ITt cannot be avoided, so long as there is or Weak­nesse 1 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 E 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 Acts 28.24. to the Christian Faith, by the preaching of the Gospel. Now of these new Converts, some better instructed then others, as [Page 2] touching the cessation of legall Ceremonies, made no difference of A 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 De 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 Verse 1. [...], Weak in the faith: those former then must by the Law of Op­position be [...]. Rom. 15.1. Strong in the Faith.

2 It would have become both the one sort, and the other, (notwith­standing they differed in their private judgements, yet) to have pre­served B the common peace of the Church▪ and laboured the 2 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 Gal. 2.14. [...], 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 C 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 1 Cor. 14.26. unto edification, Cajetan 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 Job 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, D 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 [...], and [...]. 3 First, there is [...], 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 E at, the weakness of any. [ Him that is weak in the faith receive you, but not to doubtful disputations.] Next, there is [...], 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 Ver. 14. un­clean [Page 3] A of it self, or (if received with thankfulnesse and sobriety) 1 Cor. 10.23. un­lawfull: and because he knoweth he standeth upon a sure ground, Verse 2. [...], he is confident he may eat any thing, and he useth his liberty accordingly, eating indifferently 1 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 B 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, 3 and the maintenance of Christian Charity? And this question my Text resolveth in this third Verse: wherein is contained [...], 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; 4 C 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 Litterally 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. [...], despising of his brothers infirmity; and the Weak mans fault, that's [...], 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 D 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, E and He that eateth not, have in the opening of the Case been alrea­dy 5 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 [Page 4] eateth, despise him that eateth not] beareth sense as if the Apostle had A 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.

6 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 B bark at us; but despise them. When Goliah saw little David make towards him, 1 Sam. 17. the Text saith, 1 Sam. 17.42 He 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 1 Tim. 4.12. despise his youth, implyeth, that youth is obvious to contempt, and like enough to be despised. And though Eccl. 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. Ps. 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: Mat▪ 18.10. Take heed that ye despise not any of these little C 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, Col▪ 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 D Luke▪ 23.11. [...]. set him at nought, and mocked him, and put him in [...]. 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 [...], wherewith the Apo­stles are Mat. 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 E Faith we are to understand an Fides h [...]c signifieat per­suasionem de usa rerum in­differentium: per Synccdo­chen generis. Piscat. Schol. in Rom. 14.1. historicall Faith onely, 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 [Page 5] A 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 7 Strength is contemptuous. Passive contempt is the unhappinesse of B 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 [...] 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 C him Luc. 18.9, 11. Iste Publicanus! sure I am, that Parable was spoken of pur­pose concerning such as trusted in their own righteousnesse, and [...]. 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, D the free woman; the maid, her mistresse: onely for a lit­tle fruitfulnesse of the womb beyond her; because Gen. 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 E 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 [Page 6] in Arts and Languages, and whatever else of like kind; are A 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, 1 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 B much humility, as to account himself 1 Cor. 15.9. of Apostles the least, but 1 Tim. 1.15. of sin­ners the chiefest; was in so great danger 2 Cor. 12.7. [...]. 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, 1 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, C 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 D sin; and to the weak, as a grievous scandall.

8 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 Prov. 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 E it can be; even for that relation of neighbour-hood, as he is a man, it is sin in thee to despise him, Prov. 14.21. [ He that despiseth his Neighbour, sinneth, Prov. 14.] But that's not all: He is not onely 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 [Page 7] A 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 1 art bound to be so much the more thankfull to him that gave it; and 2 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 B of God, John 3.8. that bloweth where he listeth, and 1 Cor. 12.11 giveth to every one as 9 he listeth? For though there be 1 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. [ 1 Thess. 4.8. He that despiseth, despiseth not man but GOD; who hath given unto us his holy Spirit, 1 Thess. 4. And 1 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 C hurtfull also, as a Scandall, to the despised. And therefore our Savi­our in Matth. 18. discoursing of Mat. 18.6, &c not offending little ones; anon vari­eth the word, and speaketh of Ibid. 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. Plaut. 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: Habet 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 D great Arist. lib. 2. Rhet. 2. cap. 2. where he thus [...]neth An­ger, [...]. 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, Vide opus Adag. Megaren­ses ne (que) tertij, neque qu [...]ti. [...], as the Oracle said to the Megarenses. And yet this is but the least degree of Contempt; a [...]. Arist. ubi su­pra. privative contempt onely. How tenderly then may we think a weak Christian would take it, when to E this privative he should find added a [...]. Ibid. Positive contempt also? when he should see his person, and his weakness, not only not compassionated, but even [...]. 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 [Page 6] unto him, of very purpose to vex, and afflict, and grieve his A tender soul? Certainly for a weak Christian newly converted to the Faith, to be thus despised; it were enough, without Gods singular Have 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 Mat. 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 B 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 10 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 [...]. Et mox. [...]; Max. Tyri­us. [...] tossed 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 C 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 D 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 Gen. 13.9, 11. Abraham in E 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 [Page 9] A 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 Ne condem­nato. Beza. condemn: and so the 11 word [...] is often taken in the worser sense for [...]. Tro­pically, by a Piscator 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 evil man­ners have been the spoiling of many good words; as [...], Tycannus, So­phista, Latro, [...], Ve­n [...]num, Magus; & in our Eng­glish tongue, Knave, Villain, Churle, &c. See Minsheu, Verstegan, &c. divers other B 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 C 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, Matth. 7.1. Iudge not, that ye be not judged, Matth. 7. 1 Cor. 4.5. Iudge nothing before the time, &c. 1 Corinth. 4. Rom. 2.1. Thou art inexcusable, O man, whosoever thou art that judgest, Rom. 2. And Jam. 4.11. If thou judgest, thou art not a doer of the Law, but a Iudge, James 4. 1

D Not that it is unlawfull to exercise civill judgement, or to passe 12 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 Exod. 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 2 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. E For it is stupidity, and not charity, to be credulous against sense. Charity is 1 Cor. 13.5. [...]. ingenuous, and will Ibid. vers· 7. [...]. believe any thing, though more then Reason: but Charity must not be As 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 [Page 10] thing against reason: Shall any charity bind me to think the Crow A 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 onely from a Cùm 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 Job 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 B 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 Aperta 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 onely his As Paul, Mary Magda­len, &c. chosen ones before Calling, but even his As David, Peter, &c. holy ones too after C 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 D 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 13 a calling and commission for it. Exod. 2.14. Quis constituit te? sharply replyed upon Moses, Exod. 2. Who made thee a Iudge? and Luk. 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 [...]; &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 E 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 Rom. 14▪4. standeth or falleth to his own Master? Jam. 4.12. Thou art his fellow-servant, not his LORD. He hath another Lord, that can and will judge him; [Page 11] A 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 Mali operis vindictam, Bo­ni gloriam, u­triusque Judi­cium. three Prerogatives royall to himself, Deut. 32.35. Vengeance, Isai. 42.8. Rom. 12.19. Glory, and Rom. 14.4.—10. Jam. 4.11, 12. judgement. As it is not safe for us then to encroach upon Tres 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, Heb. 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 Et nunc Re­ges, intelligite: erudimini, qui judicatis ter­ram. Psa. 2.10. si judicas, cog­nosce. Sen. in Med. Act. 2. [...]. Phocylid. understand the truth, both for matter of Et normam, & Causam: Normam, secundum quam; & causam, de qua statuendum. Ad Factum haec pertinet; illa ad ju [...]: ad illam, Peritia opus est; ad hanc Prudentia fact, and for point of Law; and he must be sure B 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 Jer. 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 14 other mens spirits, and hearts, and reines, to him that is Heb. 12.9. the Father 2 C of spirits, and alone Psal. 79. & 26.2. Jer. 11.20. & 17.10, & 20.12. Rev. 2.23. searcheth the hearts and reines: before whose eyes all things are Heb. 4.13. [...], as the word is most Emphaticall, Hebrewes 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1 Cor. 4. 1 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 Temeritas 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. 15 Indeed when we are to judge of In 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 3 E 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 [Page 12] their Actions: it is not altogether so: there the rule of Charity A must take place, Glossa 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 Error charita­tis, salutaris error. safe, and secureth us, as from Melius 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 Aequum licèt statuerit, haud aequus fuit. Sen. in Med. Act. 2. unjust [...], the event onely, and not our choyce freeing us from wrong judgement. True Charity is ingenious; it 1 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 B 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 Si 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.

16 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; 1 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; D 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 E therefore that eateth not, judge him that eateth.

17 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 [Page 13] A 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. B 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 18 the case of the Romans, was in the nature of it indifferent: so it is 1 between the conformer and not conformer in our Case. As there fish, and flesh, and herbs were meerly indifferent; such as might be eaten, C 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 2 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. D 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, 3 the strong did use his liberty according to the assurance of his know­ledge ( [...]) 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 E 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.

[Page 14] Lastly, there is some correspondence also in the faulty carriage of A 4 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 B 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 19 particulars, wherein the Cases seemed to agree; you shall find 1 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 onely indifferent in the nature of it; but it was C 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; D 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 Article 20. agreeably to the confessi­ons of other Protestant Churches. hath power, for [...]. 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 Constit. & 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 E Liberty; or Ex. 1 Cor. 7.35. insnaring of mens conscience: as Lincolnsh. Abridg. pa· 34 some have ob­jected. 20 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. [Page 15] A This Tyranny and Usurpation over mens Consciences, the Mar. 7, 8. &c. Pharisees of old did, and the Church of Rome at this day doth exercise, and we justly hate in her: In 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 Constit. &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 Without 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 The Church ought not to enforce any thing besides the holy Writ, to be believed for necessity of salvation. Artic. 20. divine necessity up­on B 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 C 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 See 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 I [...] rebus me­dits lex posita est obedi [...]ntiae Bern. Epist. 7. Indifferent and Ar­bitrary things? For, things De 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 D 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 See 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, 2 E 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 Artic. 34 arbitrary and alterable; yet that there should be some Ceremonies, it is necessary, Necessitate absolutâ, in as [Page 16] much as no outward work can be performed without Ceremoniall A 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) See Calvin lib. 4. Instit. c. 10. sect. 27. necessitate conve­nientiae. Otherwise, since some Ceremonies must needs be used; eve­ry Parish, nay every Quot 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 3 in indifferent things be injurious to Christian liberty: then themselves are injurious no lesse by their negative restraint from B some Ceremonies, Like 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. C

21 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 1 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 D her unwillingnesse thereto: and declared her self a Mother every way indulgent enough to such ill-nurtured Chil­dren, 2 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 one­ly 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 Pro inficiati­one pontificatus foeminei. Aqui­pont. in resp. ad Sohn. de Antichristo, Thes. 15. spea­king of the Priests execu­ted in the reign of Qu. Elizabeth. Religion; E when the very truth is, they are See 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 [Page 17] not the refusall of these Ceremonies they are deprived for, otherwise A then as the matter wherein they shew their contempt: it is the The 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 In 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 B 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 22 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 C and use of Christian liberty in things indifferent: Whereas with our refusers it is much otherwise. First, they are not new 1 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 2 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 D 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 3 sufficiently declared and published the innocency of her p [...]rpose and meaning in enjoying the Ceremonies: nor so onely; 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 E 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 4 premises it doth appear that the weaknesse of our brethren, pre­tended by those that are willing to speak favourably of them, pro­ceedeth [Page 18] for the most part not so much out of simple ignorance, ari­sing A 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 B in regard of the Persons.

23 They differ thirdly in the practise of the Persons. There the strong did eat, because he was well assured he might do it, [...], 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 onely because we know we may lawfully do it; but for that we know we must of [...]. Rom. 13.5. necessity do it, as bound thereunto in obedience to lawfull authority, and in the Not onely for wrath, but also for conscience sake. Ibid. conscience we ought to make of such obedience. And the refusers do not onely de facto, not conform; to the contempt of authority, and the scandall of C 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 Meditations 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 D 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 onely 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. E

24 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; [Page 19] A 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.

B Now these differences are opened betwixt the Case in my 25 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 C 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 26 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, D 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, All 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, E and the free exercise of their Ministery; onely 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 27 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 [Page 20] themselves. But by the way, let our Brethren consider, whether A 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 B 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 C 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 Many 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 D 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 E it where it is rightly due?

28 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 [Page 21] A 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 B Witnesse 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 29 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. C 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 Sancti 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; So 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) D 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 onely 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 E 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 2 [Page 22] his Gospel? And if it should please God in his just judgement (as A 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 3 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 B respects, should Non 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.

30 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; C 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 I 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 Brightman in Apoc. cap. 3. opener of the Revelation, maketh our Church the Linsey-Wolsey Laodicean Church; neither hot nor cold. 31 And some of them have slovenly compared our late gracious Sove­raigne D Queen Elizabeth of most blessed memory, to a This 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 Meditations 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.

32 Secondly, they judge our Bishops, and other Church-Governours, as [Page 23] A 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 33 B 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 34 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 C 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, 35 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.

D 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 36 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 E 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 37 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 [Page 24] desire onely they may be spared for their own particular: but they A 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 B 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, Eadem 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.

2 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 C they are required their opinions by those that invite them. And what themselves (for feare of Censure) thus preach but Mat. 10.27. in the eare; 3 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 onely 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 D seducement; Cogis Iudaizare, Gal. 2. Gal. 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 4 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 Otherwise 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 E 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 [Page 25] A 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 onely acknowledged Artic. 20. in the Church the power of ordaining Rites and Ceremonies, Artic. 20. but he hath after a sort al­so bound himself Artic. 34. openly to rebuke such as willingly and purposely break the Traditions and Ceremonies of the Church, as offenders against the B 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 Heb. 3.2. faithfull in Gods house, as was Moses, in discharging a good Conscience, and revealing unto his people Acts 20.27. the whole Counsell of God.

Thus have I endeavoured, having the opportunity of this place, 38 (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, C concerning the Ceremoniall Constitutions of our Church: and therein laboured to free, not onely 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 D 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.

A Little before, at the fourth verse, S. Paul had delivered a Conclusion sound and comfortable: and strengthe­ned 1 it from Davids both experience, and testimony in That thou might'st be justified in thy sayings, and mightest over­come when thou art jud­ged. Psal. 51.4. Ps. 51. A place pregnant, and full of sinews, to en­force it. The Conclusion in effect was, that Nothing in man can anull the Covenant of God. Neither the ori­ginall unworthinesse of Gods Children, through the universall corru­ption of nature; nor their actuall unfaithfulnesse bewrayed (through D 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 faithfulnesse of his promises, notwithstanding any unrighteousnesse or unfaithfulnesse in man.

But never yet was any Truth so happily innocent, as to main­tain it self free from Calumny and Abuse. Malice on the one hand, 2 and Fleshlinesse on the other; though with different aimes, yet doe 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; E Malice slandereth the Truth, to discountenance it; but Fleshlinesse abuseth the Truth, to countenance it selfe by it. The cavil­ling Sophister, he would faine bring the Apostles gracious Do­ctrine into discredit: The carnall Libertine, he would as faine bring his own ungracious behaviour into credit. Both, by making [Page 27] A false (yet colourable) Inferences from the former Conclusion. There are Triplex 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 unrighteousnesse. The Colour: for why should he punish us for that, which so much magnifieth and commendeth his 1 righteousnesse? [ Verse 5. But if our righteousnesse commend the righte­ousnesse of God, what shall we say? Is God unrighteous that taketh vengeance?] The second Inference: If so; then it is injust either 2 in God or Man to condemne 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? [ Verse 7. For B 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, and last, and worst Inference: If so, then it is a good and wise resolution, Let 3 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 3 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 C 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 as 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 onely the bare inconsequence of it upon the Apostles conclusion, but withall, and especially the falsenesse and unsoundnesse of it taken by D it self; As we be slanderously reported, and as some affirm that we say, Let us do evil, &c.

My aime at this present is to insist especially upon a Principle of 4 practick 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 inferiour observati­ons not to be neglected. With which I think it will not be amisse E 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 Apostles Method, and substantiall manner of pro­ceeding: how he cleareth all as he goeth; Observ. I. how diligent he is and carefull, betimes to remove such cavils, (though he Propter hos arguendos fecit Paul 9. hic, qua­si digres [...]ionem tractando haec. Cajetan. hic. step a little 5 [Page 28] out of his way for it) as might bring scandall to the Truth he A had delivered. When we preach and instruct others, we should not think it enough to deliver positive truths: but we should take good care also, as near as we can, to leave them clear; and by prevention to stop the mouths of such as love to pick quarrells 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 Gods truth: and be carefull, as not to broach any thing that is false, through rashnesse, errour, or in­temperance; so not to betray any truth by ignorant handling, or by superficiall, slight, and unsatisfying answers. But then especially B concerneth it us to be most carefull herein; when we have to speak before such, as we have some cause before-hand to suspect to be, through ignorance, or weaknesse, or custome, or education, or preju­dice, or partiall affections, or otherwise contrary-minded unto, or at leastwise not well perswaded of those Truths we are to teach. If the wayes be rough and knotty, and the passengers feeble-joynted and dark-sighted, it is but needfull 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 C to justifie the principals, by making our selves Accessories. Those men are ill-advised, how ever zealous for the Truth, that stir in contro­versed points, and leave them worse than they found them. Aut animo d mas, aut vi­ribus addas. D [...]ct [...]m Archi­dam [...] ad fili­um. apud Plu­tarch. in La­conicis. Sto­mach will not bear out a matter without strength: and to encoun­ter an adversary are required As Zuinglius said of Carolo­stadius (whom he j [...]dged too weak to un­dertake the defence of the truth against Luther in the point of Con­substantiati­on) N [...]a satis hum [...]rorum ha­ber. Sleidan. Shoulders as well as Gall. A good cause is never betrayed more, than when it is prosecuted with much eagernesse, but little sufficiency. This from the Method.

Observe secondly the Apostles manner of speech, [...], 6 Translators render it, As we are wrongfully blamed. As we are slandered. As we are slanderously reported. And the word indeed from D the [...]. Originall importeth no more: Observ. II. 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 amisse, or unworthily of God: that is [...], and properly the sin we call blaspemy. And yet that very word of Blaspemy, which for the most part referreth immediately to God, the Apostle here useth, when he speaketh of himself and o­ther Christian Ministers, [...], as we are slandered, nay as we are blasphemed. A slander, or other wrong, or contempt done to a Minister, quà talis, is a sin of a higher strain, than the same done to E a Common Christian. Not at all for his persons sake: for so he is no more Gods good creature than the other; no more free [...]. Acts 14.15. & Jam. 5. [...]7. from sins, and infirmities, and passions, than the other. But for his Callings sake; for so he is Gods 2 Cor. 5.20. Embassadour, which the other is not: and for his works sake; for that is Gods 1 Thes. 2.1 [...]. Message, which the others is [Page 29] A not. Personall Slanders and Contempts are to a Minister, but as to another man: because his person is but as another mans person. But slanders and contempts done to him as a Minister, that is, with refe­rence either to his Calling or Doctrine, are much greater 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 Contempts, S. Paul is expresse else­where; 1 Thes. 4.8. He 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 enhaunceth the sin: and every B slander against our regular Doctrines, is more than a bare Calumny; if no more, at least petty We have heard him speak blas­phemous words against Moses, and a­gainst God. Acts 6.11. blasphemy, [...], as we are slandered, as we are blasphemed. That from the word.

Observe thirdly, the wrong done to the Apostle and to his Doctrine. He was slanderously reported to have taught that which he never so 7 much as thought: Observ. III. 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; C whereon Calumny will not fasten, and stick slanderous imputations. Neither Mat. 11.17—19. Iohns mourning, nor Christs piping can passe the pikes: but the one hath a Devil; the other is a Glutton and a Wine-bibber. Though Mat. 5.17. Christ come to fulfill the Law, yet there be will accuse him as a destroyer of the Law, Matthew 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Mat. 22. [ Mat. 22.21. Give unto Caesar the things that are Caesars:] yet there be that charge him, as if he John 19.12. spake against Caesar, Iohn 19. and that in the very case of Tribute, as if he Luke [...]3.2. forbade to give Tribute unto Cae­sar, Luke. 23. Now if they Mat. 10.25. called the Master of the house Beelze­bub, D how much more them of his houshold? If Christs 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 cavill? How the Apostles were slandered as Seducers and Sectaries, and vain bablers, and Hereticks, & broachers of new & false & pestilent do­ctrines; their Epistles and the book of their Acts witnesse 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 E their profession. But our own experience goeth beyond all. Sundry of the Doctors of our Church teach truly, and agreeably to Scri­pture the Acts 17.28. & Esay 16.12. effectuall concurrence of GODS Will and Power, with subordinate Agents in every, and therefore even in sinful actions; Gods Rom. 9.1 [...], 1 [...], 18, &c. free election of those whom he purposeth to save of his own grace, without any motives in, or from themselves; The immutability [Page 30] of Gods John 13.1. Rom. 11.29. & 5.9, 10. & 8.35, 38, 39. Love and Grace towards the Saints elect, and their certain A perseverance therein unto Salvation; The Rom. 3.28. Iustification of sinners by the imputed righteousnesse of Christ, apprehended and applied 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, Maldonate, and the Jesuits; but none more than our own English Fugitives, Bristow, Stapleton, Parsons, Kellison, and all the rable of that crew, freely spend their mouths B 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 Stoicall fatall necessity; sin whether they will or no, and be damned whether they deserve it or no: as if we opened a gap to all licentiousnesse and profanenesse; let them believe, it is no matter how they live, heaven is their own cock­sure: as if we cryed down good works, and condemned charity. Slan­ders loud and false; yet easily blown away with one single word, [...]. These imputations upon us and our doctrine are unjust: but [...], let them that thus mis-report us, know, that with­out repentance their damnation will be just. C

8 It would be time not ill spent, to discover the grounds of this ob­servation, and to presse the uses of it something fully. But because my aim lyeth another way; I can but point at them, and passe. If seldome Truth scape unslandered, marvel not: the reasons are evi­dent. On Gods part, on Mans part, on the Devils part. God suf­fereth, Man raiseth, and the Devil furthereth these slanders against the Truth. To begin ordine retrogrado, and to take them back­wards. I First, on the Devils part: a kind of Contrariety and Anti­pathy betwixt him and it. He being the John 8.44. Father of lies, and Ephes. 6.12. Prince of darknesse, cannot away with the Truth, and with the Light: and D therefore casteth up slanders, as Fogs and Mists against the Truth to II bely it, and against the Light to darken it. Secondly, on Mans part: 1 And that partly in the understanding; when the judgement either of it self weak, or else weakened through precipitancy, prejudice, or o­therwise, is deceived with fallacies instead of substance, and mista­keth 2 seeming inferences for necessary and naturall deductions. Partly in the Will: when men of corrupt minds set themselves purposely against the known truth, and out of malicious wilfulnesse (against the strong testimony of their own hearts) slander it, that so they may 3 disgrace it, and them that professe it. Partly in the Affections; E when men overcome by carnall affections, are content to cheat their own souls, by giving such constructions to Gods Truth, as will for requitall, give largest allowance to their practices; and so rather choose to crooken the Rule to their own bent, than to levell them­selves III and their affections and lives according to the Rule. Thirdly, [Page 31] A on Gods part; who suffereth his own Truth to be slandered and mi­staken. Partly in his Iustice, as a fearfull judgement 2 Thes. 1.10, 11, 12. upon wicked 1 ones, whereby their hard hearts become yet more hardened, & their most just condemnation yet more just. Partly in his goodnesse; as a powerfull fiery triall of true Doctors, whose constancy and sincerity 2 is the more 1 Cor. 11.19 approved with him, and the more eminent with men, if they John 10.12. flye not when the Wolf cometh, but keep their standing, and stoutly maintain Gods truth, when it is deepliest slandered, and hot­liest opposed. And partly, in his Wisdome; as a rich occasion for those 3 whom he hath gifted for it, [...], to awaken their zeal, 2 Tim. 1.6. to quic­ken B up their industry, to muster up their abilities, to scour up their spirituall armour, (which else through dis-use might gather rust) for the defence and for the rescue of that 1 T [...]m 6.20. & 2 Tim 1.14. [...], that precious truth whereof they are depositaries, and wherewith he hath entrusted them. 9

These are the Grounds. The Uses, for instruction briefly are, to teach 1 and admonish every one of us: that we be not either first, so wicked­ly 2 malicious, as without apparent cause to raise any slander; or second­ly, so foolishly credulous, as without severe examination, to believe a­ny 3 slander; or thirdly, so basely timorous, as to flinch from any part of C Gods truth for any slander. But I must not insist. This from the slan­der.

Observe fourthly, how peremptorily the Apostle is in his censure a­gainst 10 the slanderers or abusers of holy truths: Whose damnation is just. Observ. IV. Amorasius, Lyra, Piscator, Pareus, &c. Some understand it with reference to the Slanderers; As we be slanderously reported, and as some affirm that we say: Whose damnation is just: that is, their damnation is just, who thus unjustly slander us. Chrysostomus, Caj [...]t [...]nus, 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, D under whatsoever pretence of good to come of it. Both expositions are good; and I rather embrace both, then prefer either. I ever held it a kind of honest spiritual thrift; where there are two senses given of one place, both agreeable to the Analogie of Faith and Man­ners, both so indifferently appliable to the words and scope of the place, as that it is hard to say, which was rather intended; though there was but one intended, yet to make 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 Gods E truth unjustly: God condemneth him justly for it, [ whose damnation is just. [...] If we be countable (and we are countable at the day of Judgement) for Mat. 12.36▪ every idle word we speak; though neither in it self false, nor yet hurtful and prejudicial unto others: what less than dam­nation can they expect, that with much falshood for the thing it self, and infinite prejudice in respect of others, blaspheme God and his holy Truth?

[Page 32]But if it be done of purpose, and in malice to despight the Truth, A 11 and 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 finall impenitency necessarily attending it: I would be loth to interclude the hope of Re­pentance from any sinner; or to confine Gods Mercy within any bounds. Yet thus much I think I may safely say; it cometh shrewdly neer 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 B the Holy Ghost, the Holy Ghost it self in the Scriptures chu­seth, rather than by any other, to expresse by this name of Mat. 12.31, 32. Blasphe­my, Mat. 12. And whereas our Apostle, 1 Tim. 1. saith, That though he were a Blasphemer, yet 1 Tim. 1.13. he obtained mercy, because he did it igno­rantly in unbelief: he leaveth it questionable, but withall 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.

12 But not all Slanderers of GODS truth are of that deep die: not all Slanderers, sinners in that high degree. GOD forbid they should. C 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 & difficult, and so easily to be mistaken: admit withall 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 unsetlednesse and levity of judgement. Certainly his misprision of the Truth is so much Involuntari­um minuit de ratione peccati. lesser, than the o­thers wilfull Calumny; as it proceedeth lesse from the irregularity of D the Will to the Iudgement. And of such a man there is good hope, that both in time he may see his errour, and repent expresly and parti­cularly for it; and that in the mean time he doth repent for it impli­citè, and inclusively in his generall contrition for, and confession of the massie lump of his hidden and Psal. 19.12. secret and unknown sins. This Cha­rity bindeth us both to hope for the future, and to think for the pre­sent: and S. Pauls example and words in the 1 Tim. 1.13. place 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 judgement, or by reason of whatsoever other defect or motive, E 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 generall; it is still a damnable sin in him; His damnation is just. We have the very case almost in [Page 33] A terminis laid down, and thus resolved in 2 Pet. 3. 2 Pet. 3.18. In 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 of small sufficiency, unlearned and unstable: and yet if men, even of that weakness, wrest and pervert truths, though of that hardnesse, they do it [...], to their own destruction, saith Saint Peter there; to their own just damnation, saith S. Paul in my Text. This B from the Censure in the first sense.

Take it in the other sense, 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 Gods 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 a way 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 C 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 apart. 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 Tertul. l. 2. adv. Marcion. cap. 14. Tertullian calleth them: or as the more received terms are, Malum Culpae, and Malum D 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 Inter haec da­tur electio; & minus damnum ficere licet, ut evitetur majus. Parens hic. common and good from the old Maxime, E malis minimum, we may incur the lesse, 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 E the ship that it wreck not: and indure 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 onely of the evils of sin. We are herehence 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) [Page 34] the common answer è malis minimum, even in the evils of pain is to A be understood (as most other practical conclusions are) not as simply and universally; but as commonly and ordinarily true. For (as Slater 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 passe the Questions concerning the evils of Pain, as 15 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 Commandements: as Atheism against the first, Idolatry against the second, and so against the rest, Blasphemy, Profanenesse, Disloyalty, Cruelty, Adultery, Injustice, Calumny, Avarice, B and the like; all which are evil in their own nature, and can never (positis quibuscunque circumstantiis) be done well. Othersome are e­vil onely respectively, and by accident: but otherwise in their own nature indifferent; and such as may be, and are done sometimes well, sometimes ill. To know the nature of which things the better, since they are of singular 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. C

16 Indifferent things are either equally, or unequally such. We may call them for distinctions sake (and I think it not altogether unfitly) [...]. indifferentia ad utrumlibet; and [...]. 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 hand unto his head, &c. Now concerning such things as these, if any man should be so scrupulous, as to make a matter of conscience of D 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 fields 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 Quia eorum [...]b [...]ectum non includit [...]li­quid pertinens ad ordinem ra­tionis. Aquin. 1.2. qu. 18. art. 8. in corp. morally, and spiritually, and in matter of conscience. And I say withall [ barely considered,] for there may be circumstances, E 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 [Page 35] A 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 17 universally 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 Morall precepts indefinitely commanded, are yet some­times sinfully and ill done: as, giving an Alms, hearing a Sermon, B reproving an Offender, and the like. Which are in themselves good; and so 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 lawfull, 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 C me aright: I do not mean indifferent indifferentiâ contradictionis, such as may be indifferently either done, or not done; but indiffe­rent onely indifferentiâ 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 they 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 later proportionably unto evil rather than good. From which difference it cometh to passe, that to the Question barely proposed concerning the former actions, whe­ther D they be good or evil; the answer is just and warrantable, to say indefinitely they are good: and contrarily concerning the later acti­ons, to say indefinitely they are evil.

Which difference well weighed (to note that by the way) would serve to justifie a common practice of most of us in the exercise of 18 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 E forfeitures of Bonds, &c. and in our own coat Non-residency, and Plu­ralities, &c. Most of which yet, and many other of like nature, most of us do, or should know to be in some cases lawfull; 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 heare us in the Pulpits condemn things [Page 36] of this nature; as to understand us no otherwise, than we either do or A should mean, and that is thus: that such and such things are evill, as now adaies, through the corruptions of the times, most men use them; and such as therefore should not be adventured upon without mature and unpartiall disquisition of the uprightnesse of our affe­ctions therein, and a severe triall of all circumstances, whether they carry weight enough with them to give our consciences Let every man be fully perswaded ( [...]) in his own mind. v [...]r. 5. suffici­ent security, not onely of their lawfulnesse in themselves, and at large, but of their particular lawfulnesse too unto us, and then. But this by the way.

Now to proceed. There are divers meanes whereby things not sim­ply B 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 graspe the Sea, as to comprehend all those meanes. 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 meanes, so especially by one of these three: 1 Conscience, Scandall, and Comparison. First, Conscience; in regard of the Agent. Though the thing be good, yet if the Agent doe it with a C condemning, or but a doubting Conscience, the Action becometh evill. [ Rom. 14.14. To him that esteemeth any thing to be uncleane, to him it is un­cleane; and Ibid. v. 23. he that doubteth, is damned if he eat, because he eateth 2 not of Faith, chap. 14. of this Epistle.] Secondly, Scandall; in re­gard of other men. Though the thing be good, yet if a brother Ibid. ver. 21. stum­ble, or be offended, or be made weake by it, the action becometh evill. [ Ibid. ver. 20. All things are pure; but it is evill for that man who eateth with of­fence, 3 verse 20. there.] Thirdly, Comparison; in regard of other acti­ons. Though the thing be good, yet if we preferre it before better things, and neglect or omit them for it, the action becometh evill, D [ Math. 9.13. Goe, and learne what that is, I will have mercy and not sacrifice: Mat. 9.]

The stuffe thus prepared, by differencing out those things, which 20 undistinguished, might breed confusion; our next businesse must be, to lay the rule, and to apply it to the severall kinds of evill, as they have been differenced. I foresaw we should not have time to goe tho­row all that was intended: and therefore we will content our selves for this time, with the consideration of this Rule, applyed to things simply evill. In them the Rule holdeth perpetually, and without ex­ception: That which is simply evill, may not for any good be done. We E know not any greater good (for there is not any greater good) than the Glory of God: we scarce know a lesser sinne (if any sinne may be accounted little) than a harmlesse officious lye. Yet may not Vide susè Augustinum in lib. de Menda­cio, & contra Mendacium; & a libi· this be done; no not for that. Will you speake wickedly for God, and talk deceitfully for him? Iob 13.7. If not for the glory of God; then [Page 37] A certainly not for any other inferiour end: not for the saving of a life, not for the Ad sempiter­nā salu [...]ē nul­us ducendus est o [...]itulante men­dacio. Aug. de mendac 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 Ea 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 sinfull meanes to compasse it.

The Reasons are strong. One is; because sinne in its own nature; is Suapte natu­ra repugnat peccato quod sit eligible: & propterea, nec propter se, nec propter aliud bonum est eli­gibile. Cajet. in hunc locum. de numero ineligibilium: and therefore as not eligible propter se, for it own sake, (there is neither forme 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 B of the Schooles. In civil and popular elections, if men make choice of such a person, to beare any office or place among them; as by the locall Charters, Ordinances, Statutes or other Customes which should rule them in their choice, is altogether ineligible, the electi­on 21 is de jure nulla, naught and void; the incapacity of the person e­lected making a nullity in the act of election. No lesse is it in morall actions and elections, if for any intended end we make choice of such meanes, as by the Law of God (which is our rule, and must guide us) are ineligible; and such is every sinne.

Another reason is grounded upon that Principle, Aquin. 1. se­cundae. qu. 18. art. 4. ad 3. & qu. 19. art. 6. ad 1. ex Dionys [...]o, cap. 4. de Divin. nomin. Bonum ex ca [...] ­sa C integra, Malum ex partiali. Any partiall or particular defect, in Ob­ject, End, Manner, or other Circumstance, is enough to make the 22 whole action bad; but to make it good, there must be an universall Non est actio bona simplici­ter, nisi omnes bon [...]tates con­currant: s [...]d quilibet defe­ctus singularis causat malum. Aquin. 1.2. qu. 18. art. 4. ad 3. concurrence of all requisite conditions in every of these respects: As a disfigured eye, or nose, or lippe, maketh the face deformed; but to make it comely, there is required the due proportion of every part. And any one short Clause, or Proviso, not legall, 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 D either in the object, or manner, or any requisite circumstance whatso­ever. 1 Sam. 15.20, &c. Saul pretended a good end, in sparing the fat things of Amalek; that he might therewith do sacrifice to the Lord: but God rejected both it and him, 1 Sam. 15. We can think no other, but that 2 Sam. 6.6, 7 Vzzah 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. Doubtlesse Mat. 16.22, 23. Peter 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 set him packing in the Divels E name, Get thee behind me, Satan. Matth. 16.

But what will we say (and let that stand for a third reason) if our 23 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 sinfull or unwarranted meanes: indeed no good intention, but a bad. For granted it must be, [Page 38] that the Intention of any end doth virtually include the meanes: as in A a Syllogisme, the Premises do the Conclusion. No more then can the choice of ill means proceed from a good intention; then can a false Con­clusion be inferred from true Premises: and that is impossible. From which ground it is, that the Greg. 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 good­nesse of the one, to the goodnesse of both: to that purpose apply­ing those speeches of our Saviour, in the twelfth, and in the sixth of Matthew, Mat. 12.33. Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt; And, Mat. 6.12. if thine eye be single, the whole body shall be full of light: but if thine eye be evil, thy whole body B shall be full of darknesse. The light of the body is the eye; and of the work, the intention. No marvell, 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 aime 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 C two kinds of causes, the finall and the efficient, there is not onely a great difference, but even a repugnancy; in such sort, as that it is impossible they should at any time coincidere, which some other kindes of causes may do. It is therefore an error to think, that if the end be good, the intention of that end must needs be good: for there may as well be Sed videte ne fortè non sit verè oculus simplex, qui fallatur. Been. 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 meanes.

Methinkes the Church of Rome should blush, (if her forehead died 22 red with the blood of GODS Saints, were capable of any tincture of D 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 juggling with Magistrates by lewd Equivocations, &c. Practises warrantable by no pretense. Yet in their account but Sancta Hypo­crisis, was Do­minicus his word. piae fraudes; for so they terme them, no lesse ridiculously, than fasly: 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 lawfull, and dispensing for unlawfull marriages; as­soyling Subjects from their Oaths and Allegiance; plotting Treasons, E and practising Rebellions; excommunicating and dethroning Kings; ar­bitrary disposing of Kingdomes; 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 [Page 39] Poet, Horat. lib. 1. Epist. 1. Quocunque modo rem, is their Resolution: by right, or wrong, A Gaudeo, sive per veritatem, sive per occasi­onem, Romanae Ecclesiae digni­tatem ex [...]olli. 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 faile, help must be had from hell, to keep Antichrist in his throne.

But to let them passe, and touch neerer home. There are (God knoweth) many Ignorants abroad in the world: some of them so un­reasonable, as to think they have sufficiently non-plus't any reprover; if being admonished of something ill done, they have but returned this poore reply, Is it not better to doe so, than to doe worse? But alas, what necessity of doing either so, or worse; when Gods law bindeth 25 thee from both? James 2.10, 11. He that said, Doe not commit adultery; said also, B Doe not kill: and he that said, Doe not steale; said also, Doe not lye. If then thou lye, or kill, or doe any other sinne; though thou think­est thereby to avo [...]d stealth, or adultery, or some other sinne: yet thou art become a transgressour of the Law, and by offending in one point of it, guilty of all. It is but a poore choyce, 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 horror, more paine, 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 C 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 sinnes can but damne a man; (and without Gods mercy) the smallest will damne 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 D you heard (and yet not alwaies 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 Eâdem do­ctrinâ, qua hor­remus facere mala ut eveni­ant bona, hor­rere debemus f [...]cere mala ut evitemus pejo­ra. Evitare e­nim pejora, multò minus bonumest, quàm evenire bonum. Caje­tan. hic. much lesse may we do one evil, to avoid or prevent another.

But what if both cannot be avoided, but that one must needs be done? In such a strait may I not choose the lesser? To thee; I say 26 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 so E straitned, as he could not come off fairely without sinning. A man by rashness or feare, or frailty, may foully entangle himself; and through the powerfull 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 [Page 40] that still there is one path or other out of them without sin. The A perplexity that seemeth to be in the things, is rather in the Non enim da­tu [...] p [...]rplexio ex parte rerū: sed conting [...]re potest ex p [...]rte hominis nesci­entis evadere, nec videntis a­ditum evadēdi absque aliquo peccato. Cajer. hic. See the Glosse on dist. 13. item adver­sus, where he proveth a­gainst Gratian that there can be no per­plexity. 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 well followed. Say, a man through heat of blood make a wicked vow to kill his brother: here he hath by his own rashnesse 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 against the fifth, the other against the third commandement. 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 an end. B Neither is this the choice of the lesser sinne; but onely the Non docet e­ligere minus peccatum, sed solutionem mi­no [...]is nex [...]s. Cajetanus hic, speaking of th [...] Councell of Toledo. See. c. 22. q. 4. per tot. loosen­ing of the lesser bond: the bond of charity being greater than the bond of a promise; and there being good reason that (in termes of inconsistencie, 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 kept salvis charitate & justitia, there the breach is a sin: but in the case proposed it is no sin. As Christ saith in the point of swearing, so it may be said in the point of breach of vow, Mat. 5.37. [...]. Never was any breach of vow, but it was pecca­tum, or ex peccato: the breaking is either it self formally a sin: or it C argueth at least a former sin, in the making. So as the sin, in the case alledged, was before in making such an unlawfull 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 rashnesse in making it,) because a hurt­full vow is, (and that virtute praecepti) rather to be broken then kept. The Exod. 1.16. &c. Aegyptian Midwives, not by their own fault, but by Pha­raohs 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 han­some D shift to carry it cleanly from the Kings knowledg, and so sin by lying. And so they did; they chose rather to lye then to kill, as indeed in the comparison it is by much the lesser sinne. But the very truth is, they should have done neither: they should flatly have refused the Kings commandment, though with hazard of their lives; and have re­solved rather to suffer any evil, than to do any. And so See August. contra men­d [...]c. 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; then have Gen. 19.8. P [...]rturbatio animi fui [...], [...]n consilium. Hist. Scholast. in Gen. cap. 5▪ offered the exposall of his Daughters to the lusts of the beastly Sodomites, though it were to redeeme his guests from E the abuse of fouler and more abominable filthinesse. Absolutely: there cannot be a case imagined, wherein it should be impossible to avoid one sin, unlesse 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 Gods Law; which [Page 41] A to Sin is the transgression of the Law, 1 John 3.4. transgress, is a sin; and the bond of particular conscience, which also to Whatsoever is not of faith, is sin. Rom. 14.23. Omne quod fit contra consci­entiam aedifi­cat ad gehe­nam. c. 28. q. 1. Omnes. sec. Ex his. transgress, is a sin. Whereupon there seemeth to follow an inevitable necessity of sinning; when Gods Law requireth one thing, and particular conscience dictateth the flat contrary: for in such a case, a man must either obey Gods Law, and so sin against his own conscience; or obey his own conscience, and so sin against Gods 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 onely, whose judgement being erroneous mis-leadeth his conscience, and so casteth him upon a necessity of sinning. But B yet the necessity is no simple and absolute, and unavoydable, and perpetual necessity: for it is onely 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 judgement, 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; C and to measure out from the Rule of my Text an answer to 27 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 Gods blessing upon it) effectually, for your good, and the Churches peace. One instance shall be in a sin of Commissi­on; the other in a sin of Omission.

The sin of Commission wherein I would instance, is indeed a sin be­yond 28 Commission: it is the usurping of the Magistrates Office with­out a Commission. The Question is; whether the zealous intention of a good end may not warrant it good, or at least excuse it from be­ing D 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 windowes 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, that they did it out of a forward (though mis-governed) zeal; intending therein Gods glory in the far­ther E 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 Num. 25.7, 8. Phinehes, Nu. 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.

[Page 42]But my Text ruleth it otherwise. If it be evil, it is not to be done, A 29 no not for the preventing of Idolatry. I pass by some considerations 1 otherwise of good moment; as namely first, whether Statua's and Pi­ctures may not be permitted in Christian Churches, for the adorning of Gods House, and for civil and historical uses, not onely lawfully and decently, but even profitably? I must confess, I never heard substantiall reason given, why they might not: at the least, so long 2 as there is no apparent danger of superstition. And secondly, whe­ther things either in their first erection, or by succeeding abuse su­perstitious, may not be profitably continued, if the Superstition be abolished? Otherwise, not Pictures onely, and Crosses, and Ima­ges; B but most of our Hospitals, and Schools, and Colledges, and Chur­ches too must down: and so the hatred of Idolatry should but usher in licentious Sacriledge, contrary to that passage of our Apostle in the next Chapter before this, Rom. 2.22. Thou that abhorrest Idols, committest 3 thou Sacriledge? 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; 4 consider no more but this one thing onely, into what dangerous and C unsufferable absurdities a man might run, if he should but follow these mens grounds. Erranti nullus terminus: Errour knoweth no stay, and a false Principle once received, multiplieth into a [...]. thousand absurd conclusions. It is good for men to go upon sure grounds, else they may run and wander in infinitum. A little errour 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 2 Kings 18.44, 45. cloud no bigger than a mans hand, in short space over-spread 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 D 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 no other but vast Anarchy and confusion both in Church and Common-weale: E 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 may not make themselves Magistrates to reform it.

[Page 43] A And as to the act of Phinehes: though I rather think he did; yet what if he did not well in so doing? It is a thing we are not certain 30 of: and we must have certainer grounds for what we do, then uncer­tain examples. Secondly, what if Phinehes had the Magistrates autho­rity 2 to enable him to that attempt? It is not altogether improbable 3 (to my apprehension) from the fifth verse of the Chapter, where the story is laid down, Num. 25.5. especially parallel'd with another Story of much like circumstances, Exod. 32.27. that as there the Levites, so here Phinehes drew the Sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so: B yet Thirdly, (which cutteth off all plea, and is the most common an­swer ordinarily given by Divines to this and the like instances drawn from some singular actions of Gods worthies;) Men of Heroical spirits & gifts, such as were David, Samson, Ehud, Moses, Elias, and some o­thers, especially at such times as they were employed in some speci­al service for the good of Gods Church, were exempt from the common rules of life: and did many things, (as we are to presume) not without the N [...]c Samson aliter excusa­tur, quòd s [...]ip­sum cum hosti­bus ruinâ do­mûs oppressit, nisi quod laten­ter Spiritus Sanctus hoc [...]usserat, qui per illum miracula faciebat. Aug. l [...]b. 1. de Civ. Dei. ca. 21 Si defenditur non fuisse pec­catum, priva­tum habuisse consilium in­dubitanter cre­dendus est. Bern. de prec. & disp [...]nsa [...]. secret motion and direction of Gods holy and pow­erfull Spirit, which were therefore good in them (that secret directi­on being to them loco specialis mandati, like that to Gen. 22.2. Abraham for sa­crificing C his Son) but not safe, or lawfull for us to imitate. Opera li­beri spiritûs, Chy [...]r. in Gen. 14. & in Exod. 3 [...]. say Divines, non sunt exigenda ad regulas communes, nec trahenda in exemplum vitae. The extraordinary Heroical acts of Gods Worthies are not to be measured by the common rules of life, nor to become exemplary unto others. Of which nature was 1 Sam. 17. David's single combat with Goliah; and Jud. 10.30. Samsons pulling down the house upon himself and the Philistines; And Exod. 2.12. Moses slaying the Egyp­an; and Judg. 3. [...]5, &c. Ehuds stabbing of King Eglon; and 2 Kings 1.10—12. Eliahs calling down for fire from Heaven upon the Captains and their fifties, and divers others recorded in the Scripture. Of which last fact we D have our blessed SAVIOURS judgement in Luc. 9. that it was done by the extraordinary and peculiar instinct of GODS Spirit, but it is not to be imitated by others, without Imitando ab aliis exprimi nec possunt, nec debent, nifi e [...] ­dem [...] Spiritûs exciteatur. Chy [...]r. in Exod. 2. particular 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; Luke 9.53. Lord, 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 [...]. Luc. 9.55. gesture and speeches shew) Nesci­tis cujus spiritûs estis; You know not what manner of spirit you are of. E­lias was indued with an extraordinary spirit, in the freedome whereof he did what he then did: but it is not for you or others to propose E his example, unlesse you can demonstrate his spirit. And if Phinehes Act also was (as most De Phinees autem dicen­dum est, quòd ex inspiratione divina, zelo D [...]i commotus, hoc fecit. Aqui. 2.2. qu. 60. art. 6. ad 2. & The­ologi passim. think it was) such as these: it can no more justifie the usurpation of Magistracy; Then Davids act can bloo­dy Duels; or Samsons self-murther, or Moses's secret slaughter, or Ehuds King-killing, or Eliahs private revenge. I have stood the [Page 44] longer upon the discovery of this sin, that men might take right A judgement of it; and not think it either warrantable or excusable 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 their own over-sight, Sacerdos de­bitor est, ut ve­ritatem quam audivit à Deo liberè praedicet. 11. qu. 3. noli timere. Ex Chrysost.and be sorry for it; and others seeing their errour, 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.

31 Every Omission of a necessary duty is simply evil, as a sin. But af­firmative B 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 Superiour reason and duties, cease to be necessary pro hîc & 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 Gods people with all material needful truths, as he can have convenient occasion thereunto. And (such conveniency supposed) not to do this, is sim­ply evil. Now then, to make the Case and the Question. The Case thus: A Minister hath just opportunity to preach in a Congregati­on, C not his own: where he seeth or generally heareth some errour in judgement, 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 hîc & nunc direct his speech with greater service to Gods Church, then against those errours 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, D 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?

32 The rule of my Text resolveth it negatively: they are not suffici­ent. The Duty being necessary, pro hîc & 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 conceale many truths from his flock; at least the opening and amplifying of them: if they be not such as are needfull for them to know, either for the E establishment of Faith, or practice of Life; as not onely 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 onely in discretion may, but is even in Conscience bound, at least in the publick exercise of his Ministry, [Page 45] A 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 with all, as are not fit to be pub­lickly spoken of; as are many Resolutions of Cases appertaining to the seventh Commandement (Thou shalt not commit Adultery;) and some also appertaining to the eighth (Thou shalt not steal.) Our men Moulin. Buckler of Faith, part 2. sect. 4. and not onely ours, but some of their own too: See Espenaecus ad Tit. cap. 1. justly 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 In quibus plus proficit vitiorum igno­ratio, quàm cognitio virtu­tis. Justin. lib. 2. Hist. cap. 2. corrupt men, Notions of such prodigious filthiness, and artificiall B Legier-du-main, as perhaps otherwise they would never have dreamed on, or thirsted after. The loose writings of the unchaste Poets are but Quis veterum Poetarum plus obscoenitatis, impuritatis, fla­gitiorum, pro­fessus est, quàm docet Poeni­tentiale Bur­chardi?— Quot sunt qui ignorarent multa quae ibi leguntur, nisi ex ipso didicissent? I.R. in confut. fab. Burdon. p. 305. Qui Principum, sacerdotum, negotiatorum, ac praecipuè mulierum vitia in c [...]ncionibus suis i [...]sectentur: quae sae­pius ita depingunt; ut obscoenitatem doceant. Erasm. in Adag. [...]. 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, onely the generalities would be touched in the publick; the specialties 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 onely to such men, (and that but onely so far) as they may con­cern C in point of conscience, and of practice. Besides these there are o­ther Cases many, in which it may be more convenient to conceale, than to teach some divine truths at some times, and in some places.

But yet in the Case is here proposed, if it be a truth questioned, a­bout 33 which GODS people are much distracted in their opinions; much mistaken by some through error in judgement; much abused by sin­ful, especially publick practice; occasioning Scandals and offences a­mong D brethren; likely to be overwhelmed with custome, 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 [...]. 1 Cor. 9.26. flourish 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 Fight neither with small nor great, save one­ly with the King of Israel. 2 King. 22.31. fairest. It E is not enough for a Prophet Esay 58.1. to 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 battel, he must give a more If the trum­pet give an un­certain sound, who shall pre­pare himself to the battell? 1 Cor. 14.8. certain sound; he must tell Iudah of her sins, and Israel of her transgressions. If there be in Damascus, or Moab, or Ammon, or Tyrus, or Iudah, or Israel; Amos 1▪ & 2. three transgressions, or four, more emi­nent [Page 46] than the rest: it is fit; they that are sent to Damascus, and Mo­ab, A and Ammon, and Tyrus, and Iudah, and Israel, should make them hear of those three or four, more than all the rest. Sins and Errours, 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 Penè idem est fidem nolle as­serere & nega­re. Fulg. l. 1. ad Thrasim. c. 1. Sicut incauta locutio in erro­rem p [...]rtrahit, ita indiscr [...]tum silentium in er­rore relinquit. Greg. in Mor. almost all one, when sins grow 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 Acts 20.26, 27. [...], even the whole counsel of God.

34 In my Application of this Instance and Case, blame me not, if I B do it 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 freedome, shewed the unlawfulnesse 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 rerract of that I then delivered:) and it is not unlikely, I shall be blamed again C for this, unless I prevent it. You have heard now already, both here­tofore, that to judge any mans heart; and at this time, that to slan­der any truth, are (without repentance) sins justly damnable: [...], 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: that is onely known to our own hearts; and to 1 [...]oh. 3.20. God who is greater than our hearts, and knoweth all things. That which you are to D look at, and to regard, is, with what [...]. Acts 17.11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19. Secundum. [...]. Plat. in Char­mide. truth we speak unto you. So long as what we preach is true, & agreeable to Gods Word, & right rea­son: you are not, upon I know not what light surmizes or suspicions, to judge with what spirits, or with what dispositions of heart we preach. Whether we Phil. 1.15, 16, 17, 18. preach 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 perill 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 Gal. 1.8, 9. Angel from Heaven should E preach any untruth unto you, [...], 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 Mat. 23.23. Scribes and Pharisees hold them to Moses's Text and Doctrine, let them be as damned Woe unto you Scribes and Pharisees, Hy­pocrites, Mat. 23.13, 14, &c. Hy­pocrites as Scribes and Pharisees can be: yet all whatsoever they bid you observe, that you are to observe and do.

[Page 47] A 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 1 aim, next after the good of your souls, was, above all, the Peace of the Church, and the Unity of Brethren. For casting bones (if that must 2 needs be the phrase) they were cast in these parts long before my co­ming B 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 Gal. 5.15. biting 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 judgement about, and inconformity in practice unto, the lawfull Ceremonies of the Church) that so if it had been possible all might h [...]ve been quiet, without despising or judging one another for these things; For thanks; I hold not that worth the answering▪ a­las, it is a poor aim for Gods Minister, to preach for thanks. 3

C For the choyce of my Text and Argument, both then and now: 4 how is it not unequall, 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 appeale 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 neer 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 errour of D sundry in these parts in point of Ceremony; and now against the late petulancy, (or at least oversight) of some mis-guided ones? The noise of these things abroad; and the scandall taken thereat by such as hear of them; and the ill fruits 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 minde and to admonish you (as opportunities in­vite us) both privately and publickly. Is it not time, trow ye, to thrust in the sickle, when the fields look white unto the harvest? Is it E not time our Pulpits should a little eccho of these things, when all the Countrey far and neer 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 [Page 48] considered, that these things were pro hîc & nunc necessary to be de­livered, A 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.

35 I should proceed to apply this Rule, We must not do evil, that good may come; unto evils, not simply, but accidentally such: and that both B in the generall, and also in some few specials of greatest use; name­ly, unto evils which become such through Conscience, Scandall, 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 businesse whereabout we meet. The Total of what I have said, and C 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 sinfull 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.

D IN the first Verse of this Chapter S. Paul proposeth to himself an Argument, which he prosecuteth the whole Chapter through, and (after a profitable digression into the praise of Charity in the next Chap.) resumeth again at the 14. Chapter, spen­ding also that whole Chapter therein: and it is concerning spirituall gifts, [ Verse 1. Now concerning spi­rituall gifts, brethren, I would not have you ignorant, &c.] These gra­cious gifts of the holy Spirit of God, bestowed on them for the edi­fication of the Church; the Corinthians (by making them the [...]. Chrys. in 1 Cor. hom. 29. fuell E either of their pride, in despising those that were inferiour to them­selves; or of their envy, in malicing those that excelled therein,) abu­sed to the maintenance of schisme, and faction, and emulation in the Church. For the remedying of which evils, the Apostle entreth up­on the Argument: discoursing fully of the variety of these spirituall gifts, and who is the Author of them, and for what end they were gi­ven, [Page 50] and in what manner they should be imployed; omitting no­thing A that was needfull to be spoken anent this subject.

2 In this part of the Chapter, entreating both before and after this verse of the wondrous great, yet sweet and usefull, variety of these spirituall gifts: he sheweth, that howsoever manifold they are ei­ther for kind, or degree, so as they may differ in the materiall and for­mall; yet they do all agree both in the same efficient, and the same fi­nall cause. In the same efficient cause, which is God the Lord by his Spirit, ver. 4, 6. [ Now there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all B in all.] And in the same finall cause; which is the advancement of Gods glory, in the propagation of his Gospel, and the edification of his Church; in this ver. [ But the manifestation of the Spirit is given to every man to profit withall.]

By occasion of which words, we may enquire into the nature, con­venience, 3 and use of these gifts. First, their nature in themselves, and 1 in their originall; what they are, and whence: they are the works 2 of Gods Spirit in us, [ the manifestation of the Spirit.] Secondly, their conveyance unto us; how we come to have them, and to have pro­perty in them: it is by gift; [ It is given to every man.] Thirdly, C 3 their use and end; why they were given us, and what we are to do with them: they must be employed to the good of our Brethren, and of the Church; is given to every man [ to profit withall.] Of these briefly, and in their order; and with speciall reference ever to us that are of the Clergy.

By manifestation of the Spirit here our Apostle understandeth none 4 other thing, then he doth by the adjective word [...] in the first, and by the substantive word [...] in the last verse of the Chapter. Both which put together, do signifie those spiritual gifts and graces whereby God enableth men (and specially Church-men) D to the duties of their particular Callings for the generall good. Such as are those particulars, which are named in the next following verses, Verse 8—10. the word of Wisdome, the word of Knowledge, Faith, the gifts of healing, workings of miracles, prophecy, discerning of spirits, divers kinds of tongues, interpretation of tongues. All which, and all other of like nature and use, because they are wrought by that one and self-same Verse 11. Spirit, which divideth to every one severally as he will; are therefore called Verse 1. [...], spirituall gifts; and here [...], the manifestation of the Spirit.

5 The word [ Spirit] though in Scripture it have many other signi­fications, E yet in this place I conceive to be understood directly of 1 the holy Ghost, the third Person in the ever blessed Trinity. For first, in ver. 3. that which is called the Spirit of God in the former part, is in the latter part called the Holy Ghost: [ Verse 1. I give you to understand, that no man speaking by the spirit of God, calleth Iesus accursed; and [Page 51] A that no man can say that Iesus is the Lord, but by the Holy Ghost.] Again, that variety of gifts, which in ver. 4. is said to proceed from 2 the Verse 4—6. same Spirit, is said likewise in ver. 5. to proceed from the same Lord, and in ver. 6. to proceed from the same God: and therefore such a Spirit is meant, as is also Lord and God; and that is onely the Holy Ghost. And again, in those words, in ver. 11. [ Verse 11. All these 3 worketh that one and the self-same Spirit, dividing to every man seve­rally as he will;] the Apostle ascribeth to this Spirit the collation and distribution of such gifts according to the free power of his own will and pleasure: which free power belongeth to none but God a­lone, B Verse 38. Who hath set the members every one in the body, as it hath plea­sed him.

Which yet ought not to be so understood of the Person of the Spi­rit; 6 as if the Father, and the Son, had no part or fellowship in this bu­siness. For all the Actions and operations of the Divine Persons, (those onely excepted which are of intrinsecall and mutuall relation) are the joynt and undivided works of the whole three Persons: ac­cording to the common known maxime, constantly and uniformly received in the Catholike Church, Opera Trinitatis ad extra sunt in­divisa. And as to this particular, concerning gifts the Scriptures are clear. Wherein, as they are ascribed to GOD the Holy Ghost C in this Chapter; so they are elsewhere ascribed to God the Father, [ James 1.17. Every good gift and every perfect giving is from above, from the Father of Lights: Jam. 1.] and elsewhere to God the Son, [ Ephes. 4.7. Unto every one of us is given grace, according to the measure of the gift of Christ: Eph. 4.] Yea, and it may be, that for this very reason in the three verses next before my text, these three words are used; Spirit, in ver. 4. Lord, in ver. 5. and God, in ver. 6. to give us intimation, that Ne gratia & donum divisum sit per personas Patris, & Filii & Sp. Sancti, sed indiscretae unitatis & na­turae t [...]ium unum opus in­telligatur. Am­bros. in 1 Cor. 7. c. 61. these spirituall gifts proceed equally and undividedly from the whole three Persons; from God the Father, and from his Son Iesus Christ our Lord, and from the eternall Spirit of them both the Holy D Ghost, as from one entire, indivisible, and coessentiall Agent.

But for that we are grosse of understanding, and unable to con­ceive 7 the distinct Trinity of Persons in the Unity of the Godhead, other­wise then by apprehending some distinction of their operations and offices to-us-ward: it hath pleased the wisdome of God in the ho­ly Scriptures, (which, being written for our sakes, were to be fitted to our capacities) so far to condescend to our weakness and dulness, as to attribute some of those great and common works to one person, and some to another, after a more speciall manner than unto the rest; al­though indeed and in truth none of the three persons had more or E lesse to do than other in any of those great and common works. This manner of speaking Divines use to call V. Aquin. 1. qu. 39.7. Appropriation. By which appropriation, as Power is ascribed to the Father, and Wisdome to the Son; so is Goodness to the Holy Ghost. And therefore, as the Work of Creation, wherein is specially seen the mighty power of [Page 52] God, is appropriated to the Father; and the work of Redemption, A wherein is specially seen the wisdome of God, to the Son: and so the works of sanctification, and the infusion of habituall graces, whereby the good things of God are communicated unto us, is appropriated unto the Holy Ghost. And for this cause, the gifts thus communicated unto us from God, are called [...], spirituall gifts, and [...], the manifestation of the Spirit.

8 We see now, why spirit! but then; why manifestation? The word, as most other verballs of that form, may be understood either in the active or passive signification. And it is not materiall, whether of the two wayes we take it in this place: both being true; and nei­ther B improper. For these spirituall gifts are the manifestation of the spirit Actively: because by these the spirit manifesteth the will of God unto the Church; these being the instruments and means of conveying the knowledge of salvation unto the people of God. And they are the manifestation of the spirit Passively too: because where any of these gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence that the Spirit of God wrought in him. As we read in Acts 10. that they of the Circum­cision were astonished, Act. 10.45, 46. When they saw, that on the Gentiles also was poured out the gift of the Holy Ghost. If it be demanded, But how did C that appear? it followeth in the next verse, [ For they heard them speak with tongues, &c.] The spirituall Gift then is a Id est donum spiritûs, quo dono spiritus suam in homine praesentiam de­clarat. Metony­mia eff [...]cti. Pisca. in schol. hic. manife­station of the Spirit, as every other sensible effect is a manifestation of its proper cause.

9 We are now yet farther to know, that the Gifts and graces wrought in us by the holy spirit of God, are of two sorts. The Scri­ptures sometimes distinguish them by the different terms of [...] and [...]: although those words are sometimes again used in­differently and promiscuously, either for other. They are commonly known in the Schooles, and differenced by the names of V. Aquin. 1.2 qu. 111.1. Gratiae gra­tum D facientes, & Gratiae gratis datae. Which termes though they be not very proper, (for the one of them may be affirmed of the other; whereas the members of every good distinction ought to be opposite:) yet because they have been long received, (and change of termes, though haply for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrells;) we may retain them profitably, and without preju­dice. Those former, which they call Gratum facientes, are the gra­ces of Sanctification; whereby the person that hath them, is ena­bled to do acceptable service to God, in the duties of his generall E Calling: these latter, which they call Gratis datas, are the Graces of Edification; whereby the person that hath them is enabled to do profitable service to the Church of God in the duties of his particular Calling. Those are given Nobis, & Nobis; both to us, and from us, that is Duplex est operatio sancti spiritús; opera­tur enim in no­bis aliud prop­ter nos, aliud propter proxi­mos. Bern. in parvis S [...]r. 55. chiefly for our own good: these Nobis, sed Nostris; to [Page 53] us indeed, but for others, that is, chiefly for the good of our bre­thren. A Those are given us Geminae ope­rationis expe­rimentum: U­nius, quâ nos primo intùs virtutibus so­lidat ad salu­tem: alterius, quá foris quo­que muneribus ornat ad lu­crum. Illas no­bis, haec nostris accepimus. Ber­nard. in Cant. Ser. 18. ad salutem, for the saving of our own souls: these ad lucrum, for the winning of other mens souls. Those proceed from the speciall love of God to the Person; and may there­fore be called personall, or speciall: these proceeed from the Generall love of God to his Church, (or yet more generall to humane socie­ties:) and may therefore be rather called Ecclesiasticall or Generall Gifts or Graces.

Of that first sort are Faith, Hope, Charity, Repentance, Patience, Humility; and all those other holy graces and Gal. 5.22. fruits of the Spirit, B which accompany salvation: Wrought by the blessed and powerful operation of the holy Spirit of God, after a most effectuall, but un­conceivable manner, regenerating, and renewing, and seasoning, and 10 sanctifying the hearts of his Chosen. But yet these are not the Gifts so much spoken of in this Chapter; and namely in my Text: E­very branch whereof excludeth them. Of those graces of sanctifi­cation first, we may have indeed probable inducements to perswade 1 us, that they are, or are not in this or that man: But hypocrisie may make such a semblance, that we may think we see spirit in a man, in whom yet there is nothing but flesh; and infirmities may cast such a fogge, that we can discern nothing but flesh in a man, in whom yet C there is spirit. But the gifts here spoken of do incurre into the senses, and give us evident and infallible assurance of the spirit that wrought them: here is [...], a manifestation of the spirit. Again, Se­condly, those Graces of sanctification are not communicated by distribution, ( 1 Cor. 7.7. Alius sic, alius verò sic;) Faith to one, Charity to ano­ther, 2 Repentance to another: but where they are given, they are given all at once and together, as it were strung upon one threed, and linked into one chain. But the Gifts here spoken of are distributed as it were by doal, and divided severally as it pleased God, shared out in­to severall portions, and given to every man some, to none all; D for Verse 8. to one is given by the Spirit the word of Wisdome, to another the word of Knowledge, &c. Thirdly, those Graces of sanctification, though they may and ought to be exercised to the benefit of others, 3 who by the Mat. 5.16. shining of our light, and the sight of our good works, may be provoked to glorifie God by walking in the same paths: yet that is but utilitas emergens, and not finis proprius; a good use made of them upon the bye, but not the main, proper and direct end of them, for which they were chiefly given. But the Gifts here spoken of, were given directly for this end, and so intended by the giver, to be imployed for the the benefit of others, and for the edifying of the E Church; they were given to profit withall.

It then remaineth, to understand this Text and Chapter of that 11 other and latter kind of spirituall Gifts: Those Graces of Edificati­on, (or Gratiae gratis datae) whereby men are enabled in their severall Callings, according to the quality and measure of the graces they [Page 54] have received, to be profitable members of the publick body, either A in Church or Common-wealth. Under which appellation, (the very first naturall powers and faculties of the soul onely excepted, which flowing à principiis speciei, are in all men the same and like;) I comprehend all other secondary endowments, and abilities whatsoe­ver of the reasonable soul, which are capable of the degrees of more and lesse, and of better and worse; together with all subsidiary helps any way conducing to the exercise of any of them. Whether they 1 be first, supernaturall graces, given by immediate and extraordinary infusion from God: such as were the gifts of tongues and of miracles, and of healings, and of prophesie properly so called, and many other B like; which were frequent in the infancy of the Church, and when this Epistle was written, according as the necessity of those primi­tive times considered, God saw it expedient for his Church. Or 2 whether they be, Secondly, such as Philosophers call Naturall dis­positions: such as are promptnesse of Wit, quicknesse of Conceit, fastnesse of Memory, clearnesse of Understanding, soundnesse of Iudgement, readinesse of Speech, and other like; which flow imme­diately à principiis individui, from the individuall condition, consti­tution, and temperature of particular persons. Or, whether they be, 3 Thirdly, such as Philosophers call Intellectuall habits: which is, C when those naturall dispositions are so improved, and perfected by Education, Art, Industry, Observation, or Experience, that men be­come thereby skilfull Linguists, subtile Disputers, copious Orators, profound Divines, powerfull Preachers, expert Lawyers, Physicians, Historians, Statesmen, Commanders, Artisans, or excellent in any Sci­ence, Profession, or faculty whatsoever. To which me may adde in 4 the fourth place, all outward subservient helps whatsoever, which may any way further or facilitate the exercise of any of the former gra­ces, dispositions, or habits: such as are health, strength, beauty, and all those other Bona Corporis; as also Bona Fortunae, Honour, D Wealth, Nobility, Reputation, and the rest. All of these, even those among them which seem most of all to have their foundation in Nature, or perfection from Art, may in some sort be called [...], spirituall gifts: in as much as the spirit of God is the first and principall worker of them. Nature, Art, Industry, and all other subsidiary furtherances, being but second Agents under him; and as means ordained, or as instruments used by him, for the accomplishing of those ends he hath appointed.

12 And now have we found out the just latitude of the spiritual gifts spoken of in this Chapter, and of the manifestation of the spi­rit E in my Text. From whence not to passe without some obser­vable inferences for our Edification: We may here first behold, and admire, and magnifie the singular love, and care, and providence of God for and over his Church. For the building up whereof, he hath not onely furnished it with fit materialls, men endowed with the fa­culties [Page 55] A of understanding, reason, will, memory, affections; not onely lent them tools out of his own rich store-house, his holy Word, and sacred Ordinances: but, as sometimes he filled Exod. 35.30, &c. Bezaleel and Aho­liab with skill and wisdome for the building of the materiall Taber­nacle; so he hath also from time to time raised up serviceable Men, and enabled them with a large measure of all needfull gifts and gra­ces, to set forward the building, and to give it both strength and beauty. A Body, if it had not difference and variety of members, were rather a lump, than a Body; or if having such members, there were yet no vitall spirits within to enable them to their proper offi­ces, B it were rather a Corps than a Body: but the vigour that is in eve­ry part to do its office, is a certain evidence and manifestation of a spirit of life within, and that maketh it a living Organicall body. So those active gifts, and graces, and abilities, which are to be found in the members of the mysticall body of Christ, (I know not whether of greater variety or use) are a strong manifestation, that there is a powerfull Spirit of God within, that knitteth the whole body toge­ther, and worketh all in all, and all in every part of the body.

Secondly, though we have just cause to lay it to heart, when men of eminent gifts and place in the Church are taken from us, and to 13 C lament in theirs, our own, and the Churches loss: yet we should pos­sess our souls in patience, and sustain our selves with this comfort, that it is the same God that still hath care over his Church; and it is the same H [...]ad Iesus Christ, that still hath influence into his members; and it is the same blessed Spirit of God and of Christ, that still actua­teth and animateth this great mysticall Body. And therefore we may not doubt, but this Spirit, as he hath hitherto done from the begin­ning, so will still manifest himself from time to time, unto the end of the world; in raising up instruments for the service of his Church, and furnishing them with gifts in some good measure meet for the D same, more or less, according as he shall see it expedient for her, in her severall different estates and conditions: giving Eph. 4.11, 13 some Apostles, and some Prophets, and some Evangelists, and some Pastors and Tea­chers; for the perfecting of the Saints, for the work of the Ministery, for the edifying of the Body of Christ, till we all meet in the unity of the Faith, & of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. He hath promised long since, who was never yet touched with breach of promise, that he would Mat. 28.20. be with his Apostles (and their successors) alwayes unto the end of the world.