Thirty-Six Sermons, Collection of sermons 1 · Group of sermons 1 · Sermon 2

Thirty-Six Sermons · Collection of sermons 1 · Group of sermons 1 · Sermon 2

p. 21AD CLERUM.

The Second Sermon.

At a Visitation at Boston, Lincoln, 24^th. April, 1621.

ROM. III. 8.

And not rather (as we be slanderously reported, and as some affirm that we say) Let us do evil that good may come: whose damnation is just.

A Little before, at the fourth Verse, St. Paul had delivered1. a Conclusion sound and comfortable and strengthned it from David's both experience and testimony in aaThat thou mightest be justified in thy sayings, and mightest overcome when thou art judged, Psal. 51. 4.Ps 51:4Psal. 51. A place pregnant and full of sinews to inforce it. The Conclusion in effect was, That Nothing in Man can annul the Covenant of God. Neither the original unworthiness of God's Children, through the universal corruption of Nature; nor their actual unfaithfulness bewrayed (through frailty) in particular trials, can alienate the free love of God from them, or cut them off from the Covenant of Grace; but that still God will be glorified in the truth and faithfulness of his promises, notwithstanding any unrighteousness or unfaithfulness in Man.

But never yet was any Truth so happily innocent, as to maintain it self2. free from Calumny and Abuse. Malice on the one hand, and Fleshliness on the other, though with different aims, yet do the same Work. They both pervert the Truth, by drawing pestilent Corollaries from sound Conclusions; as the Spider sucketh poyson from medicinable Herbs. But with this difference; Malice slandereth the Truth, to discountenance it; but Fleshliness abuseth the Truth, to countenance it self by it. The cavilling Sophister, he would fain bring the Apostles gracious Doctrine into Discredit: The carnal Libertine, he would as fain bring his own ungracious p. 22behaviour into credit. Both, by making false (yet colourable) Inferences from the former Conclusion. There are bbTriplex inconveniens, Lyranus hic.three of those Inferences; but never a good. The First: If so, then cannot God in reason and justice take vengeance of our unrighteousness. The Colour: for why1. should he punish us for that, which so much magnifieth and commendeth his righteousness? [ccVerse 5. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous that taketh vengeance?] The Second Inference: If so, then it is unjust either in God or Man to condemn2. us as sinners, for breaking the Law. The Colour: for why should that action be censured of sin, which so abundantly redoundeth to the glory of God? [ddVerse 7. For if the truth of God hath more▪ abounded through my lye unto his glory, why yet am I also judged as a sinner?] The Third, and3. last, and worst Inference: If so, then it is a good and wise resolution, Let us sin freely, and boldly commit evil. The Colour: for why should we fear to do that, from which so much good may come? In this Verse of my Text [And not rather, let us do evil that good may come.]

This last cavilling Inference, the Apostle in this Verse both bringeth in, and casteth out again: bringeth in as an objection, and casteth out by his answer. An answer which at once cutteth off both it, and the former Inferences. And the Answer is double; Ad rem, ad hominem. That concerneth the force and matter of the Objection; this the state, and danger of the Objectors. Ad rem, in the former part of the Verse [And not rather (as we be slanderously reported, and us some affirm that we say) Let us do evil that good may come:] Ad hominem, in the latter end [Whose damnation is just.] In the former part there is an Objection, and the Rejection of it. The Objection. And not rather, Let us do evil that good may come. The Rejection thereof with a Non sequitur; implying not only the bare inconsequence of it upon the Apostles conclusion, but withal, and especially the falsness and unsoundness of it taken by it self; As we be slanderously reported, and as some affirm that we say, Let us do evil, &c.

My aim at this present is to insist especially upon a Principle of practick 4.Divinity; which by joynt consent of Writers old and new, Orthodox and Popish, resulteth from the very body of this Verse, and is of right good use to direct us in sundry difficulties, which daily arise in vita communi, in point of Conscience. The Principle is this, We must not do any evil, that any good may come of it. Yet there are besides this, in the Text divers other inferior Observations not to be neglected. With which I think it will not be amiss to begin, and to dispatch them first briefly; that so I may fall the sooner, and stay the longer upon that which I mainly intend.

Observe first the Apostle's Method, and substantial manner of proceeding:Observ. I. how he cleareth all as he goeth; how diligent he is and careful,7. betimes to remove such cavils (though he eePropter hos arguendos fecit Paulus hic quasi digressionem tractando haec. Cajetan.stept a little out of his way for it) as might bring scandal to the Truth he had delivered. When we Preach and instruct others, we should not think it enough to deliver positive Truths: but we should also take good care, as near as we can, to leave them clear; and by prevention to stop the mouths of such as love to pick quarrels at the truth, and to bark against the light. It were good we would (so far as our leisure and gifts will permit) wisely forecast, and prevent all Offence that might be taken at any part of God's Truth; and be careful as not to broach any thing that is false, through rashness, errour or intemperance; so not to betray any truth by ignorant handling, or by superficial, slight, and unsatisfying answers. But then especially concerneth it us to p. 23be most careful herein; when we have to speak before such, as we have some cause before hand to suspect to be, through ignorance, or weakness, or custom, or education, or prejudice, or partial affections, or otherwise contrary minded unto, or at leastwise not well perswaded of, those Truths we are to teach. If the ways be rough and knotty, and the passengers be feeble joynted and dark-sighted, it is but needful the Guides should remove as many blocks and stones out of the way, as may be. When we have gone as warily as we can to Work, Cavillers (if they list) will take exceptions: it is our part to see we give them no advantage; lest we help to justifie the Principals, by making our selves Accessories. Those men are ill advised, however zealous for the Truth, that stir in controverted points, and leave them worse than they found them. ffAut animo demos, aut viribus addas. Dictum Archidami ad filium, apud Plutarch. in Laconicis.A Stomach will not bear out a matter without strength: and to encounter an adversary are required ggAs Zuinglius said of Carolostadius whom he judged too weak to undertake the defence of the truth against Luther in the point of consubstantiation. Non satis humerorum habet. Sleiden.Shoulders as well as Gall. A good cause is never betrayed more, than when it is prosecuted with much eagerness, but little sufficiency. This from the Method.

Observe secondly, the Apostles manner of speech, foreign, Translators render it, As we are wrongfully blamed. As we are slandered. As 6.we are slanderously reported. And the word indeed from the hhforeign.OriginalObserv. II. importeth no more; and so Writers both profane and sacred use it. But yet in Scriptures by a specialty it most times signifieth the highest degree of Slander; when we open our mouths against God, and speak ill, or amiss, or unworthily of God; that is, foreign, and properly, the sin we call Blasphemy. And yet that very word of Blasphemy, which for the most part referreth immediately to God, the Apostle here useth, when he speaketh of himself and other Christian Ministers, foreign, as we are slandered, nay, as we are blasphemed. A slander or other wrong, or contempt done to a Minister, qua talis, is a sin of an higher strain than the same done to a Common Christian. Not at all for his persons sake; for so he is no more God's good creature than the other; no more free iiforeign. Acts 14. 15. & Jam. 5. 17.Acts 14:15Jas 5:17from sins, and infirmities, and passions, than the other. But for his Calling's sake; for so he is Gods kk2 Cor. 5. 20.2 Cor 5:20Embassadour, which the other is not: and for his works sake; for that is Gods ll1 Thes. 2. 13.1 Thess 2:13Message, which the others is not. Personal Slanders and Contempts are to a Minister, but as to another man; because his person is but as another mans person. But slanders and contempts done to him as a Minister, that is, with reference either to his Calling or Doctrine, are much greater than to another man: as reaching unto God himself, whose person the Minister representeth in his Calling; and whose errand the Minister delivereth in his Doctrine. For Contempt S. Paul: is express elsewhere; mm1 Thes. 4. 8.1 Thess 4:8He that despiseth, despiseth not man, but God. And as for Slanders, the very choice of the word in my Text inferreth as much. The dignity of our Calling inhaunceth the sin; and every slander against our regular Doctrines, is more than a bare Calumny; if no more, at least, petty nnWe have heard him speak blasphemous words against Moses and against God.blasphemy, foreign, as we are slandered, as we are blasphemed. That from the word.

Observe Thirdly, the wrong done to the Apostle and to his Doctrine. HeActs 6. 11.Acts 6:11 was slanderously reported to have taught that which he never so much as7. Observ. III.thought: and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty [As we are slanderously reported, and as some affirm that we say.] The best Truths are subject to mis-interpretation: and there is not that Doctrine, how firmly soever grounded, how warily soever delivered, whereon Calumny will not fasten, and stick slanderous imputations. Neither ooMatth. 11. 17, 19.Matt 11:17Matt 11:19Iohn's Mourning, nor p. 24Christ's piping can pass the Pikes: but the one hath a Devil, the other is a Glutton and a Wine-bibber. Though ppMatth. 5. 17.Matt 5:17Christ come to fulfil the Law, yet there he will accuse him as a destroyer of the Law, Matth. 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Matth. 22. [qqMatth. 22. 21.Matt 22:21 Give unto Caesar the things that are Caesar's] yet there be that charge him, as if he rrJohn 19. 12.John 19:12spake against Caesar, Iohn 19. and that in the very case of Tribute, as if he ssLuk. 23. 2.Luke 23:2forbad to give Tribute to Caesar, Luk. 23. Now if they ttMatth. 10. 25.Matt 10:25called the Master of the House Beelzebub, how much more them of his Houshold? If Christ's did not, think we the Doctrine of his Ministers and his Servants could escape the stroke of mens tongues, and be free from calumny and cavil? How the Apostles were slandered as Seducers and Sectaries, and vain Bablers, and Hereticks, and Broachers of new and false and pestilent Doctrines, their Epistles, and the Book of their Acts witness abundantly to us. And for succeeding times, read but the Apologies of Athenagoras, and Tertullian, and others: and it will amaze you to see what Blasphemous, and Seditious, and Odious, and Horrible Impieties were fathered upon the Ancient Christian Doctors, and upon their Profession. But our own experience goeth beyond all. Sundry of the Doctors of our Church teach truly, and agreeably to Scripture the vvActs 17. 28. & Esay 16. 12.Acts 17:28Isa 16:12effectual concurrence of God's Will and Power, with subordinate Agents in every, and therefore even in sinful actions; God's xxRom. 9. 11. 15. 18, &c.Rom 9:11Rom 9:15Rom 9:18free Election of those whom he purposeth to save of his own grace, without any motives in, or from themselves; the immutability of God's yyJoh. 13. 1. Rom. 11. 29. & 5. 9, 10. & 8. 35, 38, 39.John 13:1Rom 11:29Rom 5:9Rom 5:10Rom 8:35Rom 8:38Rom 8:39Love and Grace towards the Saints Elect, and their certain perseverance therein unto Salvation; the zzRom. 3. 28.Rom 3:28Iustification of sinners by the imputed righteousness of Christ, apprehended and applyed unto them by a lively faith, without the works of the Law. These are sound, and true, and (if rightly understood) comfortable, and right profitable Doctrines. And yet they of the Church of Rome have the forehead (I will not say to slander, my Text alloweth more) to blaspheme God and his Truth, and the Ministers thereof for teaching them. Bellarmine, Gretser, Maldonat, and the Jesuits; but none more than our own English Fugitives, Bristow, Stapleton, Parsons, Kellison, and all the Rabble of that Crew, freely spend their mouths in barking against us, as if we made God the author of sin: as if we would have men sin and be damned by a Stoical fatal necessity; sin whether they will or no, and be damned whether they deserve it or no; as if we opened a gap to all licentiousness and profaneness; let them believe, it is no matter how they live, Heaven is their own cock-sure: as if we cryed down good works, and condemned charity. Slanders loud and false, yet easily blown away with one single word, foreign. These imputations upon us and our Doctrine are unjust; but foreign, let them that thus mis-report us, know, that without repentance, their damnation will be just.

It would be time not ill spent, to discover the grounds of this observation,8. and to press the uses of it something fully. But because my aim lyeth another way; I can but point at them, and pass. If seldom Truth scape unslandered, marvel not: the reasons are evident. On God's part, on Man's part, on the Devil's part. God suffereth, Man raiseth, and the Devil furthereth these slanders against the Truth. To begin ordine retrogrado, and to take them backwards. First, on the Devil's part; aI. kind of Contrariety and Antipathy betwixt him and it. He being the aaJoh. 8. 44.John 8:44Father of Lyes, and bbEph. 6. 12.Eph 6:12Prince of darkness, cannot away with the Truth, and with the Light: and therefore casteth up slanders, as Fogs and Mists against the Truth to bely it, and against the Light to darken it. Secondly,II. p. 25on Mans part: And that partly in the understanding; when the judgment, 1.either of it self weak, or else weakned through precipitancy, prejudice, or otherwise, is deceived with fallacies instead of substance, and mistaketh2. seeming inferences for necessary and natural deductions. Partly in the Will: when men of corrupt minds set themselves purposely against the known truth, and out of malicious wilfulness (against the strong testimony of their own hearts) slander it, that so they may disgrace it, and them3. that profess it. Partly in the Affections; when men, overcome by carnal affections, are content to cheat their own souls, by giving such constructions to God's Truth, as will, for requital, give largest allowance to their practices; and so rather choose to crooken the Rule to their own bent, than to level themselves and their affections and lives according to the Rule. Thirdly, on God's part; who suffereth his own truth to be slandered andObserv. III. mistaken. Partly in his Iustice, as a fearful judgment cc2 Thess. 1. 10, 11, 12.2 Thess 1:102 Thess 1:112 Thess 1:12upon wicked ones,1. whereby their hard hearts become yet more hardened, and their most just condemnation yet more just. Partly in his goodness, as a powerful2. fiery trial of true Doctors, whose constancy and sincerity is the more dd1 Cor. 11. 19.1 Cor 11:19approved with him, and the more eminent with men, if they eeJohn 10. 12.John 10:12flee not when the Wolf cometh, but keep their standing, and stoutly maintain God's Truth, when it is deepliest slandered and hotly opposed. And partly,3. in his Wisdom, as a rich occasion for those whom he hath gifted for it, ff2 Tim. 1. 6.2 Tim 1:6foreign, to awaken their zeal, to quicken up their industry, to muster up their abilities, to scour up their spiritual armour, (which else through dis-use might gather rust) for the defence and for the rescue of that gg1 Tim. 6. 20. & 2 Tim. 1. 14.1 Tim 6:202 Tim 1:14foreign, that precious truth whereof they are depositaries, and wherewith he hath entrusted them.

These are the Grounds. The Uses, for instruction, briefly are, to teach9. and admonish every one of us; that we be not either; first, so wickedly1. malicious, as without apparent cause to raise any slander; or secondly, so2. foolishly credulous, as without severe examination, to believe any slander; or thirdly, so basely timorous, as to flinch from any part of3. God's truth for any slander. But I must not insist. This from the slander.

Observe fourthly, how peremptory the Apostle is in his censure against10. the slanderers or abusers of holy truths: Whose damnation is just.Observ. IV.

hhAmbrosius, Lyra, Piscator, Pareus, &c.Some understand it with reference to the slanderers; As we be slander, ously reported, and as some affirm that we say: whose damnation is just: that is, their damnation is just, who thus unjustly slander us.

iiChrysostomus, Cajetanus, Erasmus, &c.Others understand it with reference to that ungodly resolution: Let us do evil, that good may come: whose damnation is just: that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions are good; and I rather embrace both, than prefer either. I ever held it a kind of honest spiritual thirst; where there are two sences given of one place, both agreeable to the Analogy of Faith and Manners, both so indifferently appliable to the words and scope of the place, as that it is hard to say, which was rather intended; though there was but one intended, yet to make use of both. And so will we. Take it the first way: and the slanderer may read his doom in it. Here is his wages and his portion, and the meed and reward of his slander; Damnation. And it is a just reward. He condemneth God's truth unjustly: God condemneth him justly for it, [whose damnation is just.] If we be countable (and we are countable at the day of Judgment) for kkMat. 12. 36.Matt 12:36every idle word we speak; though neither in it self p. 26false, nor yet hurtful and prejudicial unto others: what less than damnation can they expect, that with much falsehood for the thing it self, and infinite prejudice in respect of others, blaspheme God and his holy Truth?

But if it be done on purpose, and in malice to despight the Truth, and11. the professors thereof: I scarce know whether there be a greater sin or no. Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable sin, the sin against the holy Ghost: by some, the very sin it self. I dare not say it is so; nor yet that it is unpardonable, or hath final impenitency necessarily attending it: I would be loth to interclude the hope of Repentance from any sinner; or to confine God's Mercy within any bounds. Yet thus much I think I may safely say; it cometh shrewdly near the sin against the holy Ghost, and is a fair (or rather a foul) step toward it, and leaveth very little hope of pardon. That great sin against the Holy Ghost, the Holy Ghost it self in the Scriptures chuseth, rather than by any other, to express by this name of aaMatth. 12. 31, 32.Matt 12:31Matt 12:32Blasphemy, Matth. 12. And whereas our Apostle, 1 Tim. 1. saith, That though he were a Blasphemer, yet bb1 Tim. 1. 13.1 Tim 1:13he obtained mercy, because he did it ignorantly in unbelief: he leaveth it questionable, but withal suspicious, whether there may be any hope of Mercy for such as blaspheme maliciously, and against knowledge. If any mans be, certainly such a mans damnation is most just.

But not all Slanderers of God's Truth are of that deep dye: not all12. Slanderers sinners in that high degree. God forbid they should. There, are respects which much qualifie and lessen the sin. But yet allow it any in the least degree, and with the most favourable circumstances, still the Apostles sentence standeth good: Without Repentance their damnation is just. Admit the Truth be dark and difficult, and so easily to be mistaken: admit withal the man be weak and ignorant, and so apt to mistake; his understanding being neither distinct through incapacity to apprehend and sort things aright, nor yet constant to it self through unsettledness and levity of judgment. Certainly his misprision of the Truth is so much ccInvoluntarium minuit de ratione peccati.lesser, than the others wilful Calumny; as it proceedeth less from the irregularity of the Will to the judgment. And of such a man there is good hope, that both in time he may see his errour, and repent expresly and particularly for it; and that in the mean time he doth repent for it implicite, and inclusively in his general contrition for, and confession of, the massie lump of his hidden and ddPsal. 19. 12.Ps 19:12secret and unknown sins. This Charity bindeth us both to hope for the future, and to think for the present: and S. Paul's example and words in the ee1 Tim. 1. 13.1 Tim 1:13place but now alledged, are very comfortable to this purpose. But yet still thus much is certain: He that through ignorance, or for want of apprehension or judgment, or by reason of whatsoever other defect or motive, bringeth a slander upon any divine Truth, though never so perplexed with difficulties, or open to cavil: unless he repent for it, either in the particular, (and that he must do if ever God open his eyes, and let him see his fault) or at leastwise in the general; it is still a damnable sin in him; His damnation is just. We have the very case almost in terminis laid down, and thus resolved in 2 Pet. 3. ff2 Pet. 3. 18.2 Pet 3:18In which are some things hard to be understood, (observe the condition of the things; hard to be understood) which they that are unlearned and unstable, (observe also the condition of the persons, unlearned and unstable) wrest, as they do also the other Scriptures, to their own destruction. Where we have the matter of great difficulty, hard to be understood; the persons p. 27of small sufficiency, unlearned and unstable: and yet if men, even of that weakness wrest and preve…t truths, though of that hardness, they do it foreign, to their own destruction, saith S. Peter there … their own just damnation, saith S. Paul in my Text. This from the Censure in the first sence.

Take it in the other sence, with reference to this ungodly resolution,13. Let us do evil, that good may come: it teacheth us that no pretension of doing it (in ordine ad Deum, for God's glory,) to a good end, or any other colour whatsoever, can excuse those that presume to do evil; but that still the evil they do is damnable, and it is but just with God to render damnation to them for it. [Whose damnation is just.] And thus understood▪ it openeth us away to the consideration of that main Principle whereof I spake, and whereon by your patience I desire to spend the remainder of my time; namely this: We must not for any good, do any evil. For the farther opening, and better understanding whereof, (since the rule is of infinite use in the whole practice of our lives;) that we may the better know▪ when, and where, and how far to apply it aright for the direction of our Consciences and Actions; we must of necessity unfold the extent of this word evil, and consider the several kinds and degrees of it distinctly and a part. We must not do evil, that good may come.

First, evil is of two sorts. The evil of fault, and the evil of punishment. 14.Malum delicti, and Malum supplicii; as aaTertul. l. 2. adv. Marcion. cap. 14.Tertullian calleth them: or, as the more received terms are, Malum Culpae, and Malum Poenae. The evil we commit against God, and the evil God inflicteth upon us. The evil we do, unjustly, but yet willingly: and the evil we suffer, unwillingly, but yet justly. In a word, the evil of sin, and the evil of pain. Touching evils of pain; if the Case be put, When two such evils are propounded, and both cannot be avoided, whether we may not make choice of the one, to avoid the other. The resolution is bbInter ha… datur electio: & minus damnum facere licet, ut evitetur majus. Pareus hîc.common and good from the old Maxim, E malis minimum, we may incur the less, to prevent the greater evil. As we may deliver our purse to a Thief, rather than fight upon unequal terms to save it: and in a tempest cast our wares into the Sea, to lighten the ship that it wreck not: and endure the lancing and searching of an old sore, to keep it from festering and spreading. And this Principle in my Text is not a rule for that Case: that being propounded concerning evils of pain; whereas my Text is intended only of the evils of sin. We are here hence resolved, that we are not to do any evil, that good may come of it. for all which yet we may suffer some evil, that good may come of it. Although (to note that by the way) the common answer è malis minimum, even in the evils of pain, is to be understood (as most other practical conclusions are) not as simply and vniversally, but as commonly and ordinarily true. For (as ccSlater on this place.one saith well) perhaps there are Cases, wherein two evils of Pain being at once propounded, it may not be safe for us to be our own carvers.

But I must let pass the Questions concerning the evils of Pain, as impertinencies. The evils of sin are of two sorts. Some are evil formally, simply, and per se; such as are directly against the scope and purpose of some of Gods Commandments: as Polytheism against the first, Idolatry against the second, and so against the rest, Blasphemy, Prophaneness, Disloyalty, Cruelty, Adultery, Injustice, Calumny, Avarice, and the like; all which are evil in their own nature, and can never (positis quibuscunque circumstantiis) be done well. Othersome are evil only respectively, and by accident: but otherwise in their own nature indifferent, and such as p. 28may be, and are done sometimes well, sometimes ill. To know the nature of which things the better, since they are of singular use for the resolution of many Cases of Conscience: we must yet more distinctly inquire into the different kinds (or rather degrees) of indifferent things; and into the different means, whereby things otherwise in nature indifferent, become accidentally evil for their use.

Indifferent things are either equally, or unequally such. We may call16. them for distinctions sake (and I think not altogether unfitly) aaforeign.indifferentia ad utrumlibet; and bbforeign.indifferentia ad unum. Indifferentia ad utrumlibet, or equally indifferent things, are such, as (barely considered) are arbitrary either way, and hang in aequilibrio, between good and evil, without turning the Scale either one way or other, as not having any notable inclination or propension unto either rather than other: as to drink fasting, to walk into the fields, or to lift up ones hands unto his head, &c. Now concerning such things as these, if any man should be so scrupulons, as to make a matter of conscience of them, and should desire to be resolved in point of Conscience whether they were good or evil; as namely, whether he should do well or ill, to walk abroad into the field a mile or two with his friend, the thing it self is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it: the Action of walking, barely considered, being not considerably either morally good, or morally evil. I say [morally;] for in matter of health, or civility, or otherwise, it may be good, or evil: but not ccQuia eorum objectum non includit aliquid pertinens ad ordinem rationis. Aquin. 1. 2 qu. 18. art. 8. in corp.morally, and spiritually, and in matter of Conscience. And I say withal [barely considered] for there may be circumstances, which may make it accidentally evil. As to walk abroad in the fields, when a man should be at Divine service in the Church, is by accident morally evil, through the circumstance of Time: as, on the contrary, not to walk, if we have promised to meet a friend at such a time, and in such a place, who standeth in need of our present help, is by accident morally evil, through the obligation of that former promise. But yet still, these and other circumstances set aside, barely to walk, or barely not to walk, and the like, are Indifferentia ad utrumlibet, things in their own nature (and that equally) indifferent.

Things unequally indifferent are such, as though they be neither universally 17.good, nor absolutely evil; yet even barely considered, sway more or less rather the one way than the other. And that either unto good, or unto evil. Of the former sort are such outward actions, as being in Moral Precepts indefinitely commanded, are yet sometimes sinfully and ill done: as giving an Alms, hearing a Sermon, reproving an Offender, and the like. Which are in themselves good; and so to be accounted, rather than evil, though some unhappy circumstance or other may make them ill. Of the latter sort are such outward actions, as being in Moral Precepts indefinitely prohibited, are yet in some cases lawful, and may be well done: as, swearing an oath, travelling on the Sabbath day, playing for Money, and the like. Which are in themselves rather evil than good, because they are ever evil, unless all circumstances concur to make them good. Now of these actions, though the former sort carry the face of good, the latter of evil; yet in very truth both sorts are indifferent. Understand me aright: I do not mean indifferent indifferentiâ contradictionis, such as may be indifferently either done, or not done; but indifferent only indifferentia contrarietatis, such as (suppose the doing) may be indifferently either good or evil: because, so they may be done, as to be good; and so p. 29they may be done also, as to be evil. But yet with this difference, that those former, though indifferent, and in some cases evil, are yet of themselves notably and eminently inclined unto good rather than evil; and these latter proportionably unto evil rather than good. From which difference it cometh to pass, that to the Question barely proposed concerning the former actions, whether they be good or evil; the answer is just and warrantable, to say indefinitely they are good: and contrarily concerning the latter actions, to say indefinitely they are evil.

Which difference well weighed (to note that by the way) would serve18. to justifie a common practice of most of us in the exercise of our Ministry against such as distaste our doctrine for it, or unjustly otherwise take offence at it. Ordinarily in our Sermons we indefinitely condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, and going to Law, and retaliation of injuries, and Monopolies, and raising of Rents, and taking forfeiture of bonds, &c. and in our own coat Non-residency and Pluralities. Most of which yet, and many other of like nature, most of us do, or should, know to be in some cases lawful; and therefore in the number of those indifferent things which we call Indifferentia ad unum. You that are our hearers should bring so much charitable discretion with you, when you hear us in the Pulpits condemn things of this nature, as to understand us no otherwise, than we either do or should mean, and that is thus: that such and such things are evil, as now a days, through the corruptions of the times, most men use them, and such as therefore should not be adventured upon without mature and unpartial disquisition of the uprightness of our affections therein, and a severe tryal of all circumstances whether they carry weight enough with them to give our consciences aaLet every man be fully perswaded (foreign) in his own mind, ver. 5.sufficient security, not only of their lawfulness in themselves, and at large, but of their particular lawfulness too unto us, and them. But this by the way.

Now to proceed. There are divers means whereby things not simply 19.evil, but in themselves (either equally or unequally) indifferent, may yet become accidentally evil. Any defect or obliquity, any unhappy intervening circumstance is enough to poyson a right good action, and to make it stark naught. I may as well hope to grasp the Sea, as to comprehend all those means. I make choice therefore to remember but a few of the chiefest; such as happen oft, and are very considerable. Things not simply evil, may accidentally become such; as by sundry other means, so especially by one of these three: Conscience, Scandal, and Comparison. First. Conscience, in regard of the Agent. Though the thing be good,1. yet if the Agent do it with a condemning, or but a doubting Conscience, the Action becometh evil. [**Rom. 14. 14.Rom 14:14 To him that esteemeth any thing to be unclean, to him it is unclean; and bbIbid. v. 23.he that doubteth, is damned if he eat, because he eateth not of faith, chap. 14. of this Epistle.] Secondly, Scandal; 2.in regard of other men. Though the thing be good, yet if a brother ccIbid. ver. 21.stumble, or be offended, or be made weak by it, the action becometh evil. [ddIbid. ver. 20. All things are pure; but it is evil for that man who eateth with offence, ver. 20. there.] Thirdly, Comparison in regard of other actions. 3.Though the thing be good, yet if we prefer it before better things, and neglect or omit them for it, the action becometh evil, [eeMatth. 9. 13.Matt 9:13 Go, and learn what that is, I will have mercy and not sacrifice: Matth. 9.]

The stuff thus prepared, by differencing out those things, which undistinguished, 20.might breed confusion; our next business must be, to lay the rule, and to apply it to the several kinds of evil, as they have been differenced. p. 30I foresaw we should not have time to go thorow all that was intended: and therefore we will content our selves for this time, with the consideration of this Rule, applied to things simply evil. In them the Rule holdeth perpetually, and without exception: that which is simply evil, may not for any good be done. We know not any greater good (for there is not any greater good) than the Glory of God: we scarce know a lesser sin (if any sin may be accounted little) than a harmless officious lye. Yet may not aaVide fusè Augustinum in lib. de Mendacio, & contra Mendacium, & alibi.this be done; no not for that. Will you speak wickedly for God, and talk deceitfully for him? Job 13. 7. If not for the glory of God; then certainly not for any other inferiour end: not for the saving of a life, not for the bbAd sempiternam salutem nullus ducendus est, opitulante mendacio. Aug. de Mend. ca. 19.conversion of a Soul, not for the peace of a Church, and (if even that were possible too) not for the redemption of a world. No ccEa quae constat esse peccata, nullo bonae causae obtentu, nullo quasi bono fine, nulla velut bona intentione facienda sunt. Aug. contra Mendac. c. 7.intention of any end can warrant the choice of sinful means to compass it.

The Reasons are strong. One is; because sin in its own nature, is ddSuapte natura repugnat peccato quod sit eligibile: & propterea, nec propter aliud bonum, est eligibile, Cajet. in hunc locum.de numero ineligibilium: and therefore as not eligible propter se, for its own sake, (there is neither form nor beauty in it, that we should desire it;) so neither propter aliud, with reference to any farther end. Actus peccati non est ordinabilis in bonum finem; is the common resolution of the Schools. In civil and popular elections, if men make choice of such a person, to bear any office or place among them, as by the local Charters, Ordinances, Statutes, or other Customs which should rule them in their choice, is altogether ineligible, the election is de jure nulla, naught and void; the incapacity of the person elected making a nullity in the act of election. No less is it in21. moral actions and elections, if for any intended end we make choice of such means, as by the Law of God (which is our rule, and must guide us) are ineligible; and such is every sin.

Another reason is grounded upon that Principle,**Aquin. 1. secundae, qu. 18. art. 4. ad 3. & qu. 19. art. 6. ad 1, ex Dionysio c. 4. de Divin. nomin. Bonum ex causa integra, Malum ex partiali. Any partial or particular defect, in Object, End, Manner, or other Circumstance, is enough to make the whole action bad; but to make it good, there must be an universal eenon est actio bona simpliciter, nisi omnes bonit…tes concurrant: sed. quilibet defectus singularis causat malum. Aquin. 1. 2. qu. 18. art. 4. ad 3.concurrence of22. all requisite conditions in every of these respects: As a disfigured eye, or nose, or lip, maketh the face deformed; but to make it comely there is required the due proportion of every part. And any one short Clause or Proviso, not legal, is sufficient to abate the whole Writ or Instrument, though in every other part absolute and without exception. The intention then, be it granted never so good, is unsufficient to warrant an Action good, so long as it faileth either in the object, or manner, or any requisite circumstance whatsoever. **1 Sam. 15. 20, &c.1 Sam 15:20Saul pretended a good end, inspring the fat things of Amaleck, that he might therewith do sacrifice to the Lord: but God rejected both it and him, 1 Sam. 15. We can think no other, but that ff2 Sam. 6. 6.2 Sam 6:6Uzzah intended the safety of Gods Ark, when it tottered in the Cart, and he stretched out his hand to stay it from falling: but God interpreted it a presumption, and punished it, 2 Sam. 6. Doubtless ggMatth. 16. 22, 23.Matt 16:22Matt 16:23Peter meant no hurt to Christ, but rather good; when he took him aside, and advised him to be good to himself, and to keep him out of danger: yet Christ rebuked him for it, and sent him packing in the Devils name, Get thee behind me Satan, Matth. 16.

But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And certainly, be it as fair and glorious, as we could be content to imagine it; such it will prove to be, if it set us upon any sinful or unwarranted means: indeed no good intention, but a bad. For, granted it must be, p. 31that the Intention of any end doth virtually include the means: as in a Syllogism, the premises do the Conclusion. No more then can the choice of ill means proceed from a good intention, than can a false Conclusion be inferred from true Premises: and that is impossible. From which ground it is, that the aaGreg. lib. 28. Moral. cap. 13. Euseb. Emiss. hom. 26. and others.Fathers, and other Divines do oftentimes argue from the Intention to the Action, and from the goodness of the one, to the goodness of both: to that purpose applying those speeches of our Saviour, in the twelfth, and in the Sixth of Matthew, bbMatth. 12. 33.Matt 12:33Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt; And, ccMatth. 6. 22.Matt 6:22If thine eye be single, thy whole body shall be full of light: but if thine eye be evil, thy whole body shall be full of darkness. The light of the body is the eye; and of the work the intention. No marvel, when the eye is evil, if the whole body be dark; and when the intention is evil, if the whole work be naught. That which deceiveth most men in judging of good or bad intentions, is, that they take the end and the intention for one and the same thing: betwixt which two there is a spacious difference. For the end, is the thing propter quid, for which we work, that whereat we aim in working, and so hath rationem causae finalis: but the intention is the cause à qua, from which we work, that which setteth us on working; and so hath rationem causae efficientis. Now between these two kinds of causes, the final and the efficient, there is not only a great difference, but even a repugnancy; in such sort, as that it is impossible they should at any time coincidere, which some other kinds of causes may do. It is therefore an errour to think, that if the end be good, the intention of that end must needs be good: for there may as well be ddSed videte ne fortè non sit verè oculus simplex qui fallatur. Bern. de praecept. & dispensat.a bad intention of a good end, as a bad desire of a good object. Whatsoever the end be we intend, it is certain, that intention cannot be good, which putteth us upon the choice of evil means.

Methinks the Church of Rome should blush, (if her forehead dyed red22. with the blood of God's Saints, were capable of any tincture of shame) at the discovery of her manifold impostures, in counterfeiting of Reliques, in coyning of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory indexes, in jugling with Magistrates by lewd equivocations, &c. Practices warrantable by no pretence. Yet in their account but eeSancta Hyp…-crisis was Dominicus his word.piae fraudes; for so they term them, no less ridiculously than falsly: for the one word contradicteth the other. But what do I speak of these, but petty things, in comparison of those her lowder Impieties? breaking covenants of truce and peace; dissolving of lawful, and dispensing for unlawful marriages; assoyling Subjects from their Oaths and Allegiance; plotting Treasons, and practising Rebellions; excommunicating and dethroning Kings; arbitrary disposing of Kingdoms; stabbing and murthering of Princes; warranting unjust invasions; and blowing up Parliament houses. For all which, and divers other foul attempts, their Catholick defence is the advancement (forsooth) of the Catholick Cause: Like his in the Poet, ffHorat. lib. 1. Epist. 1.Quocunque modorem, is their Resolution: by right, or wrong, ggGaudeo sive per veritatem, sive per occasionem, Romanae Ecclesiae dignitatem extolli. Joseph. Stephanus de Osc. pe. in Epist. ad lect.the State of the Papacy must be upheld. That is their unum necessarium: and if heaven favour not, rather than fail, help must be had from hell, to keep Antichrist in his throne.

But to let them pass, and touch nearer home. There are (God knoweth) many Ignorants abroad in the world: some of them so unreasonable, as to think they have non▪ plus'd any reprover; if being admonished of something ill done, they have but returned this poor reply, Is it not better to do so, than to do worse? but also, what necessity of doing either so p. 3225.or worse; when Gods law bindeth thee from both; He that said, … aaJames 2. 10, 11.Jas 2:10Jas 2:11Do not commit adultery; said also, Do not kill: and he that said, Do not steal; said also, Do not lye. If then thou lye, or kill, or do any other sin; though thou thinkest thereby to avoid stealth, or adultery, orsome other sin: yet thou art become a transgressor of the Law, and by offending in one point of it, guilty of all. It is but a poor choice, when a man is desperately resolved to cast himself away; whether he should rather hang, or drown, or stab, or pine himself to death: there may be more horrour, more pain, more lingring in one than another; but they all come to one period, and determine in the same point; death is the issue of them all. And it can be but a slender comfort for a man, that will needs thrust himself into the mouth of hell by sinning wilfully, that he is damned rather for lying, than for stealing, or whoring, or killing, or some greater crime: Damnation is the wages of them all. Murther can but hang a man; and (without favour) Petty Larceny will hang a man too. The greatest sins can but damn a man; and (without Gods mercy) the smallest will damn a man too. But what? will some reply: In case two sins be propounded, may I not do the lesser, to avoid the greater; otherwise must I not of necessity do the greater? The answer is short and easie: If two sins be propounded, do neither. E malis minimum, holdeth as you heard (and yet not always neither) in evils of pain: But that is no Rule for evils of sin. Here the safer Rule is, E malis nullum. And the reason is sound, from the Principle we have in hand. If we may not do any evil, to procure a positive good; certainly bbEâdem doctrinâ quâ horremus facere mala ut eveniant bona, horrere debemus facere mala ut evitemus pejora. Evitare enim pejora, mul… ò minus bonum est, quàm evenire bonum. Cajetan. hic.much less may we do one evil, to avoid or prevent another.

But what if both cannot be avoided, but that one must needs be done?26. In such a strait may I not choose the lesser? To thee, I say again as before, Choose neither. To the Case, I answer, It is no Case: because, as it is put, it is a case impossible. For, Nemo angustiatur ad peccandum: the Case cannot be supposed, wherein a man should be straitned, as he could not come off fairly without sinning. A man by rashness, or fear, or frailty, may foully entangle himself; and through the powerful engagements of sin drive himself into very narrow straits, or be so driven by the fault or injury of others: yet there cannot be any such straits, as should enforce a necessity of sinning; but that still there is one path or other out of them without sin. The perplexity that seemeth to be in the things, is rather in the ccNon enim datur perplexio ex parte rer um: sea contingere potest ex parte hom inis nescient is evadere, nec videntis aditum evadendi absque aliquo peccato. Cajet hic. See the Gloss on dist. 13. item adversus, where he proveth against Gratian that there can be noperplexity.men who puzzle and lose themselves in the Labyrinths of sin, because they care not to heed the clue that would lead them out, if it were followed. Say, a wicked man through heat of blood make a wicked vow to kill his brother: here he hath by his own rashness brought himself into a seeming strait, that either he must commit a murther or break a vow; either of which seemeth to be a great sin, the one aga, inst the fifth, the other against the third Commandment. But here is in very deed no strait or perplexity at all: Here is a fair open course for him without sin. He may break his vow, and there's an end. Neither is this the choice of the lesser sin; but only the ddNon docet eligere minus peccatum, sed solutionem minoris nexùs. Cajetanus hic, speaking of the Council of Toledo. See c. 29 q. 4 per to….loosening of the lesser bond: the bond of charity being greater than the bond of a promise; and there being good reason that (in terms of inconsistency, when both cannot stand) the lesser bond should yield to the greater. But is it not a sin for a man to break a vow? Yes, where it may be helpt salvis charitate & justitia, there the breach is a sin: but in the case proposed, it is no sin. As Christ sai…h in the point of swearing, so it may be said in the point of breach of vow eeMatth. 5. 37.Matt 5:37foreign. Never was any breach of vow, but it was peccatum, p. 33or ex peocato: the breaking is either it self for…ally a sin; or it argueth at least a former sin, in the making. So as the sin, in the case alledged, was before, in making such an unlawful vow; and for that sin the party must repent; but the breaking of it now it is made, is no new sin; (Rather it is a necessary duty; and a branch of that repentance which is due for the former rashness in making it) because an hurtful vow is, (and that virtute praecepti) rather to be broken than kept. The ddExod. 1. 16, &c.Exod 1:16Aegyptian Midwives, not by their own fault, but by Pharaoh's tyrannous command, are driven into a narrow strait, enforcing a seeming necessity of sin: for either they must destroy the Hebrew Children, and so sin by Murther; or else they must devise some handsome shift to carry it clean from the King's knowledge, and so sin by lying. And so they did; they chose rather to lye than to kill, as indeed in the compatison it is by much the lesser sin. But the very truth is, they should have done neither: they should flatly have refused the King's Commandment, though with hazard of their lives; and have resolved rather to suffer any evil, than to do any. And so eeSee August. contra mendac. cap. 19.Lot should have done: he should rather have adventured his own life, and theirs too, in protecting the chastity of his Daughters, and the safety of his Guests; than have **Gen. 19. 8. Perturbatio animi fuit, non consilium. Hist. Scholast. in Gen. cap. 52Gen 19:8offered the exposal of his Daughters to the Iusts of the beastly Sodomites; though it were to redeem his guests from the abuse of …ouler and more abominable filthiness. Absolutely, there cannot be a Case imagined, wherein it should be impossible to avoid one sin, unless by the committing of another. The Case which of all other cometh nearest to a Perplexity, is that of an erroneous Conscience. Because of a double bond; the bond of God's Law, which to ffSin is the transgression of the Law, 1 John 3. 4.1 John 3:4transgress is a sin: and the bond of particular Conscience, which also to ggWhatsoever is not of faith is sin, Rom. 14. 28. Omne quod fit contra conscientiam aedi…icat ad gehennam. c. 28. q. 1 Omnes sec. Ex his.Rom 14:28transgress is a sin. Whereupon there seemeth to follow, an inevitable necessity of sinning; when God's Law requireth one thing, and particular conscience dictateth the flat contrary: for in such a case, a man must either obey God's Law, and so sin against his own conscience; or obey his own conscience, and so sin against God's Law. But neither in this case is there any perplexity at all in the things themselves: that which there is, is through the default of the man only, whose judgment being erroneous mis-leadeth his conscience, and so casteth him upon a necessity of sinning. But yet the necessity is no simple and absolute, and unavoidable, and perpetual necessity: for it is only a necessity, ex hypothesi, and for a time, and continueth but stante tali errore. And still there is a way out betwixt those sins, and that without a third: and that way is deponere erroneam conscientiam. He must rectifie his judgment, and reform the error of his Conscience, and then all is well. There is no perplexity, no necessity, no obligation, no expediency, which should either enforce, or perswade us to any sin. The resolution is damnable, Let us do evil that good may come.

I must take leave, before I pass from this point, to make two Instances: 28.and to measure out from the Rule of my Text an answer to them both. They are such, as I would desire you of this place to take due and special consideration of. I desire to deal plainly, and I hope it shall be (by God's blessing upon it) effectually for your good, and the Churches peace. One instance shall be in a sin of Commission, and the other in a sin of Omission.

The sin of Commission, wherein I would instance, is indeed a sin beyond 29.Commission: it is the usurping of the Magistrates Office without a Commission. The Question is, Whether the zealous intention of a good end p. 34may not warrant it good, or at least excuse it from being evil, and a sin? I need not frame a Case for the illustration of this instance: the inconsiderate forwardness of some hath made it to my hand. You may read it in the disfigured windows and walls of this Church: Pictures, and Statua's, and Images; and for their sakes the windows and walls wherein they stood, have been heretofore, and of late pulled down, and broken in pieces and defaced, without the Command, or so much as leave, of those who have power to reform things amiss in that kind. Charity bindeth us to think the best of those that have done it: that is, they did it out of a forward (though misgoverned) zeal; intending therein Gods glory, in the farther suppression of Idolatry, by taking away these (as they supposed) likely occasions of it. Now in such a case as this, the question is, Whether the intention of such an end can justifie such a deed? And the fact of aaNumb. 25. 7, 8.Num 25:7Num 25:8Phineas, Numb. 25. (who for a much like end, for the staying of the people from Idolatry, executed vengeance upon Zimri and Cosbi, being but a private man, and no Magistrate;) seemeth to make for it.

But my Text ruleth it otherwise. If it be evil, it is not to be done, no29. not for the preventing of Idolatry. I pass by some considerations otherwise of good moment: as namely, first, whether Statua's and Pictures may1. not be permitted in Christian Churches, for the adorning of God's House, and for civil and historical uses, not only lawfully and decently, but even profitably? I must confess, I never heard substantial reason given, why they might not; at the least, so long as there is no apparent danger of superstition. And, secondly, whether things either in their first erection, 2.or by succeeding abuse superstitious, may not be profitably continued, if the Superstition be abolished? Otherwise, not Pictures only, and Crosses, and Images; but most of our Hospitals, and Schools, and Colleges, and Churches too must down: and so the hatred of Idolatry should but usher in licentious Sacrilege, contrary to that passage of our Apostle in the next Chapter before this, aaRom. 2. 22.Rom 2:22Thou that abhorrest Idols, committest thou Sacrilege? And, thirdly, whether these forward ones have not bewrayed somewhat their own self-guiltiness in this act, at least for the manner of it, in doing it secretly and in the dark? A man should not dare to do that, which he would not willingly either be seen, when it is doing; or own being done. To pass by these; consider no more but this one thing only, into what dangerous and unsufferable absurdities a man might run, if he should but follow these mens grounds. Erranti nullus terminus: Error knoweth no stay; and a false Principle once received, multiplieth into a bbforeign.thousand absurd conclusions. It is good for men to go upon sure grounds, else they may run and wander in insinitum. A little error at the first, if there be way given to it, will increase beyond belief. As a small spark may fire a large City, and a cc2 Kings 18. 44, 45.2 Kgs 18:442 Kgs 18:45cloud no bigger than a mans hand, in short space overspread the face of the whole Heavens. For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he thinketh amiss, and to do the part and office of a Magistrate (which must needs have been their ground, if they had any, for this action;) there can be no sufficient cause given, why, by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer Iustice, execute Malefactors, or do any other thing the Magistrate should do; in case the Magistrate slack to do his duty in any of the premises. Which if it were once granted, (as granted it must be, if these mens fact be justifiable) every wise man seeth, the end could be p. 35no other but vast Anarchy and confusion both in Church and Commonwealth: whereupon must unavoidably follow the speedy subversion both of Religion and State. If things be amiss, and the Magistrate help it not; private men may lament it, and, as occasion serveth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they not make themselves Magistrates to reform it.

And as to the act of Phinehas: though I rather think he did; yet what30. if he did not well in so doing? It is a thing we are not certain of: and we1. must have certainer grounds for what we do, than uncertain examples. Secondly, what if Phinehas had the Magistrates Authority to enable him2. to that attempt? It is not altogether improbable (to my apprehension) from the fifth Verse of the Chapter, where the story is laid down, Numb. 25. 5. especially parallell'd with another story of much like circumstances, Exod. 32. 27. that as there the Levites, so here Phinehas drew the Sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so: yet Thirdly, (which cutteth off all plea, and is the most3. common answer ordinarily given by Divines to this and the like instances drawn from some singular actions of God's worthies;) Men of Heroical spirits and gifts, such as were David, Sampson, Ehud, Moses, Elias, and some others, especially at such times as they were employed in some special service for the good of God's Church, were exempt from the common rules of life: and did many things (as we are to presume) not without the aaNec Samson aliter excusatur, quod seipsum cum hostibus ruinâ domùs oppressit, nisi quod latenter spiritus hoc jusserat, qui per illum miracula faciebat. Aug. lib. 1. de Civ. Dei. cap. 21. Si defenditur non fuisse peccatum, privatum habuisse concilium indubitanter credendus est. Bern. de prec. & dispensat.secret motion and direction of God's holy and powerful Spirit, which were therefore good in them (that secret direction being to them loco specialis mandati, like that to bbGen. 22. 2.Gen 22:2Abraham for sacrificing his Son) but not safe or lawful for us to imitate. Opera liberi spiritus, ccChytr. in Gen. 1. and in Exod. 32.Gen 1Exod 32say Divines, non sunt exigenda ad regulas communes nec trahenda in exemplum vitae. The extraordinary Heroical Acts of God's Worthies are not to be measured by the common rules of life, nor to become exemplary unto others. Of which nature was dd1 Sam. 17.1 Sam 17David's single combat with Goliah: and eeJudg. 10. 30.Judg 10:30Sampson's pulling down the house upon himself and the Philistines; And ffExod. 2. 12.Exod 2:12Moses slaying the Egyptian; and ggJudg. 3. 5, &c.Judg 3:5Ehud's stabbing of King Eglon; and hh2 Kings 1. 10, 12.2 Kgs 1:102 Kgs 1:12Eliah's calling down for fire from Heaven upon the Captains and their fifties, and divers others recorded in the Scripture. Of which last fact we have our blessed Saviour's judgment in Luk. 9. that it was done by the extraordinary and peculiar instinct of God's spirit, but it is not to be imitated by others, without iiImitando ab aliis exprimi nec possunt, nec debent, nisi eadem foreign. Spiritus excitentur. Chytr. in Exod. 2.Exod 2particular certain assurance of the like instinct. Where when the Disciples would have called down for fire from Heaven upon the Samaritans, and alledged Elias for their precedent; kkLuke 9. 52.Luke 9:52Lord, wilt thou that we command fire to come down from Heaven and consume them, as Elias did? His answer was with a kind of indignation (as both his llforeign.gesture and speeches shew) Nescitis cujus spiritus estis; You know not what manner of spirits you are of. Elias was endued with an extraordinary spirit, in the freedom whereof he did what he then did: but it is not for you or others to propose his example, unless you can demonstrate his spirit. And if Phinehas's Act also was (as most mmDe Phinees, autem dicendum est, quod ex inspiratione divina, zelo Dei commotus, hoc fecit. Aqui. 2▪ 2. qu. 6…. art. 6. ad 2. & Theologi passim.think it was) such as these: it can no more justifie the usurpation of Magistracy; than David's act can bloody Duels, or Sampson's self-murther, or Moses's secret slaughter, or Ehud's King-killing, or Eliah's private revenge. I have stood the longer upon the discovery of this sin, that men might take right judgment of it; and not think it either warrantable or excuseable by any pretension of zeal, or of whatsoever other good: and that both such as have gone too far this way in their practice already for the time past, may acknowledge p. 36their own oversight, and be sorry for it; and others seeing their error may for the time to come forbear such outrages, and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to give you another in a matter of Omission.

Every Omission of a necessary duty is simply evil, as a sin. But affirmative 31.duties are but sometimes necessary; because they do not obligare ad semper: as, being many, it is impossible they should. And many times duties otherwise necessary, in case of Superior reason and duties, cease to be necessary pro hic & nunc: and then to omit them, is not to do evil. Among other necessary duties this is one, for a Minister furnished with gifts and abilities for it, to acquaint God's people with all material needful truths, as he can have convenient occasion thereunto. And (such conveniency supposed) not to do this, is **Sacerdos debitor est, ut veritatem quam audivit à Deo liberè praedicet. 11. qu. 3. noli timere Ex Chrysost.simply evil. Now then, to make the Case and the Question. The Case thus: A Minister hath just opportunity to preach in a Congregation, not his own: where he seeth, or generally heareth some error in judgment, or outragious sin in practice, to be continued in with too publick allowance: He hath liberty to make choice of his Text and Theme, and leisure to provide in some measure for it; and his conscience telleth him, he cannot pro hic & nunc direct his speech with greater service to God's Church, than against those errors or sins. He seeth on the other side some withdrawments: his discretion may perhaps be called in question, for medling where he needed not; he shall possibly lose the good opinion of some, with whom he hath held fair correspondence hitherto; he shall preserve his own peace the better, if he turn his speech another way. This is the Case. The Question is, Whether these latter considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?

The rule of my Text resolveth negatively: they are not sufficient. The32. duty being necessary, pro hic & nunc, it is simply evil to omit it; and therefore it may not be omitted for any other good. I deny not, but a Minister may with good discretion conceal many truths from his flock; at least the opening and amplifying of them: if they be not such as are needful for them to know, either for the establishment of Faith, or practice of Life; as not only many nice School-points and Conclusions are, but also many Genealogies, and Levitical Rites, and other things even in the Scriptures themselves. Nay, more: a Minister not only in discretion may, but is even in Conscience bound, at least in the publick exercise of his Ministry, to conceal some particular truths from his Auditory; yea, though they be such as are needful for the practice of life, and for the setling of mens Consciences: if they be such withal, as are not fit to be publickly spoken of; as are many Resolutions of Cases appertaining to the seventh Commandment. (Thou shalt not commit Adultery;) and some also appertaining to the eighth (Thou shalt not steal.) Our men aaMoulin. Buckler of Faith, part 2. sect. 4. and not only ours, but some of their own too. See Esppenceus ad Tit. cap. 1.Titus 1justly condemn the Popish Casuists, for their too much liberty in this kind in their Writings: whereby they reduce Vices into an Art, under colour of reproving them; and convey into the minds of bbIn quibus plus proficit vitiorum ignoratio, quàm cognitio virtutis. Justin. lib. 2. Hist. cap. 2.corrupt men, Notions of such prodigious filthiness, and artificial Legier▪ du-main, as perhaps otherwise they would never have dreamed on, or thirsted after. The loose writings of the unchaste ccQuis veterum Poetarum plus obscoenitatis, impuritatis, flagitiorum, professus est, quàm docet poenitentiale Burchardi? Quot sunt qui ignorarent multa quae ibi leguntur, nisi ex ipso didi…issent. I. R. in con…ut. fab. Burdon p. 305. Qui Principum sacerdotum, negotia…orum, ac pracipuè mulierum vitia in concionibus suis insectentur: quae saepiùs ita depingunt, ut obscoeniratem doceant. Erasm. in Adag. foreign.Poets are but dull Tutors of Lust, compared with the authorized Tomes of our severe Romish Votaries. There be enormous sins of this rank, which a modest man would be ashamed so much as to name especially in publick. Now of these, only the generalities would p. 37be touched in the publick; the specialities not unfolded, but in the private exercise of our ministry: nor yet that promiscuously to every one that should out of curiosity desire satisfaction in them; but only to such men; (and that but only so far) as they may concern in point of Conscience, and of practice. Besides these, there are other Cases many, in which it may be more convenient to conceal, than to teach some divine truths at some times, and in some places.

But yet in the Case here proposed, if it be a truth questioned, about33. which God's people are much distracted in their opinions; much mistaken by some through error in judgment; much abused by sinful, especially publick practice, occasioning Scandals and offences among brethren; likely to be overwhelmed with custom, or multitude of those that think or do against it; and be otherwise of material importance: I take it, the Omission of it upon seasonable opportunity, is a grievous sin, and not colourable by any pretence. Beloved, the Minister is not to come into the Pulpit, as a Fencer upon the Stage, to play his prize, and to make a fair aaforeign. 1 Cor. 9. 26.1 Cor 9:26flourish against sin. (Here he could have it, and there he could have it, but hath it no where) but rather as a Captain into the Field, to bend his forces specially against the strongest Troops of the Enemy; and to squander and break thorow the thickest ranks; and to drive at the bbFight neither with small nor great, save only with the King of Israel, 2 King. 22. 31.2 Kgs 22:31fairest. It is not enough for a Prophet ccEsay 58. 1.Isa 58:1to cry aloud, and to lift up his voice like a trumpet, and to tell Iudah and Israel of sins, and of transgressions at large: but if he would whet them up to the battle, he must give a more ddIf the trumpet give an uncertain sound, who shall prepare himself to the battle?certain sound; he must tell Iudah of her sins, and Israel of her transgressions. If1 Cor. 14. 8.1 Cor 14:8 there be in Damascus, or Moab, or Ammon, or Tyrus, or Iudah, or Israel, eeAmos 1 & 2.Amos 1three transgressions, or four more eminent than the rest: it is fit, they that are sent to Damascus, and Moab, and Ammon, and Tyrus, and Iudah, and Israel, should make them hear of three or four, more than all the rest. Sins and Errors, when they begin to get head and heart, must be handled roughly. Silence in such a case is a kind of flattery: and it is ffPenè idem est fidem nolle asserere & negare. Fulg. l. 1. ad Thrasim. c. 1. Sicut incauta locutio in errorem pertrahit, ita indiscretum silentium in errore relinquit. Greg. in Mor.almost all one when sin grows outragious, to hold our peace at them; and to cry Peace, Peace unto them. Our Apostle in Act. 20. would not have held himself sufficiently discharged from the guilt of other mens blood, if he had shunned (as occasion was offered) to have declared unto them ggActs 20. 26, 27.Acts 20:26Acts 20:27foreign, even the whole counsel of God.

In my Application of this Instance and Case, blame me not, if I do it34. with some reference to my self. Being heretofore by appointment, as now again I was, to provide my self for this place against such a meeting as this is; as in my conscience I then thought it needful for me, I delivered my mind, (and I dare say, the Truth too, for substance) something freely, touching the Ceremonies and Constitutions of our Church. And I have now also with like freedom, shewed the unlawfulness of the late disorderly attempts in this Town; and that from the ground of my present Text. I was then blamed for that; I think unjustly; (for I do not yet see what I should retract of that I then delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it. You have heard now already, both heretofore, that to judge any man's heart, and at this time▪ that to slander any Truth, are (without repentance) sins justly damnable: foreign, they that offend either in the one, or the other, their damnation is just. To preserve therefore both you from the sin, and my self from the blame, consider I pray you with reason and charity, what I shall say.

You that are our hearers, know not with what hearts we speak unto you: p. 38that is only known to our own hearts; (and to aa1 Joh. 3. 20.1 John 3:20God who is greater than our hearts, and knoweth all things. That which you are to look at, and to regard, is, with what bbforeign.truth we speak unto you. So long as what we preach is true, and agreeable to God's Word, and right reason: you are notActs 17. 11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19. Secundum. foreign. Plat. in Charmide.Acts 17:11 upon I know not what light surmises, or suspicions, to judge with what spirits or with what dispositions of heart we preach. Whether we ccPhil. 1. 15, 16, 17, 18.Phil 1:15Phil 1:16Phil 1:17Phil 1:18preach Christ of envy, and strife, or of good will; whether sincerely, or of Contention; whether in pretence, or in truth; it is our own good or hurt, we must answer for that; and at our peril be it, if we do not look to that. But what is that to you? Notwithstanding every way, so long as it is Christ, and his truth which are preached, it is your part therein to rejoice. If an ddGal. 1. 8, 9.Gal 1:8Gal 1:9Angel from Heaven should preach any untruth unto you, foreign, Let him be accursed: but if the very Devil of Hell should preach the truth, he must be heard, and believed, and obeyed. So long as eeMatth. 23. 23.Matt 23:23Scribes and Pharisees hold them to Moses's Text and Doctrine, let them be as damned ffWee unto you Scribes and Pharisees, Hypocrites, Matth. 23. 13, 14, &c.Matt 23:13Matt 23:14Hypocrites, as Scribes and Pharisees can be: yet all whatsoever they bid you observe, that you are to observe and do.

Let me then demand: Did I deliver any untruth? It had been well done then to have shewn it, that I might have acknowledged, and retracted it. Did I speak nothing but the truth? with what conscience then could any that heard me, say, as yet I heard some did; that I preached factiously, That I came to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction, I hate it: my desire and aim, next after the good of your souls,1. was, above all, the Peace of the Church, and the Unity of Brethren. For casting bones (if that must needs be the phrase) they were cast in these parts2. long before my coming, by that great enemy to peace and unity, and busie sower of discord, the Devil: otherwise I should not have found at my first coming such snarling about them, and such ggGal. 5. 15.Gal 5:15biting and devouring one another, as I did. My endeavour was rather to have gathered up the bones, and to have taken away the matter of difference, (I mean, the errour in judgment about, and inconformity in practice unto the lawful ceremonies of the Church) that so, if it had been possible, all might have been quiet, without despising or judging one another for these things: For thanks, I hold not that3. worth the answering: alas, it is a poor aim for God's Minister, to preach for thanks,

For the choice of my Text and Argument, both then and now: how4. is it not unequal, that men, who plead (so as none more) for liberty and plainness in reproving sin, should not allow those that come amongst them, that liberty and plainness against themselves and their own sins; I dare appeal to your selves. Have you never been taught, that it is the Ministers duty, as to oppose against all errors and sins in the general, so to bend himself (as near as he can) especially against the apparent errors and sins of his present auditory? And do you not believe it is so? Why then might I not; nay, how ought I not, bend my speech, both then against a common error of sundry in these parts in point of Ceremony, and now against the late petulancy, (or at least oversight) of some misguided ones: The noise of these things abroad, and the scandal taken thereat by such as hear of them, and the ill …ruits of them at home in breeding jealousies, and cherishing contentions among Neighbours, cannot but stir us up, if we be sensible (as every good member should be) of the damage and loss the Church acquireth by them, to put you in mind and admonish… you (as opportunities invite us) both privately and publickly. Is it not time, trow ye, p. 39to thrust in the sickle, when the fields look white unto the harvest? Is it not time our Pulpit should a little echo of these things, when all the Country far and near ringeth of them?

For my own part; however others censure me, I am sure, my own heart telleth me, I could not have discharged my conscience; if, being called to this place, I should have balked what either then or now I have delivered. My Conscience prompting me, all circumstances considered, that these things were pro hic & nunc necessary to be delivered, rather than any other: If for any outward inferiour respect I should have passed them over with silence; I think I should have much swerved from the Rule of my Text, and have done a great evil, that some small good might come of it. But many thousand times better were it for me, that all the world should censure me for speaking what they think I should not; than that my own heart should condemn me for not speaking what it telleth me I should. And thus much of things simply evil.

I should proceed to apply this Rule, We must not do evil, that good may 35.come; unto evils, not simply, but accidentally such: and that both in the general, and also in some few specials of greatest use; namely, unto evils which become such through Conscience, Scandal or Comparison. In my choice of the Scripture, I aimed at all this: and had gathered much of my provision for it. But the Cases being many and weighty, I foresaw I could not go onward with my first project, without much wronging one or both: either the things themselves, if I should contract my speech to the scanting of time; or you, if I should lengthen it to the weight of the matter. And therefore I resolved here to make an end, and to give place (as fit it is) to the business whereabout we meet. The Total of what I have said, and should say, is in effect but this: No pretension of a good end, of a good meaning, of a good event, of any good whatsoever; either can sufficiently warrant any sinful action to be done, or justifie it being done, or sufficiently excuse the Omission of any necessary duty, when it is necessary. Consider what I say, and the Lord give you understanding in all things. Now to God the Father, Son, and Holy Spirit, &c.