Concerning the Indifference of Human Actions, Part 9
Examination.
Firſt, our non-conformiſts will tell us, that there was betwixt our Ceremonies, and thoſe of the Papiſts, even a formall conformity, inadequate, and in part, though not totall and adequate. For though our Prelates diſavowed many, nay moſt of thoſe ſuperſtitious and idolatrous ends, unto which the Papiſts applyed our Ceremonies, yet they ſtill profeſſed one end and intention of the Papiſts in the uſe of them, to wit, myſticall ſignification; and this to be a Popiſh and ſuperſtitious end, the non-conformiſts prove at large in their books.
Secondly, a materiall conformity in Ceremonies, carrieth many times a reall appearance of evill, and ſcandalizeth actively. It doth not appeare that the Altar which Ʋriah erected, was formally the ſame with that Ahaz ſaw at Damaſcus, that it had the ſame uſe and intention, the worſhip of a falſe God. The text mentioneth only a materiall conformity unto it, and for this reaſon 'tis condemned, 2 King. 16.10, 11. Peters conformity with the Jewes Gal. 2. was only materiall, not formall, for a Jewiſh end and purpoſe, and yet tis blamed by Paul as guilty of an active ſcandall, verſ. 11, 12, 13, 14. Suppoſe a timerous Proteſtant in Spaine or Italy go to Maſſe, and there bow before their breaden God, not out of any intent to honour the Idol, but only for preſervation of his life; his preſence and bowing will only be materially the ſame with that of Papiſts; but will any man think that this can acquit him from the ſin of Idolatry? Indeed Aelian var. Hiſtor. lib. 1: cap. 21. excuſeth Iſmenias a Th…bane from adoring the King of Perſia, becauſe though he ſtooped downe before him, yet it was not to worſhip him, but to take up a ring that he had for the nonce let fall at his feet: but no rationall man will admit of this his apology, becauſe this ſtooping in common uſe was the adoration of the King, and interpreted to be ſuch by the King himſelfe, and by the ſpectators.
Some thinke that though a different end and intention from Pagans, Iewes, and Hereticks in the uſe of their Ceremonies, cannot legitimate them and free them from ſcandall; yet that profeſſion of ſuch a different end and intention, is ſufficient for ſuch a purpoſe. But
Firſt, the primative Church was of a different opinion. (d)Ames diſpute about humane Ceremonies pag. 127.The ſtory of Origen is well knowen, how he delivered Palme to thoſe that offered it to the image of Serapis, with this expreſſion of his intention: come and receive the boughes, not of the image, but of Chriſt. Yet was he therefore cenſured as a worſhipper of that Idoll.
Secondly, if this were true, then we might lawfully uſe circumciſion and the paſſeover, ſo we diſclaime the Jewiſh end of them, to ſignifie Chriſt to come; and profeſſe that our intention, was by them only to ſignify, that Chriſt was allready come in the fleſh.
Thirdly, a materiall conformity with Papiſts in their Ceremonies, hath nouriſhed in them a hope of our coming up to them, but not inclined them in any degree unto us: for they have ſtill proteſted that they would not ſtep ſo much as one foot to meete with us: and if my memory faile me not, there is ſome ſuch thing in Franciſcus Sancta Clara.
Indeed experience hath alwayes ſhewed, how uneffectuall a meanes ſuch a complyance hath been for the converſion of Papiſts. Whom of them hath it ever wonne over unto the Proteſtant party, but Spalato, and others of the like temper, who (as Mr Fuller ſpeaks of ſome Italians that pretended unto true converſion) were neither good dough, nor good bread, but like Ephraim a Cake not turned?
There was a greater materiall conformity with Popiſh Ceremonies in Cathedrals, then in other Churches; but how thin a harveſt of converts can they produce? Nay 'tis obſerved by ſome, that neare them, Popery thrived more then in other places. I heard a Knight of the royall party once affirme, in the preſence of many perſons of worth, that he thought there were more Papiſts in Wells then in all the County of Somerſet beſides: and yet of late yeares that Cathedrall outſtripped moſt in England for Ceremoniouſneſſe. In the times immediately preceding the late troubles, not only the former Ceremonies of the Common-prayer booke were urged with more violence than before, but divers others quite antiquated were revived. But though Popiſh Ceremonies were encreaſed, we do not find that the number of Papiſts was hereby any thing diminiſhed. I ſhall conclude this with that of Didoclave pag. 540, 541. Formaliſtae ſe retinere quoſdam ritus Pontificiorum, ut eos lucrifacere poſſent, & reducere in rectam viam. Deus in dirigendis ſuis prudentiſſimus aliam praeſcripſit rationem, longè diverſam, ut nempe ab omni gentium ſuperſtitione & idolatria eſſent, quantum fieri poſſet, remotiſſimi. Nam ſpecies conformitatis, aut reſervatae reliquiae ſuperſtitionis & idolatriae illaqueant pios, & confirmant idolatras in ſuâ ſuperſtitione & idelatria. Gloriarentur Judaei, ut ſuprà dixit Conſtantinus, ſi viderint religionem noſtram non p…ſſe ſubſiſtere abſque illarum ritibus. Et Hieronymus ait, Judaicas Ceremonias in Eccleſiâ Chriſtianâ retentas non efficere Judaeos Chriſtianos, ſed Chriſtianos Judaeos. Auguſtinus ſecundum regulam illam à legiſlatore prudentiſſimo datam populo ſu… ſic conſulit. Si quaeritis, unde vincantur Pagani, undè illuminentur, unde ad ſalutem vocentur. Deſerite omnes ſolemnitates ipſorum. Deſerite nugas eorum. Etſi non conſentiant veritati noſtrae, ſaltem pudeat paucitatis ſuae.
But I paſſe on to the ſecond thing I propoſed, the confirmation of the point, where my proofes ſhall be applied ſome to reall, ſome to imaginary appearances of evill.
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. 5.8. This had not evilneſſe reall, but only the appearance of evill, as being in a corrupt mind an incentive to uncleaneſſe, and in beholders an occaſion of jealouſies and ſuſpicions. Now from Solomons interdicting this appearance of evill in ſpeciall, we may be way of Analogy and proportion inf…rre a fitneſſe of forbearing all in generall. Unto this is anagogically applyed the Nazarites preciſe abſtinence from wine, Num. 6.3, 4. The Nazarite, as you may ſee there, was to abſtaine from wine, from vinegar of wine, from any liquour of grapes, from the materialls of wine, grapes, from moiſt grapes, from dryed grapes, from all that is made of the vine tree, from not only the kernell, but even the husk 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 ſinne, not only from the kernell of ſinne, from a ſinne really ſo, but alſo from the husk, the appearance of ſinne.
The Children of Iſraell were charged not to doe like the Heathen that were round about them, 2 King. 17.15. where they are interdicted not only ſameneſſe with, but alſo likeneſſe unto their faſhions: they were forbidden the faſhion of rounding their heads, and cutting their fleſh, of marring the corners of their beards, of making any baldneſſe upon their heads, or between their eyes, Lev. 19.28. and chap. 21. ver. 25. Deut. 14.1. Not becauſe ſo to doe was ſimply in 'its own nature a ſin, but for that it gave ſhew of a ſin, of inordinate ſorrow for the departed; of which 'twas then an expreſſion much in uſe amongſt the heathen. Hugo Cardinalis upon the text alledgeth Hoſea 2.16. Thou ſhalt call me Iſhi, and ſhalt call me no more Baali.
The Gentiles gave the title of Baal, ſo alſo of Baalim unto their great and common Idol-God, ſuppoſed to be the Sun, and to all the ſeverall images, and repreſentations thereof. And therefore God prohibited application of that title unto himſelfe, in worſhip and invocation: Thou ſhalt no more call me, ô my Baal… for though there be no harme in the word (it ſignifying in Common uſe husband, as well as Iſhi) yet by reaſon of the ordinary application thereof unto Idols, there would have been in invocation of God by that name, a groſſe and palpable appearance of Idolatry. (e)Dico Sacerdotibus Judaeorum fuiſſe prohibitam raſuram Ezek. 44. non quod in ſe mala ſit, ſed nè viderentur ſimiles Sacerdotibus Gentilium, in quorum vicinia habitabant, qui toto capite raſo idolis ſacrificabant. Ut ex Epiſt. Hieremiae apparet. Quod ex ſe non eſ…et malum patet, quia Ezechiel, qui Sacerdos erat, jubetur a Deo radi. Ezech. 5. & praeterca Numb. 6. Nazaraeus completo tempore conſecrationis ſuae, jubetur radi. Unde Paulo dicit Jacobus Actor. 21. ſunt nobis viri quatuor habentes votum ſuper ſe, his ergo aſſumptis ſanctificato te cum illis, & radant capita ſua. Solum ergo propter viciniam Idolatrarum prohibeba…tur Sacerdotes Judaeorum radi quae fortè cauſa erat, cur Optati, Hieronymi, & Ambroſii, tempore Chriſt…an… facerdotes non raderentur, ſed …onderentur. Nam ad huc ip…orum tempore erant Sacerdotes Iſidis qui caput radebant. Ut Ambroſius Epiſt. 36. & Hieronymus in c. 44. Ezechielis teſtantur. Bellar: de Monachis lib. 2. cap. 40.In Ezekiel 44.20. the Prieſts of the Jewes were prohibited the ſhaving of their heads, not becauſe it was a thing evill in it ſelfe, but only that they might not ſeeme to be like unto the Prieſts of the bordering Gentiles, who were uſually ſhaven, as appeareth by Baruch cap. 6. v. 31. 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 then in a morall admonition lay no reſtraint upon us Chriſtians. See therefore all this ſeconded in the New Teſtament by (f)Locus hic, qui obſcurus alioqui videtur, nihil habebit difficultatis, metaphorâ berè explicatâ; vult fideles, non tantùm cavere à vitiorum contactu, ſed nè qua ad eos contagio pertingat: quicquid affine eſt ac vicinum fugiendum eſſe admonet, quemadmodum ſi de pudicitia ſermo habetur, dicemus tollenda eſſe omnia libidinum irritamenta, id etiamnum clarius fiet, ſi amplietur oratio, nempe ut oderimus non carnem modo, ſed tunicam, quae ejus contactu infecta fit. Nam particula… ad ampliationem valet, ergo adeo non permittit indulgentia fovere, uti omnes praeparationes, omnia que acceſſiora (utvocant) potius reſecari jubeat, Calvin: in locum.St Jude ver. 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 Gualter, quicquid ingenium carni… ſapit, whatſoever hath but a ſmack or reliſh of the fleſh, all preparations and acc ſſaries of evill, any thing that is necre of kin unto, or but bordering upon vice, thinks Calvin.
Obſerve here the emphaticall gradation of the Apoſtle, hate not only the fleſh, but the garment ſpotted by the fleſh, not onelyonly the garment 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 contrary wiſe out of this garment, but ſpotted with the fleſh, exit vis quaedam maligna, there goeth a poiſonous kind of infection, which ſoone will ſtaine a ſoule with the leproſy of ſinne.
Unto this place of Jude I ſhall adde another out of the Apoſtle Paul, Heb. 4.1. Let us therefore feare, leſt a promiſe being left us, of entring into his reſt, any of you ſhould ſeeme to come ſhort of it. Hence Dickſon collects, that we muſt not only feare, by misbelieving to come ſhort; but to ſeeme, or give any appearance of coming ſhort. Pareus alſo hath the like note upon the place, verbo foreign, videatur, ſollicitudine tanta hic opus eſſe innuit, ut non modo quae revera nos fruſtrent, ſedetiam quae videatur fruſtratura provide caveamus.
But becauſe (as the old ſaying runs) praxis ſanctorum eſt interpres praeceptorum, I ſhall intreate you next to take notice, how this precept hath been exemplified, The Church. (g)Thoſe words Cant. 1.7. as one that turneth aſide, may be rendred, as one that is recovered or veiled. This ſenſe the Greeke verſion giveth, according to the uſuall ſignification of the Hebrew word: and this covering either is aſigne of ſorrow and ſhame… as mourners uſed to cover their faces, Ezek. 24.17. or of lightneſſe and diſhoneſty, as Thamar was thought to be an harlot becauſe ſhe had covered her face Gen. 38.14, 15. So here the ſpouſe deſireth to know where Chriſt feedeth, leſt ſhe ſhould wander about and ſeek him with ſorrow, and be by others reputed an harlot, for ſhe would eſchew all appearance of evill. Ainſworth in locum.Cant. 1.7. profeſſeth againſt, even all ſhew of communion with falſe Churches that pretend unto fellowſhip with Chriſt, Why ſhould I be as one that turneth aſide by the flockes of thy companions?
But to come unto particular examples, and here in the times before Chriſt, is very remarkeable the couragious and undaunted reſolution of Eleazar, againſt but the appearance of an evill. 2 Mac. c. 6. v. 18. uſque ad finem: When he was beſought to bring fleſh of his owne proviſion, ſuch as was lawfull for him to uſe, and but make as if he did eat 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 eat of the fleſh taken from the ſacrifice commanded by the King, ſo deepely diſreliſhed him, as that he choſe death before it. For it becommeth not our age (ſaith he) in any wiſe to diſſemble, whereby many young perſons might think that Eleazar being fourſcore years old and ten, was now gone to a ſtrang religion, & ſo they through mine hypocriſy, and deſire to live a little time, and a moment longer, ſhould be deceived by me, and I get a ſtain to my old age, and make it abominable. v. 24 25. But why mention I Eleazar? behold the example of one greater then Eleazar, the example of the rule and patterne of holines unto the Church, Chriſt Ieſus God bleſſed for ever! whoſe example, in Morals and matters of ordinary obedience, amounts ever unto the authority of a command. How exemplarie he was in this particular you may reade Matth. c. 17. from v. 24, unto the end of the Chapter. There you have him performing an action, not for that omiſſion of it would have been 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 do, of the tribute to be paid unto the ſecular Magiſtrate, then ſinfull it had not been in our Saviour to have refuſed paiment of tribute unto Caeſar. For how could the Son to the living God (who was King of Kinges, and Lord of Lords, King of heaven, and earth, whoſe the earth and all the fulneſſe thereof was,) be juſtly tributary unto any mortall? The Kinges 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, verſ. 25, 26. Therefore from all taxes and impoſitions, juſtly was to be exempted Chriſt, the Son of David; there was no reaſon he ſhould pay tribute unto Caeſar: nay more reaſon (he 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 paiment, conſtant denyall of paiment, had not been (you ſee) morally evill in our Saviour; and yet becauſe it would have borne appearance of an evill, of diſloyaltie, 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 he afterwards delivered, Render unto Caeſar the things which are Caeſars: therefore he ſtands not to pleade his priviledge, but voluntarily parted with his right, payed the tribute, and to pay it wrought a miracle: notwithſtanding, Peter, leſt we ſhould offend them, goe thou to the ſea, and caſt an hook, and take up the fiſh that firſt cometh up, and when thou haſt opened his mouth, thou ſhalt find a peice of money, that take, and give unto them for me and thee, verſ. 27.
Or if ſecondly, with the learned Cameron, you rather conceive to be here meant the halfe ſhekell, 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 Ceremonie, and the Ceremoniall Law Chriſt was above, Lord he was of the Sabbath, Matth. c. 12. ver. 8. Mar. c. 2. v. 28. where it is manifeſt (thinks Cameron) the Sabbath ſhould ſyn…cdochically ſignify the whole Ceremoniall Law. Then ſecondly, this Ceremony, together with Sacrifices and all other Legall, typicall Ceremonies, preſuppoſed ſin in the party, to whom they were commanded, and were a note, or badge contracted by ſinne; and therefore reach not unto Chriſt, a man without ſin. 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 ſeing this halfe ſhekel is a tribute to be paid to the King of Heaven, for the Tabernacle of witneſſe. 2 Chro 24.6. Chriſt was certainely free, and ſo might lawfully have refuſed to pay it: Yet becauſe the Iewes would have taken offence, and umbrages 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 Jew to the Jewes, as under the Law to them that were under the Law. Notwithſtanding leſt 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, and 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, appetitus quidem unionit, 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 condition; and relation… And unto the meaſure of grace is proportionable the degree of the deſire of Gods glory, ſo that the holier any one is, the more vehemently he deſireth the promotion thereof: and if it require any thing to be done of him, why he will do it, although otherwiſe by vertue of his particular, and perſonall condition, he be not bound thereunto. Therefore although Chriſt, ſecundum ſpecialem rationem perſonae ſuae, if we eye the ſpeciall conſideration, and dignity of his perſon, was not tyed to keepe the Ceremoniall Law, yet he kept it, in as much as the Glory of God required him ſo to doe. If you demand how the glory of God exacted this at Chriſts hands, why Chriſt himſelfe tells us, Nè ſimus illis ſcandalo, leſt we 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 waies obliged, for to win the hearts and affections of their humorous ſubjects. This example of our Saviour, was followed by the Ap…ſtles, and elders in the firſt gen…rall Councill at Jeruſalem, where they imp…ſed upon the Gentiles abſtinence from meat offered to Idols, from things ſtrangled, and from blood, Acts 15.29. Not for that theſe meats were in themſelves uncleane, and abominable, but becauſe they appeared to be ſo to the froward and peeviſh Jewes, who were kept off from Chriſt, becauſe theſe meats, in which they ſuppoſed to be ſuch abomination and uncleaneſſe, were uſually eaten by the Chriſtians. But this was but a temporary injunction they gave to others. Let us view their own practice. Maintenance for preaching was due unto Paul, from both the Corinthians and Theſſalonians, and yet he did forbeare exacting it, 1 Cor. 9. 1 Theſ. 2. that ſo he might take away all colour for ſuſpicion of any mercenary or greedy appetite after gaine, to be in his preaching, and quite cut off all ſcandalls thereby, which in that dawning of Chriſtianity upon them, would hauehave put a rub to the progreſſe of the Goſpell, and have made his miniſtry to be evill ſpoken off. And of St Paul, the Saints in ſucceeding ages were followers, as he of Chriſt. Thoſe Lib…llatici, ſo often, and ſharply cenſured by St Cyprian Epiſt. 15.31.52. lib. de lapſis. lib. de exhortatione Martyrum, *Scriptit etia… Secundus & ad ſcipſum miſ…os à Curar…re & ordine Centutionem & Beneficiarium, qui peterent divinos codices exurendos, eiſque reſpondiſ…e, Chriſtianus ſum & Epiſcopus, non traditor: Et cum ab eo vellent aliqua ecvola (per ecvola intelligit res ejectas, nempe quatum nullus eſt uſus, ab, foreign, quod eſt ejectio, ſeu expulſio) a…t quodcunque accipere, neque hoc eis dediſse, exemplo Eleaza…i Macchabaei, qui nec fingere voluit ſuillam car…nem ſe manducare, ne a…is praeberet praevaricationis exemplum. Vid. Aug. in Brevic. Collat. die. 3. cap. 13. Damaſc. Hiſt. pag 578.Though they did not ſacrifice, or directly deny Chriſt, were yet by the Church put to their penance, for ſeeming to deny him, becauſe they either by themſelves, or others, at leaſt accepted from the Magiſtrate bills, or ſcroules teſtimoniall of their abnegation. Secundus (as Parker relates out of Baronius) was commanded to deliver his bibles, he maketh anſwer, Chriſtianus ſum & non Traditor. Hereupon he is commanded to deliver aliqua Ecvola, that is certaine ſtuffe which was caſt aſide for that it had no uſe. Will he not deliver this to ſave his life? no not this. It was lawfull, but it had a ſhew of their ſin whome the Church called Traditores for their delivering the holy bookes to be burnt by the officers of the Tyrant Diocleſian. (h)Baronius out of Soidas.Auxentius being commanded by Licinius to ſet a branch of a Vine-tree loaden with Cluſters at the feete of Bacchus his image, preſently ſhaped him this round, and reſolute anſwer, God forbid, O Emperour, that I ſhould do 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 do it, he choſe baniſhment from the Court, and loſſe of the Emperours ſervice. As (i)Theodoret. l. 3. c. 15. Nicep. l. 11. c. 1. S. Zo. l. 6. c. 6.Valentinia…, afterwards Emperour, went before Julian the Apoſtate into a Temple of the Goddeſſe Fortune, one of the Prieſts beſprincled Julian with a kinde of purging, or holy water, a drop of which by chance fell upon Valentinian, at which he was ſo extreamely incenſed, as that he ſtroake the Prieſt, tore, and rent in peices that part of his garment on which it fell with a great diſdaine, and holy indignation; throwing it away from him, that ſo he might avoid the leaſt tincture of their ſuperſtitious, and idolatrous religion. But above all, very remarkeable is the zeale of the (k)Th…od. l. 4. c. 15 Niceph. l. 11. c. 21.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 mid'ſt of the Market place. This may be 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. St Ambroſe forbad Monica the bringing of wine and cakes to the Celebrities of the Martyrs, nè ulla occaſio ſe ingurgitandi daretur ebri…ſis, & quia illa quaſi parentalia ſuperſtitioni Gentilium eſſent ſimillima, as St Auſtin lib. 6. Confeſſ. c. 2. leſt occaſion of exceſſive quaffing ſhould be given to drunkards, and becauſe thoſe parentalia, funerall feaſts, were very like to heatheniſt ſuperſtition, the offerings of the Pagans which were made at the Tombs of their parents, and to their ghoſts. Biſhop Morton 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. ver. 18. of ſuch as did offer cakes to the Moone, as unto the Queene of heaven. Now when Monica underſtood that Saint Ambroſe had forbidden this, tam piè, atque obedientèr amplexa eſt, ut ipſe mirarer, ſaith St Auſtin in that forecited place, quòd tam facilè accuſatrix p…tius conſuetudinis ſuae, quam diſceptatrix illius prohibiti…nis 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 own cuſtome, than diſpute his command. When once the cuſtome of thrice dipping or ſprinkling in Baptiſme was uſed by Hereticks, to ſignify a trinity not of perſons, but natures in the Godhead, then Saint Gregory thought fitting that it ſhould be left off, not becauſe it was evill, but for that it might ſeeme to counterance their damnable hereſie: his words are theſe, De trina verò merſione baptiſmatis nihil reſponderi verius poteſt, quam quod ipſi ſenſitis, quod in una fide nihil officit ſanctae Eccleſiae conſuetudo diverſa, &c. ſed quia nunc hucuſque ab haereticis infans in baptiſmate tertiò mergebatur, faciendum apud vos eſſe non cenſeo, ne dum merſiones numerant divinitatem dividant, dumque quod faciebant faciunt, ſe morem noſtrum viciſſe glorientur, lib. 1. Epiſt. 41. Gabriel Biel lectione 38. ſaith, that the Church of Rome thought it meet to uſe common leavened bread in the adminiſtration of the Euchariſt, leſt in uſing unleavened bread, they ſhould be deemed to imitate Ebion the heretick. Nay Bellarmine in his recognition of his book de verbo D…i, admoniſheth the Reader, that in the title of the third Chapter of the firſt book, Divi Pauli is put for Beati Pauli, for in making mention of the Saints, I never approved (ſaith he) the uſe of the word divus, or diva, and one of his reaſons, is; becauſe amongſt the Heathens, 'twas uſually aſcribed to their falſe, or fained Gods.
To heape up other, either teſtimonies, or inſtances, were to prejudice, if not the authority 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 expediency of that, which may ſeeme rigour in this Doctrine, in diſcovering unto you what good reaſons Saint Paul had to exact ſo great a meaſure, and ſo high a pitch of abſtinence from ſinne. Thoſe that I will ſpecifie ſhall be drawn from God, from Satan, from our ſelves, from our brethren, Firſt, from God, we 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; and obedient, and loyall ſubject ſtartles at not only treaſon, but alſo whatſoever may occaſion ſuſpicion thereof: a faithfull and chaſt wife abhorres not only 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 of diſobedience, and undutifulneſſe to ſo indulgent a father as God, of the appearance of Treaſon and Rebellion againſt ſo Almighty a King as God? Doth it not befit the Spouſe the Church, every member of Chriſt to dread all ſhewes, and ſignes of diſloyaltie, and unfaithfulneſſe to ſo loving a Spouſe as Chriſt Jeſus? Did Julius Caeſar, but an earthly potentate, thinke it not enough that his wife was without a fault, unleſſe withall ſhe 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? (l)Plutarch.Theophan…s Leſbiai to diſſwade Pompey from flying into Parthia, tels him, that his wife would be lyable to a great deale of danger amongſt thoſe barbarous people; and though (ſaid he) they proffer no villany unto her, yet it is an undecent thing to thinke that the wife of Pompey might have been diſhonoured: To diſſwade us from the appearances and occaſions of ſin it ſhould, (me thinks) be an effectuall argument, that our ſoules, which are married unto Chriſt in righteouſneſſe, judgment, and holineſſe, will hereby be obnoxious unto danger of pollution. What though they be not actually defiled? yet it is an undecent thing to think, that the Spouſe a member of Chriſt might have been diſhonoured, might have been foild with a luſt, raviſhed, vanquiſhed by Satan, defiled with ſinne.
If from theſe appearances of evill, our relations to God cannot draw us, yet (me thinks) in the ſecond place, our danger in offending of him, ſhould drive us: for he is a conſuming fire unto, as the Works, ſo alſo the workers of impiety: and how can we then but be afraid to venture on not onelyonly that 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 appearances of evill, may, ſecondly, be gathered from Satan, from the conſideration, Firſt, of his cruelty 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, the enemy by way of excellency, the envious man, the accuſer, the tempter, the deſtroyer, the devourer, a murtherer from the beginning: as alſo by comparing him unto a roaring Lyon, unto a great red Dragon, and an old Serpent.
Now me thinks we ſhould feare to come, not only under the power, but alſo into the ſight of ſuch an adverſary: and yet by ruſhing upon the ſhew's, 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 he goes about by theſe appearances of evill, to wreak his malice upon us.
For firſt, in his temptations of us to ſinne, they are, firſt, the baite by which he allures: Secondly, an argument by which he perſwades us thereunto. Thirdly, an encouragement, whereby he is heartned to perſiſt in tempting of us.
Firſt then, the appearances of ſinne, are a baite whereby Satan allures us unto ſin, which if we bite at, our conſciences will ſoone be enlarged to ſwallow ſinne it ſelfe. Satan well knowing that Gods Children would 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 ſins themſelves. Of this we have a remarkeable inſtance in Alipius, who (as St Auſtin relates Confeſſ. lib. 6. cap. 8) being drawn by his friends importunity to accompany him unto the Roman Gladiatorie Games, yet reſolveth though he were preſent with his body, to be abſent in his heart, and for that purpoſe to keep his eyes ſhut, that he 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 curioſity made him behold the occaſion, and thereupon he preſently became an applauſive ſpectator of that bloudy and inhumane ſpectacle. An Italian, as Holerius writes, by his often ſmelling to the hearb Baſile, had a ſcorpion ingendred in his head: even ſo wee by our often dallying, and tampering with things that carry a ſhew of unlawfulneſſe, may have Satan, as I may ſo ſpeak, even formed in us, for as St 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 we do not keep out his head, that is, his firſt ſuggeſtions, it is not to be doubted but that he will ſtealingly ſlide into the moſt ſecret corners of the heart: and ſo we actuated by him, ſhall at laſt proceed from things onelyonly appearing finfull, unto the practiſe of moſt horrid and gaſtly crimes.
Secondly, the appearance of evill 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 he 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 deeply cenſured 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 then they doe, thy ſhame, and diſgrace, their jealouſies, ſuſpicious, and cenſures cannot be greater for ſinne it ſelfe, than it is allready for the ſhew of it. Now this temptation of Satan, receives great advantage from our nature, for we naturally are addicted to ſociety, and therefore if we finde that upon the ſignes and ſhewes of ſuch and ſuch ſinnes in our practiſe, good men condemne us as guilty of the ſinnes themſelves, and therefore beginne two reſerve and eſtrange themſelves from us, refuſing any longer to reach out unto us the right hand of fellowſhip, why, then we will preſently have fellowſhip with the unfruitfull workes of darkneſs, and couple in with looſe, carnall and formall men, whoſe converſation will quickly infect us, ſo that it will not be long e're 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 thinks ſhould be ſufficient to diſſwade us from them. For is Satan ſo backward in tempting, or is his invention grown ſo barren, as that our lives and practiſe muſt put arguments into his mouth? is the purchaſe of hell and damnation ſo difficult, as that we muſt needs furniſh the Divell with baits to allure us, with reaſons to perſwade us unto our 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 only a baite, by which he enticeth us, an argument by which he 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, and hope that we are coming on to ſinne it ſelfe; and this hope will breed diligence, make him a more importunate ſolliciter, make him to double and ſtrengthen his aſſaults, to plie us even thick and threefold with temptations: A dog will not runne from a man as long as he throwes bread unto him, and can any man ſuppoſe the Divell will flie, ſo long as he gives place unto him, as long as he throwes himſelfe upon temptations, by practiſing ſuch things as have a manifeſt ſhew of evill? for though in themſelves they be never ſo ſmall, yet will they ſerve to uſher in farther and greater matters: being then preparatives unto ſinne, they cannot be (as ſome have imagined) good fences againſt ſinne: ſeeming to be evill is not, cannot be a meanes to ſheild us from being ſo, no more then the opening the Gates of a City can be the way to raiſe the ſeige of it, or letting go the ſluces of a river can be the courſe to ſtop its current.
You have ſeen arguments from Satans temptations of us to ſin… take next one from his temptations of us to deſpaire, or at leaſt diſcomfort for ſin, a temptation of ſo hideous a nature, as that, me thinks, our actions ſhould not lend it the leaſt advantage. His Firſt labour is by the appearance of ſin to make us offend God, but when he cannot proceed ſo farre, his Second endeavour will be, to make us diſquiet our ſelves: when he cannot wound us by them, he will vex us for them; for he will wreſt and miſconſtrue all that we have done unto the worſt ſenſe, he will ſwell motes into beames, mole-hils 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 beeing diſtracted by the violent importunity of this temptation, will be over apt to give credence. And for a man to be thus toſſed between Satans powerfull ſuggeſtions, and his own feares and ſuſpicions cannot but even cruſh his ſpirits, and quite eclipſe the peace and joy of his heart.
Abſtinence from all appearances of evill is, thirdly, needfull in regard of our ſelves, for by them we may incurre a double danger, a danger of beeing infected with, a danger of being puniſhed for ſinne.
Firſt, a danger of being infected with ſinne: what (m)Bern: tract. de grad. humilititatis.Bernard ſpake of Eves beholding the forbidden fruit, is true concerning every appearance of evill: Et ſi culpa non eſt, culpae tamen indicium eſt, & ſi culpa non eſt, culpae tamen occaſio eſt, indicium commiſſae, & cauſa eſt committenda. Although it be not in it ſelfe a ſinne, yet it is a token, yet it is an occaſion of ſinne, a token that finne hath been 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, we may ſoone be led to the realities of ſinne, though the occaſions of themſelves are weake, they working but as objects, and the objective cauſality being of all moſt imperfect, ye… Satan is ſtrong, our luſts are ſtrong, 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, in 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 eat ſo much as the huskes of the grapes, for if that had been permitted, they would perhaps have ſoone proceeded to the eating of the grapes and thence to drinking of the wine it ſelfe: hence alſo grew that preciſe reſolution of David, Pſal. 101.3. I will ſet no wicked thing before mine eyes: well may the world, and Divell ſet wicked things before mine eyes, but for mine own 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 wickedneſſe: do but put fire unto flax, and it will preſently be on flame: ſo preſent wee unto our looſe and corrupt natures the ſhewes, (which (as you have ſeen) 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, he harkned not unto her to lie by her, or ſo much as to be with her, Gen. 39.10. but fled, and got himſelfe out of her preſence, ver. 12. doubting leſt the very ſight of her might kindle luſt. Nay to the ſhame of many ſecure and venturous Chriſtians, of this even Scipio an Heathen, and 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 Nè quid (ſaith Florus) de virginitatis integritate delibáſſe, ſaltem vel oculis videretur. That he might not ſeeme to have ſipt, or skimmed the honour of their chaſtity, ſo much as with beholding them. As Apelles then by drawing the picture of Campaſpe fell in love with the patterne of his worke Campaſpe her ſelfe, ſo we from retaining, from affecting the ſhew of ſin, will ſoone proceed to a delight in ſin it ſelfe.
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 conceived in iniquity: for they, whoſe originall is from men, may poſſibly be drawn away by ſinfull objects, and ſhewes: but theſe men (forſooth) are above gun-ſhot, beyond the reach of temptation; Their profeſſed hatred of ſinne brings me in mind of Pigmalions averſeneſſe from women; he was a profeſt, almoſt a ſworne enemie to woman kind, yet drawing but the picture of a woman, he fell in love with it, and he hug'd, and kiſt 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, as that at length by the power of Satan, and the ſtrength of their own luſts, they be transformed into reall ſins. I will end this reaſon with that of Chryſoſtome, in his fifteenth Homily unto the people of Antioch.
foreign, &c.
foreign.
It will be to us the occaſion, or ground of greateſt ſecurity, if we do not only flee ſins, but ſuch indifferent things alſo, which are meanes whereby they doe ſupplant us: for as he who goeth upon the edge of a ſteepe, and craggy rock, though he falleth not, yet with feare trembleth, and ſo fals through his trembling, ſo he who leaveth not ſinne a loofe, and a farre off, but approacheth cloſe to the brink of it, hath juſt cauſe to live in feare, ſeeing he hath juſt cauſe to feare to fall into it.
Secondly, danger of being puniſhed for ſinne, not by God, for he is an Omniſcient Judge, and therefore cannot miſtake the appearance of evill for evill it ſelfe: he is a juſt Judge, and therefore will not puniſh the appearance of evill, 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. J…hoſaphat you know in the apparell of Ahab, was like to have been kild for Ahab. (n)Plutarch.M…gacles having on the Cloake, and armour of Pyrrhus, was flame for Pyrrhus: even ſo many times ſome men, for the bare appearance of ſome crimes, are as hardly thought of, and as ſeverely handled, as if they had committed the crimes themſelves. (o)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, he had demanded a Diadem, when he thereby as a ſigne only exhorted them to ſtand upon their defence. Becauſe the Iſland of Creete ſeemed to have favoured Mithridates, for this ſeemings ſake, the people of Rome tooke revenge by the ſword, Faviſſe Mithridati videbatur, hoc placuit armis vindicare. Indeed the Lord ſeeth not as man ſeeth, he looketh on the heart, and thereunto ſquareth his judgment, but man looketh on the outward appearance, 1 Sam. 16.7. and according to it cenſureth, and ſo he may doe, and yet often times judge righteous judgment. 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 miſcheifs of ſcandall.
This abſtinence from appearance of evill, is laſtly expedient in regard of our brethren, to avoid ſcandall unto them.
Firſt, as it is taken by Thomas, and the School-men, for that which occaſionally leads unto ſin, which puts a ſtumbling block, or an occaſion to fall in the way of others, Rom. 14.13. for ſo doe all evill ſhewes, and that both in the way of the weak, and in the way of the wicked.
Firſt, in the way of the weake, for they are miſguided, and drawn unto the practiſe of that evill, the appearance whereof they ſee in us,
Secondly, in the way of the wicked, for firſt, hereby the obdurate are heartened, confirmed, and comforted: ſecondly, hereupon adverſaries take occaſion to ſpeake reproachfully of that holy name, and profeſſion which we beare, to blaſpbeme the Croſſe, Truth, and Goſpell of Chriſt.
Secondly, as 'tis uſed vulgarly, and commonly for ſorrow, greife, diſlike, or diſpleaſure at an 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 precepts, Rom. 15.2. Let every one of us pleaſe his neighbour for his good to edification. Valerius Publicola (ſaith Florus) nè ſpecie arcis offenderet, eminentes aedes ſuas in planâ ſubmiſit: he levelled with the ground his high and lofty building, leſt he ſhould offend the people with the appearance of a Cittadell: and wilt not thou throw aſide a vanity, an excrement, ſome idle if not monſtrous faſhion, rather than offend thy brother (for whom Chriſt died) with the appearance of an evil? A foule ſhame were it, that popularity ſhould prevaile more with a Roman, than Charity with thee, who art a Chriſtian.
But ſome will be ready to object, that this doctrine is prejudiciall to our Chriſtian liberty. 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 you ſtreighten us in the uſe of them, you injuriouſly deprive us of that liberty which we have in Chriſt Jeſus unto the uſe of all indifferent things. For anſwer,
Firſt, thoſe actions, in which there is a reall appearance of evill, are not indifferent in their nature, but evill, and ſinfull, forbidden, firſt, by the generall prohibition of ſcandall, they are per ſe ſcandalous of themſelves and in their own nature, and therefore allwaies, for à per ſe ad de omni valet argumentum: prohibited, ſecondly, by thoſe precepts which are againſt thoſe evils of which they have a reall appearance, becauſe they are a ſtep unto, and occaſion of them, whereas 'tis uſually ſaid that they are evill only in appearance, this is not to be underſtood ſo as to exclude evill from them, but to reſtraine the evill of them unto this particular: that they have a reall appearance of evill, the meaning is, they are evill in no regard but this, and this regard, for the reaſons aboveſaid, is ſufficient to denominate them evill: they are allwaies temptations unto evill, ſo that there is allwaies committed in them an active ſcandall. This was the opinion of the vulgar tranſlater, who tranſlates, 1 Theſ. v. 22. ab omni ſpecie malaâ abſtinete vos, abſtaine from every evill appearance, this reading Cornelius à Lapide and other Popiſh Expoſitors think equivalent with our tranſlation abſtaine from all appearance of evill, according to it then every appearance of evill is evill, if it be reall and not meerly imaginary. Unto this let me adde that of Suarez allready quoted, an action, ſaith he, onelyonly evill in appearance tranſgreſſeth ſome virtue, though not per ſe primo, yet ex conſequenti connexione virtutum, by reaſon of the mutuall connexion and commerce of one virtue with, and dependance upon another.
But to come to, ſecondly, thoſe indifferent actions in which there is only an imaginary appearance of evill, two things are here to be anſwered.
Firſt, however they be in theſi in their generall nature indifferent, yet they do in caſu and in hypotheſi become to be accidentally evill, becauſe done againſt Conſcience, when they appeare to be evill to our ſelves; againſt charity, when they appeare to be evill unto others: and then we are bound to abſtaine from them, though not lege communi, yet lege particulari, by reaſon of particular circumſtances.
Secondly, Although our Chriſtian liberty extendeth to the uſe of all things indifferent, yet ought we 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 dangerous to our ſelves, or ſcandalous to others. Ye have been called unto liberty, only uſe not liberty for an occaſion to the fleſh, but by love ſerve one another, Gal. 5.13. As free, and not uſing your liberty for a cloake of malitiouſneſſe, the 1 Pet. 2.16. Now we uſe or rather abuſe our liberty for an occaſion to the fleſh, for a cloake to malitiouſneſſe, by practiſing ſuch indifferencies, as have ſhew of evill; for they, (as I have ſhewen at large) are likely to prove, as occaſions of ſinne unto our ſelves, ſo alſo active ſcandalls to miſguide our brethren, and therefore, though they be not abſolutely, and ſimply in their nature unlawfull to be done, yet they are by accident unlawfull for me 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: It is good neither to eat fleſh, nor drinke wine, nor any thing whereby thy brother ſtumbleth, or is offended, or is made weake, Rom. 14.20, 21.(p)Infirmitas nominat prom…p…itudinem ad ſcandalum, of…fenſio autem nominat indignationem, &c. ſcandalum autem importat ipſam impactionem ad ruinam, Aquin. 2. 2dae. q. 44 art. 1.
What remaineth then 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 enjoined by God, practiſed by Chriſt, his Apoſtles, and Saints; and in conſequence, as befitting us as the Sonnes, ſubjects of God, as the ſpouſe, members of Chriſt, as being needfull to defeate Satans malice, to cut off his temptations unto ſinne, and unto diſcomfort for ſin, to avoid ſinne, &c. in our ſelves, Application.ſcandals unto others, unto the weak, obſtinate, and ſtrong. If therefore there be 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 own ſoules, any feare of Satan, ſinne, or puniſhment, any compaſſion over the Conſciences of your poore brethren, keepe a loofe from whatſoever neighbours, and borders upon ſinne, whatſoever hath the bluſh and ſhew thereof: hate, as (q)Ambr. l. 6. Hexaem.Ambroſe exhorts, not only ſinne, but the coate of ſinne, the garment ſpotted by the fleſh. Even an heathen will adviſe, you hereunto. (r)Quint. l. 2. cap. 3.Carendum non ſolum crimine turpitudinis, verum etiam ſuſpicione.
Want we inducements, take we theſe three. It will be a courſe, Firſt, Safe, and Secure: Secondly, Comfortable: Thirdly, Honourable.
Firſt, Safe, and Secure, by it ſinne and Satan ſhall be ſtav'd off, kept out at daggers end, your own 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 truly ſuggeſt, that thou haſt been ſo abhorrent from ſinne, as that thou haſt ſhunn'd whatſoever hath been homogeneall thereunto, whatſoever hath look't but like unto it, it muſt needs ſtop Satans mouth, and make thine own triumph in the calmneſſe of a cleare, and good conſcience.
Thirdly, Honourable, for 'twill gaine 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 only down-right irreligiouſneſſe to God, injuſtice to men, but even their very picture and reſemblance, this cannot but extort from them, though never ſo malicious, an ingenious acknowledgment, that thou art a true Iſraelite, a ſincere Nathaniel, in whom there is found no guile. Now though our maine and firſt endeavour muſt be to keep a good Conſcience, yet is not the jewell or precious ointment of a good name, to be in the meane while neglected; our care ſhould be to preſerve that likewiſe unſpotted, St Paul, (Acts 24.16.) profeſſeth that he exerciſed himſelfe to have alwaies a conſcience void of offence, as towards God: ſo towards men; and he 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 we are to abſtaine from the appearance of evill, and then I ſhall have done with the generall application of the words. We are to abſtaine neither only nor chiefly from the appearance of evill.
Firſt, not only, that were foule Hypocriſy of which yet there are even a generation guilty, who only 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 worke, who profeſſe deſtation of gaine by gaiming, 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 ſhewes of uncleaneſſe, 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 evils themſelves therefore ſhould cheifely be avoided, the body of ſin ſhould be oppoſed more than the ſhadow, than the ſhewes of ſin. The fleſh ſhould be abhorred in a higher degree, than the garment ſpotted therewith.
You have ſeene the point preſt generally as it concernes all mens abſtinence from the appearance of all evils. I will only crave your pardon to call more particularly.
Firſt, upon all men for abſtinence from the appearance eſpecially of ſome evills.
Secondly, upon ſome men eſpecially for abſtinence from the appearance of all evills, and then I will put a period to my meditations upon theſe words.
Firſt, We muſt decline the ſhewes of ſome evils above others, of our Maſter, our boſome evils. For from them is moſt danger to be feared, they having commonly moſt ſtrengh from our natures: and Satan beſides knowes but too well how our tide ſtands, he quickly acquaints himſelfe with our predominant luſts, and moſt raging corruptions, and unto them eſpecially fits and accords his temptations: as (ſ)Tacitus, Suetonius.Agrippina, when ſhe poiſoned her husband Claudius, mixed the poiſon in the meat which he moſt loved.
Secondly, ſome men above others are eſpecially to decline the appearance of all evils. All publick men ſhould do ſo, but eſpecially we of the Miniſtry. The high Prieſts and Nazarites, under the Law were not to come nigh a dead body, Lev. 21.11. Numb. 6.6. And in imitation of them among the Romans, the Prieſt 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 drawn betwixt him and the Corps. Nay a Flaminian Prieſt might not heare the ſound of pipes uſed at Funerals nor come into a place where there was a grave. Was theere 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 be willingly within ſight, ſent, and hearing of impiety, except to reprove it? (t)Dr Ed. Reyn… Pſal. 110.As a woman big with Child, for fear, and danger of miſcarrying forbeareth Phyſick, violent exerciſe, and many meats and drinks, which otherwiſe ſhe might freely uſe: even ſo thoſe who travell in birth with the Children of Chriſt, are put to deny and abridg themſelves of many indifferencies. I will eat no fleſh, ſaith St Paul while the world ſtandeth, rather then make my brother to offend, 1 Cor. 8.13.
Reaſons enforcing their abſtinence after an eſpeciall manner from the appearance of evill are two: Becauſe in them they occaſion: Firſt, greater looſeneſſe 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 ſtrengthned in their downright ſinfull courſes; Nay if a Miniſter do 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, think they we may be mad. If he but ſip, we may carouſe. If he ſpend but ſome few houres, in his honeſt, and harmeleſſe recreations, the common gameſter preſently concludes his miſpenſe of both time, and 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 riſe to behold them in a man of God. It becomes not my weakneſſe to adviſe, only in mine own and others behalfe, I unfainedly wiſh, and pray, that this were ſeriouſly thought upon, and practiſed by us all, that all of us in a tender regard to the reputation, and honour of our high calling would walke with great ſurcumſpection, make ſtrait ſteps unto our feet, tread every ſtep as nicely, as gingerly, as if we went among ſnares, walked 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 applied to every Miniſter, nay every Chriſtian. Intereſt tuae perfectionis malas res, & malas paritèr ſpecies d…vitare, in altero conſcientiae, in altero famae conſulis. It becomes your holineſſe to decline as evill things, ſo alſo evill appearances, in that thou conſult'ſt for thy Conſcience, in this for thy fame▪ 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 purity, for the peace of thy Conſcience; for the purity of thy Conſcience, to keep it void of offence both towards God, and towards men, for the peace of thy Conſcience, to preſerve it from the violence of Satans temptations, from the vexations of thine own feares, and jealouſies. Secondly, for fame, ſo to hedg it in from ſcandall, as that it ſhall be above the reach of ſuſpicion. Therefore to goe on in the words of the Father. Puta tibi non licere, …tſi alias fortaſſe liceat, quicquid malè fuerit, coloratum, non ſit in fama naevus malae ſpecisi. Think not for the lawfull, though perhaps otherwiſe lawfull, whatſoever ſhall be evill coloured: In 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 own 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, and Holy Ghoſt, be aſcribed by us, and the whole Church, the Kingdome, the Power, and Glory, from this time forth for evermore. AMEN.
FINIS.
End of the text · Henry Jeanes, Concerning the Indifference of Human Actions (1669)