Two Sermons Preached at Several Visitations, Sermon 2
THE SECOND SERMON.24. April. 1621.
ROM. 3. 8. And not rather, (as we be slanderously reported, and as some affirme that we say,) Let vsus doe euill, that good may come: whose damnation is iust.
A Little before,§ 1. The Occasion. at the fourth verse, Saint Paul had deliuered a Conclusion; found, and comfortable: and strengthened it from Dauids both experience, and testimony inaThat thou mightest be iustified in thy sayings, and mightest ouercome when thou art iudged. Psalm. 51. 4. Psalm. 51. A place pregnant, and full of sinewes to enforce it. The Conclusion in effect was; that Nothing in man can annull the Couenant of God. Neither the originall vnworthinesse of Gods children, through the vniuersall corruption of nature, nor their actuall vnfaithfulnesse bewrayed (through frailtie) in particular tryals; can alienate the free louelove of God from them, or cut them off from the Couenant of Grace: but that still God will be glorified in the truth and faithfulnes of his promises, notwithstanding any vnrighteousnesse or vnfaithfulnes in man.
But neuer yet was any Truth so happily innocent,§ 2. Coherence, as to maintaine it selfe free from Calumnie, and Abuse. Malice on the one hand, and Fleshlinesse on the other; though with different aymes, yet do the same worke. They both peruert the Truth, by drawing pestilent Carollaries from sound Conclusions, as the Spider sucketh poyson from medicinable herbes. But with this difference; Malice slandereth the Truth, to discountenance it: but Fleshlinesse abuseth the Truth, to countenance it selfe by it. The cauilling Sophister, hee would faine bring the Apostles gracious Doctrine into discredit: The carnall Libertine, he would as faine bring his owne vngracious behauiour into credit. Both, by making false, yet colourable, Inferences from the former Conclusion. There areaTriplex inconueniens. Lyranus hic. three of those Inferences: but neuer a good. The first; if so, Then cannot God in reason and iustice take vengeance of our vnrighteousnesse. The Colour: for why should he punish vsus for that which so much magnifieth and commendeth his righteousnesse?bVers. 5. But if our vnrighteousnesse commend the righteousnesse of God, what shall we say? Is God vnrighteous that taketh vengeance? The second Inference: If so; then it is iniust either in God or Man to condemne vsus as sinners, for breaking the Law. The Colour: for why should that action be censured of sinne, which so abundantly redoundeth to the glory of God? cVers. 7.For if the Truth of God hath more abounded, through my lie, vntounto his glorie, why yet am I also iudged as a sinner? The third, and last, and worst Inference: If so; then it is a good and a wise resolution, Let vsus sinne freely, and boldly commit euill. The Colour: for why should we feare to do that, from which so much good may come? in this verse of my Text, And not rather, Let vsus doe euill, that good may come.
This last cauilling Inference;§ 3. Diuision, the Apostle in this verse both bringeth in, and casteth out againe: bringeth in, as an obiection; and casteth out by his answere. An answere which at once cutteth off both it, and the former inferences. And the Answere is double: Ad rem, ad hominem. That concerneth the force and matter of the obiection: this, the state and danger of the obiectors. Ad▪ rem, in the former part of the verse; And not rather (as we be slanderously reported, and as some affirme that we say,) Let vsus de euil, that good may come. Ad hominem, in the latter end; Whose damnation is iust. In the former part, there is an Obiection; and the Reiection of it. The Obiection, And not rather, Let vsus do euill that good may come. The Reiection thereof with a Non sequitur; implying not onelyonly the bare inconsequence of it vponupon the Apostles Conclusion, but withall, and especially the falsenesse and vnsoundnesse of it taken by it selfe; As wee be slanderously reported, and as some affirme that we say, Let vsus do euill, &c.
My ayme at this present is to insist especially vponupon a Principle of practique Diuinitie; § 4. and Summe of the Text.which by ioynt consent of Writers old and new; Orthodoxe and Popish, resulteth from the very body of this verse, and is of right good vse to direct vsus in sundry difficulties, which daily arise in vita communi, in point of Conscience. The Principle is this; we must not do any euill, that any good may come of it. Yet there are besides this, in the Text diuers other inferiour obseruations not to bee neglected. With which I thinke it wil not be amisse to begin, and to dispatch them first briefly; that so I may fall the sooner, and stay the longer vponupon that which I mainely intend.
Obserue first the Apostles Method,§ 5. OBSER. 1. Diuine truths must be cleared from cauill. and substantiall maner of proceeding: how hee cleareth all as he goeth; how diligent he is and carefull, betimes to remoue such cauils, (though heaPropter hos arguendos fecit Paulus hîc quasi digressionem tractando haec. Caietan. in hune locum step a little out of his way for it) as might bring scandall to the Truth he had deliuered. When we preach and instruct others, we should not thinke it enough to deliuer positiue truths: but we should take good care also, as neere as we can, to leaue them cleare; and by preuention to stop the mouthes of such, as louelove to picke quarrels at the Truth, and to barke against the light. It were good we would (so farre as our leisure and gifts will permit) wisely forecast, and preuent all offence that might be taken at any part of Gods truth: and be carefull, as not to broach any thing that is false, through rashnesse, error, or intemperance; so not to betray any truth by ignorant handling, or by superficiall, slight, and vnsatisfying answers. But then especially concerneth it vsus to bee most carefull herein; when wee hauehave to speake before such, as we hauehave some cause beforehand to suspect to be, through ignorance, or weaknesse, or custome, or education, or preiudice, or partiall affections, or otherwise contrary-minded vntounto, or at leastwise not well perswaded of those Truths wee are to teach. If the wayes be rough and knotty, and the passengers feeble-ioynted and darke-sighted: it is but needfull the guides should remoue as many blockes and stones out of the way, as may bee. When we hauehave gone as warily as we can to worke, Cauillers (if they list) will take exceptions: it is our part to see wee giuegive them not the aduantage, lest wee helpe to iustifie the Principals, by making our selues Accessories. Those men are ill aduised, how euer zealous for the Truth, that stirre in controuersed points, and leaue them worse then they found them.bAut animo demas, aut viribus addas. Dictum Archidami ad filium. Stomake will not beare out a man without strength: and to encounter an aduersarie are requiredcAs Zuinglius said of Carolosladius (whom he iudged too weake to vndertake the defence of the Truth against Luther in the point of Consubstantiation) Non sa…is humerorum habet. Sleidan. Shoulders, as well as gall. A good cause is neuer betrayed more, then when it is prosecuted with much eagernesse, but little sufficiencie. This from the method.
Obserue secondly the Apostles manner of speech.OBSERV. II. foreign.§. 6. The Slandey of the Ministers regular doctrine, is more then an ordinary Slander. Translators render it; As we are wrongfully bla…ed, As we are slandered, As we are slanderously reported. And the word indeede from theaforeign. Originall importeth no more: and so Writers both Prophane, and Sacred vse it. But yet in Scriptures by a Specialty it most times signifieth the highest degree of Slander; when we open our mouthes against God, and speake ill, or amisse, or vnworthily of God, that is, foreign, and properly the sin wee call Blasphemy. And yet, that very word of Blasphemy, which for the most part referreth immediately to GOD, the Apostle heere vseth, when hee speaketh of himselfe and other Christian Ministers foreign, as we are slandred, nay as we are blasphemed. A slander or other wrong or contempt done to a Minister, qu… talis, is a sinne of a higher straine, then the same done to a common Christian. Not at all for his Persons sake: for so hee is no more Gods good creature then the other; no more freebforeign. Act. 14. 15. & Iam. 5. 17. from sinnes, and infirmities and passions then the other. But for his Callings sake; for so he is Godsc2. Cor. 5. 20. Embassadour, which the other is not: and for his workes sake; for that is Gods d1. Thes. 2. 13.message, which the others is not. Personall Slanders and Contempts are to a Minister, but as to another man: because his person is but as another mans Person. But Slanders and Contempts done to him as a Minister, that is, with reference either to his Calling, or Doctrine, are much greater then to another man: as reaching vntounto God himselfe; whose Person the Minister representeth in his Calling; and whose errand the Minister deliuereth in his Doctrine. For Contempts, Saint Paul is expresse elsewhere;e1. Thes. 4. 8 He that despiseth, despiseth not Man, but God. And as for Slanders; the very choyce of the word in my Text inferreth as much. The dignitie of our Calling, enhaunceth the sinne: and eueryevery Slander against our regular Doctrines, is more then a bare Calumnie; if no more, at least petty fWee hauehave heard him speake blasphemous words against Moses, and against God, Act. 6. 11.Blasphemie foreign, As wee are slandered, as wee are blasphemed. That from the word.
Obserue thirdly, § 7. OBSERV. III. The best truths are subiect to Slander.the wrong done to the Apostle, and to his Doctrine. Hee was slanderously reported to hauehave taught that, which hee neuer so much as thought: and his Doctrine had many scandalous imputations fastened vponupon it, whereof neither hee nor it were guilty. As wee are slanderously reported, and as some affirme that we say. The best Truths are subiect to mis-interpretation: and there is not tha… Doctrine, how firmely so euer grounded, how wari… so euer deliuered; whereon Calumny wil not fasten, and stick slanderous imputations. NeitheraMath. 11. 17, 18, 19. Iohns mourning, nor Christs piping can passe the pikes: but the one hath a Diuell; the other is a glutton and a wine-bibber. ThoughbMath. 5. 17. Christ come to fulfill the Law, yet there bee will accuse him as a destroyer of the Law▪ Math. 5. And though hee decide the question plainely for Caesar, and that in the case of Tribute, Math. 22.cMath. 22. 21. GiueGive vntounto Caesar the things that are Caesars: yet there be that charge him, as if he dIoh 19. 12.spake against Caesar, Ioh. 19. and that in the very case of Tribute, as if heeeLuk. 23. …. forbade to giuegive Tribute vntounto Caesar, Luke 23. Now if theyfMat. 10. 25 called the Master of the house Beelzebub; how much more them of his houshold? If Christs did not; thinke wee the doctrine of his Ministers and his Seruants could escape the stroke of mens tongues, and bee free from calumny and cauill? How the Apostles were slandered as Seducers and Sectaries, and vaine babblers, and Heretiques, and broachers of new and false and pestilent doctrines; their Epistles, and the booke of their Acts witnesse abundantly to vsus. And for succeeding times, reade but the Apologies of Athenagoras, and Tertullian, and others: and it will amaze you to see what blasphemous, and seditious, and odious, and horrible impieties, where fathered vponupon the ancient Christian Doctors, and vponupon their profession. But our owne experience goeth beyond all. The Doctors of our Church teach truely, and agreeably to vnanswerable euidences of Scripture. ThegAct. 17. …8. & Esay 26. 12. effectuall concurrence of Gods will and power, with subordinate Agents in eueryevery, and therefore euen in sinfull actions; GodshRom. 9. 11. 15 18, &c. free election of those whom he purposeth to saue of his owne grace, without any motiues in, or from themselues; The immutabilitie of Gods iIoh 13. 1. Rom. 11. 29. & 5. 9. 10. & 8. 35, 38, 39.LoueLove and Grace towards the Saints, and their certaine perseuerance therein vntounto Saluation; ThekRom. 3. 28. Iustification of sinners by the imputed righteousnesse of Christ, apprehended and applyed vntounto them by a liuely faith; without the workes of the Law. These are sound, and true, and comfortable, and profitable, and necessary doctrines. And yet that impudent Strumpet of Rome hath the forehead, I will not say to slander, my Text alloweth more, to blaspheme God, and his Truth, and the Ministers thereof for teaching them. Bellarmine, Gretser, Maldonate, & the Iesuites; but none more then our own English Fugitiues, Bristow, Stapleton, Parsons, Kellison, and all the rabble of those Romish hellhounds, freely spend their mouthes in barking against vsus; as if wee made God the author of sinne: as if wee would hauehave men sinne and be damned, by a Stoicall fatall necessitie… sinne whether they will or no, and be damned whether they deserue it or no: as if we opened a gappe to all licenciousnesse and prophanenesse; let men beleeue, it is no matter how they liue, heauen is their owne cock-sure: as if we cryed downe good workes, and condemned charity. Slanders loud, and false; yet easily blowne away with one single word, foreign. These imputations vponupon vsus and our doctrine are vniust: but foreign, let them that thus mis-report vsus, know, that without repentance their damnation will be iust.
It would be time not ill spent,§ 8. With the Causes; to discouer the grounds of this obseruation, and to presse the vses of it something fully. But because my ayme lyeth another way; I can but point at them, and passe. If seldome Truth scape vnslandered, maruell not: the reasons are euident. On Gods part, on Mans part, on the Diuels part. God suffereth, Man rayseth, & the Diuel furthereth these slanders against the Truth. To begin ordine retrogrado, and to take them backwards. First, on the Diuels part: a kinde of Contrariety and Antipathie betwixt him and it. He being theaIoh. 8. 44. Father of lies, andbEph. 6. 12. Prince of darknesse, cannot away with the Truth, and with the Light: and therefore casteth vp slanders, as Fogs and Mists against the Truth to belie it, and against the Light to darken it. Secondly, on mans part: And that partly in the Vnderstanding; when the iudgement either of it selfe weake, or else weakened through precipitancie, preiudice, or otherwise, is deceiued with fallacies in stead of substance, and mistaketh seeming inferences, for necessary and naturall deductions. Partly in the Will; when men of corrupt minds set themselues purposely against the knowne truth, and out of malicious wilfulnesse (against the strong testimonie of their owne hearts) slander it, that so they may disgrace it, and them that professe it. Partly in the Affections; when men ouercome by carnall affections, are content to cheate their owne soules by giuing such constructions to Gods Truth, as will for requital, giuegive largest allowance to their practices, and so rather chuse to crooken the Rule to their owne bent, then to leuell themselues and their affections and liues according to the Rule. Thirdly, on Gods part; who suffereth his owne Truth to bee slandered and mistaken. Partly in his Iustice; as a fearefull Iudgementc2. Thess. 2, 10, 11, 12. vponupon wicked ones, whereby their hard hearts become yet more hardened, and their most iust condemnation yet more iust. Partly, in his Goodnesse; as a powerfull fierie triall of true Doctors, whose constancie and sinceritie is the more d1. Cor. 11. 19approued with him, and the more eminent with men, if theyeIoh. 10. 12. flie not when the Wolfe commeth, but keepe their standing, and stoutly maintaine Gods truth, when it is deepliest slandered, and hotliest opposed. And partly, in his Wisedome; as a rich occasion for those, whom hee hath gifted for it, f2. Tim. 1. 6foreign to awaken their zeale, to quicken vp their industrie, to muster vp their abilities, to scowre vp their spirituall armour, (which else through dis-vse might gather rust) for the defence, and for the rescue of thatg1. Tim. 6. 20; & 2. Tim. 1. 14. foreign, that precious truth whereof they are depositaries, and wherwith he hath entrusted them.
These are the Grounds. §. 9. and Corollaries thereof.The Vses, for instruction briefly are, to teach and admonish eueryevery one of vsus: that we be not either first, so wickedly malicious, as without apparant cause, to rayse any slander; or secondly, so foolishly credulous, as without seuere examination, to beleeue any slander; or thirdly, so basely timorous, as to flinch from any part of Gods truth for any slander. But I must not insist. This from the slander.
Obserue fourthly, §. 10. OBSER. IV. EueryEvery slander,how peremptorie the Apostle is in his censure against the slanderers or abusers of holy truths: Whose damnation is iust. aAmbrosius; Lyra; Piscator, &c.Some vnderstand it with reference to the Slanderers; As we be slanderously reported, and as some affirme that wee say: Whose damnation is iust: that is, their damnation is iust, who thus vniustly slander vsus.bChrysostomus; Caietanus; Erasmus, &c. Others vnderstand it with reference to that vngodly resolution: Let vsus doe euill, that good may come; whose damnation is iust: that is, their damnation is iust for the euill they doe, who aduenture to doe any euil, vnderunder whatsoeuer pretence of good to come of it. Both expositions are good; and I rather embrace both, then preferre either: I euer held it a kind of honest spirituall thrift; where there are two sences giuen of one place, both agreeable to the Analogie of Faith and Manners, both so indifferently appliable to the words and scope of the place, as that it is hard to say, which was rather intended; though there was but one intended, yet to make vse of both. And so will we. Take the first way: and the slanderer may reade his doome in it. Here is his wages, and his portion; and the meed and reward of his slander; Damnation. And it is a iust reward. He condemneth Gods truth vniustly: God condemneth him iustly for it, Whose damnation is iust. If we be countable (and wee are countable at the day of Iudgement) forcMath. 12. 36. eueryevery idle word we speake; though neither in it selfe false, nor yet hurtfull and preiudiciall vntounto others: what lesse then damnation can they expect, that with much falshood for the thing it selfe, and infinite preiudice in respect of others, blaspheme God and his holy Truth?
But if it be done of purpose,§ 11. Whether malicious. and in malice to despight the Truth, and the Professors thereof: I scarce know whether there be a greater sinne, or no. Maliciously to oppose the knowne Truth, is by most Diuines accounted a principall branch of that great vnpardonable sinne, the sinne against the holy Ghost: by some, the very sinne it selfe. I dare not say it is so; nor yet that it is vnpardonable, or hath finall impenitencie necessarily attending it: I would be loth to interclude the hope of Repentance from any sinner; or to confine Gods Mercy within any bounds. Yet thus much I thinke I may safely say; it commeth shrewdly neere the sinne against the holy Ghost, and is a faire (or rather a foule) step towards it, and leaueth very very little hope of pardon. That great sin against the holy Ghost, the Holy Ghost it selfe in the Scriptures chuseth, rather then by any other to expresse by this name ofaMath. 12. 31. 32. Blasphemie, Mat. 12. And wheras our Apost. 1. Tim. 1. saith, That though he were a Blasphemer, yet b1. Tim. 1. 13.he obtained Mercy, because he did it ignorantly in vnbeliefe: he leaueth it questionable, but withall suspicious, whether there may bee any hope of Mercy for such as blaspheme maliciously, and against knowledge. If any mans be; certainly such a mans damnation is most iust.
But not all Slanders of Gods truth are of that deepe die:§ 12. or not, is damnable. not all Slanderers, sinners in that high degree. God forbid they should. There are respects, which must qualifie and lessen the sinne. But yet allow it any in the least degree, and with the most fauourable circumstances; still the Apostles sentence standeth good: Without repentance their damnation is iust. Admit the Truth be darke and difficult, and so easily to be mistaken: admit withall, the man be weake and ignorant, and so apt to mistake; his vnderstanding being neither distinct through incapacitie to apprehend and sort things aright, nor ye constant to it selfe through vnsettlednesse and leuitie of iudgement. Certainly his misprision of the Truth is so muchaInuoluntarium mintut de ratione peccati. lesser, then the others wilfull Calumnie; as it proceedeth lesse from the irregularitie of the Will to the Iudgement. And of such a man there is good hope, that both in time he may see his errour, and repent expresly and particularly for it; and that in the meane time he doth repent for it implicitè, and inclusiuely in his generall contrition for, and confession of the massie lumpe of his hidden, andbPsalm. 19. secret, and vnknowne sinnes. This Charity bindeth vsus both to hope for the future, and to thinke for the present: and Saint Pauls example and wordes in thec1. Tim. 1. 13. place but now alledged, are very comfortable to this purpose. But yet full thus much is certaine: He that through ignorance, or for want of apprehension or iudgement, or by reason of whatsoeuer other defect or motiue, bringeth a slander vponupon any diuine Truth; though neuer so perplexed with difficulties, or open to cauill: vnlesse he repent for it, either in the particular, (and that he must do, if euer God open his eyes, and let him see his fault,) or at leastwise in the generall; it is still a damnable sinne in him, His damnation is iust. We hauehave the very case almost in terminis layd downe, and thus resolued in 2. Pet. 3. d2. Pet. 3. 18.In which are some things hard to be vnderstood, (obserue the condition of the things, hard to be vnderstood) which they that are vnlearned, and vnstable, (obserue also the condition of the persons, vnlearned, and vnstable,) wrest, as they doe also the other Scriptures, to their owne destruction. Where we hauehave the matter of great difficulty, hard to bee vnderstood; the persons of small sufficiencie, vnlearned, and vnstable: and yet if men, euen of that weaknesse, wrest and peruert truths, though of that hardnesse, they do it foreign, to their owne destruction, saith Saint Peter there; to their owne iust damnation, saith S. Paul in my Text. This from the Censure in the first sense.
Take it in the other sense,§ 13. We must not do any euill, for any good. with reference to this vngodly resolution, Let vsus doe euill, that good may come: it teacheth vsus, that no pretension of doing it in ordine ad Deum, for Gods glory, to a good end, or any other colour whatsoeuer, can excuse those that presume to doe euill; but that still the euill they doe is damnable, and it is but iust with God to render damnation to them for it. Whose damnation is iust. And thus vnderstood, it openeth vsus a way to the consideration of that maine Principle whereof I spake, and whereon by your patience I desire to spend the remainder of my time; namely this: We must not for any good, doe any euill. For the farther opening, and better vnderstanding whereof, (since the rule is of infinite vse in the vvhole practice of our liues:) that wee may the better know when, and where, and how farre to apply it aright for the direction of our Consciences and Actions; wee must of necessitie vnfold the extent of this word, euill, and consider the seuerall kinds and degrees of it distinctly and apart. Wee must not doe euill, that good may come.
First,§. 14. Touching euils of paine. euill is of two sorts. The euill of fault, and the euill of punishment. Malum delicti, and Malum supplicij; asaTertul. l. 2. adu. Marcion cap. 14. Tertullian calleth them: or as the more receiued termes are, Malum Culpae, and Malum Poenae. The euill we commit against God, and the euill God inflicteth vponupon vsus. The euill we doe; vniustly, but yet willingly: and the euill we suffer vnwillingly, but yet iustly. In a word, the euill of sinne, and the euill of paine. Touching euils of paine; if the Case be put, when two such euils are propounded, and both cannot be auoided, whether we may not make choyce of the one, to auoid the other. The resolution is common and good from the old Maxime, è malis minimum, wee may incurre the lesser, to preuent the greater euill. As wee may deliuer our purse to a Theefe, rather then fight vponupon vnequall termes to saue it: and in a tempest cast our wares into the Sea, to lighten the Ship that it wracke not: and indure the launcing and searing of an old sore, to keepe it from festering and spreading. And this Principle in my Text is not a rule for that Case: that being propounded concerning euils of Paine; whereas my Text is intended onelyonly of the euils of Sinne. Wee are herehence resolued, that we are not to doe any euill, that good may come of it: for all which yet we may suffer some euill, that good may come of it. Although (to note that by the way) the common answere è malis minimum, euen in euils of Paine is to be vnderstood, (as most other practicall conclusions are) not as simply and vniuersally; but as commonly and ordinarily true. For (asbSlater on this place. one saith well) perhaps there are Cases, wherein two euils of Paine being at once propounded, it may not bee safe for vsus to be our owne caruers.
But I must let passe the Questions concerning euils of Paine, as impertinencies.§ 15. Euils of sin simply such. The euils of sin are of two sorts. Some are euill formally, simply, & perse; such as are directly against the scope & purpose of some of Gods Commandements: as Atheisme against the first, Idolatry against the second, and so against the rest, Blasphemy, Prophanenesse, Disloyalty, Cruelty, Adultary, Iniustice, Cal…mny, …, and the like; all which are euill in their owne nature, and can neuer (positis quibuscun que circumstantiis) be done well. Othersome are euill onelyonly respectiuely, and by accide…t: but otherwise in their own nature indifferent; and such as may be, and are done sometimes well, sometimes ill. To know the nature of which things the better, since they are of singular vse for the resolution of many Cases of Conscience. We must yet more distinctly inquire into the different kinds (or rather degrees) of indifferent things; and into the different meanes, whereby things otherwise in nat…re indifferent, become accidentally euill for their vse.
Indifferent things are either equally, §. 16 Things equally indifferent.or vnequally such. We may call them for distinctions sake (and I thinke not altogether vnfitly)aforeign. indifferentia ad vtrumlibet; andbforeign. indifferentia ad vnum. Indifferentia ad vtrumlibet, or equally indifferent things are such, as (barely considered) are arbitrary either way, and hang in aequilibrio betweene good and euill, without turning the Scale either one way or other, as not hauing any notable inclination or propension vntounto either rather then other: as to drinke fasting, to walke into the fields, or to lift vp ones hand vntounto his head, &c. Now concerning such things of these, if any man should bee so scandalous, as to make a matter of conscience of them, and should desire to be resolued in point of conscience whether they were good or euill; as namely, whether hee should doe well or ill, to walke abroad into the fields a mile or two with his friend, the thing it selfe is so equally indifferent, that it were resolution enough to leaue it in medio, and to answere him, there were neither good nor hurt in it: the Action of walking, barely considered, being not greatly either morally good, or morally euill. I say morally; for in matter of health or ciuility, or otherwise it may be good, or euill: but notcQuia eorum ob…ectum non includit aliquid pertinens ad ordmem rationis. Aquin. 1. 2. qu. 18. art. 8. in corp. morally, and spiritually, and in matter of conscience. And I say withall barely considered, for there may be circumstances, which may make it accidentally euill. As to walke abroad in the fields, when a man should be at Diuine Seruice in the Church, is by accident morally euill; through the circumstance of Time: as on the contrary, not to walke, if we hauehave promised to meet a friend at such a time and in such a place, who standeth need of our present helpe, is by accident morally euill, through the obligation of that former promise. But yet still, these and other circumstances set aside; barely to walke, or barely not to walke, and the like, are Indifferentia ad vtrumlibet, things in their owne nature (and that equally) indifferent.
Things vnequally indifferent are such, as though they be neither vntuersally good,§ 17. And things vnequally indifferent. nor absolutely euill; yet when barely considered, sway more or lesse rather the one way then the other. And that either vntounto good; or vntounto euill. Of the former sort are such outward actions, as beeing in Morall precepts indefinitely commanded, are yet sometimes sinfully and ill done: as, giuing an Almes, hearing a Sermon, reprouing an offender; and the like. Which are in themselues good; and so to bee accounted, rather then euill, though some vnhappy circumstance or other may make them ill. Of the later sort are such outward actions, as beeing in Morall precepts indefinitely prohibited, are yet in some cases lawfull, and may be well done: as, swearing an oath, trauelling on the Sabbath day, playing for money; and the like. Which are in themselues rather euill, then good, because they are euer euill, vnlesse all circumstances concurre to make them good. Now of these actions, though the former sort carry the face of good, the later of euill; yet in very truth both sorts are indifferent. Vnderstand mee aright: I doe not meane indifferent indifferentiâ contradictionis, such as may bee indifferently either done, or not done; but indifferent onelyonly indifferentiâ contrarietatis, such as (suppose the doing) may be indifferently either good or euill: because so they may be done, as to bee good, and so they may be done also, as to be euill. But yet with this difference, that those former, though indifferent, and in some cases euill, are yet of themselues notably and eminently inclined vntounto good rather then euill; and these later proportionably vntounto euill rather then good. From which difference it commeth to passe, that to the Question barely proposed concerning the former actions, whether they bee good or euill; the answere is iust and warrantable, to say indefinitely they are good: and contrarily concerning the later actions, to say indefinitely, they are euill.
Which difference well weighed (to note that by the way) would serue to iustifie a common practice o…ost of vsus in the exercise of our Ministerie,§ 18. A profitable digression, occasioned from the premises. against such as distaste our doctrine for it, or vniustly otherwise take offence at it. Ordinarily in our Sermons we indefinitiuely condemne as euill, swearing, and gaming for money, and dancing, and recreations vponupon the Sabbath day, and going to Law, and retaliation of iniuries, and Monopolies, and raising of rents, and taking forfeitures of Bonds, &c. and in our owne co…t Non-residency, and Pluralities, &c. Most of which yet, and many other of like nature, most of vsus doe or should know to be in some cases lawful; and therefore in the number of those indifferent things which we call Indifferentia ad vnum. You that are our hearers should bring so much charitable discretion with you, when you heare vsus in the Pulpits condemne things of this nature; as to vnderstand vsus no otherwise, then wee either doe or should meane, and that is thus: that such and such things are euil, as now adayes, through the corruptions of the times, many men vse them; and such as therefore should not be aduentured vponupon without mature & vnpartiall disquisition of the vprightnesse of our affections therein, and a seuere tryall of all circumstances, whether they carry weight enough with them to giuegive our consciencesaLet eueryevery man be fully perswaded (foreign) in his own mind, verse 5. su… ficient security, not onelyonly of their lawfulnesse in selues, and at large, but of their particular lawfulnesse too vntounto vsus, and them. But this by the way.
Now to proceed.§ 19. How things become accidentally euill. There are diuers meanes wherby things not simply euill, but in themselues (either equally or vnequally) indifferent, may yet become accidentally euill. Any defect or obliquity, any vnhappy enteruening circumstance, is enough to poison a right good action, and to make it starke naught. I may as well hope to graspe the Sea, as to comprehend all those meanes. I make choyce therefore to remember but a few of the chiefest; such as happen oft and are very considerable. Things not simply euill, may accidentally become such, as by sundry other meanes; so especially by one of these th…e…: Conscience, Scandall, and Comparison. First, Conscience, in regard of the Agent, though the thing be good, yet if the Agent do it with a condemning, or but a doubting Conscience, the Action becōmeth euill. aRom. 14. 14To him that esteemeth any thing to be vncleane, to him it is v…eleane, and bIbid. vers. 23he that doubteth, is damned if he eate, because he eateth not of faith, vers. 14. & 23. of this Chapter. Secondly, Scandal…, in regard of other men. Though the thing be good, yet if a brother cIbid. vers. 21.stumble, or be offended, or be made weake by it, the action becommeth euill.dIbid. vers. 20. All things are pure; but it is euill for that man who eateth with offence, ver. 20. Thirdly Comparison, in regard of other actions. Though the thing be good, yet if we preferre it before better things, and neglect or omit them for it, the action becommeth euill.eMath. 9. 13. Go and learn what that is, I will hauehave mercy and not sacrifice, Math. 9.
The stuffe thus prepared,§ 20. Nothing simply euil, may be done for any good to come thereby. by differencing out those things, which vndistinguished, might breed confusion: our next businesse must be, to lay to the Rule, and to apply it to the seuerall kinds of Euill, as they hauehave bin differenced. I foresaw we should not hauehave time to goe thorow all that was intended: and therefore we will content our selues for this time, with the consideration of this Rule, applyed to things simply euill. In them the Rule holdeth perpetually, and without exception. That which is simply euill, may not for any good be done: We know not any greater good (for there is not any greater good) then the glory of God: we scarce know a lesser sinne (if any sinne may be accounted little) then a harmelesse officious lye. Yet may notaVide fusè Augustinum in lib. de Mendacio; & contra Mendacium; & alibi. this be done; no not for that. Will you speake wickedly for God, and talke deceitfully for him? Iob 13. 7. If not for the glory of God; then certainely not for any other inferiour end: not for the sauing of a life; not for the conuersion of a soule; not for the peace of a Church; and (if euen that were possible too) not for the redemption of a world. No intention of any end can warrant the choyce of sinfull meanes to compasse it.§ 21. The first Reason.
The reasons are strong. One is; because sinne in its owne nature, isaSuapte naturâ repugnat peccato, quòd sit eligibile: & proptereance propter se, nec propter aliud bonum, est eligibile. Caie…. in hunc locum. de numero ineligibilium: and therefore as not eligible propter se, for it selfe sake, (there is neither forme nor beauty in it, that wee should desire it;) so neither propter aliud, with reference to any farther end. Actus peccati non est ordinabilis in bonum finem; is the common resolution of the Schooles. In ciuill and popular elections, if men take choyce of such a person, to beare any office or place among them; as by the locall Charters, Ordinances, Statutes, or other Customes which should rule them in their choice, is altogether ineligible: the election is de iure nulla, naught and voyde; the incapacitie of the person elected, making a nullity in the act of election. No lesse is it in morall actions and elections: if for any intended end wee make choice of such meanes, as by the Law of God (which is our rule, and must guide vsus) are ineligible;§ 22. The second Reason. and such is eueryevery sinne.
Another reason is grounded vponupon that Principle, aAquin. 1. secundae. qu. 18 art. 4. ad 3. & qu. 19. art. 6. ad 1. ex Dionysio, cap. 4. de diuin. nomin.Bonum ex causa integra, Malum ex partiali. Any partiall or particular defect, in Obiect, End, Maner, or other Circumstance, is inough to make the whole action bad; but to make it good, there must be an vniuersallbNon est actis bona s…npliciter, nisi …mnes bonitates concurrant: sed quilibet defectus singularis causa… malum. Aquin. 1. 2. qu. 18. art. 4. ad 3. concurrence of all requisite conditions in eueryevery of these respects: As a disfigured eye, or nose, or lippe, maketh the face deformed; but to make it comely, there is required the due proportion of eueryevery part. And any one short Clause, or Prouiso, not legall, is sufficient to abate the whole writ or instrument, though in eueryevery other part absolute, and without exception. The Intention then, be it granted neuer so good, is vnsufficient to warrant an Action good; so long as it faileth either in the obiect, or maner, or any requisit circumstance whatsoeuer.c1. Sam. 15. 20, &c. Saul pretended a good end, in sparing the fat things of Amalek; that he might therewith do sacrifice to the Lord: but God reiected both it and him, 1. Sam. 15. We can thinke no other, but thatd2. Sam. 6. 6, 7. Vzzah intended the safety of Gods Arke, when it tottered in the cart, and hee stretched out his hand to stay it from falling: but God interpreted it a presumption, and punished it, 2. Sam. 6. DoubtlesseeMath. 16. 22, 23. Peter meant no hurt to Christ, but rather good; when hee tooke him aside, and aduised him to be good to himselfe, and to keepe him out of danger: yet Christ rebuked him for it, and set him packing in the Deuils name, Get thee behinde me, Sathan, Mat. 16.
But what will wee say (and let that stand for a third reason) if our pretended good intention proue indeed no good intention?§ 23. The third Reason. And certainly, be it as faire and glorious, as we could be content to imagine it, such it will proue to be, if it set vsus vponupon any sinfull or vnwarranted meanes; indeed no good intention, but a bad. For granted it must be, that the Intention of any end doth virtually include the meanes: as in a Syllogisme, the Premises doe the Conclusion. No more then can the choice of ill meanes proceed from a good intention; then can a false Conclusion be inferred from true Premises: and that is impossible. From which ground it is, that theaGreg. lib. 28. Moral. cap. 13; Euseb. Enuss. hom. 26; and others. Fathers, and other Diuines do oftentimes argue from the intention to the action, and from the goodnesse of the one, to the goodnesse of both: to that purpose applying those speeches of our Sauiour, in the twelfth, and in the sixth of Mathew, bMath. 12. 33.Either make the tree good, and his fruit good: or else make the tree corrupt, and his fruit corrupt: And,cMath. 6. 22, 23. if thine eye be single, thy whole bodie shall be full of light: but if thine eye be euill, thy whole body shall be full of darknesse. The light of the body, is the eye; and the worke, the intention. No maruell, when the eye is euill, if the whole body bee darke; and when the intention is euill, if the whole worke be naught. That which deceiueth most men in iudging of good or bad intentions is, that they take the end, and the intention, for one and the same thing: betwixt which two there is a spacious difference. For the end, is the thing propter quid, for which we worke, that whereat we ayme in working, and so hath rationem causae finalis: but the intention is the cause à qua, from which we worke, that which setteth vsus on working; and so hath rationem cause efficientis. Now betweene these two kindes of causes, the finall and the efficient, there is not only a great difference, but euen a repugnancie; in such sort, as that it is impossible they should at any time coincidere, which some other kinds of causes may doe. It is therefore an error to think, that if the end bee good, the intention of that end must needs be good: for there may as well be a bad intention of a good end, as a bad desire of a good obiect. Whatsoeuer the end be we intend, it is certaine that intention cannot be good, which putteth vsus vponupon the choice of euill meanes.§. 24. The first Inference against the Church of Rome.
Me thinkes the Church of Rome should blush, (if her forehead dyed red with the blood of Gods Saints, were capable of any tincture of shame,) at the discouery of her manifold impostures, in counterfeiting of Reliques, in coyning of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory Indexes; in iuggling with Magistrates by lewd Equiuocations, &c. Practices warrantable by no pretence. Yet in their account but aSancta Hypocrisis, was Dominicus his word.p…aefraudes; for so they terme them, no lesse ridiculously, then falsly: for the one word contradicteth another. But what doe I speake of these, but petty things, in comparison of those her lowder impieties? breaking couenants of truce and peace; dissoluing of lawfull, and dispensing for vnlawfull marriages; assoyling Subiects from their Oaths and Allegiance; plotting Treasons, and practising Rebellions; excommunicating and dethroning Kings; arbittarie disposing of Kingdomes; stabbing and murthering of Princes; warranting vniust inuasions; and blowing vp Parliament houses. For all which, and diuers other foule attempts, their Catholique defence is the aduancement (forsooth) of the Catholique Cause: Like his in the Poet,bHorat. lib. 1 Epist. 1. Quocunque modorem, is their Resolution: by right, or wrong, the State of the Papacie must be vpheld. That is their vnum Necessartum: and if heauen fauour not; rather then faile, helpe must be had fromcFlecte esi nequeo Superos, Ach…unta monebo. Virg. Ae. neid 7. hell, to keepe Antichrist in his throne.
But to let them passe,§ 25. The second Inference against a vulgar error. and touch neerer home. There are (God knoweth) many Ignorants abroad in the world: some of them so vnreasonable, as to thinke they hauehave sufficiently non-plus't any reprouer; if being admonished of something ill done, they hauehave but returned this poore reply, Is it not better to do so, then to do worse? But alasse, what necessitie of doing either so, or worse; when Gods law bindeth thee from both?aIam. 2. 10. 11. He that sayd, Do not commit adultery; said also, Do not kill: and he that said, Doe not steale; said also, Doe not lie. If then thou lie, or kill, or doe any other sinne; though thou thinkest thereby to auoyd stealth, or adultery, or some other sinne: yet thou art become a transgressour of the Lawe; and by offending in one point of it, guilty of all. It is but a poore choyce, when a man is desperately resolued to cast himselfe away; whether hee should rather hang, or drowne, or stab, or pine himselfe to death: there may be more horror, more paine, more lingring, in one then another; but they all come to one period, and determine in the same point; death is the issue of them all. And it can be but a slender comfort for a man, that will needs thrust himselfe into the mouth of hell by sinning wilfully, that he is damned rather for lying, then for stealing, or whoring, or killing, or some greater crime: Damnation is the wages of them all. Murther can but hang a man; and (without fauour) Petty-Larceny will hang a man too: The greatest sinnes can but damne a man; and (without Gods merciemercy) the smallest will damne a man too. But what? wil some reply: In case two sinnes be propounded, may I not do the lesser, to auoid the greater? otherwise must I not of necessitie doe the greater? The answere is short and easie: If two sinnes bee propounded, doe neither, E malis minimum, holdeth as you heard (and yet not alwayes neither) in euils of Paine: But that is no Rule for euils of sinne. Here the safer Rule is, è malis nullum. And the reason is sound; from the Principle wee hauehave in hand. If wee may not doe any euill, to procure a positiue good: certainlybEâdem doctrin…, qua horremus facere mala vt eueniant bona, horrere debem…us facere mala vt euitemus peiora. Euitare enim peiora, multò minus bonum est; quàm euenire bonum. Caietan. hic. much lesse may wee doe one euill, to auoid or preuent another.
But what if both cannot bee auoided,§ 26. The obiection from the seeming case of perplexitie remoued. but that one must needs be done? In such a strait may I not chuse the lesser? To thee; I say againe, as before, Chuse neither. To the Case, I answere; it is no Case: because; as it is put, it is a case impossible. For Nem… angustiatur ad peccandum: the Case cannot be supposed, wherein a man should be so strai…ned, as he could not come off fairly without sinning. A man by rashnesse, or feare, or frailety, may foulely entangle himselfe; and through the powerfull engagements of sinne driue himselfe into very narrow straites, or be so driuen by the fault or iniury of others: yet there cannot be any such straits, as should enforce a necessitie of sinning; but that stil there is one path or other out of them without sinne. The Perplexity that seemeth to bee in the things, is rather in theaNon enim datur perplexio ex parte rerum: sed contingere potest ex parte hominis nesciētis euadere, nec videntis aditum euadendi absque aliquo peccato. Caiet. hîc. See the glosse on dist. 13. item aduersus▪ where hee proueth against Gratian that there can bee no perplexitie. men; who puzzle and lose themselues in the Labyrinths of sinne, because they care not to heed the clue that would lead them out, if it were well followed. Say, a man through heate of bloud make a wicked vow to kill his brother: heere hee hath by his owne rashnesse brought himselfe into a seeming strait, that either he must commit a murther, or breake a vow; either of which seemeth to bee a great sinne, the one against the fifth, the other against the third commandement. But here is in very deed no strait or perplexity at all: Heere is a faire open course for him without sinne. Hee may breake his vow; and there an end. Neither is this the choyce of the lesser sinne; but onelyonly thebNon d…cet eligere minur peccatum, sed solutionem minoris nexus. Caietanus hîc. speaking of Councell of Toledo. loosening of the lesser bond: the bond of charitie beeing greater, then the bond of a promise; and there beeing good reason that (in termes of inconsistency, when both cannot stand,) the lesser bond should yeeld to the greater. But is it not a sinne for a man to breake a vow? Yes, where it may be kept saluis charitate & iustitia, there the breach is a sinne: but in the case proposed, it is no sinne. As Christ saith in the point of swearing, so it may be said in the point of breach of vow, cMath. …37.foreign. Neuer was any breach of vow; but it was peccatum, or expeccato: the breaking is either it selfe formally a sinne; or it argueth at least a former sinne, in the making. So as the sinne, in the case alledged, was before in making such an vnlawfull vow; and for that sinne the party must repent: but the breaking of it now it is made, is no new sinne; (rather it is a necessarie dutie, and a branch of that repentance which is due for the former rashnesse in making it,) because a hurtfull vow is, (and that virtute praecepti) rather to be broken then kept. ThedExod 1. 16, &c. Aegyptian Midwiues, not by their owne fault, but by Pharaohs tyrannous command, are driuen into a narrow strait, enforcing a seeming necessitie of sinne: for either they must destroy the Hebrew children, and so sinne by Murther; or else they must de…ise some hansome shift to carry it cleanely from the Kings knowledge, and so sinne by lying. And so they did; they chose rather to lye, then to kill: as indeed in the comparison it is by much the lesser sinne. But the very truth is, they should hauehave done neither: they should flatly hauehave refused the Kings commandement, though with hazzard of their liues; and hauehave resolued rather to suffer any euill, then to do any. And so Lot should hauehave done: hee should rather hauehave aduentured his owne life, and theirs too, in protecting the chastitie of his Daughters, and the safety of his ghests; then hauehaveeGen. 19. 8. offered the exposall of his Daughters to the lusts of the beastly Sodomites, though it were to redeeme his ghests from the abuse of fouler and more abominable filthinesse. Absolutely; there cannot be a case imagined, wherin it should be impossible to auoid one sin, vnlesse by the committing of another. The case which of all other commeth neerest to a Perplexity, is that of an erroneous conscience: because of a double bond; the bond of Gods Law; which tofSinne is the transgression of the Law, 1. Ioh. 3, 4. transgresse, is a sinne; and the bond of particular conscience, which also togWhatsoeuer is not of Faith, is sinne, Rom. 14. 23. Omne quod fit contra consci…tiam, aedificat ad gehennam. c. 28. q. 1. Omnes. §. Ex his. transgresse, is a sinne, Whereupon there seemeth to follow an ineuitable necessitie of sinning; when Gods Law requireth one thing, and particular conscience dictateth th… flat contrary: For in such a case, a man must either obey Gods Law, and so sinne against his owne conscience; or obey his owne conscience, and so sinne against Gods Law. But neither in this case is there any Perplexitie at all in the things themselues: that which there is, is through the default of the man onelyonly, whose iudgement being erroneous mis-leadeth his conscience, and so casteth him vponupon a necessitie of sinning. But yet the necessitie is no simple, and absolute, and vnauoidable and perpetuall necessitie: for it is onelyonly a necessitie ex hypothesi; and for a time, and continueth but stante tali errore. And still there is a way out betwixt those sinnes, and that without a third: and that way is dep…nere erroneam conscientiam. He must rectifie his iudgement, and reforme the errour of his Conscience, and then all is well. There is no perplexitie, no necessitie, no obligation, no expediencie; which should either enforce, or perswade vsus to any sinne. The resolution is damnable, Let vsus doe euill, that good may come.
I must take leaue,§ 27. The Rule applyed in two instances. before I passe from this point, to make two instances; and to measure out from the Rule of my Text an answere to them both. They are such, as I would desire you of this place to take due and speciall consideration of. I desire to deale plainely; and I hope it shall bee (by Gods blessing vponupon it) effectually, for your good, and the Churches peace. One instance shall bee in a sinne of Commission; the other, in a sinne of Omission.
The sinne of Commission wherein I would instance,§. 28. The former instance. is indeed a sinne beyond Commission: it is the vsurping of the Magistrates Office without a Commission. The Question is; whether the zealous intention of a good end may not warrant it good, or at least excuse it from being euill, and a sinne? I need not frame a Case for the illustration of this instance: the inconsiderate forwardnes of some hath made it to my hand. You may reade it in the disfigured windowes and wals of this Church: Pictures, and Statua's, and Images; and for their sakes the windowes and walles wherein they stood, hauehave been heretofore, and of late pulled down, and broken in pieces and defaced: without the Command, or so much as leaue of those who hauehave power to reforme things amisse in that kinde. Charitie bindeth vsus to thinke the best of those that hauehave done it: that is, that they did it out of a forward (though mis-gouerned) zeale; intending therein Gods glory in the farther suppression of Idolatry, by taking away these (as they supposed) likely occasions of it. Now in such a case as this, the Question is, whether the intention of such an end, can iustifie such a deed? And the fact ofaNumb. 2…. 7, 8. Phinehes, Numb. 25. (who for a much like end, for the staying of the people from Idolatry, executed vengeance vponupon Z…mri & Cosbi, beeing but a priuate man, and no Magistrate;) seemeth to make for it.§ 29. Reserued from the rule of my Text.
But my Text ruleth it otherwise. If it bee euill; it is not to bee done, no not for the preuenting of Idolatry. I passe by some considerations otherwise of good moment; as namely first, whether Statua's and Pictures may not be permitted in Christian Churches, for the adorning of Gods House, and for ciuill and historicall vses, not onelyonly lawfully and decently, but euen profitably? I must confesse, I neuer yet heard substantiall reason giuen, why they might not. And secondly, whether things either in their first erection, or by succeeding abuse superstitious, may not be profitably continued, if the Superstition be abolished? Otherwise, not Pictures onelyonly, and Crosses, and Images; but most of our Hospitals, and Schooles, and Colledges, and Churches too must downe: and so the hatred of Idolatry should but Vsher in licentious Sacriledge, contrary to that passage of our Apostle in the next Chapter before this,aRom. 2. 22. Thou that abhorrest Idols, committest thou Sacriledge? And thirdly, whether these forward ones hauehave not bewrayed somewhat their owne selfe▪ guiltinesse in this Act, at least for the manner of it, in doing it secretly and in the darke? A man should not dare to doe that, which he would not willingly either bee seene when it is a doing, or our owne, being done. To passe by these; consider no more but this one thing onelyonly, into what dangerous and vnsufferable absurdities a man might runne, if hee should but follow these mens grounds. Erranti nullus terminus: Errour knoweth no stay, and a false Principle once receiued, multiplyeth into abforeign. Arist. l. 1. Phys. …ec. 22. thousand absurd conclusions. It is good for men to goe vponupon sure grounds, else they may runne and wander in infinit. A little errour at the first, if there bee way giuen to it, will increase beyond beliefe; as a small sparke may fire a large Citie, & ac…. King. 18. 44, 45. cloud no bigger then a mans hand, in short space ouerspread the face of the whole Heauens. For grant, for the suppression of Idolatry, in case the Magistrate will not doe his office, that it is lawfull for a priuate man to take vponupon him to reforme what he thinketh amisse, and to doe the part and Office of a Magistrate (which must needs hauehave bin their ground, if they had any, for this action:) there can be no sufficient cause giuen, why by the same reason, and vponupon the same grounds, a priuate man may not take vpō him to establish Lawes, raise Powers, administer Iustice, execute malefactors, or do any other thing the Magistrate should do; in case the Magistrate slack to doe his duty in any of the premises. Which if it were once granted (as granted it must bee, if these mens fact bee iustifyable;) eueryevery wise man seeth, the end could bee no other but vast Anarchy and confusion both in Church and Common-weale: wherupon must vnauoidably follow the speedy subuersion both of Religion and State. If things be amisse, and the Magistrate helpe it not; priuate men may lament it, and as occasion serueth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in minde of it: But they may not make themselues Magistrates,§ 30. The example of Phinehes examined, to reforme it.
And as to the act of Phinehes: though I rather thinke he did; yet what if he did not well in so doing? It is a thing we are not certaine of: and wee must hauehave certainer grounds for what we do, then vncertaine examples. Secondly, what if Phinehes had the Magistrates authoritie to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth Verse of the chapter where the Story is laid downe, Numb. 25. 5. especially paralleld with another Story of much like circumstances, Exod. 32. 27. that as there the Leuites, so heere Phinehes drew the sword in execution of the expresse command of Moses the supreme Magistrate. If neither thus, nor so: yet thirdly, (which cutteth off all plea, and is the most cōmon answere ordinarily giuen by Diuines to this & the like instances drawne from some singular actions of Gods Worthies;) Men of Heroicall spirits and gifts, such as were Dauid, Samson, Ehud, Moses, Elias, and some others, especially at such times as they were employed in some speciall seruice for the good of Gods Church, were exempt from the common rules of life: and did many things, (as wee are to presume) not without theaNec Samson aliter excusatur, quòd scipsum cū hostibus …uin… domus oppressit, nisi quòd latenter Spiritus Sanctus hoc iusserat, qui per illum miracula faciebat. Augustin. l. 1. de ciu. Dei ca. …1. Si desenditur non fuisse peccatum, priuatum hab…isse Consilium indubitanter credendus est. Bern. secret motion and direction of Gods holy and powerfull Spirit, which were therefore good in them (that secret direction beeing to them loco specialis mandati, like that to bGen 22. 2.Abraham for sacrificing his sonne) but not safe, or lawfull for vsus to imitate. Opera liber… spiritus, cChytr. in Gen. 14. & in Exod 32.say Diuines, non sunt exigenda ad regulas communes, nec trahenda in exemplum vitae. The extraordinary Heroicall Acts of Gods Worthies are not to bee measured by the common rules of life, nor to become exemplary vntounto others. Of which nature was d1. Sam. 17.Dauids single combate with Goliah; and eIudg. 16. 30.Samsons pulling downe the house vponupon himselfe and the Philistines; andfExod. 2. 12 Moses slaying the Aegyptian; andgIudg. 3. 15, &c. Ehuds stabbing of King Eglon, ; andh4. King. 1. 10. 12. Eliahs calling downe for fire from Heauen vponupon the Captaines and their fifties, and diuers others recorded in Scripture. Of which last fact we hauehave our blessed Sauiours iudgement, in Luke 9. that it was done by the extraordinary and peculiar instinct of Gods Spirit, but is not to bee imitated by others, withoutiImitando ab alijs exprimi nec poss…ut, nec debent, nisi e…dem foreign, Spiritus excitentur. Chytr. in Exod. 2. particular certaine assurance of the like-instinct. Where when the Disciples would hauehave called downe for fire from Heauen vponupon the Samaritanes, and alledged Elias for their precedent;kLuk. 9. 54. Lord, wilt thou that we command fire to come downe from Heauen and consume them, as Elias did? His answere was with a kinde of indignation (as both hislforeign Luk 9. 55. gesture and speeches shew) Nescitis cuius spiritus estis; You know not what manner of spirit you are of. Elias was indued with an extraordinary spirit, in the freedome whereof hee did what he then did: but it is not for you or others to propose his example, vnlesse you can demonstrate his Spirit. And if Phinehes Act also was (as mostmDe Phinees au…em dicendum est, quid ex inspiratione diuina, zolo Dei commotus, hoc fecit, Aquin. 2. 2. qu▪ 60. art. 6. ad 2. & Theologi passim. thinke it was) such as these: it can no more iustifie the vsurpation of Magistracie; then Dauids act can bloudy Duels, or Samsons selfemurther; or Moses's secret slaughter, or Ehuds King-killing, or Eliahs priuate reuenge. I hauehave stood the longer vponupon the discouery of this sinne, that men might take right iudgement of it; and not thinke it either warrantable, or exc…sable by any pretension of zeale, or of whatsoeuer other good: and that both such as hauehave gone too farre this way in their practice already, for the time past, may acknowledge their owne ouersight, and bee sorry for it; and others seeing their errour, may for the time to come forbeare such outrages, and keepe themselues within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance; in a matter of Commission. I am to giuegive you another, in a matter of Omission.
EueryEvery omission of a necessary duty is simply euill, §. 31. The later instance.as a sinne. But affirmatiue duties, are but sometimes necessarie; because they doe not obligare ad semper: as, being many, it is impossible they should. And many times duties otherwise necessarie; in case of Superiour reason and duties cease to bee necessarie pro hîc & nunc: and then to omit them, is not to doe euill. Among other necessary duties this is one, for a Minister furnished with gifts and abilities for it; to acquaint Gods people with all materiall needfull truths, as hee can hauehave conuenient occasion thereunto. And (such conueniencie supposed) not to doe this, isaSacerdos deb…tor est, vt veritatem quam audiuit à Deo liberè praedice…. 1…. qu. 3. noli timere. Ex Ch…ysostom. simply euill. Now then, to make the Case and the Question. The Case thus: A Minister hath iust opportunity to preach in a Congregation, not his owne; where he seeth or generally heareth some errour in iudgement, or outragious sinne in practice to bee continued in with too publique allowance: Hee hath libertie to make choyce of his Text and theame, and leisure to prouide in some measure for it; and his conscience telleth him, he cannot pro hîc & nunc direct his speech with greater seruice to Gods Church, then against those errours or sinnes. Hee seeth on the other side some withdrawments: his discretion may perhaps bee called in question, for meddling where he needed not; hee shall possibly lose the good opinion of some, with whom he hath held faire correspondence hitherto; he shall preserue his own peace the better, if he turne his speech another way. This is the Case. The Question is, whether these later considerations, and the good that may come thereby, bee sufficient to warrant vntounto him the omission of that necessary duty?
The rule of my Text resolueth it negatiuely: § 32. A Minister, in what Cases he may conceale some diuine truths from his auditory;they are not sufficient. The Duty being necessary, pro hîc & nunc, it is simply euill to omit it; and therefore it may not be omitted for any other good. I deny not, but a Minister may with good discretion conceale many truths from his flocke; at least the opening and amplifying of them: if they bee not such, as are needfull for them to know, either for the stablishment of Faith, or practice of Life; as not onelyonly many nice Schoole-points and Conclusions are, but also many Genealogies, and Leuiticall rites, and other things euen in the Scriptures themselues. Nay more, a Minister not only in discretion may, but is euen in Conscience bound, at least in the publike exercise of his Ministery, to conceale some particular truths from his Auditory; yea though they be such as are needful for the practice of life, and for the settling of mens consciences: if they be such withall, as are not fit to bee publikely spoken of; as are many Resolutions of Cases appertaining to the seuenth Commandement (Thou shalt not commit adultery;) and some also appertaining to the eighth (Thou shalt not steale.) Our men aMoulin. Buckler of Faith, part. 2. sect. 4. and not onelyonly ours, but some of their owne too: See Espenceus ad Tit. cap. 1.iustly condemne the Popish Casuists, for their too much liberty in this kind in their Writings: Whereby they reduce vices into an Art, vnderunder colour of reprouing them; and conuey into the mindes of bIn quibus plus proficit vitiorum ignoratio, quàm cognitio virtutis. Iustin. lib. 2. Hist. cap. 2.corrupt men, Notions of such prodigious filthinesse, and artificiall Leger-du-maine, as perhaps otherwise they would neuer hauehave dreamed on, or thirsted after. The loose writings of the vnchaste Poets are butcQuis veterū Poetarum pl…s obsco…nitatis, impuritatis, flagitiorum, professus …, quàm doc…t Poenitentiale Burchardi? Quot sint, qui ignorarent multa, quae ibi leguntur, nisi ex ipso didiciscent? I. R. in confut. fab. Burdon. pag. 305. dull tutors of Lust, compared with the authorized Tomes of our seuere Romish Votaries. There be enourmous sinnes of this ranke, which a modest man would be ashamed so much as to name, especially in publike. Now of these, onelyonly the generalities would bee touched in the publike; the specialties not vnfolded, but in the priuate exercise of our Ministery: nor yet that promiscuously to eueryevery one, that should out of curiositie desire satisfaction in them; but onelyonly to such men, (and that but onelyonly so farre,) as they may concerne in point of Conscience, and of practice: Besides these, there are other Cases many, in which it may be more conuenient to conceale, then to teach some diuine truthes at some times, and in some places.
But yet as the Case is here proposed,§. 33. and in what he may not. if it bee a truth questioned; about which Gods people are much distracted in their opinions; much mistaken by some through error in iudgement; much abused by sinfull, especially publike practice; occasioning Scandals and offences among brethren; likely to be ouerwhelmed with custome, or multitude of those that thinke or doe against it; and bee otherwise of materiall importance: I take it, the Omission of it vponupon seasonable opportunitie, is a grieuous sinne, and not colourable by any pretence. Beloued, the Minister is not to come into the Pulpit, as a Fencer vponupon the stage, to play his prize, and to make a faireaforeign. 1. Cor. 9. 26. flourish against sinne, (Here he could hauehave it, and there hee could hauehave it, but hath it no where:) but rather as a Captaine into the Field, to bend his forces especially against the strongest troupes of the enemy; and to squander, and breake thorow the thickest rankes; and to driue at the bFight neither with small nor great, saue onelyonly with the King of Israel. 3. King, 22. 31.fairest. It is not enough for a Prophet tocEsay 581. cry aloud, and to lift vp his voyce like a trumpet, and to tell Iudah and Israel of sinnes, and of transgressions at large: but if he would whet them vp to the battell, he must giuegive a moredIf the trumpet giuegive an vncertaine sound, who shall prepare himselfe to the battell? 1. Cor. 14. 8. certaine sound; he must tell Iudah of her sinnes, and Israel of her transgressions. If there be in Damascus, or Moab, or Ammon, or Tyrus, or Iudah, or Israel; eAmos 1. & 2.three transgressions, or foure, more eminent then the rest: it is fit, they that are sent to Damascus, and Moab, and Ammon, and Tyrus, and Iudah, and Israel, should make them heare of those three or foure, more then all the rest. Sinnes and Errors, when they begin to get head and heart, must be handled roughly Silence in such a case is a kind of flattery: and it isfPenè idem est. fidem nalle ass…rere▪ & nega…e. Fulgent▪ lib. 1. ad Thrasim. cap. 1. Sicut incauta locutio in errorem per…ra…it, ita indiscretum silentium in errore rel…nquit. Greg. in Moral. almost all one, when sinnes grow outragious, to hold our peace at them, and to cry Peace, Peace vntounto them. Our Apostle in Act. 20. would not hauehave held himselfe sufficiently discharged from the guilt of other mens blood; if he had shunned (as occasion was offered) to hauehave declared vntounto themgAct. 20. 26, 27. foreign, euen the whole counsell of God.
In my Application of this Instance and Case, § 34. A more particular Application, in defence of … former Sermon.blame me not, if I do it with some reference to my selfe. Being heretofore by appointment, as now againe I was, to prouide my selfe for this place against such a meeting as this is; as in my conscience I then thought it needfull for me, I deliuered my mind, (and I dare say, the Truth too, for substance) something freely, touching the Ceremonies and Constitutions of our Church. And I hauehave now also with like freedome, shewed the vnlawfulnesse of the late disorderly attempts in this towne; and that from the ground of my present Text. I was then blamed for that; I thinke vniustly; (for I do not yet see what I should retract of that I then deliuered:) and it is not vnlikely, I shall be blamed againe for this, vnlesse I preuent it. You hauehave heard now already, both heretofore, that to iudge any mans heart; and at this time, that to slander any truth, are (without repentance) sinnes iustly damnable: foreign they that offend either in the one, or the other, their damnation is iust. To preserue therefore both you from the Sinne, and my selfe from the Blame; consider, I pray you, with Reason and Charity, what I shall say.
You that are our hearers, know not with what hearts we speake vntounto you: that is onelyonly knowne to our owne hearts; and toa1. Ioh. 3. 20. God, who is greater then our hearts, and knoweth all things. That which you are to looke at, and to regard, is, with what bforeign. Act. 17. 11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19. Secundum foreign. Plat. in Charmide.truth we speake vntounto you. So long as what we preach is true, and agreeable to Gods Word, and right reason: you are not, vponupon I know not what light surmizes or suspicions, to iudge with what spirits, or with what dispositions of heart wee preach. Whether wec1. Phi. 15. 16, 17, 18, preach Christ of enuie, and strife, or of good will; whether sincerely, or of contention; whether in pretence, or in truth, it is our owne good, or hurt: we must answere for that; and at our perill be it, if we do not looke to that. But what is that to you? Notwithstanding eueryevery way, so long as it is Christ, and his truth which are preached, it is your part therein to reioyce. If an dGal. 1. 8, 9.Angel from heauen should preach any vntruth vntounto you, foreign, Let him bee accursed: but if the very Diuell of hell should preach the truth, he must be heard, and beleeued, and obeyed. So long aseMath. 23. 2. 3 Scribes and Pharises hold them to Moses Text and Doctrine, let them be as damnedfWoe vntounto you Scribes and Pharises, Hypocrites, Math. 23. 13, 14, &c. Hypocrites, as Scribes and Pharises can bee: yet all whatsoeuer they bid you obserue, that you are to obserue and do.
Let mee then demand: Did I euer deliuer any vntruth? It had beene well done then to hauehave shewne it, that I might hauehave acknowledged, and retracted it. Did I speake nothing but the truth? with what conscience then could any that heard me say, as yet I heare some did; That I preached factiously, That I came to cast bones among them, That I might hauehave chosen a fitter Text, That I might hauehave had as much thankes to hauehave kept away? For Faction; I hate it: my desire and ayme, next after the good of your soules, was, aboue all, the Peace of the Church, and the Vnity of Brethren. For casting bones (if that must needs be the phrase) they were cast in these parts long before my comming by that great enemy to peace and vnity, and busie sower of discord, the Diuell: otherwise I should not hauehave found at my first comming such snarling about them, and suchgGal. 5. 15. biting and de…ouring one another, as I did. My endeuour was rather to hauehave gathered vp the bones, and to hauehave taken away the matter of difference, (I meane, the errour in iudgement about, and inconformity in practice vntounto the lawful Ceremonies of the Church) that so if it had been possible all might hauehave beene quiet, without despising or iudging one another for these things. For thankes; I hold not that worth the answering: alas it is a poore ayme for Gods Minister, to preach for thankes.
For the choyce of my Text and Argument, both then and now: how is it not vnequall, that men, who plead (so as none more) for liberty and plainnesse in reprouing sinne, should not allow those that come amongst them that liberty and plainenesse against themselues and their owne sinnes? I dare no… appeale to your selues. HaueHave you neuer beene taught that it is the Ministers dutie, as to oppose against all errours and sinnes in the generall, so to bend himselfe (as neere as he can) especially against the apparant errours and sinnes of his present auditorie? And doe you not beleeue it is so? Why then might I not nay, how ought I not, bend my speech, both then against a common errour of sundry in these parts in point of Ceremony; and now against the late petulancy, (or at least ouersight) of some mis-guided ones? The noise of these things abroad; and the scandall taken thereat by such as heare of them; and the ill fruits of them at home in breeding iealousies, and cherishing contentions among neighbo…rs: cannot but stirre vsus vp, if wee be sensible (as eueryevery good member should be) of the damage and losse the Church acquireth by them, to put you in minde and to admonish you (as opportunities inuite vsus) both priuately and publiquely. Is it not time, trow yee, to thrust in the sickle, when the fields looke white vntounto the Haruest? Is it not time our Pulpits should a little eccho of these things, when all the Country farre and neere ringeth of them?
For my owne part; how euer others censure me, I am sure, my owne heart telleth mee, I could not hauehave discharged my Conscience; if beeing called to this place, I should hauehave balked what either then or now I hauehave deliuered. My conscience prompting mee, all circumstances considered, that these things were pro hîc & nunc necessary to bee deliuered, rather then any other: if for any outward inferiour respect I should hauehave passed them ouer with silence; I thinke I should hauehave much swarued from the Rule of my Text, and hauehave done a great euill, that some small good might come of it. But many thousand times better were it for me, that all the world should censure mee for speaking what they thinke I should not; then that my owne heart should condemne mee for not speaking what it telleth me I should. And thus much of things simply euill.
I should proceed to apply this Rule, Wee must not doe euill, §. 35. The conclusion.that good may come; vntounto euils, not simply, but accidentally such: and that both in the generall, and also in some few specials of greatest vse; namely, vntounto euils which become such through Conscience, Scandall, or Comparison. In my choyce of this Scripture, I aymed at all this: & had gathered much of my prouision for it. But the Cases beeing many and weighty; I foresaw I could not goe onward with my first proiect, without much wronging one of both: either the things themselues, if I should contract my speech to the scantling of time; or you, if I should lengthen it to the waight of the matter. And therefore I resolued here to make an end; and to giuegive place (as fit it is) to the businesse whereabout we meet. The Totall of what I hauehave said, and should say; is in effect but this: No pretension of a good end, of a good meaning, of a good euent, of any good whatsoeuer; either can sufficiently warrant any sinfull action to be done, or iustifie it being done: or sufficiently excuse the Omission of any necessarie dutie, when it is necessarie. Consider what I say, and the Lord giuegive you vnderstanding in all things. Now to God the Father, Sonne, and holy Spirit, &c.
FINIS.
End of the text · Robert Sanderson, Two Sermons Preached at Several Visitations (1622)