Concerning a Christians Careful Abstinence from All Appearance of Evil, Treatise

Concerning a Christians Careful Abstinence from All Appearance of Evil · Treatise

p. 11. THESS: 22.

Abſtaine from all appearance of Evill.

OUR Apoſtle directs us, in the Verſe immediately preceding this Text, concerning Good, in this Text concerning Evill. Towards Good hee exacts a prudent warineſſe▪ towards Evill, a ſcrupulous fearfulneſſe: towards good, a prudent warineſſe; Prove all things, and then, hold faſt that which is good. Nothing, how colourable ſoever is to be received hand over head, before triall and examination by the ballance of the Sanctuarie: for, Vitia virtutes mentiuntur, (ſaith Gregory) vice is mask't under the skinne of vertue, falſhood p. 2diſguiſ'd under the face of truth: ſo that the one is often miſtaken for the other. The groſſeſt enormities have beene glaſt and coloured over with the names, and face of vertues; the moſt poyſonous hereſies have often gained the eſteeme and applauſe of Orthodoxe Tenents: and therefore as we muſt ſted faſtly retaine that which is truly true and good; ſo muſt we prudently diſcerne and carefully diſtinguiſh between that which is ſown deed, and in truth, and that which is ſo only in ſhew, & colour; this we muſt reject, that keepe, and hold faſt. Prove all things, hold faſt that which is good. But he requires now towards evill a farre different carriage: there hee lookes for a ſcrupulous fearfulneſſe. Though we muſt not hold faſt any thing that hath but the appearance of good, yet wee muſt abſtaine from but the appearance of evill.

p. 3Abſtaine from all appearance of evill; Cor. Alapide.or from every evill appearance: the words are and may be rendred indifferently, either way, both rendrings being equally conſonant to the truth, and originall.

In the words our Apoſtle meetes with a cavill, riſe among the Libertines of our and former times, who when their ſcandalous courſes are charged upon them, baffle of all with this plea; that they are not intrinſecally ſinfull. Could I (will the profaneſt Libertine ſay) but once fee ſuch and ſuch things proved in themſelves to be unlawfull: why, I would make no more words of the matter, but ſoone forbeate them. I, but have they the bluſh, the appearance of evill? that ſhould be motive enough to ſhun them.

Abſtaine from all, &c.

But are wee ſure this is the Apoſtles meaning? are not the words capable of another interpretation? p. 4Firſt, ſome miſlike our tranſlation of foreign, species, by appearance, & rather thinke it ſhould be meant logically, for ſort or kinde, and ſo the words thus rendred: Abſtaine from every ſort, or kind of evill. That it may be ſo, Mat. Flac. Illiricus determines that it is ſoe, the Syriacke interpreter, and after him Faber, and Beza reſolve. But I would faine know upon what ground they are thus ſingular againſt the current of both Ancient, and Moderne Expoſitors. Setting aſide this place, the word occurres (as I thinke) in the whole new Teſtament but foure times, In Luke 3.22.9.29. John 5.37.2 Cor. 5.7. and in none of theſe places is it, can it be taken in a Logicall notion. If not elſewhere, why here? eſpecially ſeeing ſuch an exception is not inforced by the ſcope, coherence, any other circumſtance of the Text, or any abſurditie otherwiſe unavoidable.

p. 5But ſome dreame of a foule abſurditie, that would enſue upon tranſlating foreign, species, appearance. If every appearance of evill ſhould be abſtained from, then ſhould good things, the beſt things be eſchewed, for they commonly appeare to be evill unto ſenſe, and carnall reaſon…, that diſcerne not the things of the ſpirit of God. How eaſily may an acute wit ſet falſe faces upon them, & worke a bad conceit of them into either ill or weake apprehenſions▪

This feare will quickly vaniſh and be diſcovered to be idle, and vaine, when anon we ſhall explaine that diſtinction of appearance of evill, into reall and imaginarie; for the preſent therefore, leaving theſe men, proceed we ſecondly, to others, who agree with us in interpreting foreign in a vulgar, familiar, and common ſenſe, for appearance: but then their expoſition is not ſo p. 6generall, as ours; for they reſtraine the place to matters of doctrine▪ and will not allow it to be extended to matters of practice; & countenance they thinke the context gives their gloſſe, for the Apoſtle having at the 19. verſe exhorted not to quench the ſpirit, in verſe 20. preſcribes a meanes for cheriſhing the Spirit, viz: a reverent demeanour towards the Word of God. If ye will not quench the Spirit, deſpiſe not prophecying: and next: leaſt that ſome ſhould except: are we thus reverently to receive promiſcuouſly all prophecyings, and doctrines preached unto us, Heming… … in locum.and not to beware of ſome, of falſe prophecying and doctrines, the Apoſtle, ſay they, more diſtinctly directs, how wee ſhould demeane our ſelves. Firſt, towards all prophecying in generall: how, ſecondly, towards true; how, thirdly, towards falſe. Firſt, all prophecyings, and doctrines p. 7whatſoever muſt be diligently examined. Prove all things. Secondly, all true prophecyings, ſound, and orthoxe doctrines are to be embraced with a firme, and unremoveable aſſent. Hold faſt that which is good. Laſtly, as for falſe prophecyings & doctrines even their very appearance is to be ſhunned. Thus they, &c.

But firſt, I propoſe unto the cō ſideration of the learned, whether or no an exact and accurate coherence be to be looked for in moſt of thoſe precepts delivered by the Apoſtle, from verſe 13. uſque ad verſ. 23. the looſe and abrupt manner of heaping them together perſwade, (mee thinks) that there is little depē dance of many of thē upon either the foregoing or following precepts, as is to be expected betweene Solomons Proverbs, or Bede's Axiomes. Hence is it that Eſtius **Neque neceſſe▪ eſt hanc partem interpreta… (ut qu…dam f… c…unt)▪ ut connexionem habeat … tis, quae proximè precedunt: nam po…ùs videtur Apoſtolus r… f…care memoriam ejus, quod pracepi… cap. ſup… riors; ut h…neſts ambulent ad eos, que foris ſun… ▪ &c. Eſtius… ▪holds it not neceſſarie to interpret the place ſo, as p. 8that it ſhould have connexion with thoſe duties that immediately precede; rather (thinkes hee) the Apoſtle ſeemes to rub up the memorie of what hee commāded in the former chapter, at verſ. 12. That ye may walke honeſtly towards them that are without.

Secondly, ſuppoſe a coherence of the words with the former, muſt it needs be that which they obtrude. The words may ſit under our interpretation, and yet the Analyſis of the Context runne ſmoothly, as thus:

The Apoſtle having at verſ. 19. dehorted from quenching the Spirit, next adviſeth uſe of meanes, tending to the preſervation of its gratious & glorious reſidence in the Soule: Which meanes are either negative, or poſitive; hee aſſignes but one negative meanes, viz▪ a removall of a maine barre, & powerfull obſtacle unto the p. 9preſence of the Spirit, contempt of preaching. Despiſe not prophecying, verſe 20. of the poſitive means, two concerne good, one evill: the two concerning good, Aquinas in locum.are boni diligens examinatio, conſtans electio: Prove all things, hold fast that which is good. This reſpecting evill, eſt univerſaliſſima ejus rejectio, an abſtinence not onelyonly from all kinds, but even from all appearance of evill.

Laſtly, ſuppoſe the primarie ſcope and intention of the Apoſtle be limited unto matters of doctrine: yet becauſe the maine reaſon, for which they themſeves conceive appearances of evill, even in matters of doctrine to be interdicted, is avoidance of Scandall, the precept of which is juris Naturalis, and not onelyonly doctrines but alſo actions are ſcandalous; juſtly therefore unto theſe, as well as thoſe, is the text appliable, and applyed too, by all Schoolemen, p. 10or others that ever I met with purpoſely treating on the point of Scandall. Should we then againſt the more generally receiv'd opinion of either former or later times, admit of their narrow, and curtail'd interpretation for the cleare, and indubitate ſenſe of the Apoſtle? Yet to make the wordes more inſtructive, their uſe more generall, wee might warrantably put an enlargement Logicians call it an ampliation▪) upon them, and extend them ad mores, as well as ad dogmata; ad agenda, as well as ad credenda; to the decalogue, as well as creed, not onelyonly to doctrinall truths, but morall duties alſo.

Uſe of a diviſion here is none, but to bewray Logicke: and therefore without more adoe wee will roundly betake our ſelves to Limitation, Confirmation, and Application of the plaine point here commended to us: wee are to abſtaine not p. 11onelyonly from things intrinſecally ſinfull, but from all ſhews, and appearances of ſinne.

For limitation, 11Limitation.appearance of evill is either in poſitions, or actions.

Firſt then, 'tis queſtioned, whether or no wee are to abſtaine from all poſitions, which have an appearance of evill: of falſhood.

For reſolution wee muſt diſtinguiſh.

1 Concerning appearance of evill in poſitions.

2 Concerning abſtinence frō ſuch an appearance.

Appearance of Evill in Poſitions is twofold,

1 Either in regard of their matter and ſubſtance.

2 Or elſe in the termes, and expreſſions uſed in their propoſall.

That which is in regard of their matter and ſubſtance, is, either to our ſelves, or others.

Secondly, to diſtinguiſh concerning p. 12abſtinence from the appearance of Evill, or falſhoud in Poſitions: we may be ſaid to abſtaine from doctrines falſe in appearance, two manner… of wayes: either

1 When wee abſtaine from aſſenting to them.

2 Or when we abſtaine from publiſhing of them▪

Wee abſtaine from aſſenting to them, either Poſitively, or Negatively.

Poſitively, when by a poſitive and reall act of the underſtanding we diſſent from, we reject them. Now diſſent from them is twofold.

1 Either abſolute and peremptorie.

2 Or elſe but conditionall, & cautionary.

Negatively, when we do not diſſent from them, but only not aſſent unto them: when … ſuſpend our aſſent.

To apply theſe diſtinctions.

Note firſt, that though the p. 13ſubſtance or matter of doctrines appeare to be falſe unto our ſelves, our owne judgements, yet are we not bound to abſtain poſitively from aſſenting to them, to diſſent from them, to reject them; for this appearance may not be true & reall, grounded upon the doctrines themſelves, which perhaps may not ſend forth the leaſt colour or ſhadow for ſuſpicion, but onelyonly put and faſtned upon them by means of the errour, ignorance, and darkeneſſe of our underſtandings that perhaps not with due care and circumſpection, but rather with much precipitancie have given their cenſure of them; and therefore however at firſt bluſh they ſeeme falſe, yet when once the light of our reaſon is cleared from miſts, and clouds, they may upon due examination prove true; and to diſſent from, and reject a truth would be a foule errour of, and blemiſh to our underſtanding.

p. 14Oblig'd wee are then, to abſtaine, not poſitively, but negatively, from aſſenting to them; that is, not to diſſent from them, but only not to aſſent unto thē, to ſtay our aſſent, to demurre a while, before wee give in our judgement leaſt we receive any thing with a doubtfull, entangled, and perplexed conſoience. Of this Calvin gives us an hint in his expoſition on this place, Speci…m▪ mali interpretor, cùm nondum it a comperta eſt doctrinae falſitas, at meritò rejici quent, ſed tamen aliqua haeret ſiniſtra… ſuſpicio, & timetur, we quid veneni lateat: ergò ab eo genere doctrinae, quod malum, etiamſinon ſit, apparet, abſtinere praecipit, non quod in totum rejici permittat, ſed quia recipi, aut fidem obtinere non debet. Cur enim priùs quod bonum eſt teneri juſſit, nu…oabſtinere vult, nō ſimpliciter à malo, ſed à mali specie? quia ubi dijudicatione in lucē prod… cta fuerit veritas, tunc demùm …i p. 15fidē haberi decet; ubi autēſubeſt falſi metus, aut mens dubitatione eſt implicita, pedem referre, vel grad… ̄ ſuſpendere cōvenit, ne quid dubiâ perplexâ que cōſc…ntiâ amplectamur. By the appearance of evill I underſtand (faith he) when as the falſhood of a doctrine is not yet ſo throughly detected, that it may be deſervedly rejected, but yet there ſtickes ſome bad ſuſpition of it, & 'tis feared, leaſt poyſon lurke under it: therefore he commāds us to abſtaine from that hind of doctrine, which though it be not evill▪ yet appeares ſo▪ not as though it ought altogether to be rejected but becauſe it ought not to be received, to be believed. For why doth hee before command us to hold faſt onelyonly that which is good, and here he wills us to abſtaine not barely from evill, but from its appearance? becauſe when after a thorough ſifting a truth is cleared, 'tis fitting it ſhould forthwith p. 16be believed: but when as the falſhood of it is feared, or the mind with doubting is entangled, we muſt for a while withdraw our aſſent, leaſt wee embrace any thing with a doubting and perplexed conſcience.

But ſuppoſe I for mine owne part am firmly perſwaded of the truth of ſuch, or ſuch a Tenent, or at leaſt unconvinced, unperſwaded of its falſhood, and yet it appeare generally unto unto others to bee falſe the judgements, of the godly learned, of moſt of the ancient Fathers, unto either generall or provinciall Councels: in ſuch a caſe what courſe muſt I take, becauſe it hath appearance of falſhood unto others underſtādings, muſt I therefore diſſent from it, or ſtoppe mine aſſent unto it?

For anſwer, take theſe foure following rules.

Firſt, wee owe ſo reverent & humble an eſteeme of, and ſubmiſſion unto the Spirits of the p. 17Prophets, to the judgement of learned, ſober, & pious Divines, unto the writings of the auncient godly Fathers, unto the Canons, and decrees of Occumenicall, and Provinciall Councels, at that whatſoever Tenents the whole Church repreſentative, to wit, a generall Councell, or the greateſt and cheefeſt part of the Church moſt of the Fathers and Divines too, of later and preſent times, have rejected, & condemned for falſe, and erroneous, we ſhould abſtaine negatively from aſſenting to, that is, though not change, yet ſuſpend our beleefe of them, and not fully paſſe over our full and abſolute aſſent unto them, untill by diligent inquiſition, fervent prayer, imploring the guidance of Gods holy Spirit, and uſe of all other good meanes, either their conſonancie with, or diſſonancie from the truth, be cleerly diſcerned, fully confirmed, and manifeſted unto our conſciences.

p. 18But Chriſtian modeſtie ſtayeth not here, but goeth one ſtep further, and in a ſecond place exacts of us a conditionall, probable, Dr Jackſonand cautionary diſſent frō all doctrines thus generally ſuſpected, and cenſured: For upon generall diſlike of a doctrine, as upon a prudentiall motive, wee may ground a ſtrong preſumption, an high and probable conjecture of the falſhood of it; ſo that hereupon we may reject it, though not in an abſolute and irrevocable way, yet with this limitation & caution; ſo the apparent veritie therein of it ſelfe do not force us to embrace it. So ſottiſh I am not, as to meaſure truth by multitude of voices: for errours I know that have grated upon the foundation, nay hereſies, that have razed the foundation, have had their cloud of witneſſes; yet I ſhould ſo farre honor a publike teſtimonie, as to ſuſpect mine owne and others private bare p. 19opinions, (not back't by plaine Scripture, with evident ſenſe, or a full demonſtrative argument,) rather than a generall ſuffrage: For, n…mo omnes, neminem omnes fefellêre, improbable as for one to deceive all, ſo for all to deceive one: **Nec dubitamus, coeteris quidem paribus, &c. Rivett: Iſag. ad Scrip. Sact. cap. 19.Rivet is a man bred up in ſuch a Church, as it is not likely that he ſhould aſcribe overmuch to Church Councels, or Miniſters, and yet he makes no doubt, but coeter is paribus, that is, if parts, prayer, diligence of ſtudie after the truth, bee equall, that then a greater and fuller meaſure of the gift of expounding the Scripture, and deciding controverſies thereabouts, is communicated to the publicke Miniſters of the Church, (whether they execute their function ſeverally, and apart in ſome one particular Church, or elſe jointly conferre, and diſcourſe among themſelves concerning the true and genuine ſenſe of p. 20the Scriptures in ſome aſſemblies call'd lawfully, and in the name of Chriſt) than unto ſeverall private men, who were neither endowed with ſo many gifts, nor ſee with ſo many eyes, nor by their private and ſingle meditation can equall the united conſultations and enquiries after truth of many. And thus you ſee how farre Chriſtian modeſty requireth us to abſtaine frō aſſenting to doctrines upon the appearance of evill, of falſhood, which they carry unto thoſe, who in interpreting Scripture, and deciding controverſies, have committed to them the publicke office of direction, and inſtruction of others: but yet it taketh not from us the judgement of private diſcretion; for Chriſtian libertie alloweth us ſuch a freedome of diſſenting unto what the Church, or her chiefe, and publicke Miniſters ſay, as it is to be ſpecified in the next two following rules.

p. 21In a third place therefore, although the Church, or the greateſt and chiefeſt part of her, charge errour & falſhood upon ſuch a doctrine; yet this bare and ſingle teſtimonie, not ſeconded by any Scripture or reaſon, is not to gaine ſo farre upon our beliefe, as that thereupon wee ſhould preſently reject, and diſſent from the doctrine thus generally cenſured with an abſolute and peremptorie diſſent. This were to give unto the Churches deciſions as high an over-ruling a ſuffrage in our harts, as is onelyonly due to divine revelations: to receive them, not as they are indeed the word of men, but as if they were the word of God: to yeeld unto them an abſolute divine faith, and credence. This were a meere Vaſſallage of our ſoules, underſtandings, faiths, unto the authority of an humaine teſtimonie: a thing utterly unworthy the generoſitie & freedome p. 22of Chriſtian Spirits. If God hath indulged to any the exerciſe of ſuch dominion over mens faiths, and conſciences: alas! then to what purpoſe hath hee placed that glorious lampe of reaſon in our boſomes? of what uſe are our intellectualls? what place is there left for S^t Pauls proving of all things, S^t John's triall of the Spirits? 11Joh. 4.1.John 4:1but the truth is, that God is ſo farre from enſlaving our underſtandings, or captivating our beliefe unto the judgement of any mortall, as that hee approves not onelyonly of a forbearance from a flat, and abſolute diſſent from doubtfull doctrines thus publickely, and generally diſliked, but alſo of a full & peremptorie aſſent unto doctrines manifeſtly true, though condemned in a generall Councel, as is apparent from the fourth and laſt rule, which is:

If a doctrine bee as true in it ſelfe, ſo alſo clearely, and evidently p. 23by mee apprehended to be ſo, and yet appeare generally to be falſe unto others, of what degree, order, or condition ſoever: nevertheleſſe it commands abſolute ſubſcription and aſſent of the minde without contradiction, without heſitancie, nay without ſo much as ſuſpenſe of judgement. If the veritie then of a Doctrine bee apparent, it muſt over-rule the aſſent of the underſtanding againſt the teſtimonie of the whole world. For the teſtimony of men, of the wiſeſt, holyeſt men conſidered either apart, or as aſſembled in a Councell, admits as allwaies of examination, and triall by the ballance of the Sanctuarie, and rules of right reaſon, ſo likewiſe of contradiction and denyall, when in it there is an expreſſe, and evident variation from either reaſon, or divine authoritie. In ſuch a caſe wee may lawfully, & ſafely diſſent frō it; alwaies provided, that it be p. 24not in an inſolent manner, but with a reverent, child-like, and reſpectfull baſhfulneſſe.

But to goe on, if I am not to abſtaine from aſſenting to a doctrine minifeſtly true, becauſe it appeares generally to others to be falſe, muſt I not yet abſtaine from publiſhing, from ſpreading of it, either by writing or preaching?

For anſwer, thou muſt conſider the generall nature, and qualitie of the doctrine, thus wrongly either accuſed, or ſuſpected of falſhood, and alſo of what uſe and importance it is in regard of the preſent times and places, wherein thou liveſt, and if it prove to be a doctrine fundamentall, of abſolute neceſſitie to faith or manners, then that of Gregory may take place: Si de veritate ſcandalum ſumatur. (ſaith Gregory) melius eſt, Sept. Hom. in Eze:ut ſcandalum oriatur, quàm ut veritas relinquatur. As alſo that of Calvin: Quemadmodum enim p. 25(faith Calvin) Charitati ſubjicienda eſt noſtra libertas, Cal. lib. 3. Inſt. c. 12. ſect. 13.ita ſub fidei puritate ſubſidere viciſſim charitas ipſa debet: as our libertie is to be ſubjected to charity, ſo alſo our very charitie it ſelfe to faiths puritie.

But now if it be a Doctrine, either not fundamentall, but of a lower rank & quality, wherein both orthodoxe writers, and preachers may vary and abound in their owne ſenſe without prejudice to the foundation; or if it be of ſo ſmall uſe, that upon its divulgement, it is not probable there will ariſe ſo much honour to God, and edification of the Church, as may preponderate thoſe miſchiefes, that hurly-burly, thoſe tumults, and contentions in the Church, which in all likelyhood will enſue thereby, thou muſt then forbeare to vent it, either from Preſſe, or Pulpit; ſo ſhalt thou beſt conſult for thine owne private quiet, and publicke peace. p. 26And wee muſt follow after things that make for peace, and edification: Rom. 14.19. About ſuch matters to be contentious wee have no cuſtome, nor the Churches of God: and indeed about them to be contentious were the right pranke of a Schiſmaticke; for not onelyonly he is a Schiſmaticke (ſaith aaNon enìm ſchiſmaticus eò agnoſcitur, quòd fovet perverſum dogma, imò contingit aliquā do, ut ſentētia ſchiſmatic… ho… minis veriſsima ſi…; tamē quia eam neque loco, neque tēpore debit…s, nullàque neceſſitate urget ſchiſmaticus eſt, et ſcandalum objecit Des populo; cū en…m non agatur ſalus Eccleſia, oſtendit ſe non adductū ſtudio gloria Chriſts, ſed ſuae pottùs ex…ſt…mationis Eccleſiā turbâſſe. Cameron in ſel…ctiora quaedam N. T. loca Tom. 2. in Mat. c. 18. v. 7.Matt 18:7Cameron) who maintaines a perverſe Tenent; a man may hold a very true opinion, and yet play the Schiſmaticke, and give ſcandall unto the people of God by delivering it in a raſh, unpeaceable, and unſeaſonable manner, neither in fit place, nor due time, no neceſſitie urging thereunto; for ſeeing in determining of his opinion the glory of God, and weale of the Church lye not at the ſtake, hee plainly ſhewes, that hee hath troubled the Church, lead with deſire of not Chriſts glory, but his owne credit. I confeſſe indeed, that a controverted, and ſuſpected p. 27truth even of this low qualitie may be peaceably, and modeſtly profeſſed, and debated too in private, but a publicke promulgation thereof is at any hand to be forborne, non ſub intuitu mali, ſed minoris boni, not under the apprehenſion of any evill in the truth, but onelyonly as a leſſer good, which will not conſiſt with a greater, the tranquilitie of the Church; or if you will, the publicke promulgation of ſuch a truth is to be forborne, ſub Intuitu Mali, etſi non Simpliciter, tamen per Accidens talis: under the apprehenſion of evill, not in the controverted truth, but in the promulgation thereof, which though it be not ſimply evill, yet becomes accidentally ſo, to wit, by compariſon, in reſpect of a greater good then required, preſervation of the generall quiet; with which for the preſent it cannot ſtand, unto the care of which it is oppoſed though not primo & per p. 28ſe, yet ex conſequenti conne xione virtutum, as Suarez upon another occaſion acutely phraſeth it. But I digreſſe.

To goe on to that appearance of evill in doctrines, which is in the expreſſions uſed in their propoſall, a thing I could wiſh it were not too rife amongſt many, who like no truth, unleſſe delivered in hereticall teaermes; men wonderfully taken with the language of Aſhdod, the Romiſh dialect. In rebus fidei verba debent eſse caſta, & exacta, & quae rem ipſam propriè exprimant, & haereticis non praeſtēt occaſionem calumn… onds. Pet. Martinez:But let it be our care to refraine all words and phraſes, which carry an appearāce of either hereſie or ſchiſme; for though they may, and are by us meant in an orthodoxe ſenſe, yet carry they a ſhrewd ſhew of evill, make others jealous, and ſuſpicious of our ſoundneſſe. And therefore **Lib. 12. de locis cap. 9. ad tertium.Canus although he will by no meanes aſſent, abſolutely to that uſuall ſaying; ex verbis inordinatè pro…atis fit hareſis; yet hee is content to approve of it, if it be moderated p. 29with this caution, ſecundn̄ praſumptionem audientium, & judicum, qui per exteriora ſigna debent judicare de haereſi: if it be underſtood according to the ſuppoſall of hearers, and judges, who ought & indeed can judge of hereſie onelyonly by outward ſignes. Betweene a Miniſter and Poperie let there bee a great Chaſma, a diſtance as wide as betweene heaven, and earth, nay heaven and hell: yet if his phraſe do but ſmell of Poperie, if his words, though not his meaning, trench neere upon it, men will preſently exclaime that he hath a Pope in his belly, at leaſt that he ſounds for a Parley, & thinks upon conditions of peace with the Romiſh harlot. And beſides, as this ſuſpicious complying in phraſe, and language with the knowne errours of Popelings, or other novellers and corrupt teachers grieves the ſetled and judicious, ſo farther it ſtaggers weaklings, confirmes and hardens p. 30aliens, and apoſtates, rather opens than ſtops the mouths of gaine-ſaying carpers, and ſooner diſadvantageth the truth, than converts an adverſary. So farre is it from effecting the uſually pretended end, reconciliation; as that to uſe the ſimilitude of our Saviour, quis loquitur, ſuam, v. 16. like the putting of a new p…ece of cloth unto an old garment, it maketh the rent worſe, and wider. There goeth a manuſcript from hand to hand, ſaid to bee penned by a learned D^r of this Church, wherein (that amidſt and notwithſtanding all the variety of opinions there may be yet preſerved in the Church the unitie both of faith, and charity) private men are adviſed in their own writings to obſerve formā ſanorum verborum, and to abſtaine not onelyonly from ſuſpected opinions, but as much as may be alſo from phraſes and ſpeeches obnoxious to miſconſtruction, and exception.

p. 31For firſt, it is not enough, much leſſe a thing to be gloried in, for a man to be able by ſubtiltie of wit, to finde loop-holes, how to evade, & by colourable pretences, to make that, which through heat of paſſion, or violence of oppoſition hath falne from him unadviſedly, to ſeeme howſoever defenſible. But hee ſhould have a care to ſuffer nothing to paſſe from him whereat an ingenious, and diſpaſſionate adverſary (though diſſenting from him in opinion,) might yet have cauſe to take diſtaſt, or exception.

And beſides it were a thing of dangerous conſequence in the Church, if every man ſhould be ſuffered to publiſh freely whatſoever might by ſome ſtraine of wit be made capable of a good conſtruction, if of it ſelfe it ſounded ill or ſuſpiciouſly. For ſo many erroneous, unhappy notions implicitly and vertually ſerving to the patronage p. 32and protection of ſchiſme or hereſie, might be cunningly conveighed into the mindes of men, and impreſſions thereof inſenſibly wrought in their hearts, to the great dammage and diſtraction of the Church.

This laſt reaſon for the ſubſtance you may meete with in Aquinas 2.2 dae q. 11. a. 2. where (having told us out of Hierome, ex verbis inordinatè prolatis fit haereſis: that by unwary irregular expreſſions, by words diſorderly ſpoken, the moſt dangerous hereſies have often taken their firſt riſe, & originall,) he afterward gives us the reaſon hereof: Similiter enim per verba quae quis loquitur, ſuam, fidem profitetur: eſt enim confeſſio actus fidei: & ideò ſi ſit inordinata locutio circa ea quae ſunt fidei ſequi poteſt ex hoc corruptio fidei: Ʋnde Leo Papa quâdam epiſtolâ ad Proterium Epiſcopum Alexandrinum, dicit, quòd inimici crucis Chriſti p. 33omnibus & verbis noſtris inſidiantur et ſyllabis, ſi ullam illis vel tenuē occaſionē demus, quâ Neſtoriano ſenſuinos cōgruere mentiantur. Likewiſe a man profeſſeth his faith by words, which he ſpeaketh, for confeſſion is an outward act of faith, and therefore, if there be but an inordinate ſpeech about matters of faith, the corruptiō of faith may hereupō enſue. Whence Leo the Pope in a certain epiſtle unto Proterius biſhop of Alexādria ſaith, that the enemies of Chriſts Croſſe lye in wait for all our words and ſyllables, if in them wee give any the leaſt occaſion upon which they may faine that wee comply with Neſtorianiſme. Hence is it, that, Aquinas himſelfe having propoſed this queſtion, whether or no this propoſition be true, Chriſt is a creature, in his anſwer thereunto tels us, firſt in generall, cum haereticis nec nomina debemus habere communia, ne corum errori p. 34favere videamur, then more particularly, unto the queſtion that the Arrian heretickes have ſaid that Chriſt is a creature, and leſſe than the Father, in regard not only of the humane nature, but alſo divine perſon; and therefore reſolves, that leaſt we ſhould ſeeme to countenance their errour, we muſt not ſay abſolutely, that Chriſt is a Creature, and leſſe than his Father, but only with this limitatiō, according to the humane nature.

Ariani autem haeretici Chriſtum dixerunt eſſe creaturam, & minorem Patre, non ſolùm ratione humanae naturae, ſed etiam ratione divinae perſonae, & ideò non eſt abſolutè dicendum, quòd Chriſtus ſit creatura, vel minor Patre, ſed cum determinatione, ſcilicet ſecundùm humanam naturam. Nay not only Aquinas, but generally all the Schoole-men, and Civilians too, are ſoe preciſe in this particular, as that among the degrees p. 35of damnable propoſitions are ranked by them not onelyonly propoſitions downerightly hereticall, or erroneous, but alſo **Propoſitio ſcandaloſa qua etiam malè ſonans, ſeu piarum aurium offenſiva, appellatur, quae praber occaſionem ruina auditor. bus, hoc eſt, facilitatem cadend… in haereſim, …t ſunt multa propoſitiones, qualicet cum modificatione ad…n…a, ſunt verae, per ſe tamen & abſ…lutè ſine modificatione prolata videntur favere propoſitionibus hareticalib…. Ʋt ſi quis aſſereret ſimpliciter Patrem majorem Filio, & Deum in incarnatione factum creaturam & ſimiles, qua magis ſunt exponenda, quam extendenda. Arnoldus Alb…tinus de agnoſcendis aſſertionibus Catholicis & haeteticis, quaeſt. 60. Propoſi…o hareſin ſaptens, aut malè circaea, quae ad fidem pertinent, ſonans, eſt illa quae in prima ſignificatione, quam verba prima fac…e oſ…endunt, ſenſum habet haereticum, quam…s p…e intellecta ſenſum aliquem habet verum. Alphonſus à Caſtrode juſt a haereticorum punitione: cap. 3.Propoſitio ſapiens haereſin, Propoſitio malè ſonans, every propoſition, that doth but ſmel, that hath but a ſmacke of hereſie, that ſounds but ill or ſuſpiciouſly; & ſuch are all propoſitions, that in the firſt ſignification, which their words at firſt bluſh ſeeme to import, have an hereticall ſence; all propoſitions, that of themſelves, that is, uttered abſolutly without any explanation, or qualification, p. 36ſeeme to favour or countenance hereticall propoſitions, although they be capable of a good conſtruction, and with many cautious limitations, and reſtrictions might paſſe for currant. And therefore was it, that the Councell of Baſil condemned this propoſition, Chriſt ſinnes dayly, becauſe taken properly 'tis falſe, and againſt the faith, although perhaps it may be freed from errour, if expounded in an unproper ſenſe, thus; Chriſt ſinneth dayly, not in himſelfe, but his members, **Expl…c… turoptimè, modoſuprà tacto de propoſitione aequivoca, quae in proprio aliquo ſenſu poteſt eſſe haretica, & in alto ettam propriè Catholica, nam illa abſolutè, et ſine diſtinctione vel declaratione prolaetameri…ò dicitur malè ſonans, in quo diſtinctio alia adhiberipoteſt. Nam quadam propoſitio dicitur ab extrinſeco malè ſonans, alia ab intrinſeco. Ab extrinſéco vocatur, quando ſuſpitio, vel maliu ſonu… non expropoſitione nude ſumpta, ſed cum circumſtantiis perſonae, loci, aut temporis oritur. Suarez de triplic… virtute Theologica tract. de F.de. Diſp. 19. Sect. 7. Dicendum igitur eſt, quòd propoſitio ſapiens haereſin illa eſt, qua quam vis nō appareat hareſis manifeſta, quin potius aliquando poterit habere aliquem bonum ſenſum, tamen ex quibuſdam circumſtant…is, Vel ex parte aſſe entis, vel ex tempor…m calamitate ſaporem quendam habet hareſis, & ſuſpic…onis, judicio prudentum & ſapientum, id eſt, ſuſpicionem quandam majorem vel minorem pro qualitate circumſtantiarum. Bannes.Suarez ſaith, p. 37that if an equivocall propoſition having two proper ſenſes, one Catholicke, another Hereticall bee delivered abſolutely without any diſtinction or declaration, in which ſenſe 'tis meant, it is then deſervedly ſaid to be propoſitio malè ſonans. The ſame author goeth on, and tells us, that a propoſition is ſaid to be malè ſonans not onelyonly ab intrinſeco, but alſo ab extrinſeco, when the ſuſpition or ill ſound thereof ariſeth not from the propoſition taken nakedly as it is in it ſelfe, but conſidered joyntly with the circumſtances either of the perſon delivering, of the time or place, in which it is delivered. Omitting his inſtance, I will give you others more true, and ſavory. The word Sacrament with the auncient founded no other, than an holy ſignificant rite: in thoſe times, than to have called Matrimonie, Orders &c. Sacraments, had beene (it may be p. 38without all manner of offence. But now, ſince the Church of Rome hath peremptorily determined, that there be ſeaven Sacraments properly, and ſtrictly ſoe called, ſeaven outward and ſenſible ſignes, which by divine inſtitution have annexed unto them the promiſe of juſtifying grace. He that ſhall now terme any thing a Sacrament, beſides Baptiſme▪ and the Lords Supper, renders himſelfe thereby ſomewhat ſuſpected.

In the writings of the Fathers the words of Satisfaction, and Merit have beene of large uſe. Satisfaction ſignified every bitter, afflictive acknowledgement, or penitentiall mortification of our ſinnes, whereby wee prevent, & turne away Gods hand and puniſhments for them. Merit denoted onelyonly obtaining procurement, impetration, and according to this acception of the words, a man might ſafely have heretofore affirmed, that our p. 39prayers, almes, and other good workes are ſatisfactorie and meritorious. But now ſince ſome of the Romaniſts have wreſted theſe ſayings of the Fathers unto a worſe ſenſe, than they were uttered in: and hereupon taught that workes are properly ſatisfactory, juſt compenſations for our ſinnes, wherein wee make recompence unto Gods wronged juſtice, and redeeme our ſelves at leaſt from temporall puniſhments; that workes are ſtrictly and properly meritorious of eternall life, deſerving and earning it ex c…ndigno, in the way of condigne wages; as if there were an equalitie of due proportion betweene it and them, without all regard unto Gods gracious acceptance of them; hee that ſhall now averre theſe propoſitions, may without breach of charitie be juſtly thought to embrace them in that falſe, and erroneous ſenſe, which our adverſaries p. 40the Papiſts take them in.

Hitherto concerning doctrinall appearance of evill in Doctrines. Practicall appearance of evill in manners, Dr Solater in locum.or matters of practice next followes; and that may againe be divided into Reall or Imaginary. The diſtinction is the ſame with that of others, Aliquid habet speciom mali, vel per ſe ex conditione operis, Forbeſius lien c. pag. 4…8.vel per accidens ex aliorum interpretatione.

The difference between theſe muſt be well weighed, elſe we may as fowlely be miſtaken, as once the Pontickes were, who as Florus tels us, fighting in a night with the Romans, per errorem longius cadentes umbras fuas quaſi hoſtium corpora petebant: miſtaking their owne ſhadowes projected long as at the going downe of the Moone, laid at them as at the very bodies of their enemies; or as the Romans themſelves, were, unto p. 41whom when Tiberius Gracchus touched his head with his hand to exliort the people as by a ſigne to ſtand upon their guard for their lives, it ſeemed as if he demanded a diademe. Cùm plebem ad defenſionem ſalutis ſua manu caput tangens, hortaretur, praebuit ſpeciem regni ſibi, & diadema poſcentis. Flor. lib. 3. cap. 14.

To diſtinguiſh them then; a reall appearance of evill flowes per ſe ex natura operis, from the nature and condition of the fact it ſelfe; when that of it ſelfe, and in its owne nature is a very probable ſigne of evill, and ſo it is, although it be not intrinſecally ſinfull, when it is per ſe, an occaſion of ſinne in our ſelves, and of ſcandall unto others, it muſt bee occaſio data, non accepta.

Firſt, when naturally, and not onelyonly caſually it may prove, and ordinarily doth prove an occaſion of an incentive to ſin in our ſelves.

p. 42Secondly, when it becomes an occaſion of ſcandall or offence: of ſcandall tending unto ſinne in the weake, of ſcandall tending unto ſorrow and vexation in the ſtrong and diſcreet.

**Talis ſc. materialis uſ… circumciſionis ſemper hab…t ſpeciem mali non ex accidenti ta… tùm, ſed quaſi per ſe, ſuppoſito Eccle ſiae ſtatu. Suar. de Legibus lib. 9. cap. 14.Such an appearance of Judaiſme, (than which few greater evils) is there in the Circumciſion of thoſe Aethiopian Chriſtians, that live under Preſter John. Such was the appearance of evill in Chriſtians ſitting at meat in the Temples of Paganiſh Idols, in Naamans bowing himſelfe in the houſe of Rimmon; however Cajetan excuſe him with a pretty diſtinction, inter genuflexionem imitativam, & genuflexionem obſequii. And ſuch alſo is that appearance of evill in a good mans intimate fellowſhip with bad ones, in a true and formall compliancie with aliens in the ſignes of profeſſion. As in a Proteſtants preſence at the ſuperſtitious, and Idolatrous worſhip of Papiſts, p. 43or in any other complementings with them in the expreſſion of that worſhip

Now no actions that have this reall appearance of evill, are upō any pretext whatſoever to be ventured upon, becauſe in them there is alwaies a ſcandall given, an active ſcandall, as is plaine from Aquinas his definition of ſcandall, 2. 2dae. qu. 43. art. 1. Scandalum (ſaith hee) underſtand it of an active Scandall) eſt dictum vel ſactum minùs rectum, praebens alter… occaſionem ruinae. For firſt, a fact is minus rectum, ſome way, or other irregular, not onelyonly when it is a ſin, but alſo when it hath a manifeſt ſhew of ſinne: and ſecondly the bare, and naked ſhew of ſin may praebere alteri occaſionem ruinae; morally lead another to ſinne, as well as ſinne it ſelfe. For this I could muſter up the ſuffrages of all the Schoolemen, a generation of divines that are none of the p. 44preciſeſt, either in poſitions or practice. But I will not trouble my reader with the teſtimonies of above two of them. Opus malum (ſaith Suarez) vel habens ſpeciem mali, quod de ſe inductivum est ad peccandum, vitandum eſt, nam illud eſt verè ſcandalum activum, ut patet ex definitione ejus, moraliter enim inducit hominem ad malum. Quod verò non oporteat eſſe verè malum, ſed ſatis ſit apparere, patet, 2 Theſſ. c. 5.22. 1 Cor. 12. Ratio eſt, quia tenemur rectè operari, non ſolùm coram Deo, ſed etiam coram hominibus. Secundò, quia cum opus habet speciem mali, inducitur proximus ad malum opus, non ſolum ſuâ malitiâ ſed etiam ex vi mei operis, & ex quadam fragilitate. Suarez, op. de triplici virtute tract. 2. diſp. 10. ſect. 3. Quotieſcunque datur occaſio ſcandali (ſaith Vaſquez) malo opere, aut habente speciem mali, ſemper imputatur ſcandalum tribuenti occaſionem, p. 45five ſcandalum ſequatur ex malitia, five infirmitate, aut ignorantiâ. Tunc enim qui praebet occaſionem ſcandali, peccat peccata ſcandali activi: quod nullâratione licet. Ratio verò eſt quia nullâ juſtâ aut rationabili cauſâ excuſari poteſt aliquis à peccato, qui coram alio peccat, vel exercet opus habens speciem mali; & ideò jure optimo dicitur tribuere occaſionem peccandi, quia tale opus ex ſe occaſio eſt peccandi. Vaſquez opuſculis Moralibus, tract. de Scandalo.

That appearance of evill in an action which is but imaginarie, is onelyonly aſcribed thereunto by extrinſecall denomination, from our owne or others miſconceits and cenſures thereupon.

Firſt, from our owne. And here, if a man be in his owne conſcience ſtedfaſtly, fully, and firmely perſwaded that ſuch an p. 46action is evill and unlawfull, which yet in truth is not ſo, See Dr Sanderſon on Rom. 14.23.Rom 14:23but lawfull: what ought hee to doe?

Why, wee muſt take into our conſideration the nature of the action, and the condition of the perſon, that harbours this miſperſwaſion of the action.

If the action in its nature bee not neceſſary, but indifferent, and arbitrary, and the perſon miſjudging it, be in reſpect thereof ſui juris, not determined therein by the command of any ſuperiour power. Why then he is bound in conſcience during this his opinion, to abſtaine from the action. For wee ſuppoſe it indifferent, and a man may lawfully forbeare action where there is no neceſſitie of doing. Wee ſuppoſe it, although indifferent, yet againſt Conſcience: and whatſoever is done repugnante conſcientiâ, with a ſettled reluctancie of a mans owne judgement, and conſcience againſt p. 47it, cannot be of faith, and whatſoever is not of faith is ſinne. Rom. 14.24. That is, whatſoever action is done with a firme perſwaſion of the lawfulneſſe thereof, let it be quoad rem, and eſſentially, in it▪ ſelfe lawfull, nay neceſſary, yet it becomes quoad hominem, and accidentally evill, unto him it is ſinne. Now that action may lawfully, muſt neceſſarily be forborne, that can be omitted, but cannot be committed without ſinne.

But now on the contrary, if either the action be in its nature neceſſary, or the perſon entertaining this miſpriſion thereof be injoyned performance of it by ſome ſuperiour power, that can lawfully challenge obedience from him, and ſo the action too, (though indifferent) for its nature, be yet in its uſe, and unto him become neceſſary. Why then this miſperſwaſion of its unlawfulneſſe cannot bind to abſtaine from it, for ſo it ſhould p. 48oblige unto either omiſſion of a neceſſary dutie, or elſe diſobedience unto lawfull authority, both great ſinnes. And nulla eſt obligatio ad illicita. There is no obligation unto things unlawfull can lye upon us.

But yet although this erroneous conceit of the unlawfulneſſe of this action, ſuppoſed to be neceſſary either in its nature, or at leaſt in its uſe, becauſe cō manded by authority, doth not obligaere, that is, ſo bind, as that I muſt follow it, yet it doth ligare, ſo intangle and perplexe, as that I cannot without ſinne oppoſe it, becauſe whoſoever goeth againſt his Conſcience, (whether ill or well informed it matters not) goes againſt the will of God, although not for the thing he doth, yet for the manner of doing it, although not materially, Ameſ. de Conſcientia. l. 1, c. 4.yet formally, and interpretatively, becauſe whatſoever the Conſcience dictates p. 49a man takes for the will of God, each mans conſcience being a Deputy God to informe & direct him. Looke as, hee who reviles, wounds, kills a private man, miſtaking him for the King, is guilty of high treaſon againſt the King himſelfe: ſoe, he that thwarts the judgement of even an erroneous conſcience, fights againſt God, warres againſt heaven, becauſe what his conſcience ſayes, hee thinkes to be the voyce of heaven.

The only way then for a man to reſcue himſelfe out of theſe difficulties is to rectifie his conſcience; to depoſe & correct the error thereof, ſo he ſhall eſcape contempt of the judgement of his owne conſcience on the one hand, & breach of either Gods or mans lawes on the other.

An imaginary appearance of evill iſſues, ſecondly, from the ſuppoſalls of, not onelyonly our ſelves, but others that cenſure it, whoſe judgments are either p. 50miſled by ignorance and weakeneſſe, or elſe blinded through pride and prejudice, ſuch was that in the moving of Hannah's lips, not afforded by her fact, but onelyonly faſtned on it by old Eli his haſty cenſoriouſneſſe, nor other appearance of evill was there in our Saviours healing the diſeaſed, his Diſciples plucking and eating of the eares of corne on the Sabbaoth Day, 'twas not grounded on their actions, but onelyonly fancied by the Phariſees ſwelling uncharitableneſſe▪ what other is that appearance of evill with which ſome unjuſtly charge our ceremonies? 'tis onelyonly conceived by their uncharitable pręjudice, not really given by them.

This imaginary appearance of evill proceeds from either ſuppoſalls of proud, or weake ones.

The cenſures or ſuppoſals of proud ones we may ſleight, our warrant is our Sauiours Preſident, when his Diſciples told p. 51him, that the Phariſees tooke offēce at his ſpeech, he made no reckoning therof, but anſwered, Scandala Phariſaeorum prorſus contē nenda, nā qui non ex ignor ant… aut infirmitaete, ſed ex malitia ſcandalizatur: Non laborat tali altquà neceſsitate ſpirituali, cui non poſſit ipſe ſine …pe alteri… proximi facile proſpirere, mut andoprauam ſuam voluntatem: erg… alter non tenetur, tunccum aliquo ſuo detrimento proſ…icere Gregor. de Valentia. Quoties ſcandalum paſs…vum alterius futurum eſt, ex m…litia nu…l… debet omit…ere opus, quod nec eſt malum, nec habe… ſpeciem malipropter malitiam alterius, quando opus illud utile eſt temporaliter, vel ſpiritualiter operants, quia non poſtulat ratio, ut malitia alterius cum dam no noſtro ſuccurramus, alias quilibet malitia ſua poſſit nobis nocere, ut omitteremus opus nobis utile: malitia autem alterius nobis nocerenon debet. Luiſſius Tunianus.let them alone. Mat. 12.13.14. and we warranted by his example, may then be ſecure and regardleſſe of many calumnies & groundleſſe exceptions againſt the government, diſcipline, and ceremonies of our Church: for there hath beene ſo much ſpoken & written concerning theſe ſubjects, as that the pretence of weakneſſe may ſeeme to bee taken; away from thoſe that are capable of information.

But what if this imaginary appearance of evill flow from p. 52the ſuppoſall of a weake one, yet an holy one.

Why then it muſt be omitted, but with this caution, ſo it may be without ſinne, or as the ordinary gloſſe upon that 15. of Mathew v. 12.13.14 reſolves it, Salvatriplici veritate vitae, juſtitiae, doctrinae, ſo the threefold verity of life, juſtice, and doctrine be preſerved ſafe: Nam per hanc triplicem veritatem (ſaith Gregory de Valentia) intelligitur omnis rectitudo & immunitas à peccato in actionibus humanis. Veritas namque vit… continetur in actionibus rectis, quas quis in ſeipſo excrcet convenienter rectae rationi & appetitui recto atque adeò verè veritate quadam practicâ: Veritas autem juſtitiae rectis actionibus quae exercentur erga alterum ſimiliter, convenienter rectae rationi, prout verè & abſ que peccato oportet: veritas denique doctrinae continetur fide verâ, & minimè erroneâ: By this triple verity p. 53is underſtood all the rectitude and freedome from ſinne, that is in humaneactions, for the verity of life is contained in thoſe regular actions; which any one exerciſeth in. and towards himſelfe agreeable to right reaſon, & a well governed appetite, &c. The veritie of juſtice conſiſts in thoſe regular actions, which are performed toward another, likewiſe ſutably to right reaſon, as it behoveth, truly, and without ſinne.

And to conclude, the veritie of doſtrine conſiſts in a true, regall, and unerring faith: if theſe three verities be kept inviolate, every thing muſt bee abſtained from, upon which followes ſcandalum puſillorum, a ſcandall ſpringing from either the ignorance; or weakneſſe of our brother, but becauſe this reſolution may be thought both too generall, and obſcure the Schoolemen themſelves, ſumbling much about its explication, wee will p. 54therefore goe to worke more diſtinctly and particularly.

Conſider whether or no the action, in which this appearance of evill is imagined to be, is neceſſary, or indifferent.

If it be neceſſary, & cōmanded by God, it muſt not be omitted though all the world ſhould be offended: For evill muſt not bee done that good may come therof **Cal. l. 3. Inſt. c. 19. Sect. 13. Scandalū quod oritur ex rebus per ſe bonis, & neceſſariis, non licet evitare; qu…a non eſt faciendum malū, ut eveniat bonum Bonum enim eſt expetē dum, quatenus bonū eſt; non expetitur aurem quaten…s bonum eſt, ſi malū ſimul expetitur. Nam qui expetit bonum, abhorre… à malo: qui autē abhorret à malo, qua malū eſt, is nullo malo quodc…n que ſit non poteſt allics. Jam verò nulla ſunt resplanè neceſſariae pratereas qua ſūt in ſe bonae, at que ejuſmodi, ut niſi volunt as illas expe…at, à ſuo vero, & proprio objecto abhorret: it aq… ut maximē tumul tuetur mund…, tamen omnia, etiam ex…rem a quaeque ſubeunda ſunt, ut ſie… illsbata De… gloria. Cameron in electiora quaedā N Teſt.loca, Tom. 2. in Mat. 18.7.Matt 18:7; Calvin telling us, regard ought to be had of charity limits, how farre, uſ que ad aras, that is, ſo for our brothers ſake we offend not God: I may adde, ſo for our brothers ſake wee endanger not our owne ſoules. To prevent ſcandall and ſin in our brethren, wee may not runne upon ſinne our ſelves: for a well ordered Charitie, as Aquinas gives the reaſō, 2, 2ae. q. 43 a. 7. beginneth p. 55ever at home, making a man chiefly deſire and endeavour the ſalvation of his owne ſoule, and conſequently more ſollicitous to avoid ſinne in himſelfe, than to prevent it in other: I may not then omit or neglect neceſſary duties, becauſe to ſome they ſeeme but needleſſe niceties, I muſt not flie true holineſſe, and the power of godlineſſe, becauſe unto the world it appeares but braineſicke peeviſhneſſe, and an irrationall preciſeneſſe: others errour may not be ſeconded, and countenanced with mine impiety, and diſobedience.

Of this matter none ſpeake ſo fully, and clearly as the Schoolemen in 2 dam, 2 da, q. 43. a. 7. where Thomas and all his interpreters debate this queſtion. An bona ſpiritualia ſint propter ſcandalum dimittenda. Not to mention their rotten diſtinction betweene matters of Councell, and matters of precept, we will only p. 56out of them take notice, that there is a difference betweene tranſgreſſion of a precept, and a temporary, partiall, or occaſionall forbearance of the matter commanded by a precept.

No precept whatſoever, whether of the law of nature, or elſe but poſitive, is for eſchewing the ſcandall of any whether weake or malicious, to be truly broken and tranſgreſſed. And a precept is tranſgreſſed whenſoever what is enjoyned in it is omitted at ſuch a time, and in ſuch a caſe, when all the particular circumſtances which we ought to regard being conſidered wee are tyed to performance of it.

**Opera divin… praecepti affirmativi, qd non pro ſemper obligat, debent aliquando deferri pro aliquo tempore quando cauſarent puſillis ſcandalum, don… illi ſint meliùs inſtructi, ſed circumſtantia illius ſcandaliſint mutatae, ita ut contingat praeceptum affirmativum etiam juris …uaſi naturalis, aliquando hic, & nunc non obligare propter concurſum negativi praecepti de non ponendo offendiculo puſillis. Johannes Wiggers.But yet however upon emergencie of ſcandall, that p. 57which is commanded by ſome precepts may pro hic & nunc, in ſome times▪ and at ſome places, be omitted, may for a while be forborne, untill the ſcandall taken thereby can bee removed by information, or inſtruction, or untill the circumſtances of the ſcandall be ſome way or other changed. Promulgation of a truth, and Chriſtian reproofe are duties commanded by God, and yet are to be ſometimes abſtained from, for ſcandalls taken by not onelyonly the weake, but alſo malicious. Reproue not a ſcorner leſt hee hate thee. Prov. 9.8. Speake not in the …ares of a foole for he will deſpiſe the wiſdome of thy words. Prov. 23.9. Give not that which is holy unto the dogges, neither caſt yee your pearles before ſwine, leſt they trample them under their feete, and turne againe, and rent you, Mat. 7.6.

To explaine this farther, recourſe muſt bee had unto that p. 58old and golden rule, Affirmativa praecepta ſemper obligant, non ad ſemper. Affirmative precepts doe alwaies bind, but not to alwaies: ſo that wee are not bound to perform alwaies what they enjoyne, but onelyonly loco & tempore debitis, when wee have due time and place. Now as by the intercurrencie of other circumſtances, ſo eſpecially by occurrence of the ſcandall of weake brethren, there may not be opportunity and ſeaſonableneſſe of doing what wee are urged unto by ſome affirmative precepts▪ and ſo thoſe precepts may pro hic & nunc ceaſe to be obligatory: For when the obligations of two precepts ſeeme to meete together at the very ſame time, that which is of greater obligation tieth us, and ſoe conſequently wee are for the preſent freed from the obligation of the other. Now the negative precept of eſchewing the ſcandall of the weake is more p. 59obligatory, than many affirmative precepts, and therefore to uſe the words of Malderus, Contingit aliquando praeceptum naturale affirmativum, hic & nunc non obligare, propter concurſum negativi praecepti naturalis de vitando ſcandalo puſillorum: For example, vindicative juſtice binds a Magiſtrate to execute wrath upon him that doth evill; Charity on the other ſide obligeth him to hinder as much as hee can the ſcandall of the weake; now Charity is a vertue, of an higher note and nature than vindicative juſtice: the precept belonging unto charity, [hinder as much as you can the ſcandall of the weake], doth more ſtrictly tye us, than that appertaining unto vindicative juſtice, [puniſh the guilty.] And therefore, if it be probable that a great and ſpreading ſcandall will be taken at the puniſhing of delinquents: a Magiſtrate may not tranſgreſſe againſt juſtice, p. 60and yet deferre the execution thereof.

But ſo manifold & different are the degrees of obligation in affirmative precepts: ſuch is the varietie of circumſtances appertaining unto the matters commanded by thoſe precepts, and inconſtancy of alterations about thoſe circumſtances, as that I do not ſee how any unvariable rules, or conſtant directions can be given for Chriſtian carriage in this caſe. For particulars then, every man is to be left unto the guidance of his ſpirituall prudence, and wiſedome, which is to direct him in a right apprehenſion and diſcretion of circumſtances; to define the oportunitie and ſeaſonableneſſe of practiſing what is commanded by affirmative precepts: and to compare them, and the precept of eſchewing the ſcandall of the weake together, and thereupon to determine which is Hic & Nunc moſt obligatory, p. 61or doth moſt ſtrictly tye us to the obedience of it, as being of greater moment. OnelyOnly in the generall wee may ſafely ſay thus much; that whereas wee have ſaid, that for ſhunning the ſcandall of the weake, wee may forbeare the practice of things commanded by affirmative precepts, Hic & Nunc, in ſome places, and at ſome times, it muſt alwaies be taken with this proviſo, that there be not incurred a greater and more perilous ſcandall, by forbearance, than would probably be occaſioned by practiſe of the thing commanded, which is done, when either firſt, more are ſcandalized by the forbearance, than in all likelihood would be at the practice: or elſe ſecondly, when the body, in generall, the Church and Common wealth, or the greateſt and chiefeſt part of either is juſtly ſcandalized at the forbearance, and onelyonly ſome few particular private perſons p. 62ſtumble at the practice: or elſe thirdly, when others take occaſion by this partiall and temporarie forbearance of what is commanded by affirmative precepts, to contemne the precepts themſelves, as being by this our carriage induced to believe, that we verily despiſe them, and do not ſo much, for a while forbeare, as utterly diſclaime the practice of what they command.

But now, if the action, in which this appearance of evill is ſuppoſed to be, be but indifferent, then theſe two following things muſt be pondered. Firſt, whether, or no it be annexed with a neceſſary duty, or not. Secondly, whether or no it bee undetermined, left to our owne libertie, and choice, or elſe determined by authority either Oeconomicall, Politicall, or Eccleſiaſticall.

If it be annexed to a neceſſary duty, we muſt not omit this, to p. 63abſtaine from that. So to flie the ſhadow of ſinne, wee ſhould embrace the body of ſinne, a ſin really, ſo a ſinne of omiſſion; for what is not good, if to omit a duty be not bad? Good muſt not be left undone, though evill per accidens come from it; much more, when only an appearance of evill is joyned to it. We muſt not then ſhun the Lords Table, becauſe ſome weaker judgements have imagined in the act of kneeling, a ſhew of idolatry. So to avoid but an imaginary appearance of evill unto men, we ſhall appeare indeed unto God to be evill. A Miniſter muſt not neglect the diſcharge of his duty, becauſe ſome have ſuppoſed a ſhew of ſuperſtition in ſome harmeleſſe ceremonies annexed to its performance. So, to avoid mens unjuſt cenſures, he ſhould incurre a juſt woe and curſe from God: Woe be to me (ſaith the Apoſtle) if I preach not the Goſpel.

If we are not, ſecondly, noſtri p. 64juris; but reſtrained, and determined by authority, wee muſt not diſobey that, to ſatisfie a Brother; tranſgreſſe duty, to expreſſe Charity: So to pleaſe men, we ſhould diſpleaſe God. So we ſhould do evil, that good might come thereof. When the obligation of two preceps ſeemingly lyeth upon us at the ſame time, and impoſſible for both to bee at once obeyed, in ſuch a caſe, becauſe there is no claſhing betweene Gods precepts, neither doth God by them impoſe upon his creatures any neceſſitie of ſinning, therefore one of theſe precepts muſt give place unto the other; to wit, that which enjoyneth a leſſe duty, unto that which preſcribes a more weightie, and preſſing one. Now the duties of juſtice (as a learned Inconformitant, even Ameſius himſelfe, Med. Theol. lib. 2. cap. 16. §. 62, 63. will tell us) are of ſtricter obligation, than thoſe of charity. Wee are p. 65more bound to pay our debts, than to diſtribute almes. Hee that hath treſpaſſed againſt another, is more ſtrictly tyed to ſue for reconciliation, than the party who hath received the injurie. Now to hinder the ſcandall of the weake is a duty of charity, to obey the lawfull cōmands of authority a dutie of juſtice, & therefore of the greater obligation, and moment. Unto it then the other muſt give place. I would have travelled farther in this argument, but that I am anticipated by the learned, and reverend Profeſſours of Aberdene in their Duplies to the ſecond anſwers of the Covenanting Miniſters, who from page 65. unto 75. have purpoſely diſcuſſed this very queſtion, whether the precept of obedience to ſuperiours, or the precept of eſchewing ſcandall be more obligatory, and have there proved by many unanſwerable arguments, that the p. 66former precept, that of obedience to ſuperiours is of the twaine more obligatory. Thoſe thē that deſire larger ſatisfactiō concerning this matter, I ſhall referre unto the peruſall of thē. However in the meane while let it not bee thought troubleſome, if I inſert, what I judge in them, if not moſt, yet very remarkeable. 'Tis this, Debitum obedientiae, the debt of obedience, which we owe unto ſuperiours, is (ſay they, page 74.) not onelyonly debitum morale, a debt or duty, unto which wee are tyed by morall honeſty, and Gods commandement, but alſo debitum legale, or debitum juſtitiae, (quod viz: fundatur in proprio jure alterius) a debt grounded upon the true, and proper right which our Superiours have to exact this dutie of us; ſo that they may accuſe us of injury, and cenſure us, if wee performe it not. There is a great difference betwixt theſe two ſorts of debts p. 67and the laſt is farre more obligatorie than the firſt: as for example: A man oweth money to the poore by a morall debt, but to his creditour he oweth them by legall debt, or debt of juſtice; and therefore he is more ſtrictly obliged to pay his creditour, than to give almes. So by morall honeſty, and Gods precept alſo, a man oweth to his neighbour a pious carefulneſſe to hinder ſinne in him, by admonition, inſtruction, good example, and by omiſſion, even of things lawfull, when hee foreſeeth that his neighbour, in reſpect of his weakeneſſe, will be ſcandalized by them. But his neighbour hath not ſuch a right to exact theſe things of him, neither can hee have action againſt him for not performing of them, as our lawfull ſuperiours have, for our due obedience. Thus they.

Hence then may we ſhape an anſwer unto that ſame frequent clamour of ſome tumultuous p. 68ſpirits, that our conformity forſooth, is wondrous offenſive to many of our weake brethren.

Firſt ſuppoſe it be ſo, better they without thy fault bee offended, ſcandalized at thee, than that the Magiſtrate be with thy fault diſobeyed by thee. It is no ſafe courſe to provide for the peace of thy brothers conſcience, by wounding thine owne with the ſinne of diſobedience againſt authority, to which for conſcience ſake thou art to yeeld ſubjection: wee muſt not to comply with mens humours reſiſt the Ordinance of God, deſpiſe the voice of the Church, rather than a weake brother ſhould be offended, ſcandalized, wee may, and ſometimes muſt part with our owne right: but we ought not to rob the Church of hers by bereaving her of her power, by denying her our obedience. Nay farther, I confeſſe that rather than a weake brother ſhould be ſcandalized, p. 69wee may pro Hic & Nunc, in ſome particular times & places, pretermit what ſuperiours preſcribe, provided they take no diſtaſt thereat, and others by our example bee not encouraged to contemne their perſons, callings, cōmands; for ſo a greater, & more pernicious ſcandall will be incurr'd, thā was declin'd. But we are not upon occurrence of any ſcandall whatſoever, taken by whomſoever, either abſolutely to deny, and utterly refuſe obedience to the lawfull in junctions of our publike governours, whether temporall or eccleſiaſticall; or ſo much as contemptuouſly and ſcandalouſly for a while omit the practice of what they injoyne. And omiſſion of what they require, is than contemptuous, when they peremptorily urge the practice of it, than ſcandalous when it hartens others to a contempt of their authority. To grant any of theſe lawfull, what were it? alaſſe! p. 70but to licenſe confuſion both in Church, and common-wealth.

Secondly, I demand whether or no, the offence given to, or taken by a Magiſtrate, who is a brother, and withall a Magiſtrate, be not greater than that which is given to or taken by one, who is onelyonly a brother? An impartiall judge will ſoone determine, that the double relation of brother and magiſtrate, weigheth downe the ſingle and naked relation of a brother. Howſoever I am ſure, that the whole exceeds the parts ſeverally conſidered: the relation of mother exacts more at our hands than that of brother, and therefore, in warding a blow from my brother, I am to take care, that thereby the ſame ſtroake light not upon the head of my mother the Church. Whereupon, as Paul exhorts to give none offence, neither to Jew, nor Gentile, ſo he addes in a farther ſpecialtie, more to the Church p. 71of God, 1. Cor. 10.37. B…ſhop Morton.The Jewes and Gentiles were but parts, the Church of God the whole, they but brethren, ſhee the mother. **Si nefas ſit vel puſillum qué piam Scandalizare, & praeſtiterit alligata colla mola aſinaria demergi quempiam in profundum maris, quam ſcandal… zare unum ex puſillis Chriſtian…s: quam eſt horrendum flagitium, & quam atroci ſuppl…c…o vindicandum ſcandalizare …os, quorum un…us …ffenſio …agis per…culo…a, quam al…orum mul…rum, &c. Forbeſius Irenic. pag. 40….If then it were better to bee throwne into the bottome of the ſea, with a millſtone about ones necke, than to offend a little one, a poore and illiterate artizan, what expreſſion ſhall wee then finde anſwerable to the haynouſneſſe of a ſcandall, given to a pious magiſtrate, to a religious Prince, to a Parliament, and Convocation, to a whole Church, and Common wealth?

But ſuppoſe the action indifferent, not annexed to a neceſſary duty, wee alſo left to the uſe of our libertie, what then?

Two things are here eſpecially to be conſidered. 1. The quality of the actiō excepted at. p. 722. The difference of times and places.

To beginne with the firſt. The action ſo quarell'd at by thy brother, is either of none, or great importance to thee.

If it be none importance, as affording thee either none, or but ſmall pleaſure and profit, offend not thy brother by an unſeaſonable exerciſe of thy liberty. Know, that as authoritie, ſo charity ſhould alſo reſtraine it, conſider that by this undue uſe of thy libertie thou ſinneſt againſt thy brother, and by ſinning againſt him thou ſinneſt againſt Chriſt, 1. Cor. 8.12.

But now, if it be of ſome weight and moment, as yeelding thee ſome great profit and pleaſure, why thou muſt a while forbeare it, untill thy brother may bee better inform'd; and to informe him that the action is lawfull which offends him, thou muſt take care too; otherwiſe thou wilt prejudice the truth p. 73through thy regardleſſe ſilence, as alſo continue his weakneſſe, and foment in him a negative ſuperſtition. Let every one of us, ſaith the Apoſtle, Rom. 15.2. pleaſe his neighbour for his good unto edification, And for a man to humour his neighbour in an erroneous and ſuperſtitious opinion, however it may pleaſe him, yet not for his good unto aedification. Upon which ground I take it that the Apoſtle Paul, as hee refuſ'd maintenance at Corinth, to avoid appearance of a covetous intention, and mercenary affection in preaching; ſo alſo his juſt title and unqueſtionable right thereunto hee at large both profeſſeth, and proveth. But now if thy brother refuſe and contemne information: Tunc deſinit eſſe ſcandalum puſilli ex infirmitate, aut ſimplici ignorantia, & incipit eſſe ſcandalum. Phariſaei ex pura malitia, aut ignorantia affectata, & craſſa. The ſhelter of p. 74weakeneſſe is thereby taken from him, his judgement being now overſhadowed no longer with a meere weakeneſſe ariſing out of ſimple ignorance, but with a proud & wayward, if not envious, & malitious perverſneſſe, that is accompanied with a groſſe, wilfull, and affected ignorance. He is no longer then to be accounted a weake one, but a proud and wilfull one, and for his peeviſhneſſe thou maiſt chooſe whether thou wilt forgoe thy liberty. However yet information doth not alwayes alter the nature of ſcandall. For the ſcandall of the weake, as **Ʋb…dicitur articulo 7. de ſcandalo puſillorum, ſi autem poſt redditam rationem hujuſmodi ſcandalum duret, jam videtur ex mal…tia eſſe; adverto quod author non aſsertivo verbo utitur, ſed opinativo, dic…ndo, jam videtur ex malitia eſſe. poteſt ſiquidem cont…ngere, quod …uſill… non ſ…n… capaces rationis redd…ta, vel propter pr…ſtinam conſu…tudinem, qua facit apparere diſſonum, quod veritati conſonat, vel propter rationem apud cos magis app… rentem, vel aliqu…d h…j…ſmodi… & tunc quia mal…tia non facit ſcandalum, ſed …gnorantia, vel …nfirm…t…, quam vis reddita ſit ratio, ceſſandum eſt ab hujuſmodi ſpir…tualibus non neceſſariis. Cajetan. in 2.2.….43. &c.Cajetan, and after him Petrus de Lorica obſerves, p. 75may ſometimes laſt, Postquam reddita eſt ratio facti, after a reaſon of the fact, whereat they are ſcandalized, is rendred to them. For by reaſon of their extreame ignorance and ſlowneſſe of underſtanding, they may bee utterly incapable of information and inſtruction, or elſe ſome opinion, or practice whereunto they have beene long accuſtomed may caſt ſuch a miſt before their weake judgements, as that they may not be able preſently to apprehend the reaſon that is given of the action, at which they ſtumble. And we ſhould ſo farre pittie the ſimplicitie of ſuch poore ſoules, as to abſtaine from that which ſcandalizeth them, if by ſuch abſtinence there accrew not to us any great loſſe, or inconvenience. Petrus de Lorica doth roundly, and fully expreſſe this matter. Veru… eſt (ſaith hee) quod Cajetanus advertit, ſcandalum puſillorum p. 76perſeverare poſſe adhuc, poſt quam reddita eſt ratio facti, vel quia rationem non capiunt ob mentis tarditatem, vel ob conſuetudinem diu firmatam: in quo caſu docet Cajetanus omittendam eſſe actionem, ex qua ſcandalum accipiunt; vel differendam, donec ad ſaniorem mentem venerint. Quod ſolùm verum, ſi actio omitti poteſt ſine jactura noſtrae utilitatis. Si enim magna uti. tilitas temporalis vel ſpiritualis interveniat, contemni poteſt ſcandalum puſillorum, poſt quam ſufficienter admoniti ſint.

I will but recite a limitation of Gregory de Valentia, that comes under this head, and proceed. Having laid downe a rule, that for avoiding the ſcandall of our neighbour, which ſp…ingeth either from his ignorance, or weakneſſe, it behooveth us, by the obligation of Charitie, to doe or omit that which may be done, or left undone without ſinne. hee afterwards p. 77puts this exception. Eſt autem animadvertendum han… regulam intelligi debere de omni …o, quod ſine peccato fieri, aut omitti poſſit, non quomodo…unque, ſed moraliter, attentâ ſuavitate, quae eſt in jugo legum, divinarum: id eſt, quod ſine pe…cato fieri aut omitti poſſit, ſine maxima etiam aliqua, & penè intolerabili difficultate, ſpectatâ quoque in hac conditione perſonae, &c. And indeed (mee thinkes) hee ſpeakes reaſonably. For improbable ſeemes it, that the ſweete moderation which is in the yoake of divine laws, ſhould conſiſt with ſo great a rigour, as in all matters whatſoever, not ſimply unlawfull to exact, not only a brotherly, but alſo a fervile compliancy with every ſuppo…'d weake one, whoſe weakeneſſe may be but pretended by thoſe that are willing to ſpeak favourably of thē. For the humouring & cōtenting of every ſuppoſed weakling in all matters at which p. 78he takes offence, I conceive not my ſelfe bound to endanger my life, to hazard my eſtate, and fortunes, or to incurre any other great, or notable inconvenience: for that would truely be durus ſermo, an hard ſaying; who are able to beare it?

Secondly, we muſt put a difference betweene times, and places; for however they bee but circumſtances of actions, and therefore extrinſecall to them, ſo that they cannot cauſe any ſuch eſſentiall variation in them, as to make thoſe actions materially good, or ſinfull, which are of themſelves, in their owne nature indifferent; yet notwithſtanding the publicke, and ordinary abuſe of an action at ſuch a time, or in ſuch a place, may make it then and there, in that place and for that time appeare to be evill; although the ſame action at another time, and in the ſame place, or in another p. 79place at the ſame time, may not be obnoxious to any ſuch cenſure.

Firſt then, time may alter this imaginary appearance of evill in an action. Reſervation of the brazen ſerpent, as for other ends and purpoſes, ſoe for commemoration of that miraculous deliverance of the Iſraelites thereby, from the ſtings of fierie Serpents, was for a while free from all ſuſpition, either of idolatrie, or ſuperſtition: but whē once it became the generall, ordinary, nay daily occaſion, and object of idolatry, of the groſſeſt, and moſt palpable kinde of idolatry that can be, when incenſe was offered to it: then if the publicke Magiſtrate had not demoliſhed it, hee might juſtly have beene thought to favour that Idolatry wherewith it was polluted. And therefore commendable was Hezekiah his zeale in breaking it in pieces. 2. Kings. c. 18. v. 4. and yet the ſame Hezekiah p. 80did not deſtroy the high places which Solomon had built for Aſhtoreth, the abomination of the Sidonians; and for Chemoſh, the abomination of the Moabites; and for Milchom, the abomination of the children of Ammon; and yet was never taxed for countenancing of idolatry. For in his daies the Idolls there erected, were diſregarded, no man worſhipping them, and therefore might ſafely be ſuffered to ſtand; but when afterwards they were generally, and uſually adored, then the good King Joſiah juſtly demoliſhed them; and indeed, ſhould hee have permitted them then, when the Idolatrie, wherewith they were defiled, was flagrant at the height, he might juſtly be ſuſpected to be a favourer of that Idolatry. 22Kings. c. 23. v. 13, 14.Some ceremonies uſed by us now, might have perhaps to the weaker ſort an appearance of Idolatry, and ſuperſtition before the reformation…, p. 81when the publicke and profeſſed uſe of them was imployd in ſuperſticious ſervices: but now after the reformation, ſince all ſuch uſe of them is by our Church diſavowed, and another quite contrary profeſſed, there is no colour for faſtning any ſuch imputation on them.

Secondly, we muſt diſtinguiſh of places. That which in ſome place carries a ſhew of evill, elſwhere perhaps is not ſuſpected thereof. Of the cuſtome of thrice dipping in baptiſme, an hereticall conſtructiō was made in Spaine and Africa, but for ought we read, not any where elſe. The Saturday Faſt in the Eaſterne Church, was ſeverely forbidden, becauſe thought to give countenance to the damnable and blaſphemous opinion of ſome heretickes, who eſteemed God who made the world, to be the author of evill, and therefore in diſhonour of the memory of his creation, preſſed faſting p. 82on Saturday, upon which the Jewes feaſted, in memory of the Creation finiſhed. But then the Saturday Faſt was in the Weſterne Church as ſtrictly enjoyned, becauſe there feaſting on that day would have countenenced the Jewiſh Solemne obſervation of the old Sabbath as Feſtivall. Bringing of Cakes and Wine into the Church was in Africa uſuall, and inoffenſive, but yet in Millaine by Ambroſe prohibited Monica, becauſe there it was eſteemed to have much reſemblance of the Parentalia, offerings of the Pagans, which were made at the tombes of their Parents, Ad quamcunque Eccleſiam veneritis, inquit, ejus morem ſervate, ſipati ſcandalum non vultis, aut facere. Auguſt. e▪ .86.and to their Ghoſts. According to places therefore, in indifferent matters wee may vary our practice. It was the adviſe of Ambroſe unto Auſtin, and Monica reſpected by Auſtin, as if it had beene the anſwer of an heavenly Oracle; into whatſoever Church yee ſhall come obſerve p. 83the manner, or cuſtome thereof, if yee will neither give nor take ſcandall. And beſides, we have Pauls precept, and preſident for it; his precept, 1. Cor. c. 10. v. 32. Give none offence neither to Jew nor Gentile, which could not be done, but by complying with them in indifferencies. His preſident alſo anſwereth his precept; to the Jewes hee became a Jew, to them that were under the law, as under the law; to them that were without the law, as without the law; to the weake, as weake, 1 Cor. c. 9. v. 20, 21, 22. Amongſt the Jewes he ſhaved his head, made a vow, Acts. c. 18. v. 18. and circumciſed Timothy, Acts. c. 16. v. 3. And yet amongſt the Gentiles where theſe actions bore an appearance of Judaiſme, …e withſtood Peter for them even to his face. Galat. chap. 2. verſe 11.

After theſe limitations of the dutie of abſtinence from all appearance p. 84of evill; I cannot but wonder at our irregulars miſapplication of it. They hence eagerly cry downe the laudable diſcipline, and lawfull ceremonies of our Church. What fearfull outcries do they make concerning their appearance of idolatrie, ſuperſtition, will-worſhip, and Popery? Tearmes you ſee by the exceptions put to this precept, as much too bigge for our innocent and harmeleſſe ceremonies, as Hercules ſhooe for a childs foot. Indeed our ceremonies, for example, the Surpliſſe, Croſſe in Baptiſme, kneeling at the Lords Supper, may have a materiall ſemblance with thoſe that in Popery have been abuſed to idolatie, and ſuperſtition, and ſo conſequently taken materially, in reſpect of their materials may have an outward ſhew of Popiſh idolatry, or ſuperſtition; but conſider them as impoſed by our Church, and generally uſed by her members, p. 85ſo they are formally differenced from thoſe which Papiſts have applied to idolatrous ends, and purpoſes. For our Church publickely profeſſeth a quite contrary uſe, or application, end, or intention of them. And externall actions have their ſpecification, and conſequently diſtinction from their end and intention, from it they take their ſpecies, or kinde, and accordingly are diſtinguiſhed. Now ſince all Popiſh, whether ſuperſtitious or idolatrous abuſes of our ceremonies, are publickly diſclamed, & their right uſe explained; who can juſtly imagine any ſhew of Popery in them? An Iſraelite was not to be ſmitten for an Egiptian, becauſe for a while hee once ſojourned into Egypt, if afterward hee had his conſtant abode in Canaan. The garment ſpotted with the fleſh was no longer to be hated, than ſpotted; being once waſhed, it might againe be uſed. Our ceremonies p. 86were defiled in Egypt, in Popery with ſuperſtition, and idolatrie; but our Church (God be praiſed,) hath waſhed them from both in her publicke, and profeſſed uſe of them. And therefore now they ſtand above either calumnie, or ſuperſtition.

But I paſſe on to the ſecond thing I propoſed, 22Confirmation.the Confirmation of the point. Firſt ſee it backt by conſonant places of Scripture. Solomon adviſeth his young man to walke cautè, as well as caſtè, not to come nigh the doore of the ſtrange-womans houſe, Prov. c. 5. v. 8. This had not evilneſſe reall, but onelyonly the appearance of evill, as being in a corrupt minde, an incentive to uncleaneneſſe, and in beholders an occaſion of jealouſies, and ſuſpicions. Now from Solomons interdicting this appearance of evill in ſpeciall, we may by way of Analogie & proportion inferre a fitneſſe of p. 87forbearing all in generall. Unto this is analogically applyed the Nazarites preciſe abſtinence frō wine, Num. c. 6. v. 3, 4. Gutier de Tr…io upon my Text.The Nazarite, as you may ſee there, was to abſtaine from wine, from vineger of wine, from any liquor of grapes, from the materials of wine grapes, from moiſt grapes, from dryed grapes, from all that is made of the vine tree, from not onelyonly the kernell, but even the huske of the grape. The Jewes have added, they were not to come nigh a vineyard. With a ſemblable ſtrictneſſe are we to ſeparate from ſinne, from all ſinnes, ſmall as well as great; from all of ſinne, not onelyonly from the kernell of ſinne, from a ſinne really ſo, but alſo from the husk, the appearance of ſinne. The children of Iſrael were charged not to doe like the heathen that were round about them, 2 King. chap. 17. verſe 15. where they are interdicted not onelyonly ſameneſſe with, Exod. 23.13.Exod 23:13but alſo likeneſſe unto p. 88to their faſhions; they were forbidden the faſhion of rounding their heads, & cutting their fleſh, of marring the corners of their beards, of making any baldneſſe upon their heads, or betweene their eyes. Levit. c. 19. verſe 28. & chap. 21. verſe 25. Deut. ch. 14. verſe 1. Not becauſe ſo to doe was ſimply in its owne nature a ſinne, but for that it gave ſhew of a ſinne, of inordinate ſorrow for the departed; of which 'twas then an expreſſion much in uſe amongſt the heathen. H…o Cardinalis, upon the … …lleageth Hoſea chap. 2 … 6. Thou ſhalt call mee … ſhalt call mee no more … ▪ The Gentiles gave the … of Baal, ſo alſo of Baalim, unto their great and common Idoll god, ſuppoſed to be the Sunne, and to all the ſeverall images & repreſentations thereof. And therefore God prohibited application of that title unto himſelfe: in worſhip and p. 89invocation, Thou ſhalt no more call me, O my Baal: for though there be no harme in the word, (it ſignif…ing in common uſe, husband, as well as Iſhi,) yet by reaſon of the ordinary application thereof unto Idols, there would have beene an invocation of God by that name, a groſſe, and palpable appearance of Idolatry.

But becauſe it may be excepted, that moſt of theſe rigid, and ſevere prohibitions were given unto the Jewes under their pedagogie of ceremonies, and time of bondage, and therefore farther than in a morall admonition lay noe reſtraint upon us Chriſtians. See therefore all this ſeconded in the New Teſtament by S^t Jude verſe 23. Where in reference to that legall pollution, which came by touching the garment of one that was Levitically uncleane, he exhorts Chriſtians to hate the garment ſpotted by the fleſh, that is, ſaith p. 90Gualter, quicquid ingenium car nis ſapit, whatſoever hath but a ſmacke or reliſh of the fleſh, all preparations and acceſſaries of evill, Locus hic, qui obſcurus alioqui vid tur, nihil habebit difficult at is met aphorâ benè expl… catâ; vult fideles, non tantum cavere à vitiorum cōtactu, ſed ne qua ad eos cōtagio perting at, quicqu…d affine eſt, ac vic…num fugiendum eſse admonet, quem admodum ſi de pudicitia ſermo habetur d…cemus tol…enda eſſe omnta libid…nū irritamenta, …d etiamnum clar… fiet, ſi amplietur oratio, nempe ut oder…mus non carnem modo ſed tunicam, qua ejus contactu infecta ſit, Nam particula … ad ampliationem …alet, ergo adeo non permittit indulgen…a fovere, uti omnes praparationes, omn…aque acceſſor…a (ut vocant) pot…us reſecar… jubeat, Calv. in locum.any thing that is neere of kin unto, or but bordring upon vice, thinkes* Calvin. Obſerve here the emphaticall gradation of the Apoſtle, hate not onelyonly the fleſh, but the garment ſpotted by the fleſh, not onelyonly overſpread, quite covered, but the garment that was but here and there a little ſpotted by the fleſh. Out of Chriſts garment there iſſued vertue, which cured the woman that had the bloody fluxe, but contrariwiſe out of this garment, but ſpotted with p. 91the fleſh, Exit vis quaedam maligna, there goeth a poiſonous kinde of infection which ſoone will ſtaine a ſoule with the leprofie of ſinne. But becauſe (as the old ſaying …unnes) praxis ſanctorum eſt interpres pr…ceptorum, I ſhall intreat you next to take notice how this precept hath beene exemplified.

And here in the times before Chriſt is very remarkable the couragious and undaunted reſolution of Eleazar, againſt but the appearance of an evill. 2 Mac. c. … v. 18. uſque ad …inem: when he was beſought to bring fleſh of his owne proviſion, ſuch as was lawfull for him to uſe, and but make as if hee did eate of the fleſh, taken from the ſacrifice commanded by the King v. 21. why? even this evill appearance, this ſeeming, this making as if he did eate of the fleſh taken from the Sacrifice commanded by the King, ſoe deeply p. 92diſreliſhed him, as that hee choſe death before it. For it becommeth not our age (ſaith he) in any wiſe to diſſemble, whereby many young perſons might thinke that Eleazar being fourſcore yeares old and ten, was now gone to a ſtrange religion; and ſo they through mine hypocriſie, and deſire to live a little time, & a moment longer, ſhould be deceived by mee, and I get a ſtaine to my old age, and make it abominable, v. 24, 25. But why mention I Eleazar? Behold the example of one greater than Eleazar, the example of the rule and patterne of holineſſe unto the Church, Chriſt Jeſus, God bleſſed for ever! whoſe example in Morals & matters of ordinary obedience amounts ever unto the authority of a command. How exemplarie he was in this particular you may reade, Mat▪ c. 7. from v. 24. unto the end of the Chapter. There you have him p. 93performing an action, not for that omiſſion of it would have beene evill, but becauſe in opinion of the Jewes, it would have given ſhew of evill. For if firſt, you underſtand the words, as moſt Interpreters doe, of the tribute to be paid unto the ſecular Magiſtrate, then ſinfull it had not been in our Saviour to have refuſed payment of tribute unto Caeſar. For how could the Son to the living God (who was King of Kings, and Lord of Lords, King of Heaven, and Earth, whoſe the earth, & all the fulneſſe thereof was) be juſtly tributary unto any mortall? The Kings of the earth take tribute, or cuſtome, not of their owne children, (however they expect obedience from them) but of ſtrangers; becauſe paying of tribute denoteth ſome degree, or kinde of ſervitude. The Children then are free. verſe 25, 26. Therefore from all taxes, and impoſitions, juſtly was to be p. 94exempted Chriſt, the ſonne of David, there was no reaſon hee ſhould pay tribute unto Caeſar, nay more reaſon (hee being of the blood royall) ſhould receive tribute from the Jewes, than Caeſar, a forrainer, having no title to the Crowne, but that which the ſword gave him, not payment, conſtant deniall of payment had not been (you ſee) morally evill in our Saviour; and yet becauſe it would have borne appearance of an evill, of diſloialtie, and diſobedience, and ſo have drawn prejudices againſt, and ſcandall upon his unſpotted perſon, holy, and heavenly office, and doctrine, becauſe ſeemingly it would have croſſed a doctrine hee afterwards delivered. Render unto Caeſar the things which are Caeſars: therefore hee ſtands not to plead his priviledge, but voluntarily parted with his right, payed the tribute, and to pay it wrought a miracle; notwithſtanding, Peter, p. 95leaſt wee ſhould offend them, goe thou to the ſea, and caſt an hooke, and take up the fiſh that firſt commeth up, and when thou haſt opened his mouth, thou ſhalt finde a peece of money, that take, and give unto them for mee and thee. verſe 27.

Or if ſecondly, with the learned Cameron, you rather conceive to be here meant the halfe ſhekel, which by preſcript of the Ceremoniall Law, Exod. 30, was by the Jewes to be paid for the uſe of the Sanctuary. Why yet ſo alſo ſinfull it had not been in our Saviour to have refuſed paying of it: for firſt, it was a ceremony, and the Ceremoniall Law Chriſt was above. Lord he was of the Sabbath, Mat. c. 12. v. 8. Marke. c. 2. v. 28. where it is manifeſt (thinkes Cameron) the Sabbath ſhould Synecdochically ſignifie the whole Ceremoniall Law. Then ſecondly, this ceremony, together with Sacrifices and all other Legall, p. 96typicall ceremonies preſuppoſed ſinne in the partie, to whom they were commanded, and were a note, or badge of the bondage contracted by ſinne; and therefore reach not unto Chriſt, a man without ſinne. Thirdly, as our Saviour well argues, even as Kings of the Earth take not tribute of their owne Children, ſo neither the King of heaven of his ſonne: therefore ſeeing this halfe ſhekel is a tribute to be paid to the King of Heaven, for the Tabernacle of Witneſſe, 2 Chron. 24.6. Chriſt was certainly free, and ſo might lawfully have refuſed to pay it… yet becauſe the Jewes would have taken offence, and at ſuch his refuſall, and charg'd it with appearance of a profane contempt of the Law of Moſes, and the Sanctuary: therefore he voluntarily paid it, and ſo became a Jewe to the Jewes, as under the Law to them that were under the law. Notwithſtanding, p. 97leſt we ſhould offend, &c. And if this be the ſenſe of the place, what is ſaid of this one ceremonie, may be applyed unto all, for one of the reaſons & ends, why Chriſt obſerved the whole Ceremoniall Law was, to prevent ſcandall, to abſtaine from all appearance of evill. In nature, ſaith Cameron, there is appetitu… quidem unionis, which cauſeth things to be moved, and to reſt often beſides the proper condition of their particular nature, whence ſometimes light things are moved downewards, heavie things upwards. Unto this appetite of union in nature, there is anſwerable in grace, the deſire to promote Gods glory, which often inclineth, and carrieth the godly beyond and beſides the ordinary obligations, ariſing out of their particular, and perſonall conditions and relations. And unto the meaſure of grace is proportionable the degree of the deſire of Gods glory, ſo that the p. 98holier any one is, the more vehemently hee deſireth the promotion thereof, and if it require any thing to bee done of him, why he will doe it, although other wiſe by vertue of his particular, and perſonall condition, hee be not bound thereunto. Therefore although Chriſt, ſecundum ſpecialem rationem perſonae ſuae, if we eye the ſpeciall conſideration, and dignitie of his perſon, was not tied to keepe the Ceremoniall Law, yet hee kept it in as much as the glory of God required him ſo to doe. If you demand how the glorie of God exacted this at Chriſts hands, why Chriſt himſelfe tels us, N… ſimus illis ſca…dalo, leſt wee ſhould offend them; for if Chriſt had not obſerved the Ceremoniall Law, he had doubtleſſe wonderfully eſtranged the Jewes from him. In obſerving it then he did but as Kings often doe in ſtooping to many things, unto which they are no wayes p. 99obliged for to winne the hearts, and affections of their humorous ſubjects. This example of our Saviour was followed by the Apoſtles, and Elders in the firſt generall Councell at Jeruſalem, where they impoſed upon the Gentiles abſtinence from meate offered to Idols, from things ſtrangled, and from blood, Act. 15.29. Not for that theſe meates were in themſelves uncleane, and abominable, but becauſe they appeared to be ſo unto the froward, and peeviſh Jewes, who were kept off from Chriſts, becauſe theſe meats, in which they ſuppoſed to be ſuch abomination, and uncleaneneſſe, were uſually eaten by the Chriſtians. But this was but a temporary injunction they gave unto others. Let us view their owne practice. Maintenance for preaching was due unto Paul… ▪ from both the Corinthians, and Theſſalonians, and yet hee did forbeare exacting it, 1. Cor. 9.1. p. 100Theſſ. 2. that ſo hee might take away all colour for ſuſpition of any mercenary, or greedy appetite after gaine, to be in his preaching, and quite cut off all ſcandals thereby, which in that dawning of Chriſtianitie upon them, would have put a rubbe unto the progreſſe of the Goſpell, & have made his miniſtery to be evill ſpoken of. And of S^t Paul, the Saints in ſucceeding ages were followers, as hee of Chriſt. Thoſe Libellatici, ſo often and ſharply cenſured by S^t Ciprian, Epiſt. 15.31.52. lib. de lapſis. lib. de exhortatione Martyrum: though they did not ſacrifice, or directly denie Chriſt, were yet by the Church put to their penance, for ſeeming to denie him, becauſe they either by themſelves, or others, at leaſt accepted from the Magiſtrate bills, or ſcroules teſtimoniall of their abnegation. **Baronius out of Suidas.Auxentius being commanded by Licinius to ſet a branch of a vine-tree p. 101loaden with cluſters at the feete of Bacchus his image preſently ſhaped him this round, and reſolute anſwer, God forbid, O Emperour, that I ſhould doe it, for I am a Chriſtian▪ The matter was not great in it ſelfe, yet becauſe it would have favoured Idolatry, or given manifeſt appearance of it, rather than doe it hee choſe baniſhment from the Court, and loſſe of the Emperours ſervice. **Theodoret lib. 3 cap. 15 Nicepho…us lib. 11. c. … S…o…en. …. 6. c. 6.As Valentinian, afterwards Emperour, went before Julian the Apoſtate into a Temple of the Goddeſſe Fortune, one of the Prieſts beſprinkled Julian with a kinde of purging or holy-water, a drop of which by chance fell on Valentinian, at which hee was ſo extreamely incenſed, as that he ſtroake the Prieſt, tore, and rent in peeces that part of his garment on which it fell, with a great diſdaine, and holy indignation, throwing it away from him, that ſo hee might p. 102avoid the leaſt tincture of their ſuperſtitious, and idolatrous religion. **Theodoret lib. 4. c. 15. Nicephorus l. 11. c 21.But above all, very remarkeable is the zeale of the boyes of Samoſatene, who becauſe a tenniſ-ball, with which they played, had but touched the foote of the Aſſe whereon Lucius rode, their Hereticall Biſhop, they preſently cryed out that it was defiled (although indeed it was not capable of any morall pollution,) and therefore to purge or expiate it threw it into the fire in the midſt of the market place. This may bee thought but a childiſh pranke, and therefore not imitable, however yet it aptly ſerves to demonſtrate that their education, framed them unto a hatred of whatſoever had any remote reference, unto either evill actions or perſons. Saint Ambroſe forbad Monica the bringing of wine and cakes to the Celebrities of the Martyrs, not for any unlawfulneſſe of the cuſtome, p. 103but nè …ll… occaſio ſe ingurgit an… daretur ebrioſis, & qui… illa quaſi parent alia ſuperſtitioni Gentilium eſſent ſimillima, as Saint Auſtin lib. 6. confeſſ. c. 2. leaſt occaſion of exceſſive quaſſing ſhould be given to drunkards, and becauſe thoſe parentalia, funerall feaſts, were very like to heatheniſh ſuperſtition. A reverend Prelate of our Church, aſſignes another reaſon, becauſe this cuſtome, had ſome reſemblance of thoſe ſuperſtitious and idolatrous Colorydians mentioned by Epiphanius, who offered cakes to the Virgin Mary in imitation of that heatheniſh cuſtome condemned by the Prophet Jeremy, chap. 7. v. 18. of ſuch as did offer cakes unto the Moone, as unto the Queene of heaven. Now when Monica underſtood that Saint Ambroſe had forbidden this tam piè, atque obedienter amplexa eſt, ut ipſe mirarer, ſaith Saint Auſtin, in that forecited p. 104place. Quod tam facilè accuſatrix potius conſuetudinis ſuae quam diſceptatrix illius prohibitionis effecta ſit: ſhe ſo piouſly, and obediently embraced this prohibition as that I my ſelfe, ſaith Auſtin, wondered to ſee her ſo eaſily rather accuſe her owne cuſtome, than diſpute his command. The cuſtome of thrice dipping or ſprinkling in Baptiſme was lawfull nay laudable, but when once it was uſed by Heretickes, to ſignifie a Trinitie not of perſons, but natures in the Godhead, then Saint Gregory thought fitting that it ſhould be left of, not becauſe it was evill, but for that it might ſeeme to countenance their damnable Hereſie: his words are theſe, de trina verò merſione baptiſmatis nihil responderi verius poteſt, quam quod ipſi ſenſitis, quoà in una ſide nihil officit ſanctae Eccleſiae conſuetudo diverſa, &c. ſed quia nunc hucuſque ab haereticis infans in baptiſmate p. 105tertiò mergebatur, faciendum apud vos eſſe non cenſeo, Lib 1. c. 3. In ipſo titulo pon… tur Divi Paul… pro Beati Pauli, ego enim nunquam proba… vocem Divus, vel Diva, cum de Sanctis agitur, t… quod eam vocē apud La…nos vetere Patres non inveniam, t… quod apud E…hn…cos Div… nomē D… tantū tr…bui ſolea….ne dum merſiones numerant divinitatem dividant, dum que quod faciebant faciunt, ſe morem noſtrum viciſſe glorientur. lib. 1. Epiſt. 41. Gabriel Biel lectione 38. ſaith, that the Church of Rome thought it meete to uſe common leavened bread in the adminiſtration of the Euchariſt, leſt in uſing unleavened bread, they ſhould be deemed to imitate Ebion the hereticke: Nay Bellarmine in his recognition of his booke de verbo Dei, admoniſheth the reader, that in the title of the third Chapter of the firſt books Divi Pauli is put for Beati Pauli, for in making mention of the Saints, I never approved (ſaith hee) the uſe of the word * divus or diva, & one of his reaſons is, becauſe amongſt the heathens, 'twas uſually aſcribed to their falſe or fained gods. But what meane I to alleage the examples of either p. 106the Chuch of Rome, or Bellarmine, for take wee but a view of our owne Church, the lives of her Worthies, will yeeld ſtore of preſidents in this kinde, but I will content my ſelfe with one, moſt eſpecially deſerving our notice, and imitation. And it is the religious care that King James of bleſſed memory had, to free, and cleare our booke of Common-prayer, not onelyonly from faultineſſe in it ſelfe, but alſo offenſiveneſſe unto men, and by cauſing an explication to be made of thoſe things in it, which were excepted againſt: how carefull, and ſcrupulous he was in this particular, you may read in his Proclamation prefixed to the booke of Common prayer, wee thought meete, faith hee there, that ſome ſmall things might bee explained, not that the ſame might not very well have beene borne with by men, who would have made a reaſonable conſtruction p. 107of them, but for that in a matter concerning the ſervice of God, we were nice, or rather jealous, that the publicke forme thereof ſhould be free, not onelyonly from blame, but from ſuſpicion, ſo as neither the common adverſary ſhould have advantage to wreſt ought therein contained to other ſenſe, than the Church of England intendeth, nor any troubleſome, or ignorant perſon of his Church, be able to take the leaſt occaſion of cavill againſt it, &c.

To heape up other, either teſtimonies, or inſtances, were to prejudice, if not the authoritie of thoſe before mentioned, yet your eſteeme of them, as if you were not by them ſufficiently perſwaded and convinced: my labour (I ſuppoſe) will be better ſpent in demonſtrating unto you the expediencie of that which may ſeeme rigour in this doctrine, in diſcovering unto you what good reaſons Saint p. 108Paul had to exact ſo great a meaſure, and ſo high a pitch of abſtinence from ſinne. Thoſe that I will ſpecifie ſhall bee drawne from God, from Satan, from our ſelves, from our Brethren. Firſt from God, wee have theſe two, our Relations unto him, our Danger in offending of him.

Firſt our Relations unto him, he is our Father, our Soveraigne; Chriſt Jeſus is our spirituall Husband Now a dutifull child declines not only diſobedience, but whatſoever hath the colour of it; an obedient, and loyall ſubject, ſtartles at not onelyonly treaſon, but alſo whatſoever may occaſion ſuſpicion thereof; a faithfull & chaſt wife abhorres not onelyonly adultery, but whatſoever may make her husband juſtly jealous, others but ſuſpicious of her chaſtity. And ſhall not every child of God, every one that profeſſeth ſubjection unto heaven, be fearfull of the appearance p. 109of diſobedience, and undutifulneſſe to ſo indulgent a Father as God, of the appearance of Treaſon and Rebellion againſt ſo Almightie a King as God? Doth it not befit the Spouſe the Church, every member of Chriſt to dread all ſhews and ſignes of diſloyalty, and unfaithfulneſſe to ſoe loving a Spouſe as Chriſt Jeſus? **Sueton, de Jul. Caeſar. c. 74.Did Julius Caeſar, but an earthly Potentate, thinke it not enough that his wife was without a fault, unleſſe withall ſhee was without ſo much as the ſuſpicion of a fault? And will not Chriſt (thinke you?) who is King of Kings, and Lord of Lords, expect as great unblameableneſſe in his Spouſe? Plutarch in the life Pompey.Theophanes Lesbian to diſwade Pompey from flying into Parthia tels him that his wife would be liable to a great deale of danger amongſt thoſe barbarous people; and though (ſaid hee) they proffer no villany unto her, yet p. 110it is an undecent thing to thinke that the wife of Pompey might have beene diſhonoured: To di…wade us from the appearances and occaſions of ſinne it ſhould (me thinkes) be an effectuall argument, that our ſoules which are married unto Chriſt in righteouſneſſe, judgement, and holineſſe, will hereby bee obnoxious to danger of pollution; what though they be not actually defiled? yet it is an undecent thing to thinke that the ſpouſe, a member of Chriſt might have beene diſhonoured, might have beene foyl'd with a luſt, raviſhed, vanquiſhed by Satan, defiled with ſinne.

If from theſe appearances of evill, our Relations to God cannot draw us, yet (mee thinkes) in the ſecond place, our danger in offending of him ſhould drive us, for hee is a conſuming fire unto, as the workes, ſo alſo the workers of impiety: and how can wee then but be afraid to p. 111venture on not onelyonly what we know doth, but what we feare, others ſuſpect may deſerve the wrath of ſo ſinne-revenging a God?

That we ſhould abſtaine from all appearance of evill, may ſecondly be gathered from Satan, from the conſideration, firſt, of his crueltie and malice againſt us, Secondly, of his temptations of us.

Firſt, from the conſideration of his cruelty and malice againſt us, which the Scripture ſhadoweth out by terming him, aaMat. 13.39.Matt 13:39the Enemy, by way of excellencie, the bbRev. 12.10. Rev. 9.11. Malach. 3.11. Joh 8.44. 1. Joh. 3.15. 1 Pet. 5.8. Rev. 12.9.Rev 12:10Rev 9:11Mal 3:11John 8:441 John 3:151 Pet 5:8Rev 12:9envious man, the Accuſar, the Tempter, the Deſtroyer, the Devourer, a Murtherer frō the beginning; as alſo by comparing him unto a roaring Lyon, unto a great red Dragon, an old Serpent. Now me-thinkes we ſhould feare to come, not onelyonly under the power, but alſo into the ſight of ſuch an adverſary: and yet by ruſhing upon the p. 112ſhewes, the occaſions of evill, what do we but hazard the ſurprizall of our ſoules by him?

This will be more apparent, from the conſideration, 2, of Satans temptations of us: of his Temptations of us to ſinne, of his Temptations of us to despaire, or at leaſt diſcomfort, for ſinne; becauſe in both ſorts of temptations hee goes about by theſe appearances of evill, to wreake his malice upon us.

For firſt, in his temptations of us to ſinne, they are firſt the bate by which hee allures: Secondly, an argument by which hee perſwades us thereunto. Thirdly, an encouragement, whereby he is heart'ned to perſiſt in tempting of us.

Firſt then, the appearances of ſinne, are a baite whereby Satan allures us unto ſin, which if wee bite at, our conſciences will ſoone be enlarged to ſwallow ſinne it ſelfe. Satan well knowing that Gods children p. 113would even ſtartle at your groſſe and more hideous ſinnes, ſuch as are Idolatry, Adultery, Drunkenneſſe, and the like, therefore chiefly plyeth them with enticements to the ſignes, ſhewes, and occaſions of them, for theſe will ſmooth the paſſage unto the ſinnes themſelves. Of this we have a remarkeable inſtance in Alippius, who, as Saint Auſtin relates Confeſſ. lib. 6. cap. 8. being drawne by his friend's importunitie to accompany him unto the Roman Gladiatorie Games, yet reſolved though he were preſent with his body, to be abſent in his heart, and for that purpoſe to keepe his eyes ſhut, that hee might not defile them with ſo barbarous a ſight; yet at laſt upon a great ſhout, that the people gave at the fall of one of the combatants, his curioſitie made him behold the occaſion, and thereupon hee preſenly became an applauſive ſpectator of that bloudy, & inhumane p. 114ſpectacle. An Italian, as Holerius writes, by his often ſmelling to the hearbe Baſile, had a ſcorpion ingendred in his head: even ſo we, by our often dallying, and tampering with things that carry a ſhew of unlawfulneſſe, may have Satan, as I may ſo ſpeake, even formed in us, for as then Saint Hierome ſaith upon Eccleſiaſtes the ninth, Diabolus Serpens eſt Lubricus, cujus ſi capiti, id eſt, primae ſuggeſtioni non reſiſtitur, totus interna cordis, dum non ſentitur illabitur, that is, the Divell is a ſlippery ſerpent, and if wee doe not keepe out his head, that is, his firſt ſuggeſtions, it is not to be doubted but that hee will ſteallingly ſlide into the moſt ſecret corners of the heart; and ſo wee actuated by him, ſhall at laſt proceed from things onelyonly appearing ſinfull, unto the practice of moſt horrid and ghaſtly crimes,

Secondly, the appearance of p. 115evill is an argument by which he perſwades us unto what is in its owne nature evill: for if a man have but ſlipt into ſuch actions as the beſt minded judge, to have a reall appearance of evill. Satan forthwith will ſuggeſt unto him, that hee hath by this quite crackt his credit amongſt thoſe that are accounted religious; by them (will he ſay) thou art as much ſuſpected, and as deepely conſured for thy ſeeming evill, as for thy being ſo; wert thou not better therefore, be as thou ſeemeſt, for they cannot think worſe of thee than they doe, thy ſhame and diſgrace their jealouſies, ſuſpicions, and cenſures cannot be greater for ſinne it ſelfe, than it is already for the ſhow of it. Now this Temptation of Satan receives great advantage from our nature, for we naturally are addicted to ſociety, and therefore if wee finde that upon the ſignes and ſhewes of ſuch and p. 116ſuch ſinnes in our practice, good men condemne us as guilty of the ſinnes themſelves, & thereupon begin to reſerve and eſtrange themſelves frō us, refuſing any lōger to reach out unto us the right hand of fellowſhip, why, then wee will preſently have fellowſhip with the unfruitfull workes of darkeneſſe, and couple in with looſe, carnal, and formall men, whoſe converſation will quickly infect us, ſo that it will not be long ere we runne with them to the ſame exceſſe of riot. And thus you ſee how Satan takes occaſion from the appearance of ſinne, to draw us on unto ſinne it ſelfe, which me-thinkes ſhould be ſufficient to diſſwade us from them. For is Satan ſo backward in tempting, or is his invention growne ſo barren, as that our lives and practice muſt put argument into his mouth? is the purchaſe of hell and damnation ſo difficult, as that wee muſt needs furniſh p. 117the Divell with baites to allure us, with reaſons to perſwade us unto our owne everlaſting perdition, this were folly and madneſſe that would want a name.

But in the third place, the ſignes and appearances of ſinne are not onelyonly a baite, by which he enticeth us, an argument by which hee perſwades unto ſinne, but withall an encouragement, by which he is heart'ned to goe on in tempting of us, for they make him gather heart, & hope that wee are comming on to ſin it ſelfe; and this hope will breed diligence, make him a more importunate ſolliciter, make him to double and ſtrengthen his aſſaults, to ply us even thicke & three-fold with temptations: A dog will not run from a man as long as he throwes bread unto him, and can any man ſuppoſe the divell will flye ſo long as he gives place unto him, as long as he throwes himſelfe upon temptations, by practiſing ſuch p. 118things as have a manifeſt ſhew of evill, for though in themſelves they bee never ſo ſmall, yet will they ſerve to uſher in farther and greater matters: being then preparatives unto ſin, they cannot be (as ſome have imagined) good fences againſt ſinne: ſeeming to be evill is not, cannot be a meanes to ſhield us from being ſo, no more than the opening the gates of a City can be the way to rayſe the ſiege of it, or letting goe the ſluces of a river can be the courſe to ſtop its current.

You have ſeene arguments from Satans temptation… of us to ſinne: take next one from his temptations of us to deſpaire, or at leaſt diſcomfort for ſinne, a temptation of ſo hideous a nature, as that me-thinkes our actions ſhould not lend it any the leaſt advantage, his firſt labour is by the appearance of ſinne to make us offend God, but when he cannot proceed ſo p. 119farre, his ſecond endeavour will bee, to make us diſquiet our ſelves, when hee cannot wound us by them, hee will vexe us for them, for he will wreſt and miſconſtrue all that we have done unto the worſt ſenſe, hee will ſwell motes into beames, molehils into mountaines, appearances of evill into realities, and thunder unto us that there is not a pinne to chooſe betwixt thoſe and theſe; unto which our ſoules being diſtracted by the violent importunitie of this temptation, will be over apt to give credence. And for a man to be thus toſſed betweene Satans powerfull ſuggeſtions, and his owne feares and ſuſpicions, cannot but even cruſh his ſpirits, and quite ecclipſe the peace and joy of his heart.

Abſtinence from all appearance of evill is thirdly needfull in regard of our ſelves, for by them we may incurre a double danger, a danger of being infected p. 120with, a danger of being puniſhed for ſinne.

Firſt, a danger of being infected with ſinne, what Bernard ſpake of Eves beholding the forbidden fruit, is true concerning every appearance of evill: **Bren. Tract. de grad, humilitatis.Et ſi culpa non eſt, culpae tameu indicium eſt, & ſi culpa non eſt, culpae tamen occaſio eſt, indicium commiſſae, & cauſa eſt committendae. Although it be not in it ſelfe a ſinne, yet it is a token, yet it is an occaſion of ſinne, a token that ſinne hath beene committed, a cauſe of committing it for the future. Now our natures are ſtrongly bent to evill, when this (then) our naturall inclination, is furthered by outward occaſions, wee may ſoone bee led to the realities of ſinne, though the occaſions of themſelves are weake, they working but as objects, and the objective cauſalitie being of all moſt imperfect, yet Satan is ſtrong, our luſts are p. 121ſtrong, theſe occaſions are ſutable to our luſts: our ſoules therefore, by a little helpe from Satan will quickly catch infection from them. For this reaſon were the Iſraelites, Exod. 12.Exod 12in the time of the paſſeover prohibited, not onelyonly the eating, but the very having of leavened bread in their houſes. For this reaſon too were the Nazarites forbidden to eate ſo much as the huskes of the grapes, for if that had beene permitted, they would perhaps, have ſoone proceeded to eating of the grapes, and thence to drinking of the wine it ſelfe: hence alſo grew that preciſe reſolution of David, Pſal. 101. v. 3.Ps 101:3I will ſet no wicked thing before mine eyes: Well may the world, and divell ſet wicked things before mine eyes, but for mine owne part I will not invite temptations, I will ſet no wicked thing before mine eyes, as much as I can I will decline the objects, examples, and ſhewes of p. 122wickedneſſe: doe but put fire unto flaxe and it will preſently be on a flame: ſo preſent wee unto our looſe and corrupt natures the ſhows, (which (as you have heard) are alſo the occaſions of evill) and how ſuddenly will they take fire? this Joſeph knew, and therefore when his Miſtris ſollicited him to that foule act of uncleanneſſe, hee hearkned not unto her to lye by her, or ſo much as to be with her, Gen: the 39. the 10. but fled, and got himſelfe out of her preſence, v. 12. doubting leſt the very ſight of her might kindle luſt. Nay to the ſhame of many ſecure and venterous Chriſtians, of this even Scipio an heathen, & ſouldier too, was apprehenſive and fearefull, and therefore would not ſuffer certaine captive virgins, though of an exquiſite beauty, to be brought ſo much as into his preſence: Ne quid (ſaith Florus) de virginitatis integritate delibâſſe, ſaltem p. 123vel oculis videretur. That hee might not ſeeme to have ſipt or skimmed the honour of their chaſtitie, ſo much as with beholding them. As Appelles then by drawing the picture of Campaſpe fell in love with the pattern of his worke Campaſpe her ſelf, ſo we frō retaining, frō affecting the ſhew of ſin, will ſoone proceed to a delight in fin it ſelf.

Some indeed are ſo ſtrangely confident of their abhorrencie from ſinne, as they doubt not infection from appearance of it, they can venture into the looſeſt company, yet ſo bridle their appetite, as that they feare no exceſſe; be preſent at an Idolatrous maſſe, and yet be in no danger of being affected with it, unleſſe it be with diſlike of it.

Surely theſe men are dropt from heaven, never borne in ſinne, or conceiv'd in iniquity; for they, whoſe originall is from men, may poſſibly be drawne away by ſinfull objects, and p. 124ſhews, but theſe men (forſooth) are above gun-ſhot, beyond the reach of temptation; Their profeſſed hatred of ſinne brings me in minde of Pigmalions averſneſſe from women; hee was a profeſt, almoſt a ſworne enemy to woman-kinde, yet drawing but the picture of a woman, hee fell in love with it, and hee hugg'd, and kiſſ'd it ſo long, till at laſt, by the power of Venus (as the Poët fables it) it became a woman: Their caſe is like, they profeſſe deteſtation of ſinne, and yet delight in ſome things that have the appearance, the reſemblance thereof, let them take heed they dote not ſo long upon theſe, at that at length by the power of Satan, & the ſtrength of their owne luſts, they bee transformed into reall ſinnes. I will end this reaſon with that of Chryſoſtome, in his fifteenth Homily unto the people of Antioch. foreign, p. 125&c.

It will be to us the occaſion of greateſt ſecurity, if wee do not onelyonly flee ſinnes, but ſuch indifferent things alſo, which are meanes whereby they doe ſupplant us, for as hee who goeth upon the edge of a ſteepe, and craggie rocke, though he falleth not, yet with feare trembleth, and ſo falls through his trembling, ſo hee who leaveth not ſinne aloofe, and a farre off, but approacheth cloſe to the brinke of it, hath juſt cauſe to live in feare, ſeeing hee hath juſt cauſe to feare to fall into it.

Secondly, danger of being puniſhed for ſin, not by God, for he is an omniſcient Judge, & therefore cannot miſtake the appearance of evill for evill it ſelfe: hee is a juſt Judge, and therefore will not puniſh the appearance of p. 126evill, for evill it ſelfe: but by man, by the ſecular Magiſtrate with temporall puniſhments, by the governours of the Church, with Eccleſiaſticall cenſures, and by all men generally with ſhame and obloquie. Jehoſaphat you know in the apparell of Ahab, was like to have beene kild for Ahab. **Plutarch.Megaclis having on the cloake, and armour of Pyrrhus, was ſlaine for Pyrrhus: even ſo many times ſome men, for the bare appearāce of ſome crimes are as hardly thought of, and as ſeverely handled, as if they had committed the crimes themſelves. **Florus, l. 3. c. 14.Tiberius Gracchus, was butchered by the Romans, becauſe it ſeemed unto them, that by touching his head with his hand, hee had demanded a Diadem, when he thereby as a ſigne onelyonly exhorted them to ſtand upon their defence. Becauſe the Iſland of Creete ſeemed to have favoured Mithridates, for this ſeemings p. 127ſake, the people of Rome tooke revenge by the ſword, Faviſſe Mithridati videbatur, Florus l. 3. c. 7.hoc placuit armis vindicare. Indeed the Lord ſeeth not as man ſeeth, hee looketh on the heart, and thereunto ſquareth his judgement, but man looketh on the outward appearance 1 Sam. 16.7. and according to it cenſureth, and ſo hee may doe, and yet oftentimes judge righteous judgement, for if when there is wanting ſufficient evidence of fact, Judges and Juries ſhould not ſometimes proceed upon pregnant ſignes, and ſtrong preſumptions, how many villanies would paſſe unpuniſhed? and if Eccleſiaſticall Governours, ſhould not take the ſame courſe too, how could they poſſibly ſtop the ſpreading miſchiefe of Scandals.

This abſtinence from appearance of evill is laſtly expedient in regard of our brethren, to avoid ſcandall unto them.

p. 128Firſt as it is taken by Thomas and the Schole-men, for that which occaſionally leads unto ſinne, which puts a ſtumbling blocke, or an occaſion to fall in the way of others, Rom. 14.13. for ſo doe all evill ſhowes, and that both in the way of the weake, and in the way of the wicked.

Firſt, in the way of the weake, for they are miſguided, and drawne unto the practice of that evill, the appearance whereof they ſee in us.

Secondly, in the way of the wicked; for firſt, hereby the obdurate are heartned, confirmed, and comforted: ſecondly, hereupon adverſaries take occaſion to ſpeake reproachfully of that holy name, & profeſſion which wee beare, to blaſpheme the Croſſe, Truth, and Goſpell of Chriſt.

Secondly, as 'tis uſed vulgarly, and commonly for forrow, griefe, diſlike, or diſpleaſure at p. 129an action, for it matters not much whether our facts be evill or beare ſhew of evill, they equally would wound the hearts and vexe the righteous ſpirits of the godly, and therefore are both violations of Saint Pauls precept. Rom. 15.2. Let every one of us pleaſe his neighbour for his good to edification. Valerius Publicola (ſaith Florus,) ne ſpecie arcis offenderet, eminontes aedes ſuas in plano ſubmiſit: hee levell'd with the ground his high and loftie buildings leſt hee ſhould offend the people with the appearance of a cittadell, and wilt not thou throw aſide a vanitie; an excrement, ſome idle if not monſtrous faſhion, rather than offend thy brother (for whom Chriſt died) with the appearance of an evill. A foule ſhame were it, that popularity ſhould prevaile more with a Roman, than charity with thee who art a Chriſtian.

p. 130But ſome will be ready to object, that this doctrine is prejudiciall to our Chriſtian libertie, for that reacheth to the uſe of all things that are of an indifferent nature, and ſuch are theſe actions charged with the appearance of evill, and therefore if ye ſtreighten us in the uſe of them, you injuriouſly deprive us of that liberty which wee have in Chriſt Jeſus unto the uſe of all indifferent things.

Unto this two things are to be anſwered: Firſt, thoſe facts that beare ſhew of evill, however they bee in Theſi, in their generall nature indifferent, doe yet in in caſ… and in Hypotheſi, become to be accidentally evill, becauſe done againſt conſcience, when they appeare to be evill unto our ſelves; againſt charity, when they appeare to bee evill unto others. Zuarez expreſſeth this though ſomewhat obſcurely, yet more fully; An action (ſaith he) only evill in p. 131appearance, tranſgreſſeth ſome vertue not prima per ſe primò, but onelyonly ex conſequenti, connexione virtutum, by reaſon of the mutuall connexion, & commerce of one vertue with, and dependance upon another. Advertendum eſt (inquit) dupliciter contra aliquam virtutem peccari: uno modo per ſe primo, quia directè agitur contra objectum ejus vel circumſtantias illi ex ſe debitas, & hoc modo actio ſolum mala in apparentia nullam virtutem offendit. Alio modo peccari; poteſt ex conſequenti & connexione virtutum. Nam (ut dictum eſt 1.2ae: quia actus virtutum ſunt undique boni, quando hic & nunc actus alicujus virtutis poteſt eſſe contrarius alteri virtuti (quamvis in objecto ſuo, vel circūſtantiis quaſi intrinſecis non habeat defectum) non poteſt prudenter fieri; Atque adeo ne que eſt actus virtutis ſimpliciter, & ideò participat malitiam contrariā utri que virtuti, ſed alteram per p. 132ſe, alteram quaſi per accidens & conſequenter. Sic etiam propria malitia ſcandali ferè ſemper fundatur in alia malitia, tamen ex conſequenti & per accidens ſemper habet aliquo modo illam conjunctā ex defectu circumſtantiae debitae, ſaltem propter aliam virtutem propter quam non laedendam prudenter ceſſandum eſſet ab opere hic & nunc habente ſpeciem mali, quamvis ex ſe eſſet aliàs honeſtum. Zuarez de triplici virtute Theologica, tract. de charitate.

Secondly, although our Chriſtian liberty extendeth to the uſe of all things indifferent, yet ought wee in godly wiſdome, and diſcretion to abridge our ſelves of the outward exerciſe of this our liberty, whenſoever 'tis very probable that it will become dāgerous to our ſelves, or ſcandalous to others. Ye have beene called unto liberty, onelyonly uſe not liberty for an occaſion to the fleſh, but by love ſerve p. 133one another, Gal. 5.13. As free, and not uſing your liberty for a cloake of maliciouſneſſe, the 1 Pet. 2.16. Now wee uſe or rather abuſe our liberty for an occaſion to the fleſh for a cloake of maliciouſneſſe, by practiſing ſuch indifferences, as have ſhew of evill, for they, (as you have heard at large) are likely to prove as occaſions of ſinne unto our ſelves, ſo alſo active ſcandals to miſguide our brethren, and therefore though they be not abſolutely, and ſimply in their nature unlawfull to bee done, yet they are by accident unlawfull for mee to doe, as long as they carry ſhew of evill. All things (indeed) are pure (ſaith the Apoſtle) but it is evill for that man who eateth with offence: **Infirmitas nominat promptitudinem ad ſcandalum, offenſio autem nominat indignationem, &c. ſcandalum autem importat ipſam impactionem ad ruinam. Aquin. 2a 2ae. q. 44. art. 1.It is good neither to eate fleſh, nor drinke wine, nor any thing whereby thy brother ſtumbleth, or is offended, or is made weake. Rom. 14.20, 21.

p. 134What remaineth then, Application.but that all be admoniſhed in the Lord Jeſus to take to heart a matter ſo deeply concerning them, both in conſcience, as a duty expreſly enjoyned by God, practiſed by Chriſt his Apoſtles, and Saints; and in conſequence, as befitting us as the ſonnes, ſubjects of God, as the Spouſe, and members of Chriſt, as beeing needfull to defeat Satans malice, to cut off his temptations unto ſinne, and unto diſcomfort for ſinne, to avoid ſinne, &c: in our ſelves, ſcandalls unto others, unto the weake, obſtinate, and ſtrong. If therefore there be in in you any love of God, any care to walke worthy of thoſe high relations you carry to him, any regard to the ſafety of your owne ſoules, any feare of Satan, ſinne, or puniſhment, any compaſſion over the conſciences of your poore brethren, keepe aloofe from whatſoever neighbours, and borders upon ſinne, p. 135whatſoever hath the bluſh and ſhew thereof: hate as **Ambr. l. 6 hexaem.Ambroſe exhorts not onelyonly ſinne, but the coate of ſinne, the garment ſpotted by the fleſh. Even an heathen will adviſe you hereunto. **Quint. l. 2 c. 2.Carendum non ſolum crimine turpitudinis, verum etiam ſuſpicione.

Want we inducements, take wee theſe three. It will be a courſe, firſt ſafe and ſecure: ſecondly, comfortable: thirdly, honourable.

Firſt, ſafe and ſecure, by it ſin & Satan ſhall be ſtav'd off, kept out at daggers end, your owne ſoules ſecured, kept out of gun-ſhot either of infection or puniſhment, ſo that they ſhall not come nigh ſcarce ſo much as the confines either of ſinne, or hell. Secondly, comfortable: For what an unſpeakable comfort will it be unto thy drooping ſoule in the houre of death, or in the time of ſpirituall deſertion, when thy conſcience can p. 136truly ſuggeſt, that thou haſt beene ſo abhorrent from ſinne, as that thou haſt ſhunn'd whatſoever hath beene homogeneall thereunto, whatſoever hath looked but like unto it, it muſt needs ſtop Satans mouth, and make thine owne ſoule triumph in the calmeneſſe of a cleare, and good Conſcience.

Thirdly, honourable, for 'twill gain thee eſteeme amongſt both good and bad ones, with thoſe 'twill make thy name precious, 'twill muzzle the mouthes of theſe, when they behold ſuch uprightneſſe in thy life, as that thou ſhunneſt not onelyonly downright irreligiouſneſſe to God, injuſtice to men, but even their very picture and reſemblance, this cannot but extort from thē, though never ſo malicious, an ingenious acknowledgement, that thou art a true Iſraelite, a ſyncere Nathaniel in whom there is found no guile. Now though our maine and firſt endeavour p. 137muſt bee to keepe a good conſcience, yet is not the Jewel or precious oyntment of a good name, to be in the meane while neglected; our care ſhould be to preſerve that likewiſe unſpotted, S. Paul (Acts. 24.16.) profeſſeth that hee exerciſed himſelfe to have alwaies a conſcience void of offence, as towards God, ſo towards men; and hee adviſeth us to provide things honeſt in the ſight of all men, Rom. 12.17. To walke honeſtly towards them that are without 1 Theſſ. 4.12. To ſtrive for a good report of them that are without, 1 Tim. 3.7.

I will but preſcribe two cautions directing how wee are to abſtaine from the appearance of evill, and then I ſhall have done with the generall application of the words. Wee are to abſtaine neither onelyonly, nor chiefly from the appearance of evill.

Firſt, not only, that were foule Hypocriſie, of which yet there p. 138are even a generation guilty, who ouely combate with the ſhadow of ſinne, and in the meane while embrace the body of ſinne, reall ſinnes; who abſtaine from the ſhew of every evill worke, and yet remaine reprobate to every good work, who profeſſe deteſtation of gaine by gaming, becauſe they conceive it to be an appearance of theft, and yet make no conſcience of fraud, deceit, and couſenage in their dealings, who ſtand at defiance with all ſhews of uncleanneſſe, and yet make no ſcruple of the groſſeſt acts thereof.

Secondly, not chiefly, that were a great incongruity, for ſo care of the meanes ſhould, be greater than that of the end, becauſe abſtinence from the appearance of evill is enjoyned as a preſervative againſt the evill it ſelfe; The evills themſelves therefore ſhould chiefly be avoided, the body of ſin ſhould p. 139be oppoſed more than the ſhadow, than the ſhewes of ſinne. The fleſh ſhould be abhorred in a higher degree, than the garment ſpotted therewith.

You have ſeen the point preſt generally, as it concernes all mens abſtinence from the appearance of all evills: I will only crave your pardon to call more particularly:

Firſt upon all men, for abſtinence from the appearance eſpecially of ſome evill.

Secondly, upon ſome men eſpecially for abſtinence from the appearance of all evils, and then I will put a period to my meditations upon theſe words.

Firſt wee muſt decline the ſhews of ſome evils above others, of our maſter, our boſome evils. For from them is moſt danger to be feared, they having commonly moſt ſtrength from our natures: and Satan beſides knowes but too well how our tyde ſtands, hee quickly acquaints p. 140himſelfe with our predominant luſts, and moſt raging corruptions, and unto them eſpecially fits, and accords his temptations; as Agrippina, when ſhee poyſoned her husband Claudius, Tacitus Suetonius.mixed the poyſon in the meat which he moſt lov'd.

Secondly ſome men above others are eſpecially to decline the appearance of all evills. All publike men ſhould do ſo, but eſpecially wee of the Clergie. The high Prieſts and Nazarites under the Law were not to come nigh a dead body, Levit. 21.11. Num. 6.6. And in imitation of them among the Romans, the Prieſts might not touch the dead, nay they might not ſee the dead; for if a Prieſt pronounced a funerall oration, 'twas not without a veile drawne betwixt him and the corps. Nay a Flaminians Prieſt might not heare the ſound of pipes uſed at Funerals, nor come into a place where there was a p. 141grave. Was there ſuch rituall purity under the Law? Such ceremoniall ſtrictneſſe in heatheniſh prieſts? and ſhall there not be found an anſwerable degree of morall preciſeneſſe in the Miniſters of the Goſpell? ſhall they bee willingly within ſight, ſent, and hearing of impietie, except to reprove it? Mr Reynold, Pſal. 110.Ps 110As a woman bigge with child, for feare and danger of miſcarrying forbeareth Phyſicke, violent exerciſe, and many meates and drinkes, which otherwiſe ſhee might freely uſe: even ſo thoſe who travell in birth with the children of Chriſt, are put to deny, and abridge themſelves of many indifferences. I will eate no fleſh, ſaith Saint Paul, while the world ſtandeth, rather than make my brother to offend, 1 Cor. 8.13.

Reaſons enforcing their abſtinence after an eſpeciall manner from the appearances of evill are two: Becauſe in them p. 142they occaſion, firſt greater looſneſſe in bad ones: Secondly, more heavineſſe to good ones.

Firſt greater looſeneſſe in bad ones. Strange it is how the lower, and more ignorant ranke of men will be hereby ſtrengthened in their downeright ſinfull courſes: Nay if a Miniſter doe but wiſely and lawfully uſe his Chriſtian liberty, the rude vulgar will thereupon open themſelves a gappe unto all licentiouſneſſe. If he be but innocently pleaſant, thinke they wee may be mad, If hee but ſip, wee may carouſe. If hee ſpend but ſome few houres in his honeſt and harmeleſſe recreations, the common gameſter preſenly concludes his miſpenſe of both time & patrimony in gaming to be thence juſtifiable.

Secondly, more heavineſſe to good ones: it grieves the ſpirits of the righteous to ſee them in any, it wounds their ſoules, it makes their bloods, their hearts p. 143riſe to behold them in a man of God: it becomes not my weakneſſe to adviſe, onelyonly in mine owne and others behalfe, I unfainedly wiſh and pray, that this were feriouſly thought upon, and preached by us all, that all of us in a tender regard to the reputation and humour of our high calling would walke with great circumſpection, make ſtraight ſteps unto our feete, tread every ſtep as nicely, as gingerly as if wee went among ſnares, walk'd upon ropes, or pinnacles.

I will conclude with that of Bernard to Eugenius, lib. 3. de conſideratione, cap. 4. which though written particularly unto him, may yet fittingly enough be applyed to every miniſter, nay every Chriſtian. Intereſt tuae perfectionis malas res, & malas pariter ſpecies devitare, in altero conſcientiae in altero fame conſulis. It becomes your holineſſe to decline as evill p. 144things, ſo alſo evill appearances, in that thou conſult'ſt for thy conſcience, in this for thy ſame, nay (indeed) if it be not preſumption to adde unto the Father, in this thou provideſt both for conſcience and fame: for conſcience firſt; for the puritie, for the peace of thy conſcience; for the purity of thy conſcience, to keepe it void of offence both towards God, & towards men; for the peace of thy conſcience, to preſerve it from the violence of Satans temptations, from the vexations of thine owne feares, and jealouſies. Secondly, for fame, ſo to hedge it in from ſcandall as that it ſhall be above the reach of ſuſpition. Therefore to goe on in the words of the Father, Puta tibi non licere, etſi alias fortaſſe liceat, quidquid malè fuerit coloratum, non ſit in fama navus malae ſpeciei. Thinke not for thee lawfull, though perhaps otherwiſe lawfull, whatſoever ſhall be evill coloured: p. 145In thy fame let there not be ſo much as a ſpot of evill appearance, ſo ſhalt thou follow things that are of good report, Phil. 4.8. and thereby quite take off all private prejudices, all open calumnies againſt either thy perſon or profeſſion. However thou ſhalt procure the teſtimony and approbation of God and thine owne conſcience, and be preſented unblameable, cleare from offenſiveneſſe before men, from faultineſſe before God, at the appearing of the Lord Jeſus Chriſt; to whom with the Father, & holy Ghoſt, be aſcribed by us, and the whole Church, the Kingdome, the Power, and Glory, from this time forth for evermore.

Amen.