Fourteen Sermons — Robert Sanderson

Fourteen Sermons · Robert Sanderson

AD CLERUM. The First Sermon. At a Visitation at Boston, Lincoln, 17. Apr. 1619.

ROM. 14.3.

Let not him that eateth, despise him that eateth not: and let not him that eateth not, judge him that eateth.

ITt cannot be avoided, so long as there is or Weaknesse on earth, or Malice in hell, but that scandals will arise, and differences will grow in the Church of God. What through want of judgement in some, of Ingenuity in others, Charity in almost all: occasions (GOD knoweth) of offence are too soon both given and taken: whilest men are apt to quarrel at trifles, and to maintain differences even about indifferent things. The Primitive Roman Church was not a little afflicted with this disease: for the remedying whereof, S. Paul spendeth this whole Chapter. The occasion this: In Rome there lived in the Apostles times many Iews; of whom, as well of the Gentiles, divers were converted aActs 28.24.to the Christian Faith, by the preaching of the Gospel. Now of these new Converts, some better instructed then others, as touching the cessation of legall Ceremonies, made no difference of Meats, or of Dayes, but used their lawfull Christian liberty in them both, as things in their own nature meerly indifferent: Whereas others, not so throughly bDe novo conversus; & de lege Catholica minus sufficienter instructus. Lyra.catechized as they, still made difference for Conscience sake, both of Meats, accounting them Clean or Unclean; and of Days, accounting them Holy or Servile, according as they stood under the Levitical Law. These latter S. Paul calleth cVerse 1.foreign, Weak in the faith: those former then must by the Law of Opposition be dforeign. Rom. 15.1.Strong in the Faith.

It would have become both the one sort, and the other, (notwithstanding they differed in their private judgements, yet) to have preserved the common peace of the Church▪ and laboured the e2 Cor. 10.8.edification, not the ruine one of another: the strong by affording faithful instruction to the consciences of the weak; and the weak, by allowing favourable construction to the actions of the strong. But whilest either measured other by themselves; neither one nor other did fGal. 2.14.foreign, as our Apostle elsewhere speaketh, Walk uprightly according to the truth of the Gospel. Faults & offences there were on all hands. The Strong faulty, in Contemning the Weak; the Weak faulty in condemning the Strong. The Strong proudly scorned the Weak, as silly & superstitious; for making scruple at some such things, as themselves firmly believed were lawfull: The Weak rashly censured the Strong, as prophane and irreligious; for adventuring on some such things, as themselves deeply suspected were unlawfull. The blessed Apostle, desirous all things should be done in the Church in love and g1 Cor. 14.26.unto edification, hCajetan in locum. Bulling. in loc.aequâ lance, and ⁱ eodem Charitatis moderamine, as Interpreters speak, taketh upon him to arbitrate, and to mediate in the business: and like a just umpire kJob 9.33.layeth his hand upon both parties; unpartially sheweth them their severall oversights, and beginneth to draw them to a fair and an honourable composition: as thus, The strong, he shall remit somewhat of his superciliousness, in disesteeming, and despising the Weak: and the Weak he shall abate somewhat of his edge and acrimony, in judging and condemning the Strong. If the parties will stand to this order, it will prove a blessed agreement: for so shall brotherly Love be maintained, Scandalls shall be removed, the Christian Church shall be edified, and Gods Name shall be glorified. This is the scope of my Text, and of the whole Chapter.

In the three first Verses whereof, there is foreign, and foreign. First, there is foreign, in the first Verse; the Proposall of a generall Doctrine, as touching the usage of weak ones: with whom the Church is so to deal, as that it neither give offence to, nor take offence at, the weakness of any. [Him that is weak in the faith receive you, but not to doubtful disputations.] Next, there is foreign, in the second ver. a declaration of the former general proposal, by instancing in a particular case, touching the difference of Meats. There is one man strong in the Faith; he is infallibly resolved, there is no meat lVer. 14.unclean of it self, or (if received with thankfulnesse and sobriety) m1 Cor. 10.23.unlawfull: and because he knoweth he standeth upon a sure ground, nVerse 2.foreign, he is confident he may eat any thing, and he useth his liberty accordingly, eating indifferently o1 Cor. 10.27.of all that is set before him, making no question for conscience sake, [One man believeth he may eat all things.] There is another man Weak in the Faith; he standeth yet unresolved and doubtful, whether some kinds of Meats, as namely, those forbidden in the Law, be clean; or he is rather carried with a strong suspicion that they are unclean; out of which timorousnesse of judgment, he chuseth to forbear those meats, and contenteth himself with the fruits of the earth; [Another who is weak, eateth Herbs.] This is Species Facti; this the Case. Now the question is, in this Case what is to be done, for the avoidance of scandall, and the maintenance of Christian Charity? And this question my Text resolveth in this third Verse: wherein is contained foreign, S. Pauls judgement, or his counsell rather, and advice upon the Case, Let not him that eateth, despise, &c. The remainder of the Verse, and of the Chapter, being spent in giving reasons of the judgement, in this and another like case, concerning the difference and observation of Dayes.

I have made choice to intreat at this time of Saint Pauls advice; as usefull for this place and auditory, and the present assembly. Which advice, as the Parties and the faults are, is also two-fold. The Parties two: He that eateth, that is the Strong: and he that eateth not, that is the Weak. The Faults likewise two: The Strong mans fault; that's aLitterally setting at nought; so it is translated, Luke 23.11. and the Latin Translation in Tertullian readeth here fitly to the Greek, Qui manducat, ne null… ficet n…i manducantem. Ter. de je jun. adversus Psych. c. 15.foreign, despising of his brothers infirmity; and the Weak mans fault, that's foreign, judging of his brothers liberty. Proportionably, the parts of the advice, accommodated to the Parties and their Faults, are two. The one, for the Strong; that he despise not, Let not him that eateth, despise him that eateth not. The other for the Weak; that he judge not, Let not him that eateth not, judge him that eateth. Of which when I shall have spoken somewhat in their generall use, I shall by Gods assistance proceed by way of application to enquire how far the differences in our Church, for conforming, and not conforming, agree with the present case of eating, and not eating: and consequently how far forth Saint Pauls advice in this case of eating and not eating, ought to rule us in the cases of conforming and not conforming in point of Ceremony. And first of the former rule or branch of the advice, Let not him that eateth, despise him that eateth not.

The terms, whereby the Parties are charactered, He that eateth, and He that eateth not, have in the opening of the Case been already so far unfolded, as that I shall not need any more to remember you, that by him that eateth, must be understood the strong in Faith, and by him that eateth not, the weak. And so reducing the words ab Hypothesi ad Thesin, this part of the advice [Let not him that eateth, despise him that eateth not] beareth sense as if the Apostle had said [Let not the strong in faith despise the weak.] Weak ones are easily despised: Strong ones are prone to despise: and yet despising is both a grievous sin in the despiser, and a dangerous scandall to the despised. In all which respects, it was but needfull the Holy Ghost should lesson us, not to despise one anothers weaknesse. Let not him that eateth, despise him that eateth not.

Weakness and Smalness, be it in what kind soever, is the fittest object to provoke contempt. As we travell by the way, if a fierce Mastiff set upon us, we think it time to look about, and to bestir our selves for defence: but we take no notice of the little Curres that bark at us; but despise them. When Goliah saw little David make towards him, 1 Sam. 17. the Text saith, a1 Sam. 17.42He disdained him, for he was but a youth. And S. Paul charging Timothy so to behave himself in the Church of God, as that none should b1 Tim. 4.12.despise his youth, implyeth, that youth is obvious to contempt, and like enough to be despised. And though cEccl. 9.16.Wisdome be better then strength, yet Solomon tells us, the poor mans wisdome is despised, and his words are not heard, Eccles. 9. dPs. 119.141.I am small and of no reputution, saith David, Psal. 119. And our Saviours Caveat in the Gospel is especially concerning little ones, as most open to contempt: eMat▪ 18.10.Take heed that ye despise not any of these little ones. But of all other, that weaknesse is most contemptible, which is seen in the faculties of the understanding Soul: when men are indeed weak in apprehension, weak in judgement, weak in discretion; or at leastwise are thought so. Far from any reall weaknesse this way or any other, was our blessed LORD and Saviour Jesus Christ, fCol▪ 2.3.In whom were hid all the treasures of wisdome and knowledge; yet because upon conference with him, he seemed such unto Herod, not answering any of his questions, nor that expectation which the same of his miracles had raised of him in Herod, Herod took him for some silly simple fellow, and accordingly used him: for he gLuke▪ 23.11. foreign.set him at nought, and mocked him, and put him in hforeign. Ib.a white coat, as he had been some fool, and sent him back as he came, Lu. 23. And of this nature is the weaknesse my Text hath to do withall: a weaknesse in judgement; or as it is ver. 1. a weaknesse in Faith. Where, by Faith, we are not to understand that justifying Faith, whereby the heart of a true believer layeth fast hold on the gracious promises of God, and the precious merits of Jesus Christ for the remission of sins: nor by weaknesse in Faith, that foreign, wherewith the Apostles are iMat. 8.26.14.31. & 16.8.sometimes charged; when the Faith of a true believer is sore shaken with temptations of incredulity and distrust. But by Faith we are to understand an kFides h…c signifieat persuasionem de usa rerum indifferentium: per Synccdochen generis. Piscat. Schol. in Rom. 14.1.historicall Faith onelyonly, which is nothing else but a firm and secure assent of the judgement unto doctrinall truths in matter of Faith or Life: and by weaknesse in such faith, a doubtfulnesse and irresolution of judgement concerning some divine truths appertaining to the doctrine of Faith or Life; and namely, concerning the just extent of Christian liberty, and the indifferent or not indifferent nature or use of some things. Which weaknesse of judgement in Faith, bewraying it self outwardly in a nice, and scrupulous, and timorous forbearance of some things, for fear they should be unlawfull; which yet in truth are not so, but indifferent: doth thereby expose the person in whom such weaknesse is, to the contempt and despisings of such as are of more confirmed and resolved judgements, and are stronger in the Faith.

Weaknesse then is in it self contemptible: yet not more than Strength is contemptuous. Passive contempt is the unhappinesse of the weak; but Active the fault of the strong. They that find truly, or but overweeningly conceit in themselves abilities, either of a higher nature, or in a greater measure, than in other men, be it any kind whatsoever; it is strange to see, with what scornfull state they can trample upon their weaker and inferiour brethren, and look upon them (if yet they will at all vouchsafe a look) from aloft, as upon things below them: which is properly and literally to despise. For so much the very words foreign among the Greeks, and among the Latines Despicere do import. The Pharisee, it is like, cast such a disdainfull look upon the poor Publican, when in contempt he called him aLuc. 18.9, 11.Iste Publicanus! sure I am, that Parable was spoken of purpose concerning such as trusted in their own righteousnesse, and bforeign. Luke 18.9.despised others. Luke 18. And they are ever the likeliest thus …o despise others, that conceit something in themselves more than others. Wealth, honour, strength, beauty, birth, friends, alliance, authority, power, wit, learning, eloquence, reputation, any trifle; can leaven our thoughts, (partiall as they are towards our selves) and swell us, and heave us up above our brethren: and because we think we do overtop them, we think we may over-look them too, and despise them as vulgar and contemptible. Agar could despise Sarah; the bond-servant, the free woman; the maid, her mistresse: onelyonly for a little fruitfulnesse of the womb beyond her; because cGen. 16.4, 5.She saw that she had conceived, and her Mistresse was barren, Gen. 16. All strength and eminency then, we see, be it in any little sorry thing, is apt to breed in men a despising of their weaker and meaner brethren: but none more than this strength of knowledge and of Faith, wherewith we now deal. It should be quite otherwise: our knowledge should praeferre facem, hold the light before us, and help us for the better discovery of our ignorance; and so dispose us to humility, not pride. But pride and self-love is congenitum malum; it is a close, and a pleasing, and an inseparable corruption: which by slye and serpentine insinuations conveyeth it self, as into whatsoever else is good, and eminent in us, and poysoneth it; so especially into the endowments of the understanding part. Sharpnesse of wit, quicknesse of conceit, faithfulnesse of memory, facility of discourse, propriety of elocution, concinuity of gesture, depth of judgement, variety of knowledge in Arts and Languages, and whatever else of like kind; are but as wind to fill the sailes of our pride, and to make us swell above our brethren, in whom the like gifts are not, or not in like eminency. Scientia inflat, our Apostle might well say, d1 Cor. 8.1. Qu… lidicisse nisi … f…rmentum, &c. Pers. Satyr 1. Vide Casaub. Ibid.Knowledge puffeth up: and that it doth so readily and unmeasurably, that unlesse there be the greater measure both of humility to prevent, and of charity to vent it, it will in short time breed a dangerous spirituall tympany in the soul; A disease, from which the strongest constitutions that have been, have not been altogether so free, but that they have had, if not a spice of it, yet at least wise an inclination unto it. Even this our blessed Apostle who had so much humility, as to account himself e1 Cor. 15.9.of Apostles the least, but f1 Tim. 1.15.of sinners the chiefest; was in so great danger g2 Cor. 12.7. foreign.to be exalted above measure through the abundance of revelations; that it was needfull he should have a thorne in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure, 2 Cor. 12. No marvell then, if these new converts, but lately called by God out of the darknesse of their ignorance, h1 Pet. 29.into his marvelous great light; and not having their understandings well informed, and their judgements throughly setled in the doctrine and Use, in the nature and extent of that Evangelicall liberty whereunto they were called: no marvell, I say, if these, upon so sensible a change, were more than a little distempered with this swelling above their brethren; even as far as to despise them. So hard is it, even for the most exercised Christian, not to take knowledge of his own knowledge: or doing so, not to despise and neglect the infirmities of his lesse-knowing brother. It was not then without good need, that S. Paul should become a remembrancer to the strong in Faith, not to despise the weak. And there is as good need the very strongest of us all should remember it, and take heed of despising even the very weakest. This despising being hurtfull both to the strong, and weak: to the strong as a grievous sin; and to the weak, as a grievous scandall.

Despising, first is a sin in the strong. Admit thy weak brother were of so shallow understanding and judgement, that he might say in strictnesse of truth, what Agur said but in modesty, and that with an Hyperbole too, Prov. 30. that aProv. 30.1.surely he were more brutish than any man, and that he had not in him the understanding of a man: yet the community of nature, and the common condition of humanity, should be sufficient to free him from thy contempt. His body was formed out of the same dust, his soul breathed into him by the same God, as thine were, and he is thy neighbour. Let his weaknesse then be what it can be; even for that relation of neighbour-hood, as he is a man, it is sin in thee to despise him, bProv. 14.21.[He that despiseth his Neighbour, sinneth, Prov. 14.] But that's not all: He is not onelyonly thy Neighbour as a man; but he is thy Brother too, as a Christian man. He hath imbraced the Gospell, he believeth in the Son of God, he is within the pale of the Church, as well as thou: though he be not so exquisitely seen in some higher mysteries, nor so thorowly satisfied in some other points, as thou art. If it have pleased God to endow thee with a larger portion of knowledge; thou oughtest to consider, first, that thou art bound to be so much the more thankfull to him that gave it; and then secondly, that it is expected, thou shouldest do so much the more good with it; and thirdly again, that thou standest charged with so much the deeper account for it. If the same God have dealt these abilities with a more sparing hand to thy brother; in despising his weakness, what other thing doest thou, then even despise the good Spirit of God, cJohn 3.8.that bloweth where he listeth, and d1 Cor. 12.11giveth to every one as he listeth? For though there be e1 Cor. 12.4.diversities of gifts, (both for substance and degree;) yet it is the same spirit, 1 Cor. 12. And the contempt that is cast upon the meanest Christian, reboundeth upwards again, and in the last resolution reflecteth even upon GOD himself, and upon his Christ. [f1 Thess. 4.8. He that despiseth, despiseth not man but GOD; who hath given unto us his holy Spirit, 1 Thess. 4. And g1 Cor. 8.12.when ye sinne so against the Brethren, and wound their weak consciences, ye sin against Christ, 1 Cor. 8.]

Thus you see Despising is hurtfull to the despiser ▪ as a Sin: it is hurtfull also, as a Scandall, to the despised. And therefore our Saviour in Matth. 18. discoursing of aMat. 18.6, &cnot offending little ones; anon varieth the word, and speaketh of bIbid. 10.not despising them: as if despising were an espciall and principall kind of offending, or scandalizing. And verily so it is, especially to the Weak. Nothing is more grievous to Nature, scarce Death it selfe, then for a man to see himself despised. cPlaut. in Cist…ll. Act. 4. Scen. 1.Ego illam anum irridere me ut sinam? Satius est mihi quovis exitio interire, could he say in the Comedy. It is a thing that pierceth far, and sinketh deep, and striketh cold, and lyeth heavie upon the heart: dHabet enim quendam aculcum contumelia; q…em pati prudentes ac boni viri difficillime possunt. Cic. Ver. 5.flesh and blood will digest any thing with better patience. The great eArist. lib. 2. Rhet. 2. cap. 2. where he thus …neth Anger, foreign.Philosopher, for this reason maketh Contempt the ground of all Discontent; and sufficiently proveth it in the second of his Rhetoriques: there being never any thing taken offensively, but sub ratione contemptus; nothing provoking to Anger, but what is either truly a contempt, or at leastwise so apprehended. We all know how tenderly every one of us would take it, but to be neglected by others; to have no reckoning at all made of us; to be so reputed as if we were not, or not worth the looking after, fVide opus Adag. Megarenses ne que tertij, neque qu…ti.foreign, as the Oracle said to the Megarenses. And yet this is but the least degree of Contempt; a gforeign. Arist. ubi supra.privative contempt onelyonly. How tenderly then may we think a weak Christian would take it, when to this privative he should find added a hforeign. Ibid.Positive contempt also? when he should see his person, and his weakness, not only not compassionated, but even iforeign. Chrys. Hom. 23. in Gen.taunted, and stouted, and derided, and made a laughing stock, and a jesting theme? when he should see them strive to speak and do such things in his sight and hearing, as they know will be offensive unto him, of very purpose to vex, and afflict, and grieve his tender soul? Certainly for a weak Christian newly converted to the Faith, to be thus despised; it were enough, without Gods singular kHave mercy upon us, O Lord, have mercy upon us: for we are exceedingly filled with contempt. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, Psal. 123.3, 4.mercy and support, to make him repent his late conversion, and revolt from the Faith, by fearefull and desperate Apostasie. And he that by such despising should thus offend, though but lMat. 18.6, &c.one of the least and weakest of those that believe in Christ, a thousand times better had it been for him, that he had never been born; yea, ten thousand times better that a Mill-stone had been hung about his neck, and he cast into the bottome of the Sea, ere he had done it. Despising is a grievous sin, in the despiser, in the Strong: and despising is a grievous scandall to the despised, to the Weak. Let not therefore the strong despise the Weak; Let not him that eateth, despise him that eateth not. And thus much for the former branch of Saint Pauls advice: The other followeth, Let not him that eateth not, judge him that eateth.

Faults seldome go single; but by couples at the least. Sinfull men do with sinfull provocations, as ball-players with the Ball. When the Ball is once up, they labour to keep it up: right so when an offence or provocation is once given, it is aforeign. Et mox. foreign; Max. Tyrius. foreigntossed to and fro, the receiver ever returning it pat upon the giver, and that most times with advantage; and so betwixt them they make a shift to preserve a perpetuity of sinning, and of scandalizing one another. It is hard to say who beginneth oftner, the Strong, or the Weak: but whether ever beginneth, he may be sure the other will follow. If this judge, that will despise; if that despise, this will judge: either doth his endeavour to cry quittance with other; and thinketh himself not to be at all in fault, because the other was first or more. This Apostle willing to redresse faults in both, beginneth first with the strong: and for very good reason. Not that his fault simply considered in it self is greater; (for I take it a certain truth, that to judge one that is in the right, is a far greater fault, considered absolutely without relation to the abilities of the persons, then to despise one that is in the wrong:) But because the strong through the ability of his judgement, ought to yield so much to the infirmity of his weak brother, who through the weaknesse of his judgement, is not so well able to discern what is fit for him to do. What in most other contentions is expected; should be done in this: not he that is most in fault, but he that hath most wit, should give over first. Indeed in reason, the more faulty is rather bound to yield: but if he will be unreasonable, (as most times it falleth out,) and not do it; then in discretion, the more able should do it. As bGen. 13.9, 11.Abraham in discretion yielded the choice to his Nephew Lot upon the contention of their Heardsmen, which in reason Lot should rather have yielded unto him. But where both are faulty, as it is not good to stand debating who began first; so it is not safe to strain courtesie who shall end, and mend first. In the case of my Text, both were faulty: and therefore our Apostle would have both mend. He hath school'd the Strong, and taught him his lesson, not to despise anothers infirmity; Let not him that eateth, despise him that eateth not. Now the Weak must take out his lesson too, not to judge anothers liberty; Let not him that eateth not, judge him that eateth.

I will not trouble you with other significations of the word; to Iudge, as it is here taken, is as much to aNe condemnato. Beza.condemn: and so the word foreign is often taken in the worser sense for foreign. Tropically, by a bPiscator in Schol. ad hunc locum.Synecdoche generis, say Scholiasts: and they say true. But it is a Trope, for which both in this, and in cevil manners have been the spoiling of many good words; as foreign, Tycannus, Sophista, Latro, foreign, Ven…num, Magus; & in our Engglish tongue, Knave, Villain, Churle, &c. See Minsheu, Verstegan, &c.divers other words, we are not so much beholden to good Arts, as to bad manners. Things that are good, or indifferent, we commonly turn to ill, by using them the worst way: whence it groweth, that words of good or indifferent signification, in time degenerate so farre, as to be commonly taken in the worst sence. But this by the way. The fault of these weak ones in the case in hand, was, that measuring other mens actions and consciences, by the modell of their own understandings, in their private censures they rashly passed their judgements upon, and pronounced peremptory sentence against such, as used their liberty in some things; concerning the lawfulnesse whereof themselves were not satisfied, as if they were loose Christians, carnall professors, nomine tenus Christiani, men that would not stick to do any thing, and such as made either none at all, or else very little conscience of their actions. This practice my Text disalloweth, and forbiddeth: and the rule hence for us is plain and short, We must not judge others. The Scriptures are expresse, dMatth. 7.1.Iudge not, that ye be not judged, Matth. 7. e1 Cor. 4.5.Iudge nothing before the time, &c. 1 Corinth. 4. fRom. 2.1.Thou art inexcusable, O man, whosoever thou art that judgest, Rom. 2. And gJam. 4.11.If thou judgest, thou art not a doer of the Law, but a Iudge, James 4.

Not that it is unlawfull to exercise civill judgement, or to passe condemning sentence upon persons orderly and legally convicted, for such as have calling and authority thereunto in Church or Common-wealth: for this publique politique judgement is commanded aExod. 22.9. 2 Chron. 19.6. Rom. 13.4. and elsewhere.in the Word of God; and Reason sheweth it to be of absolute necessity for the preservation of States and Commonwealths. Not that it is unlawfull secondly, to passe even our private censures upon the outward actions of men; when the Law of God is directly transgressed, and the transgression apparent from the evidence either of the fact it selfe, or of some strong signes and presumptions of it. For it is stupidity, and not charity, to be credulous against sense. Charity is b1 Cor. 13.5. foreign.ingenuous, and will cIbid. vers· 7. foreign.believe any thing, though more then Reason: but Charity must not be dAs Walter Mapes sometimes Archdeacon̄ of Oxenford, relating the grosse Simony of the Pope for confirming the election of Reginald, bastard sonne to Ioceline, Bishop of Sarum, into the See of Bathe; concludeth the narration thus; Sit tamen domina materque nostra Roma baculus in aqua fractus; & absit credere quae videmus. Mahap. de nugis Curialium, distinct. 1. cap. 22.servile, to believe any thing against reason: Shall any charity bind me to think the Crow is white, or the Black-more beautifull? Nor yet thirdly, that all sinister suspicions are utterly unlawfull, even there where there wanteth evidence either of fact, or of great signes: if our suspicions proceed not from any corrupt affections, but onelyonly from a eCùm debemus aliquibus malis adhibere remedium, sive nostris, sive alienis, expedit ad hoc ut securius remedium apponatur, quòd supponatur id quod est deterius: quia remedium quod est efficax contra majus malum, multò magis est efficax contra minus malum. Aquin. 2.2. qu. 60. art. 4. ad. 3.charitable jealousie of those over whom we have speciall charge, or in whom we have speciall interest, in such sort as that it may concern us to admonish, reprove, or correct them when they doe amisse; so was Iob fJob 1.5.suspicious of his sonnes, for sinning and cursing God in their hearts. But the judgement here, and elsewhere condemned, is either first, when in our private thoughts or speeches, upon slender presumptions we rashly pronounce men as guilty of committing such or such sins, without sufficient evidence either of fact, or pregnant signes that they have committed them. Or secondly, when upon some actions gAperta non ita reprehendamus, ut de sanitate desperemus. Gloss. Ordin. in Rom. 14.13. Non quicquid reprebendendum, etiam dam…andum est. Sen. l. 6. de benef. ca. 39.undoubtedly sinfull, as blasphemy, adultery, perjury, &c. We too severely censure the persons either for the future, as Reprobates and Castawayes, and such as shall be certainly damned; or at leastwise for the present, as hypocrites, and unsanctified and profane, and such as are in the state of damnation: not considering into what fearefull sinnes it may please God to suffer, not onelyonly his hAs Paul, Mary Magdalen, &c.chosen ones before Calling, but even his iAs David, Peter, &c.holy ones too after Calling, sometimes to fall; for ends most times unknown to us, but ever just and gracious in him. Or thirdly, when for want either of charity or knowledge, (as in the present case of this Chapter) we interpret things for the worst to our brethren: and condemn them of sin for such actions, as are not directly, and in themselves necessarily sinfull; but may (with due circumstances) be performed with a good conscience, and without sinne. Now all judging and condemning of our brethren in any of these kinds is sinfull and damnable; and that in very many respects, especially these foure; which may serve as so many weighty reasons, why we ought not to judge one another. The usurpation, the rashnesse, the uncharitablenesse, and the scandall of it.

First, it is an Usurpation. He that is of right to judge, must have a calling and commission for it. aExod. 2.14.Quis constituit te? sharply replyed upon Moses, Exod. 2. Who made thee a Iudge? and bLuk. 12.14.Quis constituit me? reasonably alledged by our Saviour, Luk. 12. Who made me a Iudge? Thou takest too much upon thee then thou son of man, whosoever thou art that judgest: thus saucily to thrust thy self into Gods seat, and to cforeign; &c. Chrys. in Gen. hom. 42.invade his Throne. Remember thy self well, and learn to know thine own rank. Quis tu? Who art thou that judgest another? Iames 4. or Who art thou that judgest anothers servant? in the next following verse to my Text. As if the Apostle had said; What art thou? or what hast thou to do to judge him that eRom. 14▪4.standeth or falleth to his own Master? dJam. 4.12.Thou art his fellow-servant, not his LORD. He hath another Lord, that can and will judge him; who is thy Lord too, and can and will judge thee: for so he argueth anon at verse 10. Why doest thou judge thy brother? We shall all stand before the judgement-seate of CHRIST. GOD hath reserved fMali operis vindictam, Boni gloriam, utriusque Judicium.three Prerogatives royall to himself, gDeut. 32.35.Vengeance, hIsai. 42.8. Rom. 12.19.Glory, and iRom. 14.4.—10. Jam. 4.11, 12.judgement. As it is not safe for us then to encroach upon kTres hominum species maximam Deo faciunt injuriam: Superbi, qui auferunt ei Gloriam; Iracundi, qui Vindictam; Rigidi, qui Judicium.GODS Royalties in either of the other two; Glory, or Vengeance: so neither in this of Judgement; Dominus judicabit, lHeb. 10.30.The Lord himself will judge his people, Heb. 10. It is flat Usurpation in us to judge: and therefore we must not judge.

Secondly, it is rashnesse in us. A Judge must aEt nunc Reges, intelligite: erudimini, qui judicatis terram. Psa. 2.10. si judicas, cognosce. Sen. in Med. Act. 2. foreign. Phocylid.understand the truth, both for matter of bEt normam, & Causam: Normam, secundum quam; & causam, de qua statuendum. Ad Factum haec pertinet; illa ad ju…: ad illam, Peritia opus est; ad hanc Prudentiafact, and for point of Law; and he must be sure he is in the right for both, before he proceed to sentence: or else he will give rash judgement. How then dare any of us undertake to sit as Iudges upon other mens Consciences, wherewith we are so little acquainted, that we are indeed but too much unacquainted with our own? We are not able to search the depth of our own cJer. 17.9. I know nothing by my self, yet am I not hereby justified: but he that judgeth me is the LORD, 1 Corinthians 4 4. If our heart condemn us, GOD is greater than our heart, and knoweth all things, 1 Iohn 3.21. Latet m… facultas mea, quae in me est; ut animus meus de viribus suis ipse se interrog tus, non facilè sibi credendum existimet, quia & quod inest ple…umque occultum est. Aug. lib. 10. Confess. c. 32.wicked and deceitfull hearts; and to ransack throughly the many secret windings and turnings therein: how much lesse then are we able to fadome the bottomes of other mens hearts, with any certainty to pronounce of them either good or evil? We must then leave the judgements of other mens spirits, and hearts, and reines, to him that is dHeb. 12.9.the Father of spirits, and alone ePsal. 79. & 26.2. Jer. 11.20. & 17.10, & 20.12. Rev. 2.23.searcheth the hearts and reines: before whose eyes all things are fHeb. 4.13.foreign, as the word is most Emphaticall, Hebrewes 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1 Cor. 4. g1 Cor. 4.5.Iudge nothing before the time, untill the LORD come, who both will bring to light the hidden things of darknesse, and will make manifest the counsels of the hearts. Unlesse we be able to bring these hidden things to light, and to make manifest these counsels; it is hTemeritas est, d…m…e quod nescias. Sen. Epist. 91. Sunt quaedam facta media, quae ignoramus quo animo fiant, quia & bono & malo fi…ri possunt, de quibus temerarium est judicare. August. lib. 2. de Serm. Dom. in monte. cap. 18.rashnessi in us to judge: and therefore we must not judge.

Thirdly, this judging is uncharitable. Charity is not easily suspicious; but upon just cause: much lesse then censorious and peremptory. Indeed when we are to judge of aIn rerum judicio debet aliquis n…ti ad hoc, ut interpretetur unumquodque secundùm quod est: in judicio autem personarum, ut interpretetur in melius, Aquin. 2.2. qu. 60. art. 4. ad 3. and he giveth a substantiall reason for it, ib. in resp. ad. 2.Things, it is wisdome to judge of them secundùm quod sunt, as neer as we can, to judge of them just as they are, without any sway or partiall inclination either to the right hand, or to the left. But when we are to judge of Men, and their Actions: it is not altogether so: there the rule of Charity must take place, bGlossa Ord. in hunc loc. & Theologi passim. Semper quicquid dubium …st, humanitas inclinat in melius. Sen. ep. 81.Dubia in meliorem partem sunt interpretanda. Unlesse we see manifest cause to the contrary, we ought ever to interpret what is done by others, with as much favour as may be. To erre thus is better than to hit right the other way; because this course is cError charitatis, salutaris error.safe, and secureth us, as from dMelius est quòd aliquis frequenter fallatur, habens bonam opinionē de malo homine, quàm qd rarius fallatur habens m…lam opinionem de bono homine: quia ex h…c sit injuria alicui; non autem ex primo. Aqu. 2.2ae qu. 60. art. 4. ad r.injuring others, so from endangering our selves: whereas in judging ill, though right, we are still eAequum licèt statuerit, haud aequus fuit. Sen. in Med. Act. 2.unjust foreign, the event onelyonly, and not our choyce freeing us from wrong judgement. True Charity is ingenious; it f1 Cor. 13.5.thinketh no evil, 1 Cor. 13. How far then are they from Charity, that are ever suspicious, and think nothing well? For us, let it be our care to maintain Charity; and to avoid, as far as humane frailty will give leave, even sinister suspicions of our brethrens actions: or if through frailty we cannot that, yet let us not from light suspicions fall into uncharitable censures: let us at leastwise suspend our gSi suspiciones vit…re n…n possumus, quia homines sumus: judicia tamen, id est, definitivas firmàsque sententias continere debemus. Gloss▪ Ordin. in 1 Cor. 4.definitive judgement, and not determine too peremptorily against such as do not in every respect just as we do, or as we would have them do, or as we think they should do. It is uncharitable for us to judge, and therefore we must not judge.

Lastly, there is Scandall in judging. Possibly he that is judged, may have that strength of Faith and Charity, that though rash and uncharitable censures lie thick in his way, he can lightly skip over all those stumbling-blocks, and scape a fall. Saint Paul had such a measure of strength; a1 Cor. 4.5.With me it is a very small thing, saith he, that I should be judged of you, or of humane judgement, 1 Cor. 4. If our judging light upon such an object, it is indeed no scandall to him: but that's no thanks to us. We are to esteem things by their natures, not events: and therefore we give a scandall, if we judge; notwithstanding he that is judged take it not as a scandall. For, that judging is in it self a scandall, is clear from ver. 13. of this Chapter; Let us not therefore, saith S. Paul, judge one another any more, but judge this rather, that no man put a stumbling-block, or an occasion to fall in his brothers way. And thus we see four main Reasons against this judging of our brethren. 1. We have no right to judge; and so our judging is usurpation. 2. We may erre in our judgements; and so our judging is rashnesse. 3. We take things the worst way when we judge; and so our judging is uncharitable. 4. We offer occasion of offence by our judging; and so our judging is scandalous. Let not him therefore that eateth not, judge him that eateth.

And so I have done with my Text in the general use of it: wherein we have seen the two faults of despising, and of judging our brethren laid open; and the uglinesse of both discovered. I now descend to make such Application, as I promised, both of the case and rules, unto some differences, and to some offences, given and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which some maintain in our Church, are many in the particular; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing, &c.) But all these, and most of the rest of them, may be comprehended in grosse under the terms of conforming, and not conforming. Let us first compare the Cases; that having found wherein they agree, or disagree, we may thereby judge how far S. Pauls advice in my Text ought to rule us, for not despising, for not judging one another. There are four speciall things, wherein if we compare this our Case with the Apostles; in every of the four we shall find some agreement, and some disparity also: 1. The nature of the matter: 2. The abilities of the persons: 3. Their severall practise about the things: and 4. Their mutuall carriage one towards another. And first, let us consider how the two Cases agree in each of these.

First, the matter whereabout the eater and the not-eater differed in the case of the Romans, was in the nature of it indifferent: so it is between the conformer and not conformer in our Case. As there fish, and flesh, and herbs were meerly indifferent; such as might be eaten, or not eaten without sin: so here Cap and Surplis, Crosse and Ring, and the rest, are things meerly indifferent; such as (in regard of their own nature) may be used or not used without sin; as being neither expresly commanded, nor expresly forbidden in the Word of God.

Secondly, the Persons agree. For as there, so here also; some are strong in faith, some weak. There are many, whose judgements are upon certain and infallible grounds assured and resolved, and that certitudine Fidei, that Cap, and Surplis, and Crosse, and the rest, are things lawfull, and such as may be used with a good Conscience. There are some others again, who through ignorance, or custome, or prejudice, or otherwise weakened in their judgements; cannot (or will not) be perswaded, that these things are altogether free from Superstition and Idolatry: nor consequently the use of them from sinne.

Thirdly, the practice of the persons are much alike. As there, the strong did use his liberty according to the assurance of his knowledge (foreign) and did eat freely without scruple; and the weak did forbear to eat, because of his doubting and irresolution: So here, most of us in assured confidence that we may wear, and crosse, and kneel, and use the other Ceremonies and Customes of our Church, do willingly, and ex animo conform our selves thereunto. Yet some there are, who out of I know not what nicenesse and scrupulosity, make dainty of them, and either utterly refuse conformity, or at leastwise desire respite, till they can better inform themselves.

Lastly, there is some correspondence also in the faulty carriage of the parties each towards other. For as there the Eater despised the Not-eater; and the Not-eater judged the Eater: so here, it cannot be denied, but that some Conformers (although I hope far the lesser, I am sure far the worser sort,) do despise and scandalize the Non-Conformers more than they have reason to do, or any discreet honest man will allow. But is it not most certain also, that the Non-conformers (but too generally, yea, and the better sort of them too, but too often and much) do passe their censures with marvellous great freedome; and spend their judgements liberally upon, and against the Conformers? Hitherto the Cases seem to agree. One would think, mutatis mutandis, the Apostles rule would as well fit our Church and Case, as the Romane and should as well free the Non-Conformers from our Contempt, as us from their Censures. Let not him that conformeth, despise him that conformeth not: and let not him that conformeth not, judge him that conformeth.

But if you will please to take a second surview of the four severall particulars, wherein the Cases seemed to agree; you shall find very much disparity and disproportion betwixt the two Cases in each of the four respects. In the case of my Text, the matter of difference among them, was not onelyonly indifferent in the nature of it; but it was also left as indifferent for the use: the Church (perhaps) not having determined any thing positively therein; at least no publick authority having either enjoyned, or forbidden, the use of such or such meates. But in the Case of our Church it is far otherwise. Capp, Surplis, Crosse, Ring and other Ceremonies, which are the Matter of our differences, though they be things indifferent for their nature, and in themselves: yet are not so for their use, and unto us. If the Church had been silent, if Authority had prescribed nothing herein; these Ceremonies had then remained for their use, as they are for their nature, indifferent: Lawfull, and such as might be used without sin; and yet Arbitrary, and such as might be also forborn without sin. But men must grant (though they be unwilling, if yet they will be reasonable) that every particular Church aArticle 20. agreeably to the confessions of other Protestant Churches.hath power, for bforeign. 1 Cor. 14.20.decency and orders sake, to ordain and constitute Ceremonies. Which being once ordained, and by publick authority enjoyned, cease to be indifferent for their use, though they remain still so for their nature: and of indifferent become so necessary, that neither may a man without sinne cConstit. & Canon. 30.refuse them, where Authority requireth; nor use them, where Authority restraineth the use.

Neither is this accession of Necessitie any impeachment to Christian Liberty; or aEx. 1 Cor. 7.35.insnaring of mens conscience: as bLincolnsh. Abridg. pa· 34some have objected. For then do we ensnare mens consciences by humane Constitutions, when we thrust them upon men as if they were divine; and bind mens consciences to them immediately, as if they were immediate parts of Gods worship, or of absolute necessity unto salvation. This Tyranny and Usurpation over mens Consciences, the cMar. 7, 8. &c.Pharisees of old did, and the Church of Rome at this day doth exercise, and we justly hate in her: dIn Spiritum Sanctum blasphemant, qui sacros Canones violant. 25. qu. 1. Vio arore.equalling, if not preferring her Constitutions to the Lawes of GOD. But our Church (GOD be thanked) is far from any such impious presumption: and hath sufficiently eConstit. &c. can. 74. art. 20▪ Act for uniformity; and Treat. of Ceremonies prefixed to the book of Common Prayer.d…clared her self by solemn protestation, enough to satisfie any ingenuous impartiall judgement, that by requiring obedience to these ceremoniall Constitutions, she hath no other purpose, then to reduce all fWithout prejudice to the liberty of other Churches. See Pref. to Communion Book.her children to an orderly uniformity in the outward worship of God; so far is she from seeking to draw any opinion, either of gThe Church ought not to enforce any thing besides the holy Writ, to be believed for necessity of salvation. Artic. 20.divine necessity upon the Constitution, or of effectuall holinesse upon the Ceremony. And as for the prejudice which seemeth to be hereby given to Christian liberty: it is so slender a conceit, that it seemeth to bewray in the objecters a desire, not so much of satisfaction, as cavill. For first, the liberty of a Christian to all indifferent things, is in the Mind and Conscience: and is then infringed, when the Conscience is bound and straitned, by imposing upon it an opinion of doctrinall Necessity. But it is no wrong to the Liberty of a Christian mans conscience, to bind him to outward observance for Orders sake; and to impose upon him a necessity of Obedience. Which one distinction of Doctrinall and Obedientiall Necessity well weighed, and rightly applyed, is of it self sufficient to clear all doubts in this point. For, to make all restraint of the outward man in matters indifferent an impeachment of Christian liberty; what were it else, but even to bring flat hSee Conference at Hamp…o… Court, pa. 70.71.Anabaptisme and Anarchy into the Church? and to overthrow all bond of subjection and obedience to lawfull authority? I beseech you consider, wherein can the immediate power and authority of Fathers, Masters, and other Rulers over their inferiours consist; or the due obedience of inferiours be shewn towards them: if not in these iI… rebus medits lex posita est obedi…ntiae Bern. Epist. 7.Indifferent and Arbitrary things? For, things kDe hujusmodi quippe nec praeceptor expectandus, nec prohibitos, au scultandus est. Bern. de praec. & dispensat. See Agell. 2. Noct. Attic. 7. & Bernard. Epist. 7.absolutely Necessary, as commanded by God, we are bound to do; whether humane Authority require them, or no: and things absolutely Unlawfull, as prohibited by God; we are bound not to do; whether humane Authority forbid them, or no. There are none other things left then; wherein to expresse properly the Obedience due to superiour Authority, then these Indifferent things. And if a lSee Sam. Collins Sermon in 1 Tim. 6.3. pag. 44. &c.Father or Master have power to prescribe to his Child or Servant in indifferent things; and such restraint be no way prejudiciall to Christian liberty in them: Why should any man, either deny the like power to Church-Governours, to make Ecclesiasticall-constitutions concerning indifferent things? or interpret that power to the prejudice of Christian Liberty? And again Secondly, Men must understand, that it is an errour to think Ceremonies and Constitutions to be things meerly indifferent: I mean in the generall. For howsoever every particular Ceremony be indifferent; and every particular Constitution mArtic. 34arbitrary and alterable; yet that there should be some Ceremonies, it is necessary, Necessitate absolutâ, in as much as no outward work can be performed without Ceremoniall circumstances, some or other: and that there should be some Constitutions concerning them, it is also necessary (though not simply and absolutely, as the former; yet ex hypothesi, and) nSee Calvin lib. 4. Instit. c. 10. sect. 27.necessitate convenientiae. Otherwise, since some Ceremonies must needs be used; every Parish, nay every oQuot capita tot Schismata. Hieronym.Man would have his own fashion by himself, as his humour led him: whereof what other could be the issue, but infinite distraction, and unorderly confusion in the Church? And again thirdly, to return their weapon upon themselves; If every restraint in indifferent things be injurious to Christian liberty: then themselves are injurious no lesse by their negative restraint from some Ceremonies, pLike that Col. 2.21. Touch not, taste not, handle not.Wear not, Crosse not, Kneel not, &c. then they would have the world believe our Church is by her positive restraint unto these Ceremonies of wearing, & crossing, and kneeling, &c. Let indifferent men judge, nay let themselves that are parties judge, whether is more injurious to Christian Liberty; publick Authority by mature advice commanding, what might be forborn, or private spirits through humorous dislikes, forbidding what may be used: the whole Church imposing the use, or a few Brethren requiring the forbearance of such things, as are otherwise and in themselves equally indifferent for use, or for forbearance.

But they say, our Church maketh greater matters of Ceremonies than thus; and preferreth them even before the most necessary duties of preaching and administring the Sacraments: in as much as they are imposed upon Ministers under pain of Suspension and Deprivation from their Ministerial Functions and Charges. First, for actuall Deprivation; I take it, unconforming Ministers have no great cause to complain. Our Church, it is well known, hath not alwayes used that rigour she might have done. Where she hath been forced to proceed as far as deprivation; she hath ordinarily by her fair, and slow, and compassionate proceedings therein, sufficiently manifested her unwillingnesse thereto: and declared her self a Mother every way indulgent enough to such ill-nurtured Children, as will not be ruled by her. Secondly, those that are suspended or deprived; suffer it but justly for their obstinacy and contempt. For howsoever they would bear the world in hand, that they are the onelyonly persecuted ones, and that they suffer for their Consciences: yet in truth, they do but abuse the credulity of the simple therein; and herein (as in many other things) jump with the Papists, whom they would seem above all others most abhorrent from. For as Seminary Priests and Iesuits give it out, they are martyr'd for their aPro inficiatione pontificatus foeminei. Aquipont. in resp. ad Sohn. de Antichristo, Thes. 15. speaking of the Priests executed in the reign of Qu. Elizabeth.Religion; when the very truth is, they are bSee Donnes Pseudo-Martyr per totum; especially c. 5, &c.justly executed for their prodigious Treasons, and felonious or treacherous practises against lawfull Princes and Estates: So the brethren pretend they are persecuted for their consciences; when they are indeed but justly censured for their obstinate and pertinacious contempt of lawfull authority. For it is not the refusall of these Ceremonies they are deprived for, otherwise then as the matter wherein they shew their contempt: it is the cThe practice of our Church sufficiently confirmeth this: which censureth no man for the bare omission of some kind of Rites and Ceremonies now and then; where it may be presumed by the parties cheerfull and generall conformity otherwise, that such omission proceedeth not either from an opinative dislike of the Ceremony imposed, or from a timorous and obsequious humouring of such as do dislike it. Whosoever willingly and purposely doth openly break, &c. Artic. 34.Contempt it self, which formerly and properly subjecteth them to just Ecclesiasticall censure of Suspension or Deprivation. And contempt of authority, though in the dIn minimi… quoque mandatis culpam facit non minimam; & convertit in crimen gravis rebellionis naevum satis levem simplicis transgressionis. Bern. de prec. & dispens.smallest matter, deserveth no small punishment: all authority having been ever sollicitous (as it hath good reason) above all things to vindicate and preserve it self from contempt; by inflicting sharp punishments upon contemptuous persons in the smallest matters, above all other sorts of offenders in any degree whatsoever. Thus have we shewed and cleared the first and main difference betwixt the case of my Text, and the case of our Church, in regard of the Matter: the things whereabout they differed, being every way indifferent; ours not so.

And as in the Matter; so there is secondly much oddes in the condition of the Persons. The refusers in the Case of my Text, being truly weak in the Faith; as being but lately converted to the Christian Faith, and not sufficiently instructed by the Church in the doctrine and use of Christian liberty in things indifferent: Whereas with our refusers it is much otherwise. First, they are not new Proselytes; but men born, and bred, and brought up in the bosome of the Church: yea many, and the chiefest of them, such as have taken upon them the calling of the Ministery, and the charge of Souls, and the office of teaching and instructing others. And such men should not be weaklings. Secondly, ours are such as take themselves to have far more knowledge, and understanding, and insight in the Scriptures, and all divine learning, than other men: such as between pity and scorn seem most to wonder at the ignorance and simplicity of the vulgar, and to lament (which is, God knoweth, lamentable enough; though not comparable to what it was within not many years since:) the want of knowledge, and the unsufficiency of some of the Clergy in the Land. And with what reason should these men expect the priviledge of weak ones? Thirdly, our Church hath sufficiently declared and published the innocency of her p…rpose and meaning in enjoying the Ceremonies: nor so onelyonly; but hath been content to hear, and receive, and admit the Objections and reasons of the refusers; and hath taken pains to answer and satisfie to the full all that ever yet could be said in that behalf. And therefore it is vanity for these men (or their friends in their behalf) to alledge weaknesse; where all good means have been plentifully used for full information in the points in doubt. Lastly, upon the premises it doth appear that the weaknesse of our brethren, pretended by those that are willing to speak favourably of them, proceedeth for the most part not so much out of simple ignorance, arising from the defect either of understanding or means; as out of an ignorance at the best in some degree of wilfulnesse and affectation, in not seeking, or not admitting such ingenuous satisfaction, as they might have by reason: if not out of the poyson of corrupt and carnall affections (as they give us sometimes but too much cause to suspect) of pride, of singularity, of envy, of contention, of factious admiring some mens persons. By which, and other like partiall affections, mens judgements become oftentimes so blinded, that of unwilling at the first, they become at length unable to discern things with that freedome and ingenuity they should. And so the Cases differ in regard of the Persons.

They differ thirdly in the practise of the Persons. There the strong did eat, because he was well assured he might do it, foreign, in the verse before my Text: and the weak did no more but forbear eating; as indeed he might do, no authority interposing to the contrary. But here, we conform, not onelyonly because we know we may lawfully do it; but for that we know we must of aforeign. Rom. 13.5.necessity do it, as bound thereunto in obedience to lawfull authority, and in the bNot onelyonly for wrath, but also for conscience sake. Ibid.conscience we ought to make of such obedience. And the refusers do not onelyonly de facto, not conform; to the contempt of authority, and the scandall of others: but they stand in it too, and trouble the peace of the Church by their restlesse Petitions, and Supplications, and Admonitions, and other publications of the reasons and grounds of their such refusall. And verily, this Countrey and County hath been not the least busie in these factions and tumultuous courses: both in troubling our most gracious, judicious, and religious Soveraign with their cMeditations on the Lords Prayer, pag. 12. in the Margent.petitions; and also in publishing their reasons, in a Book called The Abridgement, printed 1605. to their own shame, and the shame of their Countrey. He who (as I have been informed) was thought to have had a chief hand in the collecting of those reasons, and printing of that Book; was for his obstinate refusall of Conformity justly deprived from his Benefice in this Diocess, and thereupon relinquished his Ministery for a time, betaking himself to another Calling: so depriving the Church and people of God of the fruit and benefit of those excellent gifts which were in him. But since that time he hath, upon better and more advised judgement, subscribed and conformed: and the Church like an indulgent Mother hath not onelyonly received him into her bosome again, but hath restored him too, though not to the same, yet to a Benefice elsewhere of far better value.

Lastly, there is difference in the faulty carriage of the persons: and that on both parts; especially on ours. For though our Non-conforming Brethren condemn us with much liberty of speech and spirit, having yet lesse reason for it than the weak Romans had (for the strong among them might have forborn some things for the Weaks sake; and it would have well become them for the avoiding of scandall so to have done; which we cannot do without greater scandall in the open contempt of lawfull authority:) yet we do not despise them, (I mean with allowance from the Church: if particular men do more than they should, it is their private fault, and ought not to be imputed to us, or to our Church) but use all good means we can to draw them to moderate courses and just obedience; although they better deserve to be despised than the weak Romans did: they being truly Weak, ours Obstinate; they Timorous, ours also Contemptuous.

Now these differences are opened betwixt the Case in my Text, and the Case of our Church: we may the better judge how far forth Saint Pauls advice here given to the Romans in their case of eating, and not-eating, ought to rule us in our case of conforming, and not-conforming in point of Ceremony. And first, of not despising: then of not judging. The ground of the Apostles precept for not despising him that ate not, was his weaknesse. So far then as this ground holdeth in our case, this precept is to be extended, and no further. And we are hereby bound not to despise our Non-conforming Brethren, so far forth as it may probably appear to us they are weak and not wilfull. But so farre forth, as by their courses and proceedings it may be reasonably thought their refusall proceedeth from corrupt or partiall affections, or is apparently maintained with obstinacy and contempt: I take it we may, notwithstanding the Apostles admonition in my Text, in some sort even despise them.

But because they think they are not so well and sairly dealt withall as they should be: Let us consider their particular grievances, wherein they take themselves despised; and examine how just they are. They say, first, they are despised in being scoffed and flouted, and derided by loose companions, and by profane or popishly affected persons; in being styled Puritanes, and Brethren, and Precisians, and in having many jests and fooleries fastened upon them, whereof they are not guilty. They are secondly despised, aAll benefit of Law being denied th…m, and they debarred of other means by conference or writing for heir. defence. Def· of Ministers reasons part 1. pref. to Reader, We do accuse the Reverend Bishops in the sight of God and Man, for their hard and extream dealing towards us. Removall of imputations. p. 40.they say, in that when they are convented before the Bishops and others in Authority, they cannot have the favour of an indifferent hearing: but are proceeded against as far as Suspension, and sometimes Deprivation, without taking their answers to what is objected, or giving answers to what they object. Thirdly, in that many honest and religious men, of excellent and usefull gifts, cannot be permitted the liberty of their Consciences, and the free exercise of their Ministery; onelyonly for standing out in these things, which our selves cannot but confess to be indifferent.

To their first Grievance we answer, th…t we have nothing to do with those that are Popishly affected. If they wrong them, as it is like enough they will (for they will not stick to wrong their betters;) we are not to be cha…ged with that: let them answer for themselves. But by the way, let our Brethren consider, whether their stiff and unreasonable opposing against those lawfull Ceremonies we retaine, may not be one principall means to confirm, but so much the more in their darknesse and superstition those that are wavering, and might possibly by more ingenuous and seasonable insinuations be won over to embrace the truth which we professe. And as for loose persons and profane ones, that make it their sport upon their Ale-benches to raile and scoff at Puritanes; As if it were warrant enough for them to drink drunk, talk bawdy, swear and stare, or do any thing without controll, because forsooth they are no Puritanes; As we could wish our Brethren, and their Lay-followers, by their uncouth and sometimes ridiculous behaviour, had not given profane persons too much advantage to play upon them, and through their sides to wound even Religion it self: so we could wish also that some men by unreasonable and unjust, other some by unseasonable and indiscreet scoffing at them, had not given them advantage to triumph in their own innocency, and persist in their affected obstinacy. It cannot but be some confirmation to men in errour, to see men of dissolute and loose behaviour, with much eagernesse, and petulancy and virulence to speak against them. We all know how much scandall and prejudice it is to a right good cause; to be either followed by persons open to just exception, or maintained with slender and unsufficient reasons, or prosecuted with unseasonable and undiscreet violence. And I am verily perswaded, that bMany by their factious behaviour were driven to be Papists. The Kings Maj. in Confer. at Hamp. pag. 98.as the increase of Papists in some parts of the Land, hath occasionally sprung (by a kind of Antiperistasis) from the intemperate courses of their neighbour-Puritanes; so the increase of Puritanes, in many parts of the Land, oweth not so much to any sufficiency themselves conceive in their own grounds, as to the disadvantage of some profane, or scandalous, or idle, or ignorant, or indiscreet opposers. But setting these aside, I see not but that otherwise the name of Puritane, and the rest, are justly given them. For appropriating to themselves the names of Brethren, Professors, Goodmen, and other like; as differences betwixt them and those they call Formalists: would they not have it thought, that they have a Brotherhood and profession of their own, freer and purer from Superstition and Idolatry, than others have, that are not of the same stamp? and doing so, why may they not be called Puritanes? The name, I know, is sometimes fastened upon those that deserve it not; Rascall people will call any man that beareth but the face of honesty, a Puritane: but why should that hinder others from placing it where it is rightly due?

To their second Grievance I answer: Publique means by Conferences, Disputations, and otherwise, have been often used: and private men not seldome afforded the favour of respite and liberty to bring in their allegations. And I think it can be hardly, or but rarely instanced, that ever Deprivation hath been used, but where fatherly Admonitions have first been used, and time given to the Delinquents to consider of it, and inform themselves better. This course usually hath been taken: though every private particular man hath no reason to expect it. The Reverend Fathers of our Church, we may well think, amid so much other imployment, cannot be so unthrifty of their good houres, as to lavish them out in hearing contentious persons eandem cuntilenam, sing the same note a hundred times over, and require farther satisfaction, after so many publick and unanswerable satisfactions already given. Yet have the aWitnesse the learned Books of divers reverend Prelates; Iohn Whitgift, Iohn Buck… ridge, Thomas Mor…on, &c.Bishops and other Church-Governernours out of their religious zeal for the peace of Gods Church, been so far from despising our Brethren herein: that they have dispensed sometimes with their other weighty occasions, and taken paines to answer their reasons, and confute their exceptions, satisfie all their doubts, and discover the weaknesse of all their grounds in the points questioned.

And as to their third Grievance. First, for my own part, I make no doubt, neither dare I be so uncharitable as not to think, but that many of them have honest, and upright, and sincere hearts to Godward, and are unfainedly zealous of Gods Truth and for Religion. They that are such, no doubt feel the comfort of it in their own soules: and we see the fruits of it in their conversation, and rejoyce at it. But yet I cannot be so ignorant on the other side, as not to know, that the most sanctified and zealous men are men, and subject to carnall and corrupt affections; and may be so far swayed by them in their judgements, as not to be able to discern without prejudice and partiality, truth from errour. Good men, and Gods deare children may continue in some aSancti stante charitate poss… errare etiam contra Catholicam veritatem. Occham Dial. part. 1. l. 2 c. 4.errour in Iudgement, and consequently in a sinfull practise arising thence;bSo Pelagius, from whose root Popery (in that branch) sprouted, was a man as str…ct for life as most Catholickes: yet a most dangerous and pestilent Heretick. Pelagii, viri, ut audio, sancti, & non parvo pro…ctu Christiani. Aug. 3. de peccat▪ merit. & rem. 1. Istum sicut eum qui noverunt loquuntur, bo…ū ac praedicandum virum. Ibid. cap. 3. and live and dye in it (as some of these men have done in disobedience to lawfull Authority) and that unrepented of otherwise, then as in the lump of their unknown sinnes. It is not Honesty, nor Sincerity, that can priviledge men from either erring or sinning. Neither ought the unreproved conversation of men countenance out their opinions, or their practices, against light of Divine Scripture, and right Reason: As we read Cyprians errour in old time; and we see in our dayes not onelyonly the suspected Tenets of Arminius, but even the bold heresies of Faustus Socinus have spred much the more for the reverend opinion men had of their personall endowments and sanctity. Secondly, though Comparisons be ever harsh, and most times odious; yet since honesty and piety is alledged, (without disparagements be it spoken to the best of them,) there are as good, and honest, and religious, and zealous men every way of them that willingly and cheerfully conform, as of them that do not. In the times of Popish persecution, how many godly Bishops, and conformable Ministers laid down their lives for the testimony of Gods Truth, and for the maintenance of his Gospel? And if it should please God in his just judgement (as our sinnes, and amongst others our Schismes and distractions most worthily deserved,) to put us once again to a fiery tryall (which the same God for his goodnesse and mercy defend:) I make no question but many thousands of Conformers would (by the grace of GOD) resist unto blood, embrace the Faggot, and burn at a Stake, in detestation of all Popish, Antichristian Idolatry; as readily, and chearefully, and constantly, as the hottest, and precisest, and most scrupulous Non-Conformer. But Thirdly, let mens honesty, and piety, and gifts be what they can: must not men of honesty, and piety, and gifts, live under Lawes? And what reason these, or any other respects, should cNon enim in cu…usquam persona praetermittendum est, quod institutis generalibus continetur. Leo, dist. 61. Miramur.exempt any man from the just censure of the Church, in case he will not obey her Lawes, and conform to her Ceremonies? especially, since such mens impunity would but encourage others to presume upon the like favour: and experience teacheth us, that no mens errours are so exemplary and pernicious as theirs, who for their eminency of gifts, or sanctity of life, are most followed with popular applause, and personall admiration.

We see their Grievances against us, how unjust they are, in the matter of Despising. I would they did no more despise the Churches Authority, than we do their infirmities! But in the matter of judging; see if we have not a just grievance against them. As might be declared at large in many instances, out of their printed Books, and private Letters, and common discourses. I will but give you a aI referre the Reader for more particular satisfaction to Fr. Masons Sermon on 1 Cor. 14.40. pag. 30. Sam. Collins Sermon on 1 Tim. 6.3. pa. 21.22. and others; but especially to their own writings.taste, because I know I grow tedious, and I long to be at an end.

First, they judge our Church as half Popish and Antichristian, for retaining some Ceremonies used in Popery: though we have purged them from their Superstitions, and restored them to their Primitive use. Their great admired aBrightman in Apoc. cap. 3.opener of the Revelation, maketh our Church the Linsey-Wolsey Laodicean Church; neither hot nor cold. And some of them have slovenly compared our late gracious Soveraigne Queen Elizabeth of most blessed memory, to a bThis Simile was first used by a very Reverend, grave and worthy Deane, (who hath many waies deserved well of our whole Church) Alexander Noel Deane of Pauls, in a Sermon before Queen Elizabeth: and modestly and moderately urged, not at all against the Ceremonies (which by his practise he did allow) but for the further restraint of Popish Priests and Jesuites, who lay thick in Ireland, and the westerne coasts of England and Wales, as heaps of dust and dirt behind the doores. Yet I here ascribed it to the Puritanes, who (though they father it upon that good man) must own it as their own brat, because by mis-applying it to the Ceremonies, they have made it their own.—Malè dum recitas, incipit esse tuum.sluttish houseWife; that having swept the house, yet left the dust and dirt behind the doores; meaning thereby the Ceremonies. If our Church were but half so ill, as these men would make it, I think every honest religious man should hold himself bound to separate from it, at his most excellent Majesty cMeditations on the Lords Prayer, pa. 11. &c. primae edit. 1619. See Hookers Preface. Sect. 8.hath observed the Brownists have done upon their very grounds: accounting them as luke-warm for not quite separating, as they do us for no further reforming.

Secondly, they judge our Bishops, and other Church-Governours, as Limbes of Antichrist, Locusts of the bottomlesse pit; domineering Lords over Gods heritage; usurpers of temporall jurisdiction; Spirituall Tyrants over mens Consciences, &c. Seeking by all meanes to make the name of Lord-Bishop odious to the Gentry and Commons. Witnesse their Mar-prelate; and other infamous and scandalous Libels in that kind. Having power in their hands, if the Bishops should use more rigorous courses towards them, then they have done: could ye blame them?

Thirdly, they judge those that subscribe and conform, Machiavilian time-servers; formall Gospellers; State-Divines; men that know no conscience, but Law; nor Religion, but the Kings: and such as would be as forward for the Masse, as the Communion, if the State should alter.

Fourthly, all such Ministers as are not endowed with gifts for the Pulpit, they damne, as hirelings, and not sheepherds: calling them idol-Sheepherds; betrayers of Christs flock; intruders into the Ministery without a Calling; dumbe Dogs, and I know not how many names besides. Yea, although they be such as are diligent, according to their measure of gifts, to perform such duties as the Church requireth: to present the prayers of the people to God; to declare (by reading the holy Bible, and good Homilies for that purpose appointed) the will of God to the people; to instruct the younger sort in the points of Catechisme; to visit and comfort the sick and afflicted; and to administer reverently and orderly the holy Sacraments of Baptisme and the Lords Supper.

Fifthly, they judge all such as interpose for the Churches peace, and oppose their novelties, as enemies to all goodnesse, men of profane mindes; haters of Religion; despisers of the Word; persecutors of the Brethren; impes of Satan; instruments of Hell; and such as utterly abhorre all godly and Christian courses.

Sixthly, and lastly (for I irke to rake longer in this sink) they bewray themselves to be manifest Iudges of all that are not of their stamp; by singling out unto themselves, and those that favour them, certain proper Appellations, of Brethren, and Good-men, and Professors: as if none had Brotherhood in Christ, none had interest in goodnesse, none made Profession of the Gospel, but themselves. Whereas others have received the signe of their Profession in their foreheads after Baptisme, which perhaps they did not: whereas others daily stand up in the Congregation to make Profession of their Christian belief, which it may be they do not: or, (if those things be not materiall) whereas others by the grace of God are as stedfastly resolved in their hearts, if need should be, to seale the truth of their profession with their blood, as any of them can be.

But they will say, these peremptory Censures are but the faults of some few: all are not so hot and fiery. There be others that are more temperate in their speeches, and Moderate in their courses; and desire onelyonly they may be spared for their own particular: but they preach not against any of these things, nor intermeddle to make more stirres in the Church.

I answer first: it were lamentable, if this were not so; If all were of that hot temper, or distemper rather, that many are; they would quickly tire out themselves without spurring. F…r be it from us to judge mens hearts; or to condemn men for that we know not by them. Yet of some that carry themselves with tolerable moderation outwardly; we have some cause to suspect, that they do inwardly and in their hearts judge as deeply, as the hottest spirited railers. And we gather it from their forwardnesse at every turn, and upon every slender occasion, obliquely to gird, and indirectly to glance at our Church, and the discipline and the Ceremonies thereof, as far as they well dare. And if such men meddle no further, we may reasonably think, aEadem velle eos cognosces: da posse, quantū volunt. Senec. Epist. 42.it is not for want of good will to do it, but because they dare not.

Secondly, though they preach not against these things in the publick Congregations; yet in their private conventicles it is not unknown some do. Though their Pulpits do not ring with it; yet their Houses do: though their ordinary Sermons ad populum be more modest; yet their set conferences are sometimes but too free, especially when they are required their opinions by those that invite them. And what themselves (for feare of Censure) thus preach but bMat. 10.27.in the eare; their Lay-Disciples openly preach on the house-top.

Thirdly, although both their Pulpits and Tables should be silent: yet their Practice sufficiently preacheth their dislike. And who knoweth not that a Reall and Exemplary seducement maketh the Author guilty, as well as a Verball and Oratory? Saint Peter did not preach Iudaisme; but onelyonly for offending the Jews, forbare to eat with the Gentiles: yet Saint Paul reproveth him for it to his face, and interpreteth that fact of his, as an effectuall and almost compulsive seducement; Cogis Iudaizare, Gal. 2. cGal. 2.14. Uti que conversationis fuit vitium, non praedicationis. Tertull. de praescript. cap. 23. Non imperio, sed facto. Lyra. Non docentis imperio, sed conversationis exemplo. Gloss. Ord. ibid.Why compellest thou the Gentiles to Iudaize?

Lastly, it is to be considered, whether it may be enough for a Pastor, not to meddle with these things: and whether he be not in conscience bound, especially in case he live among a people distracted in opinions, to declare himself expresly either for them, or against them. If they be utterly unlawfull, and he know it so; how is he not bound in conscience to reprove those that use them, or require them? otherwise he betrayeth the dOtherwise what else do we, but deny and betray the truth? Defence of Min. reasons part. 1. Pref. to the Reader.truth of God by his silence, and suffereth men to go on in their superstition without rebuke. But if he be sufficiently resolved of their lawfulnesse; how is he not bound in Conscience to reprove those that refuse them, or oppose them? otherwise he betrayeth the peace of the Church by his silence, and suffereth men to go on in their disobedience without rebuke. Nay more, every Minister that hath received pastorall charge, hath twice or thrice (if not oftner) witnessed his allowance of all and singular the 39. Articles of the Church of England. Once at his Ordination before the Bishop; then at his Institution into his Benefice, before his Ordinary; and both these by Subscription under his hand: and then after upon his Induction before his own Flock; and that by verball Approbation. By which Subscription and Approbation, he hath not onelyonly acknowledged eArtic. 20.in the Church the power of ordaining Rites and Ceremonies, Artic. 20. but he hath after a sort also bound himself fArtic. 34.openly to rebuke such as willingly and purposely break the Traditions and Ceremonies of the Church, as offenders against the common orders of the Church, and wounders of the consciences of the weak brethren, Artic. 34. He then that for any respect whatsoever, is meal-mouth'd in these things, wherein he is bound both in Conscience, and by vertue of his own voluntary Act to speak freely: neither is constant to his own hand and tongue; nor is gHeb. 3.2.faithfull in Gods house, as was Moses, in discharging a good Conscience, and revealing unto his people hActs 20.27.the whole Counsell of God.

Thus have I endeavoured, having the opportunity of this place, (as I held my self both in Conscience, and in regard of my Subscription bound) to deliver my opinion freely, so far as my Text gave occasion, concerning the Ceremoniall Constitutions of our Church: and therein laboured to free, not onelyonly the conformer from all unjust censures; but even the non-conformer also, so far as he hath reason to expect it, from all scandalous despisings. I beseech you pardon my length, if I have been troublesome; I had much to say, and the matter was weighty; and I desired to give some satisfaction in it to those that are contrary-minded; and I have no purpose (for any thing I know) at all to trouble this place any more hereafter. Let us all now humbly beseech Almighty God to grant a blessing to what hath been presently taught and heard: that it may work in the hearts of us all charitable affections one towards another, due obedience to lawfull authority, and a conscionable care to walk in our severall callings, faithfully, painfully, and peaceably; to the comfort of our own souls, the edification of Gods Church, and the glory of the ever-blessed Trinity, the Father, Son, and Holy Ghost, three Persons and one God. To whom be ascribed by us and the whole Church, as is most due, the Kingdome, the Power and the Glory, for ever and ever. Amen.

Fourteen Sermons, Sermon 1

p. 1AD BCLERUM. The First Sermon. CAt a Visitation at Boston, Lincoln, 17. Apr. 1619.

AD CLERUM. The First Sermon. At a Visitation at Boston, Lincoln, 17. Apr. 1619.