winter within doores when it is Summer in the fields Some are so hard frozen that they had need be set neere a good fire to thawe them and when they are thawed to heate them If any man therefore approach these flames and complaines they are too hot for the season the remedie against scorching of his shinnes is easy Hee neede not put the fire out but onely sit or stand further off and all will be well Thus haue you my Apology if it bee one as a small skreene to hold betweene you and the fire if you thinke it too bigg or too neere and that it would heate you too much Valete Calete The Contents of the seuerall Chapters of this Treatise CHAP. I. pag. 1. THe Introduction containing the inducements of the Author vnto this Worke and the Summe of the whole CHAP. II. pag. 8. Of the Nature of Zeale The signification of the Word pag. 9. the seuerall acceptations of it as it is by vse of speech applied pag. 10. the Definition of Zeale pag. 14. Confutation of 2. errors pag. 20. CHAP. III pag. 25. The Obiects of Zeale Good to be maintained Euill to be opposed Good things to be defended are Gods Word pag. 27. His Worship pag. 36. His Seruants pag. 47. What Zeale opposeth must be certainly euill pag. 56. CHAP. IIII. pag. 70. Of the Grounds of Zeale A distinct Knowledge pag. 71. A lawfull Calling page 88. CHAP. V. pag. 101 Of the Ends of Zeale these are either 1. Principall the aduancement of Gods Glory Ibid. 7. Rules to try if our Zeale ayme at this end pag. 103. 1. Rule Zeale must be vniuersall pag. 104. Triall pag. 107. 2. Rule It is moued onely by sinne not by priuate iniuries or profits pag. 114. Triall pag. 119. 3. Rule It makes no difference betweene friends and foes pag. 122. Triall pag. 125. 4. Rule It equally sets vpon poore and rich pag. 128. Triall 132. 5. Rule It is inflamed by difficulties pag. 133. Triall pag. 137. 6. Rule It is most sharpe against a mans own corruptions pag. 140. Triall pag. 141. 7. Rule It is constant pag. 143. Triall pag. 145. 2. Lesse Principall Reformation of what is amisse pag. 148. CHAP. VI. pag. 161. Of the Qualification of zeale with Boldnes free from cowardice and Luke-warmenesse pag. 163. The Boldnesse which is requisite in a Minister pag. 164. The Reason of the dislike of it pag. 176. True boldnesse neuer exposeth to so much danger as cowardice doth pag. 177. Two cautions touching Boldnesse pag. 189. 190. CHAP. VII pag. 196. Of Discretion the second thing required to the right Qualification of Zeale The praise of it Ibid. Discretion without Zeale compared with Zeale without Discretion pag. 198. The Counterfeit of Discretion pag. 199. What true Discretion is pag. 206. The vse of Discretion in Zeale which is to respect Circumstances of Person Place and Time Discretion 1. 1. The Circumstance of Person considered either Morrally or Ciuilly Regards the circumstance of Person pag. 209. Directing Zealots to consider men in a twofold respect The one Morall considering them as Good or Bad and the bad againe as Priuate or Publicke offendors and both these sorts as they offend either of infirmity or of resolution 2. The other Ciuill as they are ranged in their seuerall rankes among men some being Publicke and some Priuate Persons some aboue vs some below vs some equals some elder some younger and accordingly directeth Zeale to treate with them 1. Of the morall consideration of men Of the Morall consideration of men defending the good pag. 210. reproouing the Bad. pag. 211. And herein discretion teacheth care of 2 things 1. Be sure the fault to be reproued be certainely committed Ibid. 2. Make a difference betweene a priuate and publicke offence pag. 216. Priuate offences how handled Ibid. that is priuately for 5. reasons pag. 220. Fiue Cases of exception pag. 222. The least faults though priuate must bee reprooued pag. 230. the reasons why pag. 232. Publick offences how reprooued pag. 238. to this belong 2 things 1. Assurance that it bee such Ibid. What makes an offence to bee accounted publicke pag. 239. 2. such offences must bee publickely reprooued pag. 240. If they be faults of infirmity more mildly pag. 243. if of resolution and purpose more sharply pag. 247. Two Cautions about sharpe Reproofes pag. 248. Publicke Reproofes to bee often iterated pag. 253 Of the Ciuill Consideration of Persons as they are Publick or Priuate pag. 261. 2. Of the Ciuill Consideration of Persons Publicke Persons are either Magistrates in the Common-Wealth or men of Publicke office in the Church In the Common-Wealth againe Publicke Persons are either supreame or subordinate How Zeale may handle a Prince Princes pag. 262. Three Rules to bee obserued pag. 264. difference betweene temporizing and true discretion pag. 275. Vnlawfull to censure Princes in common speech pag. 280. to depose them much more vnlawfull pag. 284. Subordinate Magistrates Other Magistrates how to be handled pag. 288. especially in publick Ministers Ecclesiastical Persons how to be hādled p. 301. Three Rules to bee obserued in it 1. Rule p. 302. Some charged with faults that are not faults but virtues viz. that they are not Good fellowes that they reprooue sinne sharply pag. 303. preach too often pag. 306. A defence herof against the concio-Mastix Ibid. The second Rule pag. 319. Ancient decrees and Canons to preuent the molestatiō of good Ministers pag. 322. The third Rule who may and who may not reprooue a Minister pag. 330. How farre priuate Persons may go herein pag. 331. Priuate Persons how to bee reprooued pag. 337. Discretion teacheth a man to consider when he vndertakes to reproue others what he is himselfe whether a Priuate or publick persō p. 338. Priuate Persons Priuate Persons must consider whether the Persons they would reprooue bee vnder their speciall charge or not Ibid. Those vnder their charge are either Elders Equals Inferiors If Elders how to be handled pag. 339. if Equalls how pag. 340. If Inferiors how viz. if a wife pag. 342. If children or seruants pag. 349. The Decription of a bad Father or Master pag. 363. The cure of such pag. 368. Directions how to chastise pag. 374. Those without our charge how to be dealt with Two Rules 1. Rule pag. 379. Direction to young men Ibid. The second Rule pag. 383. The Ministers duty about priuate Persons pag. 386. If they bee erroneous in iudgement how to be dealt with if they bee ingenuous pag. 388. if they bee wilfull how pag. 395. If they be corrupt in life how to be handled pag. 404. especially in Publicke pag. 405. the danger of opposing them for it pag. 410. How farre a Minister may goe in reproouing Inuectiue pag. 416. What a Personall Inuectiue is pag. 417. seq 2. The Circumstance of Place Discretion in the next place regards the Circumstance of Place pag. 439 sundry Rules about this
Congregation But to what end for the destruction of the flesh that the spirit may bee saued in the day of the b 1 Cor. 5.5 Lord Iesus Thus also hee handled Hymeneus and Alexander that they might learne c 1 Tim. 1.20 not to blaspheme To Parents also the Wisdome of God saith d Prou. correct thy sonne while there is hope Therefore hee must doe it in hope of his childes amendment not onely for preuenting his own greife or shame but Gods dishonor and his childs destruction And if this be his aime Let not his soule spare for his crying Magistrates then both may and must punish Parents and Masters chastise delinquents vnder their Charge And a zealous punishment of sinne so hee that vndertakes it thirst not after reueng but profitable correction c Ansel in Mat. 18. Non cupidus vindiâ—tae sed correctionis fraternae Alex. Hales par 3. q. 59. m. 5. ar 3. Bonus magis cupitinimicum corrigi quam puniri is not onely a needfull but a pious yea a mercifull worke of him to whom that Power is committed of God When discipline sleepes sinne playes Rex f Aust de verb. domini Ser. 15. Si seueritas disciplinae dormiat repressa disciplina saeuit impunita iniquitia What can bee more mercifull in a Chyrurgian then to Launce a tumorous soare or to search a festered wound to the bottome He angers the wound to cure the man who would otherwise perish by sparing his g Quid tam â—ium quam nâ—dicus fereÌ„s ferramentuÌ„ plorat secan dâ—s secatur Plâ—rat vrenâ—us vitur Non eâ—t illa crudâ—litas absit vt sâ—tutia 〈◊〉 dicatuâ— Saeuit in vuâ—â—â—s vt hâ—mo sâ—nâ—tur quâ—a si vulnâ—â— palâ—â—tur homo â—eâ—ditur Jdem ibid. wound But if they shall abuse their Authority onely to shew their Masterhood to vent their frantique passions and and to reuenge themselues not ayming at the reformation of such as they punish this is not Zeale but tyranny and oppression which God will neuer put vp at their hands but owe them a shame for it and at one time or other early or late will be sure to pay them home in their owne coyne God hath often in all Ages sold his People into the hands of cruel Tyrants whom hee hath vsed as rodds in his hand to scourge them Yet when these Executioners haue vndertaken to doe execution vpon them aymeing at their owne Ends he hath euer plagued the Tormentors with greater Wrath. Israel had few Neighbours whose hands at one time or other were not heauy vpon them but marke the Conclusion and we shall euer finde the rod cast into the fire Ashur had a large Commission to make hauocke of Iudah The Prophet Isaiah sets out to life the Power which God gaue the Assirian ouer his people his abuse of that power and the wofull Catastrophe of that h Isay 10.5.6 abuse O Assirian the rod of mine anger and the staffe in their hand is mine indignation I will send him against an hypocriticall nation and against the people of my wrath will I giue him a charge to take the spoile and the prey and to tread them down like the mire in the streets Here is a Commission as firme as might be which no doubt he would bee carefull to execute to the vtmost But obserue his ayme Howbeit he meaneth not so neither doth his heart thinke so that is he meaneth not to goe against Gods People in Gods strength but his owne nor to Gods end which was to refine them from the drosse of their sinne but it is in his heart onely to destroy and to cut off Nations not i Ver. 7. a few to make himselfe the Catholick King and the onely Monarch of the World But behold the euent wherefore it shall come to passe that wheÌ„ the Lord hath performed his whole work on Mount Zion and on Ierusalem hee will punish the fruite of the stout heart of the King of Assiria k Ver. 12. and the glory of his high Lookes c. The Lord taketh reuenge vpon the reuenger and destroyes the destroyer And so let all the Churches enemies perish O Lord. Yea which is more remarkable consider the hand of God vpon furious Iehu How fierce hee was against the house of wicked Ahab his master wee know How God had a purpose to cut off euery branch of Ahabs house and to roote him out as an enemie wee cannot be ignorant that he meant to do all this by the sword of Iehu whom he had annointed for this very purpose the Scripture l 2. Chron. 22 7. 2. Kin 9.7 declares After he had done it the Lord commends and rewards him for it to the fourth generation though Iehu were otherwise a most wicked man Because thou hast done well and executed that which was right in mine eyes and hast done vnto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit vpon the throne of m 2. Kin. 10.30 Israel Would any man imagine there were any flaw in this peece and that Iehu or any of his should euer heare ill for this act yet lo aboue sixtie yeares after euen in the dayes of Ieroboam his great Grand-child and the last but one of his race that swayed the Scepter God calleth Iehu to the barre indites him of murther and vowes to auenge vpon Iehues house the bloud of n Hos 1.4 Iezreel that is as Expositors interpret that very stocke of Ahab which God had put in his hand to plucke vp by the rootes and that very house which hee was to sweepe with the besome of destruction Why was this but because Iehu though hee did Gods worke yet he did it with a bloudie and ambitious mind not desiring or seeking either Ahabs repentance or the reformation of the people who were as grosse Idolaters vnder Iehu as euer they were vnder Ahab When he had the kingdome his worke was at an end saue onely that hee changed Iezabels Baal for Ieroboams o 2. Kin. 10.28.29 Calues Thus doth God turne the point of his sword in the Magistrates hand into his owne bowels when he directeth it against others not for God but for himselfe And as the case stands thus with Magistrates so in proportion with Parents and Masters they may chastise but not for their pleasure as fathers of the flesh vse to p Heb. 12.9 do and therfore shall pay deare for their Nabal-like q 1. Sam 25.16 cariage but they must do it as God doth it to them for the profit of those they r Ibid. ver 10 correct And that their corrections may proue Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructions they must lay aside all thoughts of reuenge and furious passion doing it in zeale for God as performing his worke not their t Alex. Hales p. 3 q. 59. m. 5. ar 3. Aliud est dimittere
with these exceptions Case 1 First all treasons and treasonable practises against either Prince or State be they neuer so closely kept and carryed must be discouered although we be sure the reuealing of it will cost the offender his life Better one perish then many That God who is so tender of the honour and safetie of his annointed that rather then so much as a cursing or reuiling speech vttered against him or any in authoritie vnder him shall escape vnpunished will cause the very birds of the ayre to carrie the voyce and that which hath wings to tell the z Eccles 10.20 matter will neuer allow it vnto men to subiects especially Christian subiects to conceale higher offences against their Soueraigne without seuere reuenge He that can be content to conceale a Traitor though but vnder preteÌ„ce of a vow or keeping secret a priuate Confession is one of hels-Commonwealth and by his profession a Butcher to the Pope Case 2 Secondly when we know or heare of any plot against the life of but a priuate person we must do as Pauls kins-man to him and as Paul by his kins-man to the chiefe Captaine a Act. 23.16.17 in the same case Howbeit if wee can reclaime the offender by priuate counsell instructions and be sure we haue drawne him from his bloudy resolution and into charity againe by S. Austins rule we should conceale him because wee haue wonne him and preuented the mischiefe intended Otherwise we must disclose him or bee guiltie of bloud He that said Thou shalt not kill will arraigne thee at his Barre as a murtherer if thou endeauour not to preuent it in others to the vtmost of thy power Case 3 Thirdly when the offence is done by him who will not take a reproofe at our hands or if he would yet we haue no opportunitie to bestow it on him we may reueale it so it be to such as it concerneth to performe that which we cannot Eliah would neuer vouchsafe Iezabel for ought we can find a priuate admonition because he knew too well her pride and hatred against him It was wise Salomons obseruation He that reproueth a scorner getteth to himselfe shame and he that rebuketh a wicked man getteth himselfe a b Prou. 9.7 In correctione frater ia requiritur ex parte peccantis spes de correctione alias non obligâ—tur quiâ— taleâ— corripere Aegid Carlerius in Orat ante citaâ—a blot Scorners will be sure to abuse him to his face that vndertakes to reforme them and behind his backe will extreamely traduce and belie him to others as if he had offered them some great abuse or otherwise carried himselfe ridiculously towards them This is all that Swine will returne him that casteth pearles before them Therefore the holy Ghosts counsell is Not to reproue a scorne lest he hate c Verse 8. thee And Christ forbids to cast pearles before such a swine Neuerthelesse we shall do well to complaine of his rooting to him that is able to put a ring in his nose Ioseph knew well the hatred of his brethren against him and how much they would haue scorned a reproofe at his hand Therefore though hee omitted that which hee had wisedome enough to foresee would haue bene in vaine yet when he saw them disordered he brought vnto his father their euill d Gen. 37.2 report Case 4 Fourthly when a priuate admonition hath been giuen and it doth no good but that the partie offending goeth on still in his sinne then the rule is to Take with thee one or two more And if hee shall neglect to heare them to tell it to the e Mat. 18.16.17 Church In a desperate disease when one Phisitian hath tryed his skill we commonly ioyne one or more with him So here He f Qui admonitus secretè de peccato corrigi negligit publicè arguendus est vulnus quod occultè sanari nescit manifestè debeat emendari Isador that hath been secretly admonished and neglecteth to reforme is to bee rebuked in publicke that so that wound which could not be closed vp in secret may be more publickly handled and healed Case 5 Fiftly when the offender is not immediatly vnder our selues but some other it is no offence to reueale him to him who by vertue of his more immediate power is likely with more authoritie and better successe to reproue him None so fit to admonish the wife as the husband therefore Eliah goes to Ahab not Iezabel And though the woman were first in the g 1. Tim 3 14 transgression yet God began to reckon first with the h Gen. 3.9 man None so proper to chastise a childe as the father therefore God sends Samuel vnto Ely not to his Sonnes Nor is any so meete to reproue a Seruant as the Gouernor of the family and therefore Abraham repaires to Lot i Gen. 13 8. and not to his Seruants It is no back-biting to reueale to a man if hee be wise religious and louing the errors of his neerest aâ—d deerest friends nor of a Seruant to his Master nor of children to their father if there bee need of reformation and that there be either no oportunity or else no hope of doing them so much good by our selues as might bee done by taking this course These cases excepted wee may bound the taxation and shame of a priuate fault within the circle of a priuate reproofe I haue yet one thing more to adde before I leaue this point As offences of these kinds must not be concealed so the least peccadillo's the smallest aberrations must not be suffered without secret rebuke The least faults must be reprooued It is an error in that discretion which thinkes men shall do well to wink at small faults And it is a great fault in him that will not beare a reproofe for the smallest offence It is common with men to thinke themselues iolly fellowes if they be free from the grosse out-rages of the world which ciuill men cry shame on and as common to think him very busie and malepert that shall taxe them for such small matters as are lesser oathes rash speeches wanton talk lasciuious imbraces idlenesse vanitie carelesnesse in frequenting Gods house so oft as they might slacknesse in comming with the first when they come at all vnprofitablenesse in hearing when they are there and a thousand such little bodkins that yet will kil Caesar as surely though perhaps not so sodainly as the Sword or Pistoll Men are ready to cast water in the zealots face as being in these ouer busie strict and precise and no way for their turne Wisd 2. because hee vpbraideth them with offending the law in such petty matters Euery one almost is of Lots minde though Sodome bee burned yet thinke they Zoar may be spared because it is a little one And when a man followes them with a reproofe for such trifles they are ready to say as Abner to Asahel turne thee aside
thee canst thou haue the face to runne home with the snare at thy heeles and chide chide chide 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 haue 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 haue 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 when 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 vpon thee and thy familie Let them for euer lay their hand vpon their mouth and neuer say The father 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 vnto thee thou for giuing vent and they for giuing issue of no better liquor If God giue 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 get 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 Loue 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 vnto thy seruants shew the loue 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 First euer ioyne some good instruction with it or rather let instruction goe before There are two waies saith e Clem. Alex. strom 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clement vnto 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 Loue this golden leafe must lap the pill about His fury and his passion must not beare the sway in his corrections but loue must moderate his angry Passions Loue 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 f 1 Cor. 16.14 Charity These three Instruction Correction and Loue make the best rod to beate a childe or seruant If either of these twiggs be wanting the rod is naught Loue 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 loue doth make but tyred Iades Dauid shewed Loue but added no instruction or correction g 1 King 1.6 Adoniah to requite him vsurpt his Throne Eli shewed loue gaue instruction too h 1 Sam. 2.23 24 25. but vsed no correction therefore his Sons went on till God destroyed them and brake his neck vpon 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 loue 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 vnto thee indifferent in chastisements * Galat. 4.1 The 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 loue 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 loue doe terrify and teach them most who are further off And though the roote doe yeeld more sapp and sweetnes vnto 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 loue as children haue yet some they must haue or thou dost them wrong Yea I dare to adde in case of reformation as loue should shew it selfe to benefit their soules and bring them vnto heauen where is no difference of Master Seruant Husband childe or wife a Master must 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 giue 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 haue done or till hee doth perceiue they will doe nothing It was a Wise mans Counsell Speake thou that art Elder for it becommeth thee but with sound iudgement and hinder not the a Ecclus 32.3 musick of
require this thing Why will he be a cause of trespasse vnto o 1. Chro 21.3 Israel When Mordecay discerned the intended ruine of the Iewes by a tricke of Haman abusing the king to ratifie the plot he ran not rudely to the King nor yet transgressed any priuate orders or customes of his Court so much as by entring within the gates in sackcloth p Ester 4.2 although in a case of such importance But this he did He came euen before the Kings gate with his sackcloth and ashes approaching so neare that he might well bee taken notice of as perplexed and yet obedient and as the businesse might at length be brought vnto the King himselfe by Her that was in all likelihood meetest to breake with him about it for the preuention of that Massacre Yea Hester her selfe although the King loued her aboue all women and she obtained grace and fauour in his sight more then all the Virgins so that he set the Royall Crowne vpon her head and made her Queene in stead of q Ester 2.17 Vasti Yet in all her treaties with the King her husband she vsed the greatest humilitie shee could r Ester 5.4 ver 8. cap 7.3 4. expresse Insomuch that after she had receiued ample testimonie of his extraordinarie grace and fauor yet she growes not insolent or saucie but being to continue her suite for her people Shee fell downe at his feete and besought him with teares to put away the mischiefe of Haman the Å¿ Ester 8.3 Agagite Thus true loyaltie religion and wisdome will deale with Maiestie not by way of challenge or seditious daring but with thrice humble Petition and submissiue carriage knowing well that greatnesse yeelâ—s to none that yeeld not first to it Rule 2 2. In the next place this seruice requires a speciall calling and Commission to treate with this or that Prince in speciall Euery one that is a Minister may not flie vpon his Soueraignes face or back when his supposed zeale would egge him to it Eliah stayed till God had set the time and bad him go to t 1. King 21 17.18 Ahab And it is like that some speciall word of the Lord euer directed all the Prophets thus employed By this Amos excused himselfe to Amaziah for preaching so sharply Ieroboams Court The Lord said vnto me Go Prophesie vnto my people u Amos 7.15 Israel And in these latter times wherein those extraordinarie immediate warrants from heauen come no more abroad Then a man may account himselfe to be specially called to this seruice when such as are in authoritie about Princes do orderly appoint him to waite at Court for the seruice of God and his Gospell If Ahab giue order that Michaiah should be sent for it is as much to Michaiah as if God himselfe had bid him go To these if to any it specially pertaines to apply themselues with all faithfulnesse according as their place and opportunitie will admit to procure the reformation if need be and saluation of their Lord and Master And woe vnto them if they then neglect it If God send Ieremiah to the Kings of Iudah and to the Princes thereof he must not faile to do his errand but boldly speake all that the Lord commandeth vpon paine of confusion before x Ier. 1.17.18 them Rule 3 3. Great wisedome and moderation is required in the manner of doing such a seruice It must not be with checks nor any harsh and contumelious language God made a Law to all Not to reuile the gods nor curse the Ruler of the people y Exod 22.28 Which Law not onely prohibiteth imprecations and seditious railings which is a hellish impietie Vide Tostaâ— in Exod. 22. quest 17. in calce though it be but in word onely be the Prince neuer so impious but euen all rude bitter and vnseemely speeches although in secret to himselfe alone much more in publicke or in other places behind his backe It is not lawfull thus to vse a Prince so much as in our thoughts and rather then transgressors of this Law should go vnpunished The birds of the ayre shall carrie the voyce and that which hath wings shall tell out the z Eccles 10.20 matter Is it meete for a child to snap vp his naturall Parents although they should deserue a sharpe reproofe Doth not the Apostle forbid seruants so much as saucily to answer their master againe although prouoked Saith he it onely to such as haue good and gentle masters Doubtlesse he saith it to such also as are vnder froward b 1. Pet. 2.18 and wicked tyrants And is it fit then to say to a King thou art wicked and to Princes ye are c Iob 34.18 vngodly Princes may not before others be discouered to be so wicked as perhaps they bee Care must bee had of their honour and fame saith wise and iudicious d Caluin in Iob 34.18 Conc. 131. Principes vero Gubernatores quum improbi sunt pessimè suo officio funguntur nihilominus tamen propter dignitâ—tem qua praediti sunt ipsorum nomini famae parcitur c. Caluine what euer their conuersation bee their place requires it though their actions should not deserue it God hath engrauen so large and faire a Character of his imperiall Image * Aug. in lib. Quest vâ—t noui Test Dei imaginem habet rex sicut Episâ—opus Christi c. in their foreheads as must be sacred in the hearts of all and bind not their hands onely but tongues also to the good behauiour and that for euer Nor is this carriage onely due to good Princes but vniuersally to all What then must Ministers be meale-mouth'd No neither This is as euill as the other If Princes grow sicke of sinne they must abide a vomit what euer become of him that giues it There is no reason Physitians of their bodies should take more libertie then the Physitians of their soules when cases bee alike Yet this must so be done that they may see the faithfull religious obseruance of an humble seruant and a loyall subiect that studies their honour next to their saluation And though his message be from his Princes Master yet still he must remember that himselfe who brings it is seruant vnto * Albert. magnus in 4. Sent. Si status altus est personâ— cum reuerentia excusatione delicti debet potius admonere quam corripere rogare quam increpare both Fauning flatterie is an occupation fitter for a dog then a man and Princes haue no Traitors like to flatterers if treacherie against the soule be more perillous then that against the body No sinne in the Prophet hath greater woes attending it then e Iob 32.21.22 Ier. 23.14.15 Eze. 13. alibi this But yet there is a difference betweene base flatterie and Christian pollicie which closely winds vp and secretly conueyes an admonition so as if possible no creature may be
nurture and admonition of the g Ephes 6 4. Lord. Seruants must also walke in the same trade and way Both these offending must abide rebuke from 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 onely vnder 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 h Prou 23.13 14. hell 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 i Prou. 13.24 betimes Zeale therefore must set vpon this irkesome office although the father be as vnwilling to it as euer Zippora to circumcise her sonne Foolishnesse is bound in the heart of a k Prou 22.15 child and the rod of correction is the onely 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 l Prou. 19.18 crying 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 all 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 vnder 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 their 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 m Eccl. 33.24 seruant Not that all need all these but onely euill seruants Let not them thinke this counsell to be onely 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 vnto a seruant but Paul saith no. As maisters looke for seruice and obedience so they must giue loue as well as wages forbearing n Ephes 6.9 that is to say moderating o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threatnings knowing that they also haue a maister in 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 vpon thee let thy soule loue a good seruant and defraud him not of p Ecclus. 7.20.21 libertie Make him not a slaue but giue 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 q Prou. 29.21 sonne that is to wrong his sonne in carrying away that which should be the sonnes inheritance So he must not stand and hearken at euery doore corner to tyrannize ouer a faithfull seruant and to take notice of euery 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 for r Col. 3.25 him Men must not fight nor women neither for euery 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 vs for all faults euen of the highest nature and yet thinke that vnder pretence of zeale wee should beare with no faults at all in a seruant I dare boldly say no man hath more sinnes vpon 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 Christ ſ Mat. 18.35 I am sure said that his Father hath another purpose Not that I meane to restraine iust seueritie but onely tyrannie and that Gouernours should wisely consider and distinguish betweene fault and fault seruant and seruant I know some seruants make shew of much religion but looke vpon them better and you shall find that this is taken vp to become more saucie to get vnto 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 onely to bee indocible for they must be taught nothing crost in nothing but incorrigible for they must not haue 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 onely hung without Such seruants are of all others the worst to be endured and most dangerous in any familie For a while they will bee deuout in a religious house for none else will fit them but giue 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 haue 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 all the house besides * 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 t Ecclus 33.31 brother loued aboue gold and praised to the heauens and for nothing so much as for his Religion expressed in his
is thought wisedome in the Magistrate be counted madnesse in the Minister when in his way and kind he takes the same course Our account shall be heauy if we shall forbeare to apply Causticks to a soare that needs it till some foolish Patient of himself call for them And woe to that forbearance and remissnesse whereby others are tainted by the bad examples of him whom wee feare to reproue Touching vs that are men saith Saint Austin i De Correp Grae. cap. vlt. viâ—e Locum who cannot distinguish betweene Elect and Reprobates wee ought to desire the saluation of each person alike And least any should perish or cause others to perish a sharpe reprehension must be applied to all offendors promiscuously leauing the issue to God who can make it proprofitable to his owne And k Si enim aliquando timore non corripimus ne aliquis inde pe reat cur non etiam timore non corripimus ne aliquis inde plus pereat Idem Ibid. if sometimes through feare we reproue not lest some one become worse why should wee not much more feare not to reproue least another should by his example more fearefully perish And yet least any should thinke that any kinde of boldnesse may hence bee thought warrantable 2. Cautions touching Boldnesse I must bound this poynt with two limits or Cautions The first is this 1. Caution Boldnesse must not spring from a spirit of ostentation and popularity to bee obserued and praysed by men for a very boldman and that they may point after him and say this is hee Iehu was troubled much with this itch l 2 King 10.16 so also the Pharisees they did all their workes to be seene m Mat. 23.5 of men and therefore this is all they haue for their workes The End commendeth or condemneth our boldnesse If our end bee the Glory of God not our owne praise then not more bold then welcome He that said Let your light so shine among men that they may see your good n Mat. 5.16 workes allowes the publique performance of good duties and so to doe them that men may see them if they will but he condemnes the doing of them for this end that they may see them o Mat. 5.16 Videri ab hominibus non est nefas sed ideo agere vt ab hominibus videaris August de Ser. Dom. lib 2 cap. 16. 2. Caution as the trick of an hypocriticall Pharisie The other Caution is that Boldnesse bee free from distempered choller and raueing passion A Bishop must not be selfe willed not soone p Tit. 1.7 angry Hee must not bee so suddenly ouercome of his passions as to neglect due eare of all circumstances perteyning to the successe of that good action he is labouring in Wee count those motions of the mind most safe and vsefull which are disposed at our pleasure and not as q Senec. de tra lib. 2. cap. 35. they list When a man is tossed like a Pinnace in a tempest by his passion if he performe any more then to saue himselfe we may write it downe for a miracle Such Anger euer dwells at the Signe of the Foole and a good zealot must refrain that Ordinary But as Fiery dispositions must not mistake cholerike passions for zeale so on the other side a holy and iust indignation against sinne must not be censured and condemned as an vnseemely passion Moses though a meeke man could yet be angry and very wroth when Israell had sinned r Exod. 32.19 Num. 16.15 Saint Paul ye will thinke was moued indeed when he called the vniust hypocriticall high Priest a painted Å¿ Act. 23.3 Vide Caluin in hunc locum wall Yea Christ himselfe was angry at the Iewes when he saw the t Mar. 3.5 hardnesse of their hearts And such anger at wrong done vnto God wel becommeth zealous boldnesse either in speaking or preaching Hee that gaue Titus an Item against hastie anger doth yet in the same Chapter not onely allow but strictly charge him to rebuke some persons u Tit. 2.13 sharpely A man may loue when he seemes to be angry as well as hate when he seemeth to loue And x August de vâ—rb dom ser 16 Vsque adeo non omnis qui irascitur oâ—it vt aliquando magis odisse conuincatur qui non irascitur Idem Epist 48. vincentio Non omnis qui partit amicus est nec omnis qui verberat inimicus so farre should we be from iudging anger in some men to be hatred that wee should rather conuince them of hatred if they should not be angry The Austerity of Phinehas saith a Father * Hierom. ad Ripar aduersus Vigilantium the fiery temper of Eliah the Seuerity of Peter against Ananias and Saphira the fury of Paul against Elimas is not to bee thought cruelty but piety for God When that worthy Nazianzene pressing to moderation in disputatioÌ„ had cast some water vpon the tumultuous feruor of some contentious spirits he withal solemnely protested that he was neuer of that number y Greg. Naz. Orat. de moderat in dispâ—â—t Seruand◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which account vigor of spirit and and sharpnesse a fault for as much as no man without this can easily vndertake any action with any great praise or virtue He therefore condeÌ„ned only such fiery teÌ„pers as with the shew of a generous spirit had also temerity and imprudence the mother of impudence ioyned with it And now because rash Passion and holy fury are so like one another in the face it is a very difficult and peremptory taske for any beholder to distinguish them by that and therefore very vncharitable it were to bee hasty in censuring such as are bold and stout and in some degree passionate in the Seruice of God to bee cholerick men hauing no other shew of ground to coÌ„demn them * In istis quae vtrum bono an malo animo fiant scire non possumus melius est vt ad partem dextram nostrum animum declinemus quia tollerabilius est nos in hoc praefiniri eos qui mali sunt bonos esse credamus quam ex constâ—tudine in dicandi etiam de bonis quod malum est suspicemur Aug. Ser. de Temp 202. Calian in Iob. 32.2 conc â— 119. Quid primuÌ„ nobis ex hoc loco discenduÌ„ est Primum non omnem iram condeÌ„nandam esse Quum vide mus aliquem irasci excaÌ„descere id non semper vitio imputandum esse vt videas contemptores dei qui dicant Numquid vero sic tumu tu anâ—uÌ„ Numquid sic irascenâ—uÌ„ est nonne placida quicta ratione agi potest c. vide locum If their outward heat proceed from any false fire God and their owne hearts onely are priuy to that and they stand or fall to their owne Master In this case it is safest to iudge nothing before the
time If wee obserue in such men a constancy of temper against all sinne as well as against any especialy in themselues as well as in others it were breach of iustice to deny them the praise of true zealous men To concluâ—e this caution and this point We may bee angry so we sinne not And if our anger bee onely against sinne we sinne not to be angry The rule of Gregory z Greg. Mag. moral 6. In correctione vitiorum subesse debet tracundia noÌ„ praesse vt executionem iustitiae do minando non praeueniat sed stimulan do subsequatur in this case is excellent In the punishment of sinne anger must not rule but serue that it may not run before Iustice as a furious Lord to preuent it but come behinde as an humble Seruant to excite and stirre it vp to a due execution CHAP. VII Of Discretion Sect. 2. THe second Particular wherewith Zeale must bee perfectly tempered is Discretion Of Discretion the safest Chariot for a man to ride in through the rough waies of this dangerous world The praise of it A Grace transcendent and more fitly stiled the Soueraigne of Virtues then a priuate Virtue a Discretio non tam virtus est quam moderatrix virtutumitolle hanc virtui vitiuÌ„ erit Bern. Sup Cant Ser. 24. Take away this and virtue will turne vice as the best flesh without Salt will soone putrifie and stinke What we doe with discretion is a virtuous action but indiscretion euer sends Virtue away with a scratcht face b Virtus enim indiscreta pro vitio deputatur Isador a blot Lawes in generall giue bounds to actions to make them good but Discretion giues Lawes euen to good actions to make them better Our Passions be like wild horses discretion is a Minerua's bridle for her winged Pegasus to curbe and guide them Without this sorrow would turne into despaire feare into terror loue into blindnesse hope into presumption anger into fury mirth into madnesse and the whole houses of our soules would bee nothing else but kennells of disorder and confusion And as this is of vse in all graces so in Zeale especially * Caluin in Iob 32. Conc. 119. Quamuis zelus dei in nobis dominetur possemus tamen peccare modum excedentes nisi Deus nos inhiberet PrudeÌ„tia igitur moderatio in eo Zelo adsit oportet Our crasty Aduersary when our Zeale would make warre vpon him hath no better stratagem then to bereaue vs of this little Vlisses of whom he is more afraid then of the Greatest Cyclops that we can imploy against him Vnderstand this of Discretion mingled with Zeale Discretion and Zeale do well together but ill asunder Zeale without discretion is but frantick fury Discretion without zeale is but moathy-pollicy that eates out the heart of all true piety An example of the former we haue in Sâ—neon and Leui of the latter in wretched Gallio who tooke it to be a high point of discretion to make light of c Act. 18.14 15.10 Religion And to say truth in their natures they are both so bad as it is hard to say which of the two is the worse Yet if we desire to compare two bad things together in euent discretion without Zeale proues the greatest Cut-throate to Religion This carries a shew of wisdome The counterfeit of Discretion moderatâ—on and an admirable temper and sayling vnâ—er these Colours it secretly conueyes away all life and power of Godlinesse out of the Land faster then some crasty Dutch men our Gold and Siluer Ahabs Chaplaines were very discreete in this kind They seeing him a passionate violent man apt to warre and cumbustion held it a very discreet part to speake nothing that might distaste or crosse his humor Michaiah they thought was booke enough to instruct them and teach them more wit then to vex their Master They easily discerned Michaiahs plainesse neuer did good but euer pull'd the Kings displeasure and hatred vpon himselfe Of this meale-mouth'd temper was the Messenger sent to call Michaiah to the King Hee thought hee had taught him a trimme peece of Wisedome when he said vnto him d 1 King 22 13. The words of the Prophets declare good vnto the King with one mouth Let thy word I pray thee be like theirs and speake that which is good meaning that which might please But Michaiah knew well that this selfe-loue discretion tended to the ruine of Ahab and his Kingdome and therefore he earnestly protested against it resolued to speake that and that onely which the Lord should command him e Verse 14. let the King take it as he would Such gentlenesse seemes for a time to bee without teeth but in the conclusion it will bite like a Serpent This discreet indiscretion cost Ahab his life and many their bloud Michaiahs down-right counsell and indiscreet discretion would haue saued all Such a messe of Discretion was that also of temporizing Amaziah the Priest of Bethel When Amos began to Prophecy there against the high places of f Amos 7.9 Isaak the Sanctuaries of Israel and the house of Ieroboam great Grandchilde to Iehu Amaziah accused Amos to the King of no lesse then high treason and that hee had spoken such words as the Land was not able to beare them Verse 10. In his opinion doubtlesse it was great indiscretion in Amos to choose such a Theam for the Court and therefore thought he vsed him kindly when he gaue him this counsell Verse 12. O thou â—eeâ— goe flee thee away into the Land of Iudah and there eate bread and Prophecy there But Prophecie not any more at Bethel for it is the Kings Chappell Verse 13. and it is the Kings Court. It seemes by Amaziah that Amos his fault was a great one indeed that it was not safe to exercise his ministry any more nor so much as to abide within any of the Kings Dominions But I pray what was it Why Amos had said Ieroboam shall die by the sword and Israell shall surely bee led away captiue out of their Land A great ouer-sight I promise you What had Amos so little discretion as in the Kings owne Court to tell wicked Ieroboam what was comming vpon himselfe and his Kingdome and so trouble him with a puleing Tragedy of repentance and humiliation to preuent the mischiefe Nay thrust such a mad man out at the Gates by head and shoulders and exile him for euer More discreet in their owne opinions was Iolly Amaziah and the rest of Ieroboams Trencher-Chaplaines who would haue suffered this gulfe to haue swallowed vp both Prince and State without giuing them the least inckling of any such danger vntill it were too late to auert or auoid it Such Temperate men or rather spaniel-like Parasites are but secret Traytors that so they may get into the Chaire of preferment they can bee content to betray their Masters into the hands of the Diuell
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 plainely and not suffer sinne vpon h Leuit. 19.16 them Howbeit Loue 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 i Ibid. 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 k 1 Tim. 5.1 Brethren Where note withall Hee must be a Brother not onely 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 vpon him If he be a Scorner let him goe Salomon l Prou 9.8 and Christ m Mat. 7.6 himselfe shall bee thy warrant Giue not that which is holy vnto doggs They will not be taken by the eares by strangers therefore beware of doggs n Phil 3.2 beware of euill workers Mourne with Ieremy in secret for their sins let them haue 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 o Gen. 3.16 and bound her to subiection vnto her husband as vnto her p 1 Cor. 11 3 1 Cor. 14.34 head and that in euery thing as to the q Ephes 5.22 ver 24 Lord so it bee no sinne and all this not sullenly or with a carelesse scorne of his Authority but euen with feare and awfull r Ephes 5.33 1 Pet. 3.5.6 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 Å¿ Iam. 3.2 all shee must euen out of the loue 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 t Leuit. 19.17 him can it be a fruit of loue to her that is so neere to let her alone in sinne O Cruell husband for his doting silence O wretched woman hauing such a husband that will let his shoulders grow aboue his head But yet I dare not say with Austin u Aust 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 loue your wiues and be not bitter against x Colos 3.29 them Chrisost in Col. 3. hom 10 And this he vrgeth to preuent all rigide vnciuil vnchristian and vnnaturall scorning controling beating of them euen when they haue offended Rebuke her after entreaties and admonitions the husband may in loue 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 O husband not as thy Seruant Saith Worthy Chrysostome y Hom. 20. in Ephes 5. Speaking of the wiues feare or reuerence due to the husband hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c but 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 z Chrisost Jbid. not in this that shee should bee a trembling slaue subiect to taunts and blowes The maine duty of the wife is not loue but Subiection The maine duty of the husband is not rule but loue Though he must rule as well as loue and shee must loue as well as yeeld subiection Let not the husband think he hath preheminence to domineere tyrannously because his wife is subiect a Chrisost in Coloss 3. hom 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. nor must the wife thinke shee may vsurpe because her husbands duty is to shew such loue Let not the loue 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 Loue that shee might performe with ease and readinesse the law of her subiection Subiection to him wee loue is thought no yoke and loue vnto a Subiect can yeeld no cause of feare Therefore in this point I say vnto all husbands Shee who is the companion of thy life to helpe thee beare the yoke in all estates shee who bare the soâ—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 loue and taken in the Toyles of deere affection Oh hellish Common-wealth where tyranny makes nothing so much abhorred by the wife as her husbanâ—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 euery straw the wife le ts 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 they 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