op∣positions among them. The Popes turning Religion to be a Pander for pride, lusts and pleasures is condemned by di∣uers, as Barnard, Cassander, Mantuan, &c. The Iesuite is condemned by the Priest, yea by the founder Romanists, for being too pragmaticall, and the whole world cryes out on

the Monckes, and the Poets make songs on them. But the Melancoly Christian seemes most reuerent as hee doth a∣mong vs, yet they haue beene censured by men of Iudge∣ment, as Cornelius Agrippa de vanit. sci. cap. 62. and Barnard in Cant. sermo 35. and others, who condemn that life which liues to it selfe, profiteth not others, and runnes into Salo∣mons Vaesoli. And no doubt by the lawes of flesh and bloud, the Pope in his glory cannot but laugh at their Penury, and he that reioyceth in his gayne by Fabula de Christo, which was the blasphemous speedy of an impious Pope, must needs thinke them mad that loose thereby eyther pleasure or profit. No doubt, as fitly by the Pope may be giuen to

these men of penance, that saying which was bestowed on the common people that sought a fatherly benediction. Quando populus hic decipi vult, decipiatur. Againe, the Philosophers had Sects agree∣able to different Complexi∣ons, The Epicure fitted ey∣ther the Sanguine or Phleg∣maticke, the Stoicke and Cy∣nicke, the Cholericke and Me∣lancolicke. So much in all men that are meerly naturall, doth the Body worke on the Soule, and the Soule by the same blindnesse which it suf∣fers from the Body hath this defect, that it sees not that it is blind; and therefore belee∣uing that it sees▪ it calls that an opinion, which is indeed but a preiudice. Now the Reme∣die of this Disease, as of others,

is by contraries. Surely as these Complexions of the Flesh in their extremities fight with the Spirit, so doth the Spirit with them, and therefore the Remedie of the Flesh is the Spirit, and wee shall bee safe from the extremities and su∣perfluities of the Flesh, if wee keep our selues in the vpright∣nesse, vnpartialnesse, and in∣differency of the Spirit. Now this shall wee performe, if wee be guided by certaine rules, whereof it may be truly sayd, that hee that keepeth these rules, keepeth his way, and he that keepeth his way, keepeth himselfe in the Spirit, and hee that keepeth himselfe in the Spirit, keepeth his Life. And most true it is, that they that walke by these rules, peace shall bee vpon them, for they

are the very Israel of God.

The First of these is this, That euery man truely iudge himselfe, his Complexion and Constitution in the outward glasse of the eye, and the in∣ward glasse of the soule, so to find out the exuberant, aboun∣ding and reigning Complexi∣on; and that being found, to bee farre from fauouring and defending it in the things of God, which is the vsuall man∣ner of flesh and bloud. But rather on the contrary, let him suspect and stoppe himselfe in that way to which his inclina∣tion ouer-hurries him, and condemne his errour when he goes astray, and hauing con∣demned it, returne backe to his true way. Surely in this we must imitate the Nauigators. The Nauigators know the

right Line that leades to their intended Hauen, and to that Line by the Compasse they set the course of the Shippe. But if contrary windes ouer-rule them, & turne them from this right proposed Line to any one side, then they reckon how farre they haue gone on the one side, and by another returne they requite it, and so bring themselues againe into their right intended way. Doubtlesse our Life is a Voy∣age, our Hauen is the Citie of God, the Line of our course is Sanctification, and the Spi∣rit is our Compasse; This Spi∣rit pointeth vs our way, and our Soules must resolue to run in that way. But it so falls out that the tempests of the Flesh of Complexion, of exorbitant Constitution, carries vs aside,

what remaynes but that wee find out this Errour, and fin∣ding it, allow a returne as long and as large as our wandring. But farre be from vs that foo∣lish and dangerous Custome of those blind Soules, who be¦ing hood wincked by Humour and Complexion, doe make their Humors and Complexi∣ons the Guids of their Soules, and not their Soules guided by the Spirit, the Guide of their Humours. Yea, they thinke that Humor is the Spi∣rit, and so they erre by autho¦rity, and are therefore farre more incurable. This is to make the winde the Guide of the Shippe, and not the Com∣passe, and surely such men shal be sure neuer to come to their pretended Hauen. For the end of the Flesh is Death, and

the fruit of the Spirit onely is Life. Neyther is it hard for each man to finde out the su∣perfluities of his flesh, and to correct them if hee follow the Second Rule, which is this. Man must not compare him∣selfe with himselfe, nor mea∣sure himselfe by himselfe, for euery man is as tall as his own measure, and he cannot there∣by finde out his shortnesse or tallnesse. But Man must seeke out for his patternes, both the words and persons of men truly sanctified, or rather the words and deeds of the Spirit, speaking and liuing in them, euen such whose vnpartiall vprightnesse hath wholly gi∣uen them vp from the Flesh to the Spirit. The chiefest is Christ himselfe, whose vpright temper rectified and guided

by an vnmeasured Spirit, set∣leth him in a perpetuall equi∣libriousnesse, apt vpon occa∣sion to the effects of any Complexion, yet vnapt with∣out to be led by any of them.

Next to Christ are his A∣postles, And among them most conspicuous and most knowne in S. Paul. In him shall yee see the reasonable vse of each Complexion, while he chideth the Galathians and Corinthians, while he reioy∣ceth for the Romanes, while he expresseth a feruent loue to Timothy and many other Saints; yea, to his owne Nati∣on, wishing with his owne pe∣rill that they might bee saued, while he speakes weeping of those whose end is Damnati∣on, and being still one and the same man; he is full of anger

when Elimas resisted him, and full of patience when the Iewes afflicted him. And e∣uen at this day are there pa∣ternes to bee found of an vp∣right, euen a spirituall conuer∣sation, and their followers should wee bee that so follow the followers of Christ. Ney∣ther must that backward rea¦soning be heard among Chri∣stians, to argue from their own apprehensions or vertues, ther¦by to proue what is Truth and Goodnesse, which is to reason from themselues to Christ, but they must reason from Christ to themselues; they must say, This Christ did, therefore I must doe so: and not this I do, therefore Christ did so. For that were to make thy selfe Christ, and Christ a Christian. Yet this many doe, and from

their owne inclinations fashi∣on the shapes of paternes to themselues, not themselues to them.

And as we must conforme our selues to the deeds of the Spirit, so we must to the words of the Spirit, and to doe both, wee our selues must be spiritu∣all, euen the freemen of God. Vpon which is grounded the third Rule, which is this, That euery Saint and sonne of God, by the ayde of the Spirit in¦wardly freeing him, and out∣wardly teaching him, must striue to haue an vniuersall li∣bertie of soule, free and incli∣nable to the approouing of all Truthes, and to the loue and practice of all goodnesse. I say this is a great and glorious liberty of the sonnes of God, and of them alone, that their

soules being li••ted vp from the hinges of the flesh, and new fastned to the spirit, there∣by they haue a freedome to mooue whensoeuer the Spirit moues, and to loue whatsoe∣uer the Spirit loues. All Truthes are gladly receiued, all Goodnesse is highly estee∣med, bee it in a Complection different, yea, contrary. For this Freeman of God must haue the liberty both of his Iudgement and Will, hee will be bound Prentise to no Sect, partiality or piece of Truth or Goodnesse, but will bee as large as Truth and Goodnesse it selfe.

And if you will know his Sect, the truth is, he is only of the Sect of Truth and Good∣nesse; And that is no Sect. For these he approues where∣soeuer

he finds them, in what Complexion, Religion, or Nation soeuer, and it seemes Saint Peter himselfe was of this Sect; yea, God himselfe fauoureth it, for Saint Peter saith, that of a Truth he per∣ceiued, That God in all Nations accepted those that feare him and worke Righteousnesse. Therefore henceforth, Let no man tye himselfe to a part, by some corporeall likenesse, or preiudice of birth or edu∣cation, and so separate himself from the whole; but let euery true Christian bee a true Ca∣tholike, euen an vniuersall thing entertayning Truth and Goodnesse in all persons and Complexions, yea, entertay∣ning all persons and Compa∣nies if there bee Truth and Goodnesse in them.

For let the great and little Sectaries, Romanists and Se∣paratists know, That the name of Catholicke is most proper∣ly his, whose iudgement is free to the receite of all Truths, but especially and actually of the Fundamentals of Saluati∣on, and whose will is free to the imbracing of all persons indued with sanctified Good∣nesse, issuing from the know∣ledge of Truth. The true Saint is a louer of all sanctify∣ing Truth, and a louer of all that are sanctified by the Truth.

This Saint Iohn testifies, when he boldly assumes, That the elect Lady was loued in the Truth, of all them that loue the Truth. Therefore let men boast of singularity and sepa∣ration, that is fearfull to mee

which is to them preemi∣nence. For they that cut off Saints from them, cuts them∣selues off from the Commu∣nion of Saints. Yea, let not a difference in small Truthes make separation. It may bee that Complexion hath only made this difference, and hath made him or thee, I know not which, too straite or too large, but take heed that thou doe not for a difference in Complexion separate thy selfe from thy owne Brother. The great and certaine Truth and mayne Goodnesse that are in him, are more strong to bind thee to an vnion, then the difference in small Truths and Duties be to make a Diuision. Yea, that great Goodnes that is in him, except with the Pha∣risies thou thinke better of

thy selfe then others, may make thee to suspect thy selfe rather then him. And suspect thy selfe and spare not, if thou dost not finde in thy selfe this vniuersall liberty of soule, which approues all solid truth and sanctified Goodnesse in any person; yea, loues the per∣sons of that Truth and Good∣nesse.

Let not the flesh part what the Spirit hath ioyned toge∣ther; let not the difference of bodies put a-sunder what the vnity of Grace hath conioy∣ned, neyther doe thou know men hereafter according to thy owne flesh, but according to Gods Spirit. But if thou wilt try whether thou doest make a true spirituall discord, see whether thou dost equally make it with men of thy owne

Complexion & Constitution, if they be voyd of Truth and Goodnesse; and whether thou dost loue and entertayne any Truth and Goodnesse, though he be neuer so much outward∣ly different that professeth it. But if thou sticke at eyther of these, thou art not yet a Free∣man of the Spirit, but a slaue of thy flesh, thy loue and ha∣tred are thy owne and not Gods.

And surely so it appeares in many of this kind, for a spiri∣tuall hatred dwels in a spiritu∣all heart, and a spirituall heart is a charitable heart, and a cha∣ritable heart euen where it hates, there it wisheth that it might haue cause to loue. Ac∣cordingly these spirituall and charitable haters of Vice, ra∣ther then Person, seeke the

amendment of those that they hate, they striue as much as is lawfull and possible to liue in peace with all men, they at∣tend if at any time they may recouer them from the snare of the Deuill. But the Com∣plexionary Zelots, think more of Confusion then Conuersi∣on, they seeke out Reasons to maintayne a Rent and Diffe∣rence, and to account men of Infirmitie, Enemies rather then Brethren, and except a man will presently bee saued, they will presently damme him. But wisdome is iustified of her Children, & this is the wis∣dome of the Spirit, euen to vnlade our selues of the flesh, to free our selues from all the preiudice, burden and bond∣age of it, and to dwell in that pure, peaceable and vniuersall

spirit, which entertayneth gladly all Truth, and loueth willingly all Goodnesse; yea, where they are not, it wisheth they may bee, and expecteth vntill they be.

But before I leaue this sub∣iect, I must both magnifie and pitty the Man truly spirituall. He ought to be magnified, be∣cause hee that is mighty hath magnified him, and hath set him in a high degree. The Knife of the Spirit hath ript off the flesh from his soule, and the flesh doth no more com∣mand him, but he is a spiritu∣all Freeman. His soule is free from darknesse by a marue∣lous, euen a Celestiall Light, and his will is free from the bands and chaines of the flesh by a seuering, cutting and ab∣soluing Spirit. Hee is taller

then the sonnes of men, and as much higher then they, as the Spirit is higher then the flesh, and by that step of ad∣uantage hee lookes into Hea∣uen, which they see not. Hee is inwardly and really more noble, for he hath a free, large, and emancipated soule, which they haue not. Hee is more powerfully valiant, for hee fighteth the battailes of the Lord against spiritual powers, and against the whole King∣dome of darknesse. But with this honour that is to be mag∣nified, is adioyned a misery to be pittyed.

For as he fighteth for God against the World, and the Prince of the World: so the World, with all the Comple∣xions thereof; yea, with the Prince thereof, fight together

against him. His Sword is a∣gainst euery man, and euery man against him, and though hee be not euill: but a true Is∣raelite, in whom is no guile, yet therefore the euill World ha∣teth him, because hee is not like them. Surely the quarrell of the World with the sonnes of God, is not because they are naught, but because they are vnlike, and vnlikenesse is to them as sufficient a cause of debate as wickednesse. Yea, where there is an vnlikenesse, there false wickednesse shal be imputed, that which of it selfe is faultlesse may seeme iustly to be condemned, as be∣ing guilty of that which is truly faulty. Because they are vnlike, they are hated, and be∣cause they are hated, they must be accused.

To say truth, they are not hated because they are wic∣ked, but they are made wic∣ked because they are hated. Now this slanderous odious∣nesse arising from vnlikenesse, is thus hatched: Eyther be∣cause a man beleeuing fully his owne rightnesse, makes himselfe a rule vnto others, & condemnes them when they swerue from this Rule, or be∣cause viewing his owne croo∣kednesse in a comparison with a goodmans righteousnesse, he finds this comparison of righ∣teousnesse to bee a checke and reproofe to his crookednesse. But whatsoeuer the cause is, Too true it is; That vnlike∣nesse hath made many Quar∣rels betweene them, and these Quarrels of vnlikenesse too often flow from the oppositi∣on

of Complexion, against Sanctification.

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

For indeed the spirituall man is the Lord of Comple∣xions, but the carnall is their seruant. Hence, as they fight among themselues, so most commonly they fight all with him: For the spirituall being of no faction, nor seueraltie, but affecting vniuersall Good∣nesse, serues himselfe of the goodnesse of each Complexi∣on, and refuseth the vices and extremities of it. So by rea∣son

son of his different temper from all, hee hath Enemies of all, being Virtus in medio vi∣tiorum.

Hence the Stiptick, and hide-bound or angry Christi∣an, when he sees the spirituall man conuersing with Sinners, though perchance with hope of edification and cure, or some euidence of smoking grace, hee cryes out against him, and cals him good-fel∣low, an eater with Publicans and Sinners. If hee see him v∣sing some lawfull comfort & recreation, he cals him a Glut∣ton, a Drunkard, a Libertine. If he see him conuersant with men of the contrary Faction, or excusing a Ceremony for the loue of Peace, he doubts of his Saluation, and holds him to bee fallen from the

Faith, and takes him for little lesse then one of the damned. If the sociable, sanguine, and neighbourly Christian see the spirituall man with a notable difference to affect those that excell in Vertue, to condemne the Drunken meetings of car∣nall Feastings, the lasciuious gestures of dancing prouoca∣tions, the beastly mirth of Tongues tipt with filthinesse, the prophanations of times consecrated to diuine vses, the contempt of Gods Word, and the carelesse burying it in fleshly recreations; He cryes out vpon his purity, and de∣fies it, and sayes, too much Re∣ligion hath made him madde. If the Lazie Phlegmaticke heare the right Christian cry aloud to the sleeper in securi∣ty, Away thou that sleepest, and

stand vp from the dead; if hee see him painfull in studie, ab∣stinent in fasting, not slothfull in seruice, but zealous to good workes, angry with Sinners, and reprouing them for their amendment, he accounts him a busi-body, one that hates his owne quietnesse, and (hee sayth, as Acts 17.6.) These men that haue turned the World vp-side downe, are come hither also.

Lastly, your melancholy man he is angry also with the Communion of Saints, with the Physicians beeing among the sicke, with the peace of the godly, if their Coates bee not all of one fashion, or if one haue a dust on his Coate, which the other hath not. He condemnes the spirituall man for being at Feasts of Loue,

for drinking a little Wine, though hee haue an infirmity in his stomacke, and hee is an∣gry with any visible glory of the visible Church. If the true Christian receiue any prefer∣ment, he holds him a Demas, and one that hath forsaken Paul, and hath imbraced the World: and if hee conuerse with any that are lesse hide∣bound then himselfe, though perchance more honest, hee takes him for a Formalist and a Time pleaser. So the spiri∣tuall man scapes not his blowes neyther, and thus hee is beaten of all sides.

But though this to many be a great disheartning, to bee as Ieremy, a man against all men, and all men against him; yet to the Children of Wisdome it is a Testimoniall and incou∣ragement.

That is indeed true Wisdome which is contrary to the corruption of all hu∣mours, and by reason of this contrariety is refused of all, both piping merily, and mour∣ning dolefully. Carnall mirth hateth spirituall sadnesse, and carnall sadnesse hateth spiritu∣all mirth, yet the wisedome of of the Spirit is still true Wise∣dome, euen the Wisedome of God, and is iustified still both by the Father and the Chil∣dren.

Therefore stand thou strong in the path of the Spirit, and let this opposition on all sides bee vnto thee a testimony and approbation, that thou art on no side, but in the midst. Thy businesse is to turne neyther to the right hand nor to the left; though terrours assayle

thee both on the right and on the left, keepe thou the nar∣row way of Verity, that lea∣deth to Eternity. Thou art going to Canaan, looke aswell for vnkindnesse of thy Cousin the Edomite, a seeming pro∣fessor, as of thy Enemy the prophane Amalakite. Thou artfighting a good fight for the Crowne of Righteousnesse, expect to be in perils, not only by Robbers, but in perils by false Brethren: the Crowne when it comes will pay for all.

Lastly, I note one Combate of the flesh, yet seeming to bee of the Spirit, and that is the Combate betweene Zeale and Discretion. A Combate, I confesse, which I grieue to speake of, for it is the falling out of Brethren, or rather of

Man and Wife. I had much rather to contemplate how blessed is the Marriage and v∣nity of these two, and how faire and beautifull is their is∣sue. Surely the fruits of this Vnion are farre more glorious then the Apples of Gold with Pictures of Siluer. For it is the absolutenesse of each ho∣ly Worke, when it is fashioned by the Zeale of Discretion. Such workes are excellent both in matter and forme, and so they are both good and rea∣sonable.

But on the other side, how lamentable are the defects in eyther, when Zeale wants Discretion, or Discretion wan∣teth Zeale. Where Zeale wants, Discretion can neuer doe a good Worke for the matter of it is naught, where

Discretion wants, a good Worke is neuer well done, for the manner of it is naught. And then againe how lamen∣table are the Warres which proceed from these defects? Where Discretion abounds, but Zeale is defectiue, there order is commonly the chiefe obiect; calmenesse, quietnesse, and outward prosperity are chiefly regarded.

But on the other side, true Zeale is sometime condem∣ned of businesse, of tartnesse, of giddinesse, and the Prophet is demanded, who hath made him a Counsellor? But if Dis∣cretion fight against true and sanctified Zeale, let it know that it fights against the Spi∣rit of God, and then let Ga∣maliel disswade him from be∣ing found a fighter against

God; yea, let Wisdome beare with smaller Indiscretions, if accompanyed with the true Zeale of Sanctification, for God giues his Graces many times to the weake, and by weake and contemptible In∣struments we know that God sheweth his owne strength; by their weaknesse casting downe the strong holds of the flesh, and setting vp his glorious Kingdome. And when wee come into the Kingdome of God, and see what great re∣turne of Soules and good Workes some weake Saints haue made, it shall bee no griefe of heart to the men of Wisedome, that they haue winked at some lesser indiscre∣tions and infirmities.

Yet on the other side there grow sometimes intolerable

inconueniences, where Zeale abounds and Discretion is much defectiue. For by such, holinesse is altogether propo∣sed, but the fitting & shaping of things best to effect that holinesse is not well concei∣ued. Good things are not done with the best aduantage, but lose part of their goodnesse for want of good handling. Zeale without discretion is but a wild kind of goodnesse, and like a mettald horse with∣out a bridle, it carries the Ri∣der into waves that are out of the way, and makes him runne against all that are in his way. And to take a view of it in some particulars, I first obseru, that it is vnreasonable, and full of extremity by following reason beyond reason. It is iust ouer-much, and knoweth

not the right bounds of Right and Trueth, but with Peter when the feet only should be washed, it will haue the head washed also. It strayneth after things beyond possibility and fitnesse, and if perchance the things be good in their matter which it aymeth at, it doth it in too violent a manner, and not proportionably to the va∣lue or weight of the things. There are some things which ought to bee done, and other things that should not bee left vndone, and as wee see some oddes betweene Cummin and Righteousnesse, so we see ods in Christs inioyning them. But inconsiderate Zeale knowing that the paying of Cummin should not bee left vndone, with an equall heat sometimes prosecutes both that & Righ∣teousnesse;

yea with a great heat pursues a small Trueth, and a greater Truth with lesse heat. Such was the Zeale of the Pharises, whom Christ therefore iustly taxed as stray∣ners of Gnats and swallowers of Camels. And I wish there were none now-adayes that are vehemently hote against small matters of forme, and cold euen to death in Coue∣tousnesse, Pride, Extortion & Oppression. And to goe on a little farther after these that go on too farre, we shall find that they follow little Truthes at too vnreasonable expences. Marke we the Law of God in his ten Words, marke wee the Gospell of Christ Iesus, the Epistles of his Apostles, and wee shall find Loue to bee the Soule of the Law, the new

Commandement (by excel∣lence) of the Gospell, the spe∣ciall charge of all the Epistles. Aboue all things put on Loue; there abide these three, Faith, Hope, and Loue, and the chie∣fest of these is Loue. Loue is the bond of perfectnesse, it is the most excellent way, it goes into heauen with vs, and there it testifies for vs (as Iohn saith) that wee were the Children of God on earth.

Now if this be the most ex∣cellent thing, if it be to be put on aboue all things, and is not to bee put off when all things else shall bee taken from vs, how is this precious Iewell rashly vndervalued, and too often put off by inconsiderate Zeale? In the difference of small Truth, you shal see Loue throwne aside, like a Cloke

by one that goes to wrast∣ling, and (as betweene beasts, whom I am ashamed to name in a cōparison with Christians) a little bone causeth great and gaping wounds. I deny not but all Truth is valuable, but all Truth is not equally valu∣able with Loue, but Loue is to bee maintayned, euen with those in whom some Truths are defectiue, and some such defects of Truth are to be to∣lerated, where they cannot be amended but with the breach of Loue. I speake not God knowes, but with a desire that Truth were perfectly embra∣ced, but I giue aduice in that case where lesser Truths are remedilesly vnreceiued. And in this case I say, that this most excellent Loue is not to bee sold for the buying of such

little Trueths, neyther may wee loose a thing absolutely necessary to Saluation, for things not so absolutely ne∣cessary. There is a Trueth of the foundation, euen a funda∣mentall Trueth that is neces∣sary to Saluation; a Trueth by the beliefe whereof we are fastned into Christ Iesus, and whosoeuer denyes this Truth, is without the compasse of that Loue which is due to the sonnes of God. But whosoe∣uer holdeth this fundamentall Trueth, and is thereby be∣come a member of Christ Ie∣sus, Loue is due to that man, euen the Loue of a sonne of God, and doe not thou dare to hate him whom Christ lo∣ueth. Though by infirmitie of iudgement hee deny some lesser Trueth, or by weaknesse

of humane nature fall into some small offences, cut not thy selfe off from him, for if thou doe, thou canst not cut him off from Christ, but thou cuttest thy selfe off from him who is one with Christ. Ther∣fore beware of this cutting and concision, for where Loue wants, it hurts the man most where it wanteth, and not the man toward whom it is wan∣ting; for where Loue is ab∣sent, there Christ is not pre∣sent: if Faith worke not down∣ward in our hearts by Loue, it workes not vpward into v∣nion with our Head Christ Ie∣sus. Let not Zeale therefore buy Truth at too deere a rate; but let it be equally earnest for the maintayning of Loue and Trueth. What God hath put together, let no man put asun∣der.

Wee are commanded to follow the Trueth in Loue, and therefore woe be to them that diuide the following of the Trueth from Loue, yea follow the Trueth in malice and hatred. The Law was abrogated, yet Paul would not haue the cessation vrged with violence and rigour; yea hee tells the iudgers and con∣demners, What are they that iudge, and of the iudged hee sayth, Hee shall bee holden vp, for God is able to make him stand. The different decency of haire is iustly recommen∣ded by Paul to different sexes, yet if any man will be conten∣tious herein, he will not ioyne battaile with him, but tells him, that neyther hee nor the Churches of God haue any such Custome as Contention.

I wish wee could truely say so too, and that the fight begun about Easter, euen Loue lost for a holiday, were not now renewed in the like kinde, though on other occasions. But I desire the saints of God seriously to consider this, That if the Church of God haue no such custome as Contention, how can they that haue such a custome as Contention, be the Church of God? Let the Zea∣lous consider, that the kindly heat of the fire of the Spirit is Loue, and not Contention; but if this heat grow conten∣tious, it ceaseth to bee Spiri∣tuall. Wine is no longer wine, but vineger, when it hath lost his comfortable and sprightly heat, and hath fret it selfe into sowrenesse and tartnesse. And surely the heat & Zeale which

is degenerated from edifying and comfortable charity, into opposition, biting, and iudg∣ing, is no longer the heat of the Spirit, but a rage of the Flesh. A Second marke of indiscreet Zeale is, that it is vnseasona∣ble, and full of confusion. It will haue perfection to be the fruit of a moment, and it will not stay for seasons and occa∣sions. The Pharises would haue the old bottles present∣ly filled with new wine, and the Children of the wedding to fast while the Bridegroome was with them. If they would haue stayd vntill the bottles had beene renewed, or the Bridegroome had beene de∣parted, their Zeale had beene approoueable, whereas now it was vnseasonable. In many cases wee are aduised to beare

euill men patiently, and not to breake out into a fury, if at such times as wee would, they cannot breake the snares of the Deuill; but our patience is to expect if at any time God will that they may escape. Many there are that are impa∣tient of euill men, and driue them away by terrour and de∣spight, if they be not present∣ly conuerted; yet it directly breakes this precept, and shewes that they would bee masters and authours of mens saluation, and not waiters vp∣on God, that only giues the in∣crease. When they haue spo∣ken, it must be done, whereas it shall not be done vntill God speake. What if God will haue him called at the twelfth houre, wilt thou damne him if hee be not conuerted at the

ninth houre; waite thou on Gods leasure, for God will not waite on thy pleasure: he may saue him at last, if thou driue him not from hearing, by thy fiercenesse; and if thou doe so, thou edifiest to Hell, and art not Gods but Satans Mini∣ster.

Againe, others are vnsea∣sonable, in not being as wise Fishers for Soules, as men are for Fishes. They seeke not with Paul to catch them by craft, neither striue so farre to please, as pleasing may bee an aduancement of profiting. Yea, there is a delight taken sometimes in falling right o∣uerthwart an errour, or infir∣mity, & so a boysterous wind makes the man hold his cloke the faster, which a warme sun∣blast would haue gently per∣swaded

from his backe. It is not amisse to ground the per∣swasions of things not belee∣ued, on things beleeued; of duties vnpractised, on duties practised; and reproofes of faults, on commendations of vertues. Paul telling King A∣grippa hee beleeued the Pro∣phets, had wonne him almost to bee a Christian; and when he meanes to chide the Corin∣thians, as in some points Car∣nall and not Spirituall, he be∣ginnes his Epistle with the ti∣tle of Saints, and thankes to God that they were rich in vt∣terance and knowledge. And since we haue fallen into men∣tion of Pauls behauiour to A∣grippa, by that and other such examples may wee learne the comelinesse of discreet admo∣nition, and the ragged harsh∣nesse

of indiscretion. Agrip∣pa before Paul spake with him was much lesse then a Christi∣an, for hee was but almost a Christian when hee had done with him. Yet Paul doth not call him Vnbeleeuer, but takes hold on that beliefe which he gaue to the Iewish Religion, by that to bring him to the Christian. Dauid shed the bloud of Vrtas, but Nathan did not call him Murderer, but first gayned his own iudg∣ment from him, and set it a∣gainst himselfe. He tooke Da∣uid by craft, and Nathan did not at first condemne him, be∣fore hee had set Dauid against Dauid, and made him to pro∣nounce sentence vpon him∣selfe. Saint Ambrose admo∣nisheth Theodosius of his cru∣ell execution of the Thessalo∣nians,

but ue doth it with such reuerence to his person, with such expression of Loue, and meere seeking of his Saluati∣on, That a most valiant Em∣perour could not but receiue patiently the Spirituall bonds wherewith hee tyed him be∣low, that hee might take a course to free himselfe aboue. No doubt but the like occa∣sions may still befall, and Prin∣ces may neede Admonition, and why should they not haue them if they neede them? for else were they more miserable then common men, and Salo∣mons woe were especially vp∣on them, because when they fall, there were none to helpe them vp. But it being gran∣ted that they may fall, and that falling they are to be ray∣sed by Admonition: Let the

matter of the Admonition be fitted to the Fault (be it Mur∣der, Adulterie, vnhallowing of Gods name, &c.) but let the manner bee framed to the best aduantage of preuayling, which generally is with a re∣gard to the dignity of the per∣son, and the remaynder of his Vertues. Let it appeare, that that which speakes is Loue, and that for which it speakes is Saluation, and how can any heart, if it haue goodnesse in any proportion to greatnesse, shut it selfe against Loue, brin∣ging with it Saluation? I doubt not but there are cer∣taine fiery Spirits, that like no example but that of the Pro∣phet, See how this Murderers sonne hath sent to take away my head▪ but they know not that one kind of Spirit fits not

all persons, times, and occasi∣ons; but they ought to know, That is the best Spirit which fits best with these particulars, and is most likely to effect that good which it intends. The others doe but driue away the birds with noyse, which they pretend to take with nets. This Art of Admonition is most excellently described by Gregorie the Great, in his Mo∣rals vpon Iob, lib. 12. cap. 3. and vpon Ezekiel, libr. 1. ho∣mil. 11.

And now let vs goe downe from the top of mankind to the bottome, and there see how ordinary men may bee discreetly disswaded from or∣dinary sinnes. For example, If you would get Vsury from a man, I thinke it not best to flye suddenly into his face

with the cudgell of Damna¦tion, for that may make him stand vpon his guard, and fall to the defence of his sinne, but deale with him vpon con∣fessed grounds, and on those build that which is not confes∣sed. Tell him at first that which hee cannot denie, that men must all liue one by ano∣ther, and that for one man to fret out all others, and to liue by himselfe, is in humane. That Charity in one sight regards the benefit of another, with her owne. That in Vsury, vsu∣ally the benefit goes most, if not all, of one side, yea some∣times the benefit of the one riseth out of the losse of the o∣ther. Now where these things are, there such lending is the cause of fretting and vndoing. So it remaynes they must ey∣ther

grant what they first de∣nyed, that men may fret and vndoe one another, or else they must condemne their len∣ding which is so fretfull and iniurious.

In briefe, let vs first worke vpon mens Iudgements by in∣forming them, and not pre∣sently at the first sight flye on their wills and affections, to racke and force them.

Againe, where there are great and little faults to bee a∣mended, let vs not bee more busie for the little then the great, nor equally importune an amendment of all together. For verily I beleeue, good oc∣casions of Reformation haue beene lost, because too many faults haue beene brought to∣gether to amendment, yea little and doubtfull faults, and

such as might be healed with a good construction, haue beene brought in equally vpon the File with those of greater mo¦ment. And what doth this course doe, but magnifie the tediousnesse of the worke, and increase the difficulty of it? What doth it but bring this answere to vse, That changes are dangerous, and euills well setled, are better then much vnsetling by much amending? What doth it but bring a doubt that nothing will satis∣fie, since faults seeme more to be sought then found? But I wish that alwaies there might bee an aduised and temperate demand in matters of Refor∣mation, and though it bee vn∣aduisedly demanded, yet there may be giuen a iust and solide answere, and such as might re∣gard

to please God by mayn∣tayning the purity of his Spouse the Church, rather then to satisfie or vnsatisfie the indiscretions of men. Let Gods cause euer be maintay∣ned, whether proposed or op∣posed by our owne enemies.

A third fault of indiscreet Zeale is, That it is censorious, and passeth easily into con∣demnation both of things & persons. Not to speake of in∣different things, too often censured, I say some men, and some matters, are condemned eyther not heard or not vnder∣stood; and yet the Heathen Romanes vsed not to con∣demne any before hearing, and much more wee that are Christians ought to know those things whereof wee af∣firme.

There are heights of Dis∣pensation, which meane vn∣derstandings reach not vnto, and yet for such sometimes they despise dominion, and speake euill of Dignities; Christ is censured for being a∣mong the sicke, yet a Physici∣an; for the waste of a precious Oyntment, yet going to bu∣riall. So the blame which be∣longs to their owne incapaci∣ty, they cast on that which de∣serueth commendation; and that which is in it selfe good, is by them called euill, only because they are not wise e∣nough to see the goodnesse of it.

Againe, there are many good actions of good men, that by censorious Zeale are taxed as euill, and yet are only knowne in some out-side of probabi∣lity,

but the inside (wherein the life of the action lyes) is not knowne. The Iewes were in a rage with Peter for going to the Gentiles, yet when the cause was knowne, his fault was found to bee a Vertue. The Reubenites, Gadites, and halfe Tribe of Manasseth, were indicted of Apostasie for building an Altar: but that which was thought to bee A∣postasie, was indeed a memo∣riall and meanes of cleaning to the true God.

Wherefore let vs not be ha∣stie to iudge according to ap∣parances, but let vs take time to iudge righteous Iudge∣ments. For if thou iudge ano∣ther rashly and falsly, GOD shall iudge both him and thee truly: He shall iudge ouer the matter againe, and shall ac∣quite

him whome thou con∣demnest, and shall comdemne thee for condemning him. So thy iudgement of another shall returne vpon thy selfe. And surely in this point, Let euery good Conscience com∣fort it selfe in it selfe, and passe little to be iudged by another, in that which another knowes not; for thou standest to the Iudgement Seat of the High∣est Wisdome and Mercie; and not to the Barre of humane Ignorance or Malice.

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

First, I noted, that by fol∣lowing heate to farre, it out∣goeth the Spirit, and runs out into the flesh. And now I ob∣serue,

that it being gotten in∣to the flesh, it still beleeues it selfe to be spirituall, and so in steed of retyring it fortifies it selfe there. Hence it comes, that many fleshly contenti¦ons are mayntayned by Scrip∣tures, yea, Sermons and Scrip∣tures are fitted to passions, not passions to Scriptures. So flesh and bloud fights carnally with spirituall Weapons; yea, which is fearefull, turnes spi∣rituall Weapons into carnall. Malice sometime rayleth in Scripture Phrases and beateth his Enemies with Diuinity; and thinkes it may speake what it will, so it bee in the words of Scripture; if it haue a seeming opposition of vice, it cares not how angry it bee, though indeed Pamphlets of that kind be no other then Li∣bels,

and Sermons then Phi∣lippickes. Yet this abuse of Di∣uinitie shall bee maintayned by Diuinitie, and so she is mi∣serably forced to iustifie and continue her owne wrongs. But let Baal plead for him∣selfe, let not God be forced to speake for Baal, nor the Spirit for the flesh; Adde not sinne vnto sinne.

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

But to draw to a Conclusi∣on, Let all true Christians striue, that their Workes bee

the true Issues of Zeale, ma••∣ryed with Discretion, for such Workes are the acceptable Salt and sauoury Sacrifices of Wise-men, and not the loth some Sacrifices of Pooles. Let them know, that the fire of the Spirit, the Mother of all true Zeale, hath light in it as∣well as heate, and the heate should follow the light, and not goe before it; otherwise if the heate goe before the light, or without it, it may set on fire, where it should but warme, and so may breed a Confusion, whereas the busi∣nesse of it is edification. Let vs by ioyning the wisdome of Serpents with the innocencie of Doues, become those excel∣lent and perfect Stewards whom the Lord commends both for being wise and faith∣full,

whose faithfulnesse giues meate to the Seruants, and whose Wisedome doth it in season; euen in fitnesse of man∣ner, measure, and order. And farre bee it from any sound Christian to put a Diuorce be∣tweene that incomparable payre, whose Marriage was in Heauen; Zeale and Discreti∣on: or to thinke, that one a∣lone of them can bee a suffici∣ent Parent of good Workes. Much lesse let any man, if hee find these separated by wret∣ched Diuision, seeke to bring them together in a more wret∣ched Contention. The parting of so louely a couple is lamen∣table; but a malicious meeting of them is far more dolful. For by their own good nature they incline to loue and vnity, and therefore cursed is that Ma∣lice,

that changeth into Enmi∣ty the most excellent Vnity. Hee that sets Vertues by the eares, is as he that sets Brethren by the eares; yea, as one that makes Quarrels betweene Men and their Wiues. Surely if the Peace-makers be blessed being the Children of the most High, then such Quarrel-makers bee accursed, and are the Children of the Lowest; euen the most infernall spirit.

To conclude, Let vs as the new borne sonnes of the Spi∣rit, lay aside all Maliciousnesse, and lust of Contention, which are the vices of the old man, and expresse the true Vertues of a godly Nature, receiued with the new man, euen Cha∣rity, Peace and Vnity. Let not the difference of Education or Complexion, or the vn∣kindly

opposition of Zeale & Discretion, bee powerfull to a separation, where the Vni∣ty of one and the same Spirit hath made a coniunction. But let the Spirit bee more fol∣lowed, leading vs to loue, then the flesh prouoking to hatred. And surely if wee bee not in loue, wee are not in the Spirit: for whosoeuer is in the Spirit is in loue, yea, hee is in loue with loue. And as loue is com∣mended by the Author of it, which is the Spirit, so it is also praysed by the excellent fruit of it, called Edification; for by loue the members of Christ cherish each other, and by that cherishing increase in their growth. Besides, as Sion in∣wardly prospereth by loue, so by the loue of Sion, Babylon decayeth. For the more Loue

and Vnity in Sion, the more strength, & the more strength in Sion, the more terror, yea, the more ruin of Babylō. Whē the Banners are brought into the Vnion of an Army, then they are terrible, (Cant. 6.) And when Israel ioynes toge∣ther in the Vnity of a Shoute, then are the wals of Iericho most neere to their Downfall.

CYPRIAN, de Vnitate Ecclesiae.

Pacificos esse oportet Dei fi∣lios, corde mites, sermone sim∣plices, affectione concordes, fi∣deliter sibi vnanimitatis nexi∣bus coherentes. Et post,

Erant perseuerantes omnes vnanimes in oratione: & ideo

efficacibus precibus orabant, ideo impetrare cum fiducia poterant, quodcumque de Domini misericordia postularunt.

FINIS.

Notes

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  char.