thought it their duty to love and cherish the zeal and piety of their censorious weak ones, and to bear patiently with their frowardness, till ripeness and experience cured them, (and so far they were right.) And because they thought that they could do them no good, if they once lost their interest in them (and were also themselves too impatient of their censure), some of them seemed (to please them) to be more of their opinion than they were; and more of them forbore to reprove their petulance, but silently suffered them to go on; especially when they fell into the sects of Antinomians, Anabaptists and Separatists, they durst not reprove them as they deserved, lest they should drive them out of the hive, to some of these late swarms. And thus censoriousness in the ignorant and self-conceited, drove away one part to take them as their enemies; and silenced or drew on another party to follow them that led the van in some irregular, violent actions; and the wise and sober moderators were disregarded, and in the noise of these tumults and contentions could not be heard, till the smart of either party in their suffering forced them to honour such, whom in their exaltation again they despised or abused. This is the true sum of all the tragedies in Britain of this age.

Tit. 4. Directions for those that are rashly censured.

Direct. I. Remember when you are injured by censures, that God is now trying your humility, charity and patience; and therefore be most studious to exercise and preserve these three.' 1. Take heed lest pride make you disdainful to the censurer; a humble man can bear contempt; hard censures hurt men so far as they are proud. 2. Take heed lest imbecility add to your impatience, and concur with pride: cannot you bear greater things than these? Impatience will disclose that badness in yourselves, which will make you censured much more; and it will shew you as weak in one respect as the censurers are in another. 3. Take heed lest their fault do not draw you to overlook or undervalue that serious godliness which is in many of the censorious; and that you do not presently judge them hypocrites or schismatics, and abate your charity to them, or incline to

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handle them more roughly than the tenderness of Christ alloweth you. Remember that in all ages it hath been thus: the church hath had peevish children within, as well as persecuting enemies without; insomuch as Paul, Rom. xiv. giveth you the copy of these times, and giveth them this counsel, which from him I am giving you. The weak in knowledge were censorious and judged the strong. The strong in knowledge were weak in charity, and contemned the weak; just as now one party saith, 'These are superstitious persons, and antichristian :' the other saith, What giddy schismatics are these;' but Paul chideth them both; one sort for censuring, and the other for despising them. Direct. 11. Take heed lest whilst you are impatient under their censures, you fall into the same sin yourselves.' Do they censure you for differing in some forms or ceremonies from them? Take heed lest you overcensure them for their censoriousness; if you censure them as hypocrites who censure you as superstitious, you condemn yourselves while you are condemning them. For why will not censuring too far, prove you hypocrites also, if it prove them such?

Direct. 111. Remember that Christ beareth with their weakness, who is wronged by it more than you, and is more against it.' He doth not quit his title to them for their frowardness, nor cease his love, nor turn every infant out of his family that will cry and wrangle, nor every patient out of his hospital that doth complain and groan; and we must imitate our Lord, and love where he loveth, and pity where he pitieth, and be merciful as our heavenly Father is merciful.

Direct. IV. Remember how amiable a thing the least degree of grace is, even when it is clouded and blotted with infirmities.' It is the Divine nature, and the image of God, and the seed of glory; and therefore as an infant hath the noble nature of a man, and in all his weakness is much more honourable than the best of brutes (so that it is death to kill an infant, but not a beast): so is the most infirm and froward true Christian more honourable and amiable than the most splendid infidel. Bear with them in love and honour to the image and interest of Christ.

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Direct. v. Remember that you were once weak in grace

yourselves; and if happy education under peaceable guides did not prevent it, it is two to one but you were yourselves censorious.' Bear therefore with others as you bear with crying children, because you were once a child yourself. Not that the sin is ever the better, but you should be the more compassionate.

Direct. vi. Remember that your own strength and judgment is so great a mercy, that you should the more easily bear with a censorious tongue.' The rich and noble can bear with the envious, remembering that it is happy to have that worth or felicity which men do envy. You suffer fools gladly seeing you yourselves are wise. If you are in the right let losers talk.

Direct. VII. Remember that we shall be shortly together in heaven, where they will recant their censures, and you will easily forgive them, and perfectly love them.' And will not the foresight of such a meeting cause you to bear with them, and forgive and love them now?

you

Direct. VIII. Remember how inconsiderable a thing it is as to your own interest, to be judged of man; and that you stand or fall to the judgment of the Lord.' What are the better or the worse for the thoughts or words of a man; when your salvation or damnation lieth upon God's judgment. It is too much hypocrisy, to be too much desirous of man's esteem and approbation, and too much troubled at his disesteem and censure, and not to be satisfied with the approbation of God. Read what is written against Man-pleasing, Part i.

Direct. 1x. Make some advantage of other men's censures, for your own proficiency.' If good men censure you, be not too quick in concluding that you are innocent, and justifying yourselves; but be suspicious of yourselves; lest they should prove the right, and examine yourselves with double diligence. If you find that you are clear in the point that you are censured for, suspect and examine lest some other sin hath provoked God to try you by these censures; and if you find not any other notable fault, let it make you the more watchful by way of prevention, seeing the eyes of God and men are on you; and it may be God's

i 1 Cor. iv. 3, 4.

warning, to bid you take heed for the time to come. If you are thus brought to repentance, or to the more careful life, by occasion of men's censures, they will prove so great a benefit to you, that you may bear them the more easily.

CHAPTER XXV.

Cases and Directions about Trusts and Secrets.

Tit. 1. Cases of Conscience about Trusts and Secrets.

Quest. I. 'How are we forbidden to put our trust in man? And how may it be done?'

Answ. 1. You must not trust man for more than his proportion, and what belongs to man to do: you must not expect that from him which God alone can do. 2. You must not trust a bad, unfaithful man to do that which is proper to a good and faithful man to do. 3. You must not trust the best man, being imperfect and fallible, as fully as if you supposed him perfect and infallible: but having to do with a corrupted world, we must live in it with some measure of distrust to all men; (for all that Cicero thought this contrary to the laws of friendship). But especially ignorant, dishonest, and fraudulent men must be most distrusted. As Bucholtzer said to his friend that was going to be a courtier, Commendo tibi fidem diabolorum, crede et contremisce:' he that converseth with diabolical men, must believe them no further than is due to the children of the father of lies. But we must trust men as men, according to the principles of veracity that are left in corrupted nature: and we must trust men so far as reason sheweth us cause, from their skill, fidelity, honesty, or interest: so a surgeon, a physician, a pilot may be trusted with our lives and the more skilful and faithful any man is, the more he is to be trusted.

Quest. II. 'Whom should a man choose for a matter of trust?'

Answ. As the matter is: one that hath wisdom, skill,

and fidelity, through conscience, honesty, friendship, or his own apparent interest.

Quest. III. 'In what cases may I commit a secret to another?'

Answ. When there is a necessity of his knowing it, or a greater probability of good than hurt by it, in the evidence which a prudent man may see.

Quest. IV. What if another commit a thing to me with charge of secresy, and I say nothing to him, and so promise it not: am I bound to secresy in that case?'

Answ. If you have cause to believe that he took your silence for consent, and would not else have committed it to you, you are obliged in point of fidelity, as well as friendship: except it be with robbers or such as we are not bound to deal openly with, and on terms of equality.

Quest. v. 'What if it be a secret, but I am under no command or promise at all about it?'

Answ. You must then proceed according to the laws of charity and friendship: and not reveal that which is to the injury of another, without a greater cause.

Quest. VI. What if it be against the king, or state, or common good?'

Answ. You are bound to reveal it, so far as the safety of the king, or state, or common good requireth it: yea, though you swear the contrary.

Quest. VII. What if it be only against the good of some third ordinary person?'

Answ. You must endeavour to prevent his wrong, either by revealing the thing, or dissuading from it, or by such means as prudence shall tell you are the meetest, by exercising your love to one, without doing wrong to the other.

Quest. VIII. What if a man secretly intrust his estate to me, for himself or children, when he is in debt, to defraud his creditors?'

Answ. You ought not to take such a trust: and if you have done it, you ought not to hold it, but resign it to him that did intrust you. Yea, and to disclose the fraud, for the righting of the creditors, except it be in such a case as that the creditor is some such vicious or oppressing person, as you are not obliged to exercise that act of charity for; or when the consequents of revealing it, will be a greater hurt,