A treatise concerning a Christians carefull abstinence from all appearance of evill gathered for the most part out of the schoolemen, and casuists: wherein the questions and cases of conscience belonging unto the difficult matter of scandall are briefly resolved: By Henry Jeanes, Mr of Arts, lately of Hart-Hall in Oxon, and rector of the church of Beere-Crocombe in Somerset-shire.

1. THESS: 22. Abstaine from all appearance of Evill .

OUR Apostle directs us , in the Verse immediately preceding this Text , concerning Good , in this Text concerning Evill . Towards Good hee exacts a prudent warinesse ▪ towards Evill , a scrupulous fearfulnesse : towards good , a prudent warinesse ; Prove all things , and then , hold fast that which is good . Nothing , how colourable soever is to be received hand over head , before triall and examination by the ballance of the Sanctuarie : for , Vitia virtutes mentiuntur , ( saith Gregory ) vice is mask't under the skinne of vertue , falshood disguis'd under the face of truth : so that the one is often mistaken for the other . The grossest enormities have beene glast and coloured over with the names , and face of vertues ; the most poysonous heresies have often gained the esteeme and applause of Orthodoxe Tenents : and therefore as we must sted fastly retaine that which is truly true and good ; so must we prudently discerne and carefully distinguish between that which is sown deed , and in truth , and that which is so only in shew , & colour ; this we must reject , that keepe , and hold fast . Prove all things , hold fast that which is good . But he requires now towards evill a farre different carriage : there hee lookes for a scrupulous fearfulnesse . Though we must not hold fast any thing that hath but the appearance of good , yet wee must abstaine from but the appearance of evill .

Abstaine from all appearance of evill ; Cor. Alapide . or from every evill appearance : the words are and may be rendred indifferently , either way , both rendrings being equally consonant to the truth , and originall .

In the words our Apostle meetes with a cavill , rise among the Libertines of our and former times , who when their scandalous courses are charged upon them , baffle of all with this plea ; that they are not intrinsecally sinfull . Could I ( will the profanest Libertine say ) but once fee such and such things proved in themselves to be unlawfull : why , I would make no more words of the matter , but soone forbeate them . I , but have they the blush , the appearance of evill ? that should be motive enough to shun them .

Abstaine from all , &c.

But are wee sure this is the Apostles meaning ? are not the words capable of another interpretation ? First , some mislike our translation of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , species , by appearance , & rather thinke it should be meant logically , for sort or kinde , and so the words thus rendred : Abstaine from every sort , or kind of evill . That it may be so , Mat. Flac. Illiricus determines that it is soe , the Syriacke interpreter , and after him Faber , and Beza resolve . But I would faine know upon what ground they are thus singular against the current of both Ancient , and Moderne Expositors . Setting aside this place , the word occurres ( as I thinke ) in the whole new Testament but foure times , In Luke 3.22.9.29 . John 5.37.2 Cor. 5.7 . and in none of these places is it , can it be taken in a Logicall notion . If not elsewhere , why here ? especially seeing such an exception is not inforced by the scope , coherence , any other circumstance of the Text , or any absurditie otherwise unavoidable .

But some dreame of a foule absurditie , that would ensue upon translating 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , species , appearance . If every appearance of evill should be abstained from , then should good things , the best things be eschewed , for they commonly appeare to be evill unto sense , and carnall reason● , that discerne not the things of the spirit of God . How easily may an acute wit set false faces upon them , & worke a bad conceit of them into either ill or weake apprehensions ▪

This feare will quickly vanish and be discovered to be idle , and vaine , when anon we shall explaine that distinction of appearance of evill , into reall and imaginarie ; for the present therefore , leaving these men , proceed we secondly , to others , who agree with us in interpreting 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in a vulgar , familiar , and common sense , for appearance : but then their exposition is not so generall , as ours ; for they restraine the place to matters of doctrine ▪ and will not allow it to be extended to matters of practice ; & countenance they thinke the context gives their glosse , for the Apostle having at the 19. verse exhorted not to quench the spirit , in verse 20. prescribes a meanes for cherishing the Spirit , viz: a reverent demeanour towards the Word of God . If ye will not quench the Spirit , despise not prophecying : and next : least that some should except : are we thus reverently to receive promiscuously all prophecyings , and doctrines preached unto us , Heming●●● in locum . and not to beware of some , of false prophecying and doctrines , the Apostle , say they , more distinctly directs , how wee should demeane our selves . First , towards all prophecying in generall : how , secondly , towards true ; how , thirdly , towards false . First , all prophecyings , and doctrines whatsoever must be diligently examined . Prove all things . Secondly , all true prophecyings , sound , and orthoxe doctrines are to be embraced with a firme , and unremoveable assent . Hold fast that which is good . Lastly , as for false prophecyings & doctrines even their very appearance is to be shunned . Thus they , &c.

But first , I propose unto the consideration of the learned , whether or no an exact and accurate coherence be to be looked for in most of those precepts delivered by the Apostle , from verse 13. usque ad vers. 23. the loose and abrupt manner of heaping them together perswade , ( mee thinks ) that there is little depēdance of many of them upon either the foregoing or following precepts , as is to be expected betweene Solomons Proverbs , or Bede's Axiomes . Hence is it that Estius * * Neque necesse ▪ est hanc partem interpreta●● ( ut qu●dam f●c●unt ) ▪ ut connexionem habeat 〈◊〉 t is , quae proximè precedunt : nam po●●ùs videtur Apostolus r●f●●care memoriam ejus , quod pracepi● cap. sup●riors ; ut h●nests ambulent ad eos , que foris sun● ▪ &c. Estius● ▪ holds it not necessarie to interpret the place so , as that it should have connexion with those duties that immediately precede ; rather ( thinkes hee ) the Apostle seemes to rub up the memorie of what hee commanded in the former chapter , at vers. 12. That ye may walke honestly towards them that are without .

Secondly , suppose a coherence of the words with the former , must it needs be that which they obtrude . The words may sit under our interpretation , and yet the Analysis of the Context runne smoothly , as thus :

The Apostle having at vers. 19. dehorted from quenching the Spirit , next adviseth use of meanes , tending to the preservation of its gratious & glorious residence in the Soule : Which meanes are either negative , or positive ; hee assignes but one negative meanes , viz ▪ a removall of a maine barre , & powerfull obstacle unto the presence of the Spirit , contempt of preaching . Despise not prophecying , verse 20. of the positive means , two concerne good , one evill : the two concerning good , Aquinas in locum . are boni diligens examinatio , constans electio : Prove all things , hold fast that which is good . This respecting evill , est universalissima ejus rejectio , an abstinence not onely from all kinds , but even from all appearance of evill .

Lastly , suppose the primarie scope and intention of the Apostle be limited unto matters of doctrine : yet because the maine reason , for which they themseves conceive appearances of evill , even in matters of doctrine to be interdicted , is avoidance of Scandall , the precept of which is juris Naturalis , and not onely doctrines but also actions are scandalous ; justly therefore unto these , as well as those , is the text appliable , and applyed too , by all Schoolemen , or others that ever I met with purposely treating on the point of Scandall . Should we then against the more generally receiv'd opinion of either former or later times , admit of their narrow , and curtail'd interpretation for the cleare , and indubitate sense of the Apostle ? Yet to make the wordes more instructive , their use more generall , wee might warrantably put an enlargement Logicians call it an ampliation ▪ ) upon them , and extend them ad mores , as well as ad dogmata ; ad agenda , as well as ad credenda ; to the decalogue , as well as creed , not onely to doctrinall truths , but morall duties also .

Use of a division here is none , but to bewray Logicke : and therefore without more adoe wee will roundly betake our selves to Limitation , Confirmation , and Application of the plaine point here commended to us : wee are to abstaine not onely from things intrinsecally sinfull , but from all shews , and appearances of sinne .

For limitation , 1 1 Limitation . appearance of evill is either in positions , or actions .

First then , 't is questioned , whether or no wee are to abstaine from all positions , which have an appearance of evill : of falshood .

For resolution wee must distinguish .

1 Concerning appearance of evill in positions .

2 Concerning abstinence from such an appearance .

Appearance of Evill in Positions is twofold ,

1 Either in regard of their matter and substance .

2 Or else in the termes , and expressions used in their proposall .

That which is in regard of their matter and substance , is , either to our selves , or others .

Secondly , to distinguish concerning abstinence from the appearance of Evill , or falshoud in Positions : we may be said to abstaine from doctrines false in appearance , two manner● of wayes : either

1 When wee abstaine from assenting to them .

2 Or when we abstaine from publishing of them ▪

Wee abstaine from assenting to them , either Positively , or Negatively .

Positively , when by a positive and reall act of the understanding we dissent from , we reject them . Now dissent from them is twofold .

1 Either absolute and peremptorie .

2 Or else but conditionall , & cautionary .

Negatively , when we do not dissent from them , but only not assent unto them : when 〈◊〉 suspend our assent .

To apply these distinctions .

Note first , that though the substance or matter of doctrines appeare to be false unto our selves , our owne judgements , yet are we not bound to abstain positively from assenting to them , to dissent from them , to reject them ; for this appearance may not be true & reall , grounded upon the doctrines themselves , which perhaps may not send forth the least colour or shadow for suspicion , but onely put and fastned upon them by means of the errour , ignorance , and darkenesse of our understandings that perhaps not with due care and circumspection , but rather with much precipitancie have given their censure of them ; and therefore however at first blush they seeme false , yet when once the light of our reason is cleared from mists , and clouds , they may upon due examination prove true ; and to dissent from , and reject a truth would be a foule errour of , and blemish to our understanding .

Oblig'd wee are then , to abstaine , not positively , but negatively , from assenting to them ; that is , not to dissent from them , but only not to assent unto them , to stay our assent , to demurre a while , before wee give in our judgement least we receive any thing with a doubtfull , entangled , and perplexed consoience . Of this Calvin gives us an hint in his exposition on this place , Speci●m ▪ mali interpretor , cùm nondum ita comperta est doctrinae falsitas , at meritò rejici quent , sed tamen aliqua haeret sinistra● suspicio , & timetur , we quid veneni lateat : ergò ab eo genere doctrinae , quod malum , etiamsinon sit , apparet , abstinere praecipit , non quod in totum rejici permittat , sed quia recipi , aut fidem obtinere non debet . Cur enim priùs quod bonum est teneri jussit , nu●oabstinere vult , non simpliciter à malo , sed à mali specie ? quia ubi dijudicatione in lucē prod●cta fuerit veritas , tunc demùm ●i fidem haberi decet ; ubi autēsubest falsi metus , aut mens dubitatione est implicita , pedem referre , vel grad●̄ suspendere cōvenit , ne quid dubiâ perplexâque cōsc●●ntiâ amplectamur . By the appearance of evill I understand ( faith he ) when as the falshood of a doctrine is not yet so throughly detected , that it may be deservedly rejected , but yet there stickes some bad suspition of it , & 't is feared , least poyson lurke under it : therefore he commands us to abstaine from that hind of doctrine , which though it be not evill ▪ yet appeares so ▪ not as though it ought altogether to be rejected but because it ought not to be received , to be believed . For why doth hee before command us to hold fast onely that which is good , and here he wills us to abstaine not barely from evill , but from its appearance ? because when after a thorough sifting a truth is cleared , 't is fitting it should forthwith be believed : but when as the falshood of it is feared , or the mind with doubting is entangled , we must for a while withdraw our assent , least wee embrace any thing with a doubting and perplexed conscience .

But suppose I for mine owne part am firmly perswaded of the truth of such , or such a Tenent , or at least unconvinced , unperswaded of its falshood , and yet it appeare generally unto unto others to bee false the judgements , of the godly learned , of most of the ancient Fathers , unto either generall or provinciall Councels : in such a case what course must I take , because it hath appearance of falshood unto others understādings , must I therefore dissent from it , or stoppe mine assent unto it ?

For answer , take these foure following rules .

First , wee owe so reverent & humble an esteeme of , and submission unto the Spirits of the Prophets , to the judgement of learned , sober , & pious Divines , unto the writings of the auncient godly Fathers , unto the Canons , and decrees of Occumenicall , and Provinciall Councels , at that whatsoever Tenents the whole Church representative , to wit , a generall Councell , or the greatest and cheefest part of the Church most of the Fathers and Divines too , of later and present times , have rejected , & condemned for false , and erroneous , we should abstaine negatively from assenting to , that is , though not change , yet suspend our beleefe of them , and not fully passe over our full and absolute assent unto them , untill by diligent inquisition , fervent prayer , imploring the guidance of Gods holy Spirit , and use of all other good meanes , either their consonancie with , or dissonancie from the truth , be cleerly discerned , fully confirmed , and manifested unto our consciences .

But Christian modestie stayeth not here , but goeth one step further , and in a second place exacts of us a conditionall , probable , Dr Jackson and cautionary dissent from all doctrines thus generally suspected , and censured : For upon generall dislike of a doctrine , as upon a prudentiall motive , wee may ground a strong presumption , an high and probable conjecture of the falshood of it ; so that hereupon we may reject it , though not in an absolute and irrevocable way , yet with this limitation & caution ; so the apparent veritie therein of it selfe do not force us to embrace it . So sottish I am not , as to measure truth by multitude of voices : for errours I know that have grated upon the foundation , nay heresies , that have razed the foundation , have had their cloud of witnesses ; yet I should so farre honor a publike testimonie , as to suspect mine owne and others private bare opinions , ( not back't by plaine Scripture , with evident sense , or a full demonstrative argument , ) rather than a generall suffrage : For , n●mo omnes , neminem omnes fefellêre , improbable as for one to deceive all , so for all to deceive one : * * Nec dubitamus , coeteris quidem paribus , &c. Rivett : Isag . ad Scrip. Sact. cap. 19. Rivet is a man bred up in such a Church , as it is not likely that he should ascribe overmuch to Church Councels , or Ministers , and yet he makes no doubt , but coeter is paribus , that is , if parts , prayer , diligence of studie after the truth , bee equall , that then a greater and fuller measure of the gift of expounding the Scripture , and deciding controversies thereabouts , is communicated to the publicke Ministers of the Church , ( whether they execute their function severally , and apart in some one particular Church , or else jointly conferre , and discourse among themselves concerning the true and genuine sense of the Scriptures in some assemblies call'd lawfully , and in the name of Christ ) than unto severall private men , who were neither endowed with so many gifts , nor see with so many eyes , nor by their private and single meditation can equall the united consultations and enquiries after truth of many . And thus you see how farre Christian modesty requireth us to abstaine from assenting to doctrines upon the appearance of evill , of falshood , which they carry unto those , who in interpreting Scripture , and deciding controversies , have committed to them the publicke office of direction , and instruction of others : but yet it taketh not from us the judgement of private discretion ; for Christian libertie alloweth us such a freedome of dissenting unto what the Church , or her chiefe , and publicke Ministers say , as it is to be specified in the next two following rules .

In a third place therefore , although the Church , or the greatest and chiefest part of her , charge errour & falshood upon such a doctrine ; yet this bare and single testimonie , not seconded by any Scripture or reason , is not to gaine so farre upon our beliefe , as that thereupon wee should presently reject , and dissent from the doctrine thus generally censured with an absolute and peremptorie dissent . This were to give unto the Churches decisions as high an over-ruling a suffrage in our harts , as is onely due to divine revelations : to receive them , not as they are indeed the word of men , but as if they were the word of God : to yeeld unto them an absolute divine faith , and credence . This were a meere Vassallage of our soules , understandings , faiths , unto the authority of an humaine testimonie : a thing utterly unworthy the generositie & freedome of Christian Spirits . If God hath indulged to any the exercise of such dominion over mens faiths , and consciences : alas ! then to what purpose hath hee placed that glorious lampe of reason in our bosomes ? of what use are our intellectualls ? what place is there left for St Pauls proving of all things , St John's triall of the Spirits ? 1 1 Joh. 4.1 . but the truth is , that God is so farre from enslaving our understandings , or captivating our beliefe unto the judgement of any mortall , as that hee approves not onely of a forbearance from a flat , and absolute dissent from doubtfull doctrines thus publickely , and generally disliked , but also of a full & peremptorie assent unto doctrines manifestly true , though condemned in a generall Councel , as is apparent from the fourth and last rule , which is :

If a doctrine bee as true in it selfe , so also clearely , and evidently by mee apprehended to be so , and yet appeare generally to be false unto others , of what degree , order , or condition soever : neverthelesse it commands absolute subscription and assent of the minde without contradiction , without hesitancie , nay without so much as suspense of judgement . If the veritie then of a Doctrine bee apparent , it must over-rule the assent of the understanding against the testimonie of the whole world . For the testimony of men , of the wisest , holyest men considered either apart , or as assembled in a Councell , admits as allwaies of examination , and triall by the ballance of the Sanctuarie , and rules of right reason , so likewise of contradiction and denyall , when in it there is an expresse , and evident variation from either reason , or divine authoritie . In such a case wee may lawfully , & safely dissent from it ; alwaies provided , that it be not in an insolent manner , but with a reverent , child-like , and respectfull bashfulnesse .

But to goe on , if I am not to abstaine from assenting to a doctrine minifestly true , because it appeares generally to others to be false , must I not yet abstaine from publishing , from spreading of it , either by writing or preaching ?

For answer , thou must consider the generall nature , and qualitie of the doctrine , thus wrongly either accused , or suspected of falshood , and also of what use and importance it is in regard of the present times and places , wherein thou livest , and if it prove to be a doctrine fundamentall , of absolute necessitie to faith or manners , then that of Gregory may take place : Si de veritate scandalum sumatur . ( saith Gregory ) melius est , Sept. Hom. in Eze: ut scandalum oriatur , quàm ut veritas relinquatur . As also that of Calvin : Quemadmodum enim ( faith Calvin ) Charitati subjicienda est nostra libertas , Cal. lib. 3. Inst. c. 12. sect. 13. ita sub fidei puritate subsidere vicissim charitas ipsa debet : as our libertie is to be subjected to charity , so also our very charitie it selfe to faiths puritie .

But now if it be a Doctrine , either not fundamentall , but of a lower rank & quality , wherein both orthodoxe writers , and preachers may vary and abound in their owne sense without prejudice to the foundation ; or if it be of so small use , that upon its divulgement , it is not probable there will arise so much honour to God , and edification of the Church , as may preponderate those mischiefes , that hurly-burly , those tumults , and contentions in the Church , which in all likelyhood will ensue thereby , thou must then forbeare to vent it , either from Presse , or Pulpit ; so shalt thou best consult for thine owne private quiet , and publicke peace . And wee must follow after things that make for peace , and edification : Rom. 14.19 . About such matters to be contentious wee have no custome , nor the Churches of God : and indeed about them to be contentious were the right pranke of a Schismaticke ; for not onely he is a Schismaticke ( saith a a Non enìm schismaticus eò agnoscitur , quòd fovet perversum dogma , imò contingit aliquādo , ut sentētia schismatic● ho● minis verissima si● ; tamen quia eam neque loco , neque tempore debit●s , nullàque necessitate urget schismaticus est , et scandalum objecit Des populo ; cum en●m non agatur salus Ecclesia , ostendit se non adductū studio gloria Christs , sed suae pottùs ex●st●mationis Ecclesiam turbâsse . Cameron in sel●ctiora quaedam N. T. loca Tom. 2. in Mat. c. 18. v. 7. Cameron ) who maintaines a perverse Tenent ; a man may hold a very true opinion , and yet play the Schismaticke , and give scandall unto the people of God by delivering it in a rash , unpeaceable , and unseasonable manner , neither in fit place , nor due time , no necessitie urging thereunto ; for seeing in determining of his opinion the glory of God , and weale of the Church lye not at the stake , hee plainly shewes , that hee hath troubled the Church , lead with desire of not Christs glory , but his owne credit . I confesse indeed , that a controverted , and suspected truth even of this low qualitie may be peaceably , and modestly professed , and debated too in private , but a publicke promulgation thereof is at any hand to be forborne , non sub intuitu mali , sed minoris boni , not under the apprehension of any evill in the truth , but onely as a lesser good , which will not consist with a greater , the tranquilitie of the Church ; or if you will , the publicke promulgation of such a truth is to be forborne , sub Intuitu Mali , etsi non Simpliciter , tamen per Accidens talis : under the apprehension of evill , not in the controverted truth , but in the promulgation thereof , which though it be not simply evill , yet becomes accidentally so , to wit , by comparison , in respect of a greater good then required , preservation of the generall quiet ; with which for the present it cannot stand , unto the care of which it is opposed though not primo & per se , yet ex consequenti conne xione virtutum , as Suarez upon another occasion acutely phraseth it . But I digresse .

To goe on to that appearance of evill in doctrines , which is in the expressions used in their proposall , a thing I could wish it were not too rife amongst many , who like no truth , unlesse delivered in hereticall teaermes ; men wonderfully taken with the language of Ashdod , the Romish dialect . In rebus fidei verba debent esse casta , & exacta , & quae rem ipsam propriè exprimant , & haereticis non praestēt occasionem calumn●onds . Pet. Martinez : But let it be our care to refraine all words and phrases , which carry an appearance of either heresie or schisme ; for though they may , and are by us meant in an orthodoxe sense , yet carry they a shrewd shew of evill , make others jealous , and suspicious of our soundnesse . And therefore * * Lib. 12. de locis cap. 9. ad tertium . Canus although he will by no meanes assent , absolutely to that usuall saying ; ex verbis inordinatè pro●atis fit haresis ; yet hee is content to approve of it , if it be moderated with this caution , secundn̄ prasumptionem audientium , & judicum , qui per exteriora signa debent judicare de haeresi : if it be understood according to the supposall of hearers , and judges , who ought & indeed can judge of heresie onely by outward signes . Betweene a Minister and Poperie let there bee a great Chasma , a distance as wide as betweene heaven , and earth , nay heaven and hell : yet if his phrase do but smell of Poperie , if his words , though not his meaning , trench neere upon it , men will presently exclaime that he hath a Pope in his belly , at least that he sounds for a Parley , & thinks upon conditions of peace with the Romish harlot . And besides , as this suspicious complying in phrase , and language with the knowne errours of Popelings , or other novellers and corrupt teachers grieves the setled and judicious , so farther it staggers weaklings , confirmes and hardens aliens , and apostates , rather opens than stops the mouths of gaine-saying carpers , and sooner disadvantageth the truth , than converts an adversary . So farre is it from effecting the usually pretended end , reconciliation ; as that to use the similitude of our Saviour , quis loquitur , suam , v. 16. like the putting of a new p●ece of cloth unto an old garment , it maketh the rent worse , and wider . There goeth a manuscript from hand to hand , said to bee penned by a learned Dr of this Church , wherein ( that amidst and notwithstanding all the variety of opinions there may be yet preserved in the Church the unitie both of faith , and charity ) private men are advised in their own writings to observe formā sanorum verborum , and to abstaine not onely from suspected opinions , but as much as may be also from phrases and speeches obnoxious to misconstruction , and exception .

For first , it is not enough , much lesse a thing to be gloried in , for a man to be able by subtiltie of wit , to finde loop-holes , how to evade , & by colourable pretences , to make that , which through heat of passion , or violence of opposition hath falne from him unadvisedly , to seeme howsoever defensible . But hee should have a care to suffer nothing to passe from him whereat an ingenious , and dispassionate adversary ( though dissenting from him in opinion , ) might yet have cause to take distast , or exception .

And besides it were a thing of dangerous consequence in the Church , if every man should be suffered to publish freely whatsoever might by some straine of wit be made capable of a good construction , if of it selfe it sounded ill or suspiciously . For so many erroneous , unhappy notions implicitly and vertually serving to the patronage and protection of schisme or heresie , might be cunningly conveighed into the mindes of men , and impressions thereof insensibly wrought in their hearts , to the great dammage and distraction of the Church .

This last reason for the substance you may meete with in Aquinas 2.2 dae q. 11. a. 2. where ( having told us out of Hierome , ex verbis inordinatè prolatis fit haeresis : that by unwary irregular expressions , by words disorderly spoken , the most dangerous heresies have often taken their first rise , & originall , ) he afterward gives us the reason hereof : Similiter enim per verba quae quis loquitur , suam , fidem profitetur : est enim confessio actus fidei : & ideò si sit inordinata locutio circa ea quae sunt fidei sequi potest ex hoc corruptio fidei : Vnde Leo Papa quâdam epistolâ ad Proterium Episcopum Alexandrinum , dicit , quòd inimici crucis Christi omnibus & verbis nostris insidiantur et syllabis , si ullam illis vel tenuē occasionē demus , quâ Nestoriano sensuinos cōgruere mentiantur . Likewise a man professeth his faith by words , which he speaketh , for confession is an outward act of faith , and therefore , if there be but an inordinate speech about matters of faith , the corruption of faith may hereupō ensue . Whence Leo the Pope in a certain epistle unto Proterius bishop of Alexādria saith , that the enemies of Christs Crosse lye in wait for all our words and syllables , if in them wee give any the least occasion upon which they may faine that wee comply with Nestorianisme . Hence is it , that , Aquinas himselfe having proposed this question , whether or no this proposition be true , Christ is a creature , in his answer thereunto tels us , first in generall , cum haereticis nec nomina debemus habere communia , ne corum errori favere videamur , then more particularly , unto the question that the Arrian heretickes have said that Christ is a creature , and lesse than the Father , in regard not only of the humane nature , but also divine person ; and therefore resolves , that least we should seeme to countenance their errour , we must not say absolutely , that Christ is a Creature , and lesse than his Father , but only with this limitatiō , according to the humane nature .

Ariani autem haeretici Christum dixerunt esse creaturam , & minorem Patre , non solùm ratione humanae naturae , sed etiam ratione divinae personae , & ideò non est absolutè dicendum , quòd Christus sit creatura , vel minor Patre , sed cum determinatione , scilicet secundùm humanam naturam . Nay not only Aquinas , but generally all the Schoole-men , and Civilians too , are soe precise in this particular , as that among the degrees of damnable propositions are ranked by them not onely propositions downerightly hereticall , or erroneous , but also * * Propositio scandalosa qua etiam malè sonans , seu piarum aurium offensiva , appellatur , quae praber occasionem ruina auditor . bus , hoc est , facilitatem cadend● in haeresim , ●t sunt multa propositiones , qualicet cum modificatione ad●●n●●a , sunt verae , per se tamen & abs●lutè sine modificatione prolata videntur favere propositionibus hareticalib●● . Vt si quis assereret simpliciter Patrem majorem Filio , & Deum in incarnatione factum creaturam & similes , qua magis sunt exponenda , quam extendenda . Arnoldus Alb●●tinus de agnoscendis assertionibus Catholicis & haeteticis , quaest. 60. Proposi●●o haresin saptens , aut malè circaea , quae ad fidem pertinent , sonans , est illa quae in prima significatione , quam verba prima fac●e os●endunt , sensum habet haereticum , quam●●s p●e intellecta sensum aliquem habet verum . Alphonsus à Castrode just a haereticorum punitione : cap. 3. Propositio sapiens haeresin , Propositio malè sonans , every proposition , that doth but smel , that hath but a smacke of heresie , that sounds but ill or suspiciously ; & such are all propositions , that in the first signification , which their words at first blush seeme to import , have an hereticall sence ; all propositions , that of themselves , that is , uttered absolutly without any explanation , or qualification , seeme to favour or countenance hereticall propositions , although they be capable of a good construction , and with many cautious limitations , and restrictions might passe for currant . And therefore was it , that the Councell of Basil condemned this proposition , Christ sinnes dayly , because taken properly 't is false , and against the faith , although perhaps it may be freed from errour , if expounded in an unproper sense , thus ; Christ sinneth dayly , not in himselfe , but his members , * * Expl●c● turoptimè , modosuprà tacto de propositione aequivoca , quae in proprio aliquo sensu potest esse haretica , & in alto ettam propriè Catholica , nam illa absolutè , et sine distinctione vel declaratione prolaetameri●ò dicitur malè sonans , in quo distinctio alia adhiberipotest . Nam quadam propositio dicitur ab extrinseco malè sonans , alia ab intrinseco . Ab extrinséco vocatur , quando suspitio , vel maliu sonu● non expropositione nude sumpta , sed cum circumstantiis personae , loci , aut temporis oritur. Suarez de triplic● virtute Theologica tract . de F.de. Disp. 19. Sect. 7. Dicendum igitur est , quòd propositio sapiens haeresin illa est , qua quam vis non appareat haresis manifesta , quin potius aliquando poterit habere aliquem bonum sensum , tamen ex quibusdam circumstant●is , Vel ex parte asse entis , vel ex tempor●m calamitate saporem quendam habet haresis , & suspic●onis , judicio prudentum & sapientum , id est , suspicionem quandam majorem vel minorem pro qualitate circumstantiarum Bannes Suarez . . . saith , that if an equivocall proposition having two proper senses , one Catholicke , another Hereticall bee delivered absolutely without any distinction or declaration , in which sense 't is meant , it is then deservedly said to be propositio malè sonans . The same author goeth on , and tells us , that a proposition is said to be malè sonans not onely ab intrinseco , but also ab extrinseco , when the suspition or ill sound thereof ariseth not from the proposition taken nakedly as it is in it selfe , but considered joyntly with the circumstances either of the person delivering , of the time or place , in which it is delivered . Omitting his instance , I will give you others more true , and savory . The word Sacrament with the auncient founded no other , than an holy significant rite : in those times , than to have called Matrimonie , Orders &c. Sacraments , had beene ( it may be without all manner of offence . But now , since the Church of Rome hath peremptorily determined , that there be seaven Sacraments properly , and strictly soe called , seaven outward and sensible signes , which by divine institution have annexed unto them the promise of justifying grace . He that shall now terme any thing a Sacrament , besides Baptisme ▪ and the Lords Supper , renders himselfe thereby somewhat suspected .

In the writings of the Fathers the words of Satisfaction , and Merit have beene of large use . Satisfaction signified every bitter , afflictive acknowledgement , or penitentiall mortification of our sinnes , whereby wee prevent , & turne away Gods hand and punishments for them . Merit denoted onely obtaining procurement , impetration , and according to this acception of the words , a man might safely have heretofore affirmed , that our prayers , almes , and other good workes are satisfactorie and meritorious . But now since some of the Romanists have wrested these sayings of the Fathers unto a worse sense , than they were uttered in : and hereupon taught that workes are properly satisfactory , just compensations for our sinnes , wherein wee make recompence unto Gods wronged justice , and redeeme our selves at least from temporall punishments ; that workes are strictly and properly meritorious of eternall life , deserving and earning it ex c●ndigno , in the way of condigne wages ; as if there were an equalitie of due proportion betweene it and them , without all regard unto Gods gracious acceptance of them ; hee that shall now averre these propositions , may without breach of charitie be justly thought to embrace them in that false , and erroneous sense , which our adversaries the Papists take them in .

Hitherto concerning doctrinall appearance of evill in Doctrines . Practicall appearance of evill in manners , Dr Solater in locum . or matters of practice next followes ; and that may againe be divided into Reall or Imaginary . The distinction is the same with that of others , Aliquid habet speciom mali , vel per se ex conditione operis , Forbesius lien c. pag. 4●8 . vel per accidens ex aliorum interpretatione .

The difference between these must be well weighed , else we may as fowlely be mistaken , as once the Pontickes were , who as Florus tels us , fighting in a night with the Romans , per errorem longius cadentes umbras fuas quasi hostium corpora petebant : mistaking their owne shadowes projected long as at the going downe of the Moone , laid at them as at the very bodies of their enemies ; or as the Romans themselves , were , unto whom when Tiberius Gracchus touched his head with his hand to exliort the people as by a signe to stand upon their guard for their lives , it seemed as if he demanded a diademe . Cùm plebem ad defensionem salutis sua manu caput tangens , hortaretur , praebuit speciem regni sibi , & diadema poscentis . Flor. lib. 3. cap. 14.

To distinguish them then ; a reall appearance of evill flowes per se ex natura operis , from the nature and condition of the fact it selfe ; when that of it selfe , and in its owne nature is a very probable signe of evill , and so it is , although it be not intrinsecally sinfull , when it is per se , an occasion of sinne in our selves , and of scandall unto others , it must bee occasio data , non accepta .

First , when naturally , and not onely casually it may prove , and ordinarily doth prove an occasion of an incentive to sin in our selves .

Secondly , when it becomes an occasion of scandall or offence : of scandall tending unto sinne in the weake , of scandall tending unto sorrow and vexation in the strong and discreet .

* * Talis sc. materialis us●● circumcisionis semper hab●t speciem mali non ex accidenti ta●tùm , sed quasi per se , supposito Eccle siae statu . Suar. de Legibus lib. 9. cap. 14. Such an appearance of Judaisme , ( than which few greater evils ) is there in the Circumcision of those Aethiopian Christians , that live under Prester John . Such was the appearance of evill in Christians sitting at meat in the Temples of Paganish Idols , in Naamans bowing himselfe in the house of Rimmon ; however Cajetan excuse him with a pretty distinction , inter genuflexionem imitativam , & genuflexionem obsequii . And such also is that appearance of evill in a good mans intimate fellowship with bad ones , in a true and formall compliancie with aliens in the signes of profession . As in a Protestants presence at the superstitious , and Idolatrous worship of Papists , or in any other complementings with them in the expression of that worship

Now no actions that have this reall appearance of evill , are upon any pretext whatsoever to be ventured upon , because in them there is alwaies a scandall given , an active scandall , as is plaine from Aquinas his definition of scandall , 2. 2dae . qu. 43. art. 1. Scandalum ( saith hee ) understand it of an active Scandall ) est dictum vel sactum minùs rectum , praebens alter● occasionem ruinae . For first , a fact is minus rectum , some way , or other irregular , not onely when it is a sin , but also when it hath a manifest shew of sinne : and secondly the bare , and naked shew of sin may praebere alteri occasionem ruinae ; morally lead another to sinne , as well as sinne it selfe . For this I could muster up the suffrages of all the Schoolemen , a generation of divines that are none of the precisest , either in positions or practice . But I will not trouble my reader with the testimonies of above two of them . Opus malum ( saith Suarez ) vel habens speciem mali , quod de se inductivum est ad peccandum , vitandum est , nam illud est verè scandalum activum , ut patet ex definitione ejus , moraliter enim inducit hominem ad malum . Quod verò non oporteat esse verè malum , sed satis sit apparere , patet , 2 Thess. c. 5.22 . 1 Cor. 12. Ratio est , quia tenemur rectè operari , non solùm coram Deo , sed etiam coram hominibus . Secundò , quia cum opus habet speciem mali , inducitur proximus ad malum opus , non solum suâ malitiâ sed etiam ex vi mei operis , & ex quadam fragilitate . Suarez , op. de triplici virtute tract . 2. disp. 10. sect. 3. Quotiescunque datur occasio scandali ( saith Vasquez ) malo opere , aut habente speciem mali , semper imputatur scandalum tribuenti occasionem , five scandalum sequatur ex malitia , five infirmitate , aut ignorantiâ . Tunc enim qui praebet occasionem scandali , peccat peccata scandali activi : quod nullâratione licet . Ratio verò est quia nullâ justâ aut rationabili causâ excusari potest aliquis à peccato , qui coram alio peccat , vel exercet opus habens speciem mali ; & ideò jure optimo dicitur tribuere occasionem peccandi , quia tale opus ex se occasio est peccandi . Vasquez opusculis Moralibus , tract . de Scandalo .

That appearance of evill in an action which is but imaginarie , is onely ascribed thereunto by extrinsecall denomination , from our owne or others misconceits and censures thereupon .

First , from our owne . And here , if a man be in his owne conscience stedfastly , fully , and firmely perswaded that such an action is evill and unlawfull , which yet in truth is not so , See Dr Sanderson on Rom. 14.23 . but lawfull : what ought hee to doe ?

Why , wee must take into our consideration the nature of the action , and the condition of the person , that harbours this misperswasion of the action .

If the action in its nature bee not necessary , but indifferent , and arbitrary , and the person mis-judging it , be in respect thereof sui juris , not determined therein by the command of any superiour power . Why then he is bound in conscience during this his opinion , to abstaine from the action . For wee suppose it indifferent , and a man may lawfully forbeare action where there is no necessitie of doing . Wee suppose it , although indifferent , yet against Conscience : and whatsoever is done repugnante conscientiâ , with a settled reluctancie of a mans owne judgement , and conscience against it , cannot be of faith , and whatsoever is not of faith is sinne . Rom. 14.24 . That is , whatsoever action is done with a firme perswasion of the lawfulnesse thereof , let it be quoad rem , and essentially , in it ▪ selfe lawfull , nay necessary , yet it becomes quoad hominem , and accidentally evill , unto him it is sinne . Now that action may lawfully , must necessarily be forborne , that can be omitted , but cannot be committed without sinne .

But now on the contrary , if either the action be in its nature necessary , or the person entertaining this misprision thereof be injoyned performance of it by some superiour power , that can lawfully challenge obedience from him , and so the action too , ( though indifferent ) for its nature , be yet in its use , and unto him become necessary . Why then this misperswasion of its unlawfulnesse cannot bind to abstaine from it , for so it should oblige unto either omission of a necessary dutie , or else disobedience unto lawfull authority , both great sinnes . And nulla est obligatio ad illicita . There is no obligation unto things unlawfull can lye upon us .

But yet although this erroneous conceit of the unlawfulnesse of this action , supposed to be necessary either in its nature , or at least in its use , because commanded by authority , doth not obligaere , that is , so bind , as that I must follow it , yet it doth ligare , so intangle and perplexe , as that I cannot without sinne oppose it , because whosoever goeth against his Conscience , ( whether ill or well informed it matters not ) goes against the will of God , although not for the thing he doth , yet for the manner of doing it , although not materially , Ames . de Conscientia . l. 1 , c. 4. yet formally , and interpretatively , because whatsoever the Conscience dictates a man takes for the will of God , each mans conscience being a Deputy God to informe & direct him . Looke as , hee who reviles , wounds , kills a private man , mistaking him for the King , is guilty of high treason against the King himselfe : soe , he that thwarts the judgement of even an erroneous conscience , fights against God , warres against heaven , because what his conscience sayes , hee thinkes to be the voyce of heaven .

The only way then for a man to rescue himselfe out of these difficulties is to rectifie his conscience ; to depose & correct the error thereof , so he shall escape contempt of the judgement of his owne conscience on the one hand , & breach of either Gods or mans lawes on the other .

An imaginary appearance of evill issues , secondly , from the supposalls of , not onely our selves , but others that censure it , whose judgments are either misled by ignorance and weakenesse , or else blinded through pride and prejudice , such was that in the moving of Hannah's lips , not afforded by her fact , but onely fastned on it by old Eli his hasty censoriousnesse , nor other appearance of evill was there in our Saviours healing the diseased , his Disciples plucking and eating of the eares of corne on the Sabbaoth Day , 't was not grounded on their actions , but onely fancied by the Pharisees swelling uncharitablenesse ▪ what other is that appearance of evill with which some unjustly charge our ceremonies ? 't is onely conceived by their uncharitable pręjudice , not really given by them .

This imaginary appearance of evill proceeds from either supposalls of proud , or weake ones .

The censures or supposals of proud ones we may sleight , our warrant is our Sauiours President , when his Disciples told him , that the Pharisees tooke offence at his speech , he made no reckoning therof , but answered , Scandala Pharisaeorum prorsus contēnenda , nam qui non ex ignor ant●● aut infirmitaete , sed ex malitia scandalizatur : Non laborat tali altquà necessitate spirituali , cui non possit ipse sine ●pe alteri●● proximi facile prospirere , mut andoprauam suam voluntatem : erg● alter non tenetur , tunccum aliquo suo detrimento pros●icere Gregor. de Valentia . Quoties scandalum pass●vum alterius futurum est , ex m●litia nu●l●● debet omit●ere opus , quod nec est malum , nec habe● speciem malipropter malitiam alterius , quando opus illud utile est temporaliter , vel spiritualiter operants , quia non postulat ratio , ut malitia alterius cum dam no nostro succurramus , alias quilibet malitia sua possit nobis nocere , ut omitteremus opus nobis utile : malitia autem alterius nobis nocerenon debet . Luissius Tunianus . let them alone . Mat. 12.13.14 . and we warranted by his example , may then be secure and regardlesse of many calumnies & groundlesse exceptions against the government , discipline , and ceremonies of our Church : for there hath beene so much spoken & written concerning these subjects , as that the pretence of weaknesse may seeme to bee taken ; away from those that are capable of information .

But what if this imaginary appearance of evill flow from the supposall of a weake one , yet an holy one .

Why then it must be omitted , but with this caution , so it may be without sinne , or as the ordinary glosse upon that 15. of Mathew v. 12.13.14 resolves it , Salvatriplici veritate vitae , justitiae , doctrinae , so the threefold verity of life , justice , and doctrine be preserved safe : Nam per hanc triplicem veritatem ( saith Gregory de Valentia ) intelligitur omnis rectitudo & immunitas à peccato in actionibus humanis . Veritas namque vit● continetur in actionibus rectis , quas quis in seipso excrcet convenienter rectae rationi & appetitui recto atque adeò verè veritate quadam practicâ : Veritas autem justitiae rectis actionibus quae exercentur erga alterum similiter , convenienter rectae rationi , prout verè & absque peccato oportet : veritas denique doctrinae continetur fide verâ , & minimè erroneâ : By this triple verity is understood all the rectitude and freedome from sinne , that is in humaneactions , for the verity of life is contained in those regular actions ; which any one exerciseth in . and towards himselfe agreeable to right reason , & a well governed appetite , &c. The veritie of justice consists in those regular actions , which are performed toward another , likewise sutably to right reason , as it behoveth , truly , and without sinne .

And to conclude , the veritie of dostrine consists in a true , regall , and unerring faith : if these three verities be kept inviolate , every thing must bee abstained from , upon which followes scandalum pusillorum , a scandall springing from either the ignorance ; or weaknesse of our brother , but because this resolution may be thought both too generall , and obscure the Schoolemen themselves , sumbling much about its explication , wee will therefore goe to worke more distinctly and particularly .

Consider whether or no the action , in which this appearance of evill is imagined to be , is necessary , or indifferent .

If it be necessary , & commanded by God , it must not be omitted though all the world should be offended : For evill must not bee done that good may come therof * *

Cal. l. 3. Inst. c. 19. Sect. 13.

Scandalū quod oritur ex rebus per se bonis , & necessariis , non licet evitare ; qu●a non est faciendum malum , ut eveniat bonum Bonum enim est expetē dum , quatenus bonum est ; non expetitur aurem quaten●s bonum est , si malum simul expetitur . Nam qui expetit bonum , abhorre● à malo : qui autem abhorret à malo , qua malum est , is nullo malo quodc●nque sit non potest allics . Jam verò nulla sunt resplanè necessariae pratereas qua sunt in se bonae , atque ejusmodi , ut nisi volunt as illas expe●at , à suo vero , & proprio objecto abhorret : it aq● ut maximē tumul tuetur mund●● , tamen omnia , etiam ex●rem a quaeque subeunda sunt , ut sie● illsbata De● gloria . Cameron in electiora quaedam N Test. loca , Tom. 2. in Mat. 18.7 .

; Calvin telling us , regard ought to be had of charity limits , how farre , usque ad aras , that is , so for our brothers sake we offend not God : I may adde , so for our brothers sake wee endanger not our owne soules . To prevent scandall and sin in our brethren , wee may not runne upon sinne our selves : for a well ordered Charitie , as Aquinas gives the reason , 2 , 2ae . q. 43 a. 7. beginneth ever at home , making a man chiefly desire and endeavour the salvation of his owne soule , and consequently more sollicitous to avoid sinne in himselfe , than to prevent it in other : I may not then omit or neglect necessary duties , because to some they seeme but needlesse niceties , I must not flie true holinesse , and the power of godlinesse , because unto the world it appeares but brainesicke peevishnesse , and an irrationall precisenesse : others errour may not be seconded , and countenanced with mine impiety , and disobedience .

Of this matter none speake so fully , and clearly as the Schoolemen in 2 dam , 2 da , q. 43. a. 7. where Thomas and all his interpreters debate this question . An bona spiritualia sint propter scandalum dimittenda . Not to mention their rotten distinction betweene matters of Councell , and matters of precept , we will only out of them take notice , that there is a difference betweene transgression of a precept , and a temporary , partiall , or occasionall forbearance of the matter commanded by a precept .

No precept whatsoever , whether of the law of nature , or else but positive , is for eschewing the scandall of any whether weake or malicious , to be truly broken and transgressed . And a precept is transgressed whensoever what is enjoyned in it is omitted at such a time , and in such a case , when all the particular circumstances which we ought to regard being considered wee are tyed to performance of it .

* * Opera divin● praecepti affirmativi , qd non pro semper obligat , debent aliquando deferri pro aliquo tempore quando causarent pusillis scandalum , don●● illi sint meliùs instructi , sed circumstantia illius scandalisint mutatae , ita ut contingat praeceptum affirmativum etiam juris ●uasi naturalis , aliquando hic , & nunc non obligare propter concursum negativi praecepti de non ponendo offendiculo pusillis . Johannes Wiggers . But yet however upon emergencie of scandall , that which is commanded by some precepts may pro hic & nunc , in some times ▪ and at some places , be omitted , may for a while be forborne , untill the scandall taken thereby can bee removed by information , or instruction , or untill the circumstances of the scandall be some way or other changed . Promulgation of a truth , and Christian reproofe are duties commanded by God , and yet are to be sometimes abstained from , for scandalls taken by not onely the weake , but also malicious . Reproue not a scorner lest hee hate thee . Prov. 9.8 . Speake not in the ●ares of a foole for he will despise the wisdome of thy words . Prov. 23.9 . Give not that which is holy unto the dogges , neither cast yee your pearles before swine , lest they trample them under their feete , and turne againe , and rent you , Mat. 7.6 .

To explaine this farther , recourse must bee had unto that old and golden rule , Affirmativa praecepta semper obligant , non ad semper . Affirmative precepts doe alwaies bind , but not to alwaies : so that wee are not bound to perform alwaies what they enjoyne , but onely loco & tempore debitis , when wee have due time and place . Now as by the intercurrencie of other circumstances , so especially by occurrence of the scandall of weake brethren , there may not be opportunity and seasonablenesse of doing what wee are urged unto by some affirmative precepts ▪ and so those precepts may pro hic & nunc cease to be obligatory : For when the obligations of two precepts seeme to meete together at the very same time , that which is of greater obligation tieth us , and soe consequently wee are for the present freed from the obligation of the other . Now the negative precept of eschewing the scandall of the weake is more obligatory , than many affirmative precepts , and therefore to use the words of Malderus , Contingit aliquando praeceptum naturale affirmativum , hic & nunc non obligare , propter concursum negativi praecepti naturalis de vitando scandalo pusillorum : For example , vindicative justice binds a Magistrate to execute wrath upon him that doth evill ; Charity on the other side obligeth him to hinder as much as hee can the scandall of the weake ; now Charity is a vertue , of an higher note and nature than vindicative justice : the precept belonging unto charity , [ hinder as much as you can the scandall of the weake ] , doth more strictly tye us , than that appertaining unto vindicative justice , [ punish the guilty . ] And therefore , if it be probable that a great and spreading scandall will be taken at the punishing of delinquents : a Magistrate may not transgresse against justice , and yet deferre the execution thereof .

But so manifold & different are the degrees of obligation in affirmative precepts : such is the varietie of circumstances appertaining unto the matters commanded by those precepts , and inconstancy of alterations about those circumstances , as that I do not see how any unvariable rules , or constant directions can be given for Christian carriage in this case . For particulars then , every man is to be left unto the guidance of his spirituall prudence , and wisedome , which is to direct him in a right apprehension and discretion of circumstances ; to define the oportunitie and seasonablenesse of practising what is commanded by affirmative precepts : and to compare them , and the precept of eschewing the scandall of the weake together , and thereupon to determine which is Hic & Nunc most obligatory , or doth most strictly tye us to the obedience of it , as being of greater moment . Onely in the generall wee may safely say thus much ; that whereas wee have said , that for shunning the scandall of the weake , wee may forbeare the practice of things commanded by affirmative precepts , Hic & Nunc , in some places , and at some times , it must alwaies be taken with this proviso , that there be not incurred a greater and more perilous scandall , by forbearance , than would probably be occasioned by practise of the thing commanded , which is done , when either first , more are scandalized by the forbearance , than in all likelihood would be at the practice : or else secondly , when the body , in generall , the Church and Common wealth , or the greatest and chiefest part of either is justly scandalized at the forbearance , and onely some few particular private persons stumble at the practice : or else thirdly , when others take occasion by this partiall and temporarie forbearance of what is commanded by affirmative precepts , to contemne the precepts themselves , as being by this our carriage induced to believe , that we verily despise them , and do not so much , for a while forbeare , as utterly disclaime the practice of what they command .

But now , if the action , in which this appearance of evill is supposed to be , be but indifferent , then these two following things must be pondered . First , whether , or no it be annexed with a necessary duty , or not . Secondly , whether or no it bee undetermined , left to our owne libertie , and choice , or else determined by authority either Oeconomicall , Politicall , or Ecclesiasticall .

If it be annexed to a necessary duty , we must not omit this , to abstaine from that . So to flie the shadow of sinne , wee should embrace the body of sinne , a sin really , so a sinne of omission ; for what is not good , if to omit a duty be not bad ? Good must not be left undone , though evill per accidens come from it ; much more , when only an appearance of evill is joyned to it . We must not then shun the Lords Table , because some weaker judgements have imagined in the act of kneeling , a shew of idolatry . So to avoid but an imaginary appearance of evill unto men , we shall appeare indeed unto God to be evill . A Minister must not neglect the discharge of his duty , because some have supposed a shew of superstition in some harmelesse ceremonies annexed to its performance . So , to avoid mens unjust censures , he should incurre a just woe and curse from God : Woe be to me ( saith the Apostle ) if I preach not the Gospel .

If we are not , secondly , nostri juris ; but restrained , and determined by authority , wee must not disobey that , to satisfie a Brother ; transgresse duty , to expresse Charity : So to please men , we should displease God . So we should do evil , that good might come thereof . When the obligation of two preceps seemingly lyeth upon us at the same time , and impossible for both to bee at once obeyed , in such a case , because there is no clashing betweene Gods precepts , neither doth God by them impose upon his creatures any necessitie of sinning , therefore one of these precepts must give place unto the other ; to wit , that which enjoyneth a lesse duty , unto that which prescribes a more weightie , and pressing one . Now the duties of justice ( as a learned Inconformitant , even Amesius himselfe , Med. Theol. lib. 2. cap. 16. § . 62 , 63. will tell us ) are of stricter obligation , than those of charity . Wee are more bound to pay our debts , than to distribute almes . Hee that hath trespassed against another , is more strictly tyed to sue for reconciliation , than the party who hath received the injurie . Now to hinder the scandall of the weake is a duty of charity , to obey the lawfull commands of authority a dutie of justice , & therefore of the greater obligation , and moment . Unto it then the other must give place . I would have travelled farther in this argument , but that I am anticipated by the learned , and reverend Professours of Aberdene in their Duplies to the second answers of the Covenanting Ministers , who from page 65. unto 75. have purposely discussed this very question , whether the precept of obedience to superiours , or the precept of eschewing scandall be more obligatory , and have there proved by many unanswerable arguments , that the former precept , that of obedience to superiours is of the twaine more obligatory . Those then that desire larger satisfaction concerning this matter , I shall referre unto the perusall of them . However in the meane while let it not bee thought troublesome , if I insert , what I judge in them , if not most , yet very remarkeable . 'T is this , Debitum obedientiae , the debt of obedience , which we owe unto superiours , is ( say they , page 74. ) not onely debitum morale , a debt or duty , unto which wee are tyed by morall honesty , and Gods commandement , but also debitum legale , or debitum justitiae , ( quod viz: fundatur in proprio jure alterius ) a debt grounded upon the true , and proper right which our Superiours have to exact this dutie of us ; so that they may accuse us of injury , and censure us , if wee performe it not . There is a great difference betwixt these two sorts of debts and the last is farre more obligatorie than the first : as for example : A man oweth money to the poore by a morall debt , but to his creditour he oweth them by legall debt , or debt of justice ; and therefore he is more strictly obliged to pay his creditour , than to give almes . So by morall honesty , and Gods precept also , a man oweth to his neighbour a pious carefulnesse to hinder sinne in him , by admonition , instruction , good example , and by omission , even of things lawfull , when hee foreseeth that his neighbour , in respect of his weakenesse , will be scandalized by them . But his neighbour hath not such a right to exact these things of him , neither can hee have action against him for not performing of them , as our lawfull superiours have , for our due obedience . Thus they .

Hence then may we shape an answer unto that same frequent clamour of some tumultuous spirits , that our conformity forsooth , is wondrous offensive to many of our weake brethren .

First suppose it be so , better they without thy fault bee offended , scandalized at thee , than that the Magistrate be with thy fault disobeyed by thee . It is no safe course to provide for the peace of thy brothers conscience , by wounding thine owne with the sinne of disobedience against authority , to which for conscience sake thou art to yeeld subjection : wee must not to comply with mens humours resist the Ordinance of God , despise the voice of the Church , rather than a weake brother should be offended , scandalized , wee may , and sometimes must part with our owne right : but we ought not to rob the Church of hers by bereaving her of her power , by denying her our obedience . Nay farther , I confesse that rather than a weake brother should be scandalized , wee may pro Hic & Nunc , in some particular times & places , pretermit what superiours prescribe , provided they take no distast thereat , and others by our example bee not encouraged to contemne their persons , callings , commands ; for so a greater , & more pernicious scandall will be incurr'd , than was declin'd . But we are not upon occurrence of any scandall whatsoever , taken by whomsoever , either absolutely to deny , and utterly refuse obedience to the lawfull in junctions of our publike governours , whether temporall or ecclesiasticall ; or so much as contemptuously and scandalously for a while omit the practice of what they injoyne . And omission of what they require , is than contemptuous , when they peremptorily urge the practice of it , than scandalous when it hartens others to a contempt of their authority . To grant any of these lawfull , what were it ? alasse ! but to license confusion both in Church , and common-wealth .

Secondly , I demand whether or no , the offence given to , or taken by a Magistrate , who is a brother , and withall a Magistrate , be not greater than that which is given to or taken by one , who is onely a brother ? An impartiall judge will soone determine , that the double relation of brother and magistrate , weigheth downe the single and naked relation of a brother . Howsoever I am sure , that the whole exceeds the parts severally considered : the relation of mother exacts more at our hands than that of brother , and therefore , in warding a blow from my brother , I am to take care , that thereby the same stroake light not upon the head of my mother the Church . Whereupon , as Paul exhorts to give none offence , neither to Jew , nor Gentile , so he addes in a farther specialtie , more to the Church of God , 1. Cor. 10.37 . B●shop Morton . The Jewes and Gentiles were but parts , the Church of God the whole , they but brethren , shee the mother . * * Si nefas sit vel pusillum qué piam Scandalizare , & praestiterit alligata colla mola asinaria demergi quempiam in profundum maris , quam scandal●zare unum ex pusillis Christian●s : quam est horrendum flagitium , & quam atroci suppl●c●o vindicandum scandalizare ●os , quorum un●us ●ffensio ●agis per●culo●a , quam al●orum mul●●rum , &c. Forbesius Irenic . pag. 40● . If then it were better to bee throwne into the bottome of the sea , with a mill-stone about ones necke , than to offend a little one , a poore and illiterate artizan , what expression shall wee then finde answerable to the haynousnesse of a scandall , given to a pious magistrate , to a religious Prince , to a Parliament , and Convocation , to a whole Church , and Common wealth ?

But suppose the action indifferent , not annexed to a necessary duty , wee also left to the use of our libertie , what then ?

Two things are here especially to be considered . 1. The quality of the action excepted at . 2. The difference of times and places .

To beginne with the first . The action so quarell'd at by thy brother , is either of none , or great importance to thee .

If it be none importance , as affording thee either none , or but small pleasure and profit , offend not thy brother by an unseasonable exercise of thy liberty . Know , that as authoritie , so charity should also restraine it , consider that by this undue use of thy libertie thou sinnest against thy brother , and by sinning against him thou sinnest against Christ , 1. Cor. 8.12 .

But now , if it be of some weight and moment , as yeelding thee some great profit and pleasure , why thou must a while forbeare it , untill thy brother may bee better inform'd ; and to informe him that the action is lawfull which offends him , thou must take care too ; otherwise thou wilt prejudice the truth through thy regardlesse silence , as also continue his weaknesse , and foment in him a negative superstition . Let every one of us , saith the Apostle , Rom. 15.2 . please his neighbour for his good unto edification , And for a man to humour his neighbour in an erroneous and superstitious opinion , however it may please him , yet not for his good unto aedification . Upon which ground I take it that the Apostle Paul , as hee refus'd maintenance at Corinth , to avoid appearance of a covetous intention , and mercenary affection in preaching ; so also his just title and unquestionable right thereunto hee at large both professeth , and proveth . But now if thy brother refuse and contemne information : Tunc desinit esse scandalum pusilli ex infirmitate , aut simplici ignorantia , & incipit esse scandalum . Pharisaei ex pura malitia , aut ignorantia affectata , & crassa . The shelter of weakenesse is thereby taken from him , his judgement being now overshadowed no longer with a meere weakenesse arising out of simple ignorance , but with a proud & wayward , if not envious , & malitious perversnesse , that is accompanied with a grosse , wilfull , and affected ignorance . He is no longer then to be accounted a weake one , but a proud and wilfull one , and for his peevishnesse thou maist choose whether thou wilt forgoe thy liberty . However yet information doth not alwayes alter the nature of scandall . For the scandall of the weake , as * * Vb●dicitur articulo 7. de scandalo pusillorum , si autem post redditam rationem hujusmodi scandalum duret , jam videtur ex mal●tia esse ; adverto quod author non assertivo verbo utitur , sed opinativo , dic●ndo , jam videtur ex malitia esse . potest siquidem cont●ngere , quod ●usill● non s●n● capaces rationis redd●ta , vel propter pr●stinam consu●tudinem , qua facit apparere dissonum , quod veritati consonat , vel propter rationem apud eos magis app●rentem , vel aliqu●d h●j●smodi● & tunc quia mal●tia non facit scandalum , sed ●gnorantia , vel ●nfirm●t●● , quam vis reddita sit ratio , cessandum est ab hujusmodi spir●tualibus non necessariis . Cajetan . in 2.2 . ● . 43 . &c. Cajetan , and after him Petrus de Lorica observes , may sometimes last , Postquam reddita est ratio facti , after a reason of the fact , whereat they are scandalized , is rendred to them . For by reason of their extreame ignorance and slownesse of understanding , they may bee utterly incapable of information and instruction , or else some opinion , or practice whereunto they have beene long accustomed may cast such a mist before their weake judgements , as that they may not be able presently to apprehend the reason that is given of the action , at which they stumble . And we should so farre pittie the simplicitie of such poore soules , as to abstaine from that which scandalizeth them , if by such abstinence there accrew not to us any great losse , or inconvenience . Petrus de Lorica doth roundly , and fully expresse this matter . Veru● est ( saith hee ) quod Cajetanus advertit , scandalum pusillorum perseverare posse adhuc , post quam reddita est ratio facti , vel quia rationem non capiunt ob mentis tarditatem , vel ob consuetudinem diu firmatam : in quo casu docet Cajetanus omittendam esse actionem , ex qua scandalum accipiunt ; vel differendam , donec ad saniorem mentem venerint . Quod solùm verum , si actio omitti potest sine jactura nostrae utilitatis . Si enim magna uti . tilitas temporalis vel spiritualis interveniat , contemni potest scandalum pusillorum , post quam sufficienter admoniti sint .

I will but recite a limitation of Gregory de Valentia , that comes under this head , and proceed . Having laid downe a rule , that for avoiding the scandall of our neighbour , which sp●ingeth either from his ignorance , or weaknesse , it behooveth us , by the obligation of Charitie , to doe or omit that which may be done , or left undone without sinne . hee afterwards puts this exception . Est autem animadvertendum han● regulam intelligi debere de omni ●o , quod sine peccato fieri , aut omitti possit , non quomodo●unque , sed moraliter , attentâ suavitate , quae est in jugo legum , divinarum : id est , quod sine pe●cato fieri aut omitti possit , sine maxima etiam aliqua , & penè intolerabili difficultate , spectatâ quoque in hac conditione personae , &c. And indeed ( mee thinkes ) hee speakes reasonably . For improbable seemes it , that the sweete moderation which is in the yoake of divine laws , should consist with so great a rigour , as in all matters whatsoever , not simply unlawfull to exact , not only a brotherly , but also a fervile compliancy with every suppo●'d weake one , whose weakenesse may be but pretended by those that are willing to speak favourably of them . For the humouring & cōtenting of every supposed weakling in all matters at which he takes offence , I conceive not my selfe bound to endanger my life , to hazard my estate , and fortunes , or to incurre any other great , or notable inconvenience : for that would truely be durus sermo , an hard saying ; who are able to beare it ?

Secondly , we must put a difference betweene times , and places ; for however they bee but circumstances of actions , and therefore extrinsecall to them , so that they cannot cause any such essentiall variation in them , as to make those actions materially good , or sinfull , which are of themselves , in their owne nature indifferent ; yet notwithstanding the publicke , and ordinary abuse of an action at such a time , or in such a place , may make it then and there , in that place and for that time appeare to be evill ; although the same action at another time , and in the same place , or in another place at the same time , may not be obnoxious to any such censure .

First then , time may alter this imaginary appearance of evill in an action . Reservation of the brazen serpent , as for other ends and purposes , soe for commemoration of that miraculous deliverance of the Israelites thereby , from the stings of fierie Serpents , was for a while free from all suspition , either of idolatrie , or superstition : but when once it became the generall , ordinary , nay daily occasion , and object of idolatry , of the grossest , and most palpable kinde of idolatry that can be , when incense was offered to it : then if the publicke Magistrate had not demolished it , hee might justly have beene thought to favour that Idolatry wherewith it was polluted . And therefore commendable was Hezekiah his zeale in breaking it in pieces . 2. Kings . c. 18. v. 4. and yet the same Hezekiah did not destroy the high places which Solomon had built for Ashtoreth , the abomination of the Sidonians ; and for Chemosh , the abomination of the Moabites ; and for Milchom , the abomination of the children of Ammon ; and yet was never taxed for countenancing of idolatry . For in his daies the Idolls there erected , were disregarded , no man worshipping them , and therefore might safely be suffered to stand ; but when afterwards they were generally , and usually adored , then the good King Josiah justly demolished them ; and indeed , should hee have permitted them then , when the Idolatrie , wherewith they were defiled , was flagrant at the height , he might justly be suspected to be a favourer of that Idolatry . 2 2 Kings . c. 23. v. 13 , 14. Some ceremonies used by us now , might have perhaps to the weaker sort an appearance of Idolatry , and superstition before the reformation● , when the publicke and professed use of them was imployd in supersticious services : but now after the reformation , since all such use of them is by our Church disavowed , and another quite contrary professed , there is no colour for fastning any such imputation on them .

Secondly , we must distinguish of places . That which in some place carries a shew of evill , elswhere perhaps is not suspected thereof . Of the custome of thrice dipping in baptisme , an hereticall constructiō was made in Spaine and Africa , but for ought we read , not any where else . The Saturday Fast in the Easterne Church , was severely forbidden , because thought to give countenance to the damnable and blasphemous opinion of some heretickes , who esteemed God who made the world , to be the author of evill , and therefore in dishonour of the memory of his creation , pressed fasting on Saturday , upon which the Jewes feasted , in memory of the Creation finished . But then the Saturday Fast was in the Westerne Church as strictly enjoyned , because there feasting on that day would have countenenced the Jewish Solemne observation of the old Sabbath as Festivall . Bringing of Cakes and Wine into the Church was in Africa usuall , and inoffensive , but yet in Millaine by Ambrose prohibited Monica , because there it was esteemed to have much resemblance of the Parentalia , offerings of the Pagans , which were made at the tombes of their Parents , Ad quamcunque Ecclesiam veneritis , inquit , ejus morem servate , sipati scandalum non vultis , aut facere . August . e ▪ .86 . and to their Ghosts . According to places therefore , in indifferent matters wee may vary our practice . It was the advise of Ambrose unto Austin , and Monica respected by Austin , as if it had beene the answer of an heavenly Oracle ; into whatsoever Church yee shall come observe the manner , or custome thereof , if yee will neither give nor take scandall . And besides , we have Pauls precept , and president for it ; his precept , 1. Cor. c. 10. v. 32. Give none offence neither to Jew nor Gentile , which could not be done , but by complying with them in indifferencies . His president also answereth his precept ; to the Jewes hee became a Jew , to them that were under the law , as under the law ; to them that were without the law , as without the law ; to the weake , as weake , 1 Cor. c. 9. v. 20 , 21 , 22. Amongst the Jewes he shaved his head , made a vow , Acts. c. 18. v. 18. and circumcised Timothy , Acts. c. 16. v. 3. And yet amongst the Gentiles where these actions bore an appearance of Judaisme , ●e withstood Peter for them even to his face . Galat. chap. 2. verse 11.

After these limitations of the dutie of abstinence from all appearance of evill ; I cannot but wonder at our irregulars misapplication of it . They hence eagerly cry downe the laudable discipline , and lawfull ceremonies of our Church . What fearfull outcries do they make concerning their appearance of idolatrie , superstition , will-worship , and Popery ? Tearmes you see by the exceptions put to this precept , as much too bigge for our innocent and harmelesse ceremonies , as Hercules shooe for a childs foot . Indeed our ceremonies , for example , the Surplisse , Crosse in Baptisme , kneeling at the Lords Supper , may have a materiall semblance with those that in Popery have been abused to idolatie , and superstition , and so consequently taken materially , in respect of their materials may have an outward shew of Popish idolatry , or superstition ; but consider them as imposed by our Church , and generally used by her members , so they are formally differenced from those which Papists have applied to idolatrous ends , and purposes . For our Church publickely professeth a quite contrary use , or application , end , or intention of them . And externall actions have their specification , and consequently distinction from their end and intention , from it they take their species , or kinde , and accordingly are distinguished . Now since all Popish , whether superstitious or idolatrous abuses of our ceremonies , are publickly disclamed , & their right use explained ; who can justly imagine any shew of Popery in them ? An Israelite was not to be smitten for an Egiptian , because for a while hee once sojourned into Egypt , if afterward hee had his constant abode in Canaan . The garment spotted with the flesh was no longer to be hated , than spotted ; being once washed , it might againe be used . Our ceremonies were defiled in Egypt , in Popery with superstition , and idolatrie ; but our Church ( God be praised , ) hath washed them from both in her publicke , and professed use of them . And therefore now they stand above either calumnie , or superstition .

But I passe on to the second thing I proposed , 2 2 Confirmation . the Confirmation of the point . First see it backt by consonant places of Scripture . Solomon adviseth his young man to walke cautè , as well as castè , not to come nigh the doore of the strange-womans house , Prov. c. 5. v. 8. This had not evilnesse reall , but onely the appearance of evill , as being in a corrupt minde , an incentive to uncleanenesse , and in beholders an occasion of jealousies , and suspicions . Now from Solomons interdicting this appearance of evill in speciall , we may by way of Analogie & proportion inferre a fitnesse of forbearing all in generall . Unto this is analogically applyed the Nazarites precise abstinence from wine , Num. c. 6. v. 3 , 4. Gutier de Tr●io upon my Text. The Nazarite , as you may see there , was to abstaine from wine , from vineger of wine , from any liquor of grapes , from the materials of wine grapes , from moist grapes , from dryed grapes , from all that is made of the vine tree , from not onely the kernell , but even the huske of the grape . The Jewes have added , they were not to come nigh a vineyard . With a semblable strictnesse are we to separate from sinne , from all sinnes , small as well as great ; from all of sinne , not onely from the kernell of sinne , from a sinne really so , but also from the husk , the appearance of sinne . The children of Israel were charged not to doe like the heathen that were round about them , 2 King . chap. 17. verse 15. where they are interdicted not onely samenesse with , Exod. 23.13 . but also likenesse unto to their fashions ; they were forbidden the fashion of rounding their heads , & cutting their flesh , of marring the corners of their beards , of making any baldnesse upon their heads , or betweene their eyes . Levit. c. 19. verse 28. & chap. 21. verse 25. Deut. ch . 14. verse 1. Not because so to doe was simply in its owne nature a sinne , but for that it gave shew of a sinne , of inordinate sorrow for the departed ; of which 't was then an expression much in use amongst the heathen . H●●o Cardinalis , upon the 〈◊〉 ●lleageth Hosea chap. 2 〈…〉 6. Thou shalt call mee 〈…〉 shalt call mee no more 〈◊〉 ▪ The Gentiles gave the 〈◊〉 of Baal , so also of Baalim , unto their great and common Idoll god , supposed to be the Sunne , and to all the severall images & representations thereof . And therefore God prohibited application of that title unto himselfe : in worship and invocation , Thou shalt no more call me , O my Baal : for though there be no harme in the word , ( it signif●ing in common use , husband , as well as Ishi , ) yet by reason of the ordinary application thereof unto Idols , there would have beene an invocation of God by that name , a grosse , and palpable appearance of Idolatry .

But because it may be excepted , that most of these rigid , and severe prohibitions were given unto the Jewes under their pedagogie of ceremonies , and time of bondage , and therefore farther than in a morall admonition lay noe restraint upon us Christians . See therefore all this seconded in the New Testament by St Jude verse 23. Where in reference to that legall pollution , which came by touching the garment of one that was Levitically uncleane , he exhorts Christians to hate the garment spotted by the flesh , that is , saith Gualter , quicquid ingenium car nis sapit , whatsoever hath but a smacke or relish of the flesh , all preparations and accessaries of evill , Locus hic , qui obscurus alioqui vid tur , nihil habebit difficult at is met aphorâ benè expl●catâ ; vult fideles , non tantum cavere à vitiorum cōtactu , sed ne qua ad eos cōtagio perting at , quicqu●d affine est , ac vic●num fugiendum esse admonet , quem admodum si de pudicitia sermo habetur d●cemus tol●enda esse omnta libid●nū irritamenta , ●d etiamnum clar●●● fiet , si amplietur oratio , nempe ut oder●mus non carnem modo sed tunicam , qua ejus contactu infecta sit , Nam particula 〈◊〉 ad ampliationem ●alet , ergo adeo non permittit indulgen●●a fovere , uti omnes praparationes , omn●aque accessor●a ( ut vocant ) pot●us resecar● jubeat , Calv. in locum . any thing that is neere of kin unto , or but bordring upon vice , thinkes* Calvin . Observe here the emphaticall gradation of the Apostle , hate not onely the flesh , but the garment spotted by the flesh , not onely overspread , quite covered , but the garment that was but here and there a little spotted by the flesh . Out of Christs garment there issued vertue , which cured the woman that had the bloody fluxe , but contrariwise out of this garment , but spotted with the flesh , Exit vis quaedam maligna , there goeth a poisonous kinde of infection which soone will staine a soule with the leprofie of sinne . But because ( as the old saying ●unnes ) praxis sanctorum est interpres pr●ceptorum , I shall intreat you next to take notice how this precept hath beene exemplified .

And here in the times before Christ is very remarkable the couragious and undaunted resolution of Eleazar , against but the appearance of an evill . 2 Mac. c. 〈◊〉 v. 18. usque ad ●inem : when he was besought to bring flesh of his owne provision , such as was lawfull for him to use , and but make as if hee did eate of the flesh , taken from the sacrifice commanded by the King v. 21. why ? even this evill appearance , this seeming , this making as if he did eate of the flesh taken from the Sacrifice commanded by the King , soe deeply disrelished him , as that hee chose death before it . For it becommeth not our age ( saith he ) in any wise to dissemble , whereby many young persons might thinke that Eleazar being fourscore yeares old and ten , was now gone to a strange religion ; and so they through mine hypocrisie , and desire to live a little time , & a moment longer , should be deceived by mee , and I get a staine to my old age , and make it abominable , v. 24 , 25. But why mention I Eleazar ? Behold the example of one greater than Eleazar , the example of the rule and patterne of holinesse unto the Church , Christ Jesus , God blessed for ever ! whose example in Morals & matters of ordinary obedience amounts ever unto the authority of a command . How exemplarie he was in this particular you may reade , Mat ▪ c. 7. from v. 24. unto the end of the Chapter . There you have him performing an action , not for that omission of it would have beene evill , but because in opinion of the Jewes , it would have given shew of evill . For if first , you understand the words , as most Interpreters doe , of the tribute to be paid unto the secular Magistrate , then sinfull it had not been in our Saviour to have refused payment of tribute unto Caesar . For how could the Son to the living God ( who was King of Kings , and Lord of Lords , King of Heaven , and Earth , whose the earth , & all the fulnesse thereof was ) be justly tributary unto any mortall ? The Kings of the earth take tribute , or custome , not of their owne children , ( however they expect obedience from them ) but of strangers ; because paying of tribute denoteth some degree , or kinde of servitude . The Children then are free . verse 25 , 26. Therefore from all taxes , and impositions , justly was to be exempted Christ , the sonne of David , there was no reason hee should pay tribute unto Caesar , nay more reason ( hee being of the blood royall ) should receive tribute from the Jewes , than Caesar , a forrainer , having no title to the Crowne , but that which the sword gave him , not payment , constant deniall of payment had not been ( you see ) morally evill in our Saviour ; and yet because it would have borne appearance of an evill , of disloialtie , and disobedience , and so have drawn prejudices against , and scandall upon his unspotted person , holy , and heavenly office , and doctrine , because seemingly it would have crossed a doctrine hee afterwards delivered . Render unto Caesar the things which are Caesars : therefore hee stands not to plead his priviledge , but voluntarily parted with his right , payed the tribute , and to pay it wrought a miracle ; notwithstanding , Peter , least wee should offend them , goe thou to the sea , and cast an hooke , and take up the fish that first commeth up , and when thou hast opened his mouth , thou shalt finde a peece of money , that take , and give unto them for mee and thee . verse 27.

Or if secondly , with the learned Cameron , you rather conceive to be here meant the halfe shekel , which by prescript of the Ceremoniall Law , Exod. 30 , was by the Jewes to be paid for the use of the Sanctuary . Why yet so also sinfull it had not been in our Saviour to have refused paying of it : for first , it was a ceremony , and the Ceremoniall Law Christ was above . Lord he was of the Sabbath , Mat. c. 12. v. 8. Marke . c. 2. v. 28. where it is manifest ( thinkes Cameron ) the Sabbath should Synecdochically signifie the whole Ceremoniall Law . Then secondly , this ceremony , together with Sacrifices and all other Legall , typicall ceremonies presupposed sinne in the partie , to whom they were commanded , and were a note , or badge of the bondage contracted by sinne ; and therefore reach not unto Christ , a man without sinne . Thirdly , as our Saviour well argues , even as Kings of the Earth take not tribute of their owne Children , so neither the King of heaven of his sonne : therefore seeing this halfe shekel is a tribute to be paid to the King of Heaven , for the Tabernacle of Witnesse , 2 Chron. 24.6 . Christ was certainly free , and so might lawfully have refused to pay it● yet because the Jewes would have taken offence , and at such his refusall , and charg'd it with appearance of a profane contempt of the Law of Moses , and the Sanctuary : therefore he voluntarily paid it , and so became a Jewe to the Jewes , as under the Law to them that were under the law . Notwithstanding , lest we should offend , &c. And if this be the sense of the place , what is said of this one ceremonie , may be applyed unto all , for one of the reasons & ends , why Christ observed the whole Ceremoniall Law was , to prevent scandall , to abstaine from all appearance of evill . In nature , saith Cameron , there is appetitu● quidem unionis , which causeth things to be moved , and to rest often besides the proper condition of their particular nature , whence sometimes light things are moved downewards , heavie things upwards . Unto this appetite of union in nature , there is answerable in grace , the desire to promote Gods glory , which often inclineth , and carrieth the godly beyond and besides the ordinary obligations , arising out of their particular , and personall conditions and relations . And unto the measure of grace is proportionable the degree of the desire of Gods glory , so that the holier any one is , the more vehemently hee desireth the promotion thereof , and if it require any thing to bee done of him , why he will doe it , although other wise by vertue of his particular , and personall condition , hee be not bound thereunto . Therefore although Christ , secundum specialem rationem personae suae , if we eye the speciall consideration , and dignitie of his person , was not tied to keepe the Ceremoniall Law , yet hee kept it in as much as the glory of God required him so to doe . If you demand how the glorie of God exacted this at Christs hands , why Christ himselfe tels us , N● simus illis sca●dalo , lest wee should offend them ; for if Christ had not observed the Ceremoniall Law , he had doubtlesse wonderfully estranged the Jewes from him . In observing it then he did but as Kings often doe in stooping to many things , unto which they are no wayes obliged for to winne the hearts , and affections of their humorous subjects . This example of our Saviour was followed by the Apostles , and Elders in the first generall Councell at Jerusalem , where they imposed upon the Gentiles abstinence from meate offered to Idols , from things strangled , and from blood , Act. 15.29 . Not for that these meates were in themselves uncleane , and abominable , but because they appeared to be so unto the froward , and peevish Jewes , who were kept off from Christs , because these meats , in which they supposed to be such abomination , and uncleanenesse , were usually eaten by the Christians . But this was but a temporary injunction they gave unto others . Let us view their owne practice . Maintenance for preaching was due unto Paul● ▪ from both the Corinthians , and Thessalonians , and yet hee did forbeare exacting it , 1. Cor. 9.1 . Thess. 2. that so hee might take away all colour for suspition of any mercenary , or greedy appetite after gaine , to be in his preaching , and quite cut off all scandals thereby , which in that dawning of Christianitie upon them , would have put a rubbe unto the progresse of the Gospell , & have made his ministery to be evill spoken of . And of St Paul , the Saints in succeeding ages were followers , as hee of Christ . Those Libellatici , so often and sharply censured by St Ciprian , Epist . 15.31.52 . lib. de lapsis . lib. de exhortatione Martyrum : though they did not sacrifice , or directly denie Christ , were yet by the Church put to their penance , for seeming to denie him , because they either by themselves , or others , at least accepted from the Magistrate bills , or scroules testimoniall of their abnegation . * * Baronius out of Suidas . Auxentius being commanded by Licinius to set a branch of a vine-tree loaden with clusters at the feete of Bacchus his image presently shaped him this round , and resolute answer , God forbid , O Emperour , that I should doe it , for I am a Christian ▪ The matter was not great in it selfe , yet because it would have favoured Idolatry , or given manifest appearance of it , rather than doe it hee chose banishment from the Court , and losse of the Emperours service . * * Theodoret lib. 3 cap. 15 Nicepho●us lib. 11. c. ● S●●o●en . 〈◊〉 . 6. c. 6. As Valentinian , afterwards Emperour , went before Julian the Apostate into a Temple of the Goddesse Fortune , one of the Priests besprinkled Julian with a kinde of purging or holy-water , a drop of which by chance fell on Valentinian , at which hee was so extreamely incensed , as that he stroake the Priest , tore , and rent in peeces that part of his garment on which it fell , with a great disdaine , and holy indignation , throwing it away from him , that so hee might avoid the least tincture of their superstitious , and idolatrous religion . * * Theodoret lib. 4. c. 15. Nicephorus l. 11. c 21. But above all , very remarkeable is the zeale of the boyes of Samosatene , who because a tennis-ball , with which they played , had but touched the foote of the Asse whereon Lucius rode , their Hereticall Bishop , they presently cryed out that it was defiled ( although indeed it was not capable of any morall pollution , ) and therefore to purge or expiate it threw it into the fire in the midst of the market place . This may bee thought but a childish pranke , and therefore not imitable , however yet it aptly serves to demonstrate that their education , framed them unto a hatred of whatsoever had any remote reference , unto either evill actions or persons . Saint Ambrose forbad Monica the bringing of wine and cakes to the Celebrities of the Martyrs , not for any unlawfulnesse of the custome , but nè ●ll● occasio se ingurgit an●● daretur ebriosis , & qui● illa quasi parent alia superstitioni Gentilium essent simillima , as Saint Austin lib. 6. confess . c. 2. least occasion of excessive quassing should be given to drunkards , and because those parentalia , funerall feasts , were very like to heathenish superstition . A reverend Prelate of our Church , assignes another reason , because this custome , had some resemblance of those superstitious and idolatrous Colorydians mentioned by Epiphanius , who offered cakes to the Virgin Mary in imitation of that heathenish custome condemned by the Prophet Jeremy , chap. 7. v. 18. of such as did offer cakes unto the Moone , as unto the Queene of heaven . Now when Monica understood that Saint Ambrose had forbidden this tam piè , atque obedienter amplexa est , ut ipse mirarer , saith Saint Austin , in that forecited place . Quod tam facilè accusatrix potius consuetudinis suae quam disceptatrix illius prohibitionis effecta sit : she so piously , and obediently embraced this prohibition as that I my selfe , saith Austin , wondered to see her so easily rather accuse her owne custome , than dispute his command . The custome of thrice dipping or sprinkling in Baptisme was lawfull nay laudable , but when once it was used by Heretickes , to signifie a Trinitie not of persons , but natures in the Godhead , then Saint Gregory thought fitting that it should be left of , not because it was evill , but for that it might seeme to countenance their damnable Heresie : his words are these , de trina verò mersione baptismatis nihil responderi verius potest , quam quod ipsi sensitis , quoà in una side nihil officit sanctae Ecclesiae consuetudo diversa , &c. sed quia nunc hucusque ab haereticis infans in baptismate tertiò mergebatur , faciendum apud vos esse non censeo , Lib 1. c. 3. In ipso titulo pon●tur Divi Paul● pro Beati Pauli , ego enim nunquam proba●● vocem Divus , vel Diva , cum de Sanctis agitur , t● quod eam vocē apud La●●nos vetere Patres non inveniam , t● quod apud E●hn●cos Div● nomen D●●● tantum tr●bui solea● . ne dum mersiones numerant divinitatem dividant , dumque quod faciebant faciunt , se morem nostrum vicisse glorientur . lib. 1. Epist. 41. Gabriel Biel lectione 38. saith , that the Church of Rome thought it meete to use common leavened bread in the administration of the Eucharist , lest in using unleavened bread , they should be deemed to imitate Ebion the hereticke : Nay Bellarmine in his recognition of his booke de verbo Dei , admonisheth the reader , that in the title of the third Chapter of the first books Divi Pauli is put for Beati Pauli , for in making mention of the Saints , I never approved ( saith hee ) the use of the word * divus or diva , & one of his reasons is , because amongst the heathens , 't was usually ascribed to their false or fained gods . But what meane I to alleage the examples of either the Chuch of Rome , or Bellarmine , for take wee but a view of our owne Church , the lives of her Worthies , will yeeld store of presidents in this kinde , but I will content my selfe with one , most especially deserving our notice , and imitation . And it is the religious care that King James of blessed memory had , to free , and cleare our booke of Common-prayer , not onely from faultinesse in it selfe , but also offensivenesse unto men , and by causing an explication to be made of those things in it , which were excepted against : how carefull , and scrupulous he was in this particular , you may read in his Proclamation prefixed to the booke of Common prayer , wee thought meete , faith hee there , that some small things might bee explained , not that the same might not very well have beene borne with by men , who would have made a reasonable construction of them , but for that in a matter concerning the service of God , we were nice , or rather jealous , that the publicke forme thereof should be free , not onely from blame , but from suspicion , so as neither the common adversary should have advantage to wrest ought therein contained to other sense , than the Church of England intendeth , nor any troublesome , or ignorant person of his Church , be able to take the least occasion of cavill against it , &c.

To heape up other , either testimonies , or instances , were to prejudice , if not the authoritie of those before mentioned , yet your esteeme of them , as if you were not by them sufficiently perswaded and convinced : my labour ( I suppose ) will be better spent in demonstrating unto you the expediencie of that which may seeme rigour in this doctrine , in discovering unto you what good reasons Saint Paul had to exact so great a measure , and so high a pitch of abstinence from sinne . Those that I will specifie shall bee drawne from God , from Satan , from our selves , from our Brethren . First from God , wee have these two , our Relations unto him , our Danger in offending of him .

First our Relations unto him , he is our Father , our Soveraigne ; Christ Jesus is our spirituall Husband Now a dutifull child declines not only disobedience , but whatsoever hath the colour of it ; an obedient , and loyall subject , startles at not onely treason , but also whatsoever may occasion suspicion thereof ; a faithfull & chast wife abhorres not onely adultery , but whatsoever may make her husband justly jealous , others but suspicious of her chastity . And shall not every child of God , every one that professeth subjection unto heaven , be fearfull of the appearance of disobedience , and undutifulnesse to so indulgent a Father as God , of the appearance of Treason and Rebellion against so Almightie a King as God ? Doth it not befit the Spouse the Church , every member of Christ to dread all shews and signes of disloyalty , and unfaithfulnesse to soe loving a Spouse as Christ Jesus ? * * Sueton , de Jul. Caesar . c. 74. Did Julius Caesar , but an earthly Potentate , thinke it not enough that his wife was without a fault , unlesse withall shee was without so much as the suspicion of a fault ? And will not Christ ( thinke you ? ) who is King of Kings , and Lord of Lords , expect as great unblameablenesse in his Spouse ? Plutarch in the life Pompey . Theophanes Lesbian to diswade Pompey from flying into Parthia tels him that his wife would be liable to a great deale of danger amongst those barbarous people ; and though ( said hee ) they proffer no villany unto her , yet it is an undecent thing to thinke that the wife of Pompey might have beene dishonoured : To di●wade us from the appearances and occasions of sinne it should ( me thinkes ) be an effectuall argument , that our soules which are married unto Christ in righteousnesse , judgement , and holinesse , will hereby bee obnoxious to danger of pollution ; what though they be not actually defiled ? yet it is an undecent thing to thinke that the spouse , a member of Christ might have beene dishonoured , might have beene foyl'd with a lust , ravished , vanquished by Satan , defiled with sinne .

If from these appearances of evill , our Relations to God cannot draw us , yet ( mee thinkes ) in the second place , our danger in offending of him should drive us , for hee is a consuming fire unto , as the workes , so also the workers of impiety : and how can wee then but be afraid to venture on not onely what we know doth , but what we feare , others suspect may deserve the wrath of so sinne-revenging a God ?

That we should abstaine from all appearance of evill , may secondly be gathered from Satan , from the consideration , first , of his crueltie and malice against us , Secondly , of his temptations of us .

First , from the consideration of his cruelty and malice against us , which the Scripture shadoweth out by terming him , a a Mat. 13.39 . the Enemy , by way of excellencie , the b b Rev. 12.10 . Rev. 9.11 . Malach. 3.11 . Joh 8.44 . 1. Joh. 3.15 . 1 Pet. 5.8 . Rev. 12.9 . envious man , the Accusar , the Tempter , the Destroyer , the Devourer , a Murtherer from the beginning ; as also by comparing him unto a roaring Lyon , unto a great red Dragon , an old Serpent . Now me-thinkes we should feare to come , not onely under the power , but also into the sight of such an adversary : and yet by rushing upon the shewes , the occasions of evill , what do we but hazard the surprizall of our soules by him ?

This will be more apparent , from the consideration , 2 , of Satans temptations of us : of his Temptations of us to sinne , of his Temptations of us to despaire , or at least discomfort , for sinne ; because in both sorts of temptations hee goes about by these appearances of evill , to wreake his malice upon us .

For first , in his temptations of us to sinne , they are first the bate by which hee allures : Secondly , an argument by which hee perswades us thereunto . Thirdly , an encouragement , whereby he is heart'ned to persist in tempting of us .

First then , the appearances of sinne , are a baite whereby Satan allures us unto sin , which if wee bite at , our consciences will soone be enlarged to swallow sinne it selfe . Satan well knowing that Gods children would even startle at your grosse and more hideous sinnes , such as are Idolatry , Adultery , Drunkennesse , and the like , therefore chiefly plyeth them with enticements to the signes , shewes , and occasions of them , for these will smooth the passage unto the sinnes themselves . Of this we have a remarkeable instance in Alippius , who , as Saint Austin relates Confess . lib. 6. cap. 8. being drawne by his friend's importunitie to accompany him unto the Roman Gladiatorie Games , yet resolved though he were present with his body , to be absent in his heart , and for that purpose to keepe his eyes shut , that hee might not defile them with so barbarous a sight ; yet at last upon a great shout , that the people gave at the fall of one of the combatants , his curiositie made him behold the occasion , and thereupon hee presenly became an applausive spectator of that bloudy , & inhumane spectacle . An Italian , as Holerius writes , by his often smelling to the hearbe Basile , had a scorpion ingendred in his head : even so we , by our often dallying , and tampering with things that carry a shew of unlawfulnesse , may have Satan , as I may so speake , even formed in us , for as then Saint Hierome saith upon Ecclesiastes the ninth , Diabolus Serpens est Lubricus , cujus si capiti , id est , primae suggestioni non resistitur , totus interna cordis , dum non sentitur illabitur , that is , the Divell is a slippery serpent , and if wee doe not keepe out his head , that is , his first suggestions , it is not to be doubted but that hee will steallingly slide into the most secret corners of the heart ; and so wee actuated by him , shall at last proceed from things onely appearing sinfull , unto the practice of most horrid and ghastly crimes ,

Secondly , the appearance of evill is an argument by which he perswades us unto what is in its owne nature evill : for if a man have but slipt into such actions as the best minded judge , to have a reall appearance of evill . Satan forthwith will suggest unto him , that hee hath by this quite crackt his credit amongst those that are accounted religious ; by them ( will he say ) thou art as much suspected , and as deepely consured for thy seeming evill , as for thy being so ; wert thou not better therefore , be as thou seemest , for they cannot think worse of thee than they doe , thy shame and disgrace their jealousies , suspicions , and censures cannot be greater for sinne it selfe , than it is already for the show of it . Now this Temptation of Satan receives great advantage from our nature , for we naturally are addicted to society , and therefore if wee finde that upon the signes and shewes of such and such sinnes in our practice , good men condemne us as guilty of the sinnes themselves , & thereupon begin to reserve and estrange themselves from us , refusing any longer to reach out unto us the right hand of fellowship , why , then wee will presently have fellowship with the unfruitfull workes of darkenesse , and couple in with loose , carnal , and formall men , whose conversation will quickly infect us , so that it will not be long ere we runne with them to the same excesse of riot . And thus you see how Satan takes occasion from the appearance of sinne , to draw us on unto sinne it selfe , which me-thinkes should be sufficient to disswade us from them . For is Satan so backward in tempting , or is his invention growne so barren , as that our lives and practice must put argument into his mouth ? is the purchase of hell and damnation so difficult , as that wee must needs furnish the Divell with baites to allure us , with reasons to perswade us unto our owne everlasting perdition , this were folly and madnesse that would want a name .

But in the third place , the signes and appearances of sinne are not onely a baite , by which he enticeth us , an argument by which hee perswades unto sinne , but withall an encouragement , by which he is heart'ned to goe on in tempting of us , for they make him gather heart , & hope that wee are comming on to sin it selfe ; and this hope will breed diligence , make him a more importunate solliciter , make him to double and strengthen his assaults , to ply us even thicke & three-fold with temptations : A dog will not run from a man as long as he throwes bread unto him , and can any man suppose the divell will flye so long as he gives place unto him , as long as he throwes himselfe upon temptations , by practising such things as have a manifest shew of evill , for though in themselves they bee never so small , yet will they serve to usher in farther and greater matters : being then preparatives unto sin , they cannot be ( as some have imagined ) good fences against sinne : seeming to be evill is not , cannot be a meanes to shield us from being so , no more than the opening the gates of a City can be the way to rayse the siege of it , or letting goe the sluces of a river can be the course to stop its current .

You have seene arguments from Satans temptation● of us to sinne : take next one from his temptations of us to despaire , or at least discomfort for sinne , a temptation of so hideous a nature , as that me-thinkes our actions should not lend it any the least advantage , his first labour is by the appearance of sinne to make us offend God , but when he cannot proceed so farre , his second endeavour will bee , to make us disquiet our selves , when hee cannot wound us by them , hee will vexe us for them , for he will wrest and misconstrue all that we have done unto the worst sense , hee will swell motes into beames , mole-hils into mountaines , appearances of evill into realities , and thunder unto us that there is not a pinne to choose betwixt those and these ; unto which our soules being distracted by the violent importunitie of this temptation , will be over apt to give credence . And for a man to be thus tossed betweene Satans powerfull suggestions , and his owne feares and suspicions , cannot but even crush his spirits , and quite ecclipse the peace and joy of his heart .

Abstinence from all appearance of evill is thirdly needfull in regard of our selves , for by them we may incurre a double danger , a danger of being infected with , a danger of being punished for sinne .

First , a danger of being infected with sinne , what Bernard spake of Eves beholding the forbidden fruit , is true concerning every appearance of evill : * * Bren. Tract . de grad , humilitatis . Et si culpa non est , culpae tameu indicium est , & si culpa non est , culpae tamen occasio est , indicium commissae , & causa est committendae . Although it be not in it selfe a sinne , yet it is a token , yet it is an occasion of sinne , a token that sinne hath beene committed , a cause of committing it for the future . Now our natures are strongly bent to evill , when this ( then ) our naturall inclination , is furthered by outward occasions , wee may soone bee led to the realities of sinne , though the occasions of themselves are weake , they working but as objects , and the objective causalitie being of all most imperfect , yet Satan is strong , our lusts are strong , these occasions are sutable to our lusts : our soules therefore , by a little helpe from Satan will quickly catch infection from them . For this reason were the Israelites , Exod. 12. in the time of the passeover prohibited , not onely the eating , but the very having of leavened bread in their houses . For this reason too were the Nazarites forbidden to eate so much as the huskes of the grapes , for if that had beene permitted , they would perhaps , have soone proceeded to eating of the grapes , and thence to drinking of the wine it selfe : hence also grew that precise resolution of David , Psal. 101. v. 3. I will set no wicked thing before mine eyes : Well may the world , and divell set wicked things before mine eyes , but for mine owne part I will not invite temptations , I will set no wicked thing before mine eyes , as much as I can I will decline the objects , examples , and shewes of wickednesse : doe but put fire unto flaxe and it will presently be on a flame : so present wee unto our loose and corrupt natures the shows , ( which ( as you have heard ) are also the occasions of evill ) and how suddenly will they take fire ? this Joseph knew , and therefore when his Mistris sollicited him to that foule act of uncleannesse , hee hearkned not unto her to lye by her , or so much as to be with her , Gen: the 39. the 10. but fled , and got himselfe out of her presence , v. 12. doubting lest the very sight of her might kindle lust . Nay to the shame of many secure and venterous Christians , of this even Scipio an heathen , & souldier too , was apprehensive and fearefull , and therefore would not suffer certaine captive virgins , though of an exquisite beauty , to be brought so much as into his presence : Ne quid ( saith Florus ) de virginitatis integritate delibâsse , saltem vel oculis videretur . That hee might not seeme to have sipt or skimmed the honour of their chastitie , so much as with beholding them . As Appelles then by drawing the picture of Campaspe fell in love with the pattern of his worke Campaspe her self , so we from retaining , from affecting the shew of sin , will soone proceed to a delight in fin it self .

Some indeed are so strangely confident of their abhorrencie from sinne , as they doubt not infection from appearance of it , they can venture into the loosest company , yet so bridle their appetite , as that they feare no excesse ; be present at an Idolatrous masse , and yet be in no danger of being affected with it , unlesse it be with dislike of it .

Surely these men are dropt from heaven , never borne in sinne , or conceiv'd in iniquity ; for they , whose originall is from men , may possibly be drawne away by sinfull objects , and shews , but these men ( forsooth ) are above gun-shot , beyond the reach of temptation ; Their professed hatred of sinne brings me in minde of Pigmalions aversnesse from women ; hee was a profest , almost a sworne enemy to woman-kinde , yet drawing but the picture of a woman , hee fell in love with it , and hee hugg'd , and kiss'd it so long , till at last , by the power of Venus ( as the Poët fables it ) it became a woman : Their case is like , they professe detestation of sinne , and yet delight in some things that have the appearance , the resemblance thereof , let them take heed they dote not so long upon these , at that at length by the power of Satan , & the strength of their owne lusts , they bee transformed into reall sinnes . I will end this reason with that of Chrysostome , in his fifteenth Homily unto the people of Antioch . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c.

It will be to us the occasion of greatest security , if wee do not onely flee sinnes , but such indifferent things also , which are meanes whereby they doe supplant us , for as hee who goeth upon the edge of a steepe , and craggie rocke , though he falleth not , yet with feare trembleth , and so falls through his trembling , so hee who leaveth not sinne aloofe , and a farre off , but approacheth close to the brinke of it , hath just cause to live in feare , seeing hee hath just cause to feare to fall into it .

Secondly , danger of being punished for sin , not by God , for he is an omniscient Judge , & therefore cannot mistake the appearance of evill for evill it selfe : hee is a just Judge , and therefore will not punish the appearance of evill , for evill it selfe : but by man , by the secular Magistrate with temporall punishments , by the governours of the Church , with Ecclesiasticall censures , and by all men generally with shame and obloquie . Jehosaphat you know in the apparell of Ahab , was like to have beene kild for Ahab . * * Plutarch Megaclis . having on the cloake , and armour of Pyrrhus , was slaine for Pyrrhus : even so many times some men , for the bare appearance of some crimes are as hardly thought of , and as severely handled , as if they had committed the crimes themselves . * * Florus , l. 3. c. 14. Tiberius Gracchus , was butchered by the Romans , because it seemed unto them , that by touching his head with his hand , hee had demanded a Diadem , when he thereby as a signe onely exhorted them to stand upon their defence . Because the Island of Creete seemed to have favoured Mithridates , for this seemings sake , the people of Rome tooke revenge by the sword , Favisse Mithridati videbatur , Florus l. 3. c. 7. hoc placuit armis vindicare . Indeed the Lord seeth not as man seeth , hee looketh on the heart , and thereunto squareth his judgement , but man looketh on the outward appearance 1 Sam. 16.7 . and according to it censureth , and so hee may doe , and yet oftentimes judge righteous judgement , for if when there is wanting sufficient evidence of fact , Judges and Juries should not sometimes proceed upon pregnant signes , and strong presumptions , how many villanies would passe unpunished ? and if Ecclesiasticall Governours , should not take the same course too , how could they possibly stop the spreading mischiefe of Scandals .

This abstinence from appearance of evill is lastly expedient in regard of our brethren , to avoid scandall unto them .

First as it is taken by Thomas and the Schole-men , for that which occasionally leads unto sinne , which puts a stumbling blocke , or an occasion to fall in the way of others , Rom. 14.13 . for so doe all evill showes , and that both in the way of the weake , and in the way of the wicked .

First , in the way of the weake , for they are misguided , and drawne unto the practice of that evill , the appearance whereof they see in us .

Secondly , in the way of the wicked ; for first , hereby the obdurate are heartned , confirmed , and comforted : secondly , hereupon adversaries take occasion to speake reproachfully of that holy name , & profession which wee beare , to blaspheme the Crosse , Truth , and Gospell of Christ .

Secondly , as 't is used vulgarly , and commonly for forrow , griefe , dislike , or displeasure at an action , for it matters not much whether our facts be evill or beare shew of evill , they equally would wound the hearts and vexe the righteous spirits of the godly , and therefore are both violations of Saint Pauls precept . Rom. 15.2 . Let every one of us please his neighbour for his good to edification . Valerius Publicola ( saith Florus , ) ne specie arcis offenderet , eminontes aedes suas in plano submisit : hee levell'd with the ground his high and loftie buildings lest hee should offend the people with the appearance of a cittadell , and wilt not thou throw aside a vanitie ; an excrement , some idle if not monstrous fashion , rather than offend thy brother ( for whom Christ died ) with the appearance of an evill . A foule shame were it , that popularity should prevaile more with a Roman , than charity with thee who art a Christian .

But some will be ready to object , that this doctrine is prejudiciall to our Christian libertie , for that reacheth to the use of all things that are of an indifferent nature , and such are these actions charged with the appearance of evill , and therefore if ye streighten us in the use of them , you injuriously deprive us of that liberty which wee have in Christ Jesus unto the use of all indifferent things .

Unto this two things are to be answered : First , those facts that beare shew of evill , however they bee in Thesi , in their generall nature indifferent , doe yet in in cas● and in Hypothesi , become to be accidentally evill , because done against conscience , when they appeare to be evill unto our selves ; against charity , when they appeare to bee evill unto others . Zuarez expresseth this though somewhat obscurely , yet more fully ; An action ( saith he ) only evill in appearance , transgresseth some vertue not prima per se primò , but onely ex consequenti , connexione virtutum , by reason of the mutuall connexion , & commerce of one vertue with , and dependance upon another . Advertendum est ( inquit ) dupliciter contra aliquam virtutem peccari : uno modo per se primo , quia directè agitur contra objectum ejus vel circumstantias illi ex se debitas , & hoc modo actio solum mala in apparentia nullam virtutem offendit . Alio modo peccari ; potest ex consequenti & connexione virtutum . Nam ( ut dictum est 1.2 ae : quia actus virtutum sunt undique boni , quando hic & nunc actus alicujus virtutis potest esse contrarius alteri virtuti ( quamvis in objecto suo , vel circūstantiis quasi intrinsecis non habeat defectum ) non potest prudenter fieri ; Atque adeo neque est actus virtutis simpliciter , & ideò participat malitiam contrariā utrique virtuti , sed alteram per se , alteram quasi per accidens & consequenter . Sic etiam propria malitia scandali ferè semper fundatur in alia malitia , tamen ex consequenti & per accidens semper habet aliquo modo illam conjunctā ex defectu circumstantiae debitae , saltem propter aliam virtutem propter quam non laedendam prudenter cessandum esset ab opere hic & nunc habente speciem mali , quamvis ex se esset aliàs honestum . Zuarez de triplici virtute Theologica , tract . de charitate .

Secondly , although our Christian liberty extendeth to the use of all things indifferent , yet ought wee in godly wisdome , and discretion to abridge our selves of the outward exercise of this our liberty , whensoever 't is very probable that it will become dangerous to our selves , or scandalous to others . Ye have beene called unto liberty , onely use not liberty for an occasion to the flesh , but by love serve one another , Gal. 5.13 . As free , and not using your liberty for a cloake of maliciousnesse , the 1 Pet. 2.16 . Now wee use or rather abuse our liberty for an occasion to the flesh for a cloake of maliciousnesse , by practising such indifferences , as have shew of evill , for they , ( as you have heard at large ) are likely to prove as occasions of sinne unto our selves , so also active scandals to misguide our brethren , and therefore though they be not absolutely , and simply in their nature unlawfull to bee done , yet they are by accident unlawfull for mee to doe , as long as they carry shew of evill . All things ( indeed ) are pure ( saith the Apostle ) but it is evill for that man who eateth with offence : * * Infirmitas nominat promptitudinem ad scandalum , offensio autem nominat indignationem , &c. scandalum autem importat ipsam impactionem ad ruinam . Aquin. 2 a 2 ae . q. 44. art. 1. It is good neither to eate flesh , nor drinke wine , nor any thing whereby thy brother stumbleth , or is offended , or is made weake . Rom. 14.20 , 21.

What remaineth then , Application . but that all be admonished in the Lord Jesus to take to heart a matter so deeply concerning them , both in conscience , as a duty expresly enjoyned by God , practised by Christ his Apostles , and Saints ; and in consequence , as befitting us as the sonnes , subjects of God , as the Spouse , and members of Christ , as beeing needfull to defeat Satans malice , to cut off his temptations unto sinne , and unto discomfort for sinne , to avoid sinne , &c : in our selves , scandalls unto others , unto the weake , obstinate , and strong . If therefore there be in in you any love of God , any care to walke worthy of those high relations you carry to him , any regard to the safety of your owne soules , any feare of Satan , sinne , or punishment , any compassion over the consciences of your poore brethren , keepe aloofe from whatsoever neighbours , and borders upon sinne , whatsoever hath the blush and shew thereof : hate as * * Ambr. l. 6 hexaem . Ambrose exhorts not onely sinne , but the coate of sinne , the garment spotted by the flesh . Even an heathen will advise you hereunto . * * Quint. l. 2 c. 2. Carendum non solum crimine turpitudinis , verum etiam suspicione .

Want we inducements , take wee these three . It will be a course , first safe and secure : secondly , comfortable : thirdly , honourable .

First , safe and secure , by it sin & Satan shall be stav'd off , kept out at daggers end , your owne soules secured , kept out of gun-shot either of infection or punishment , so that they shall not come nigh scarce so much as the confines either of sinne , or hell . Secondly , comfortable : For what an unspeakable comfort will it be unto thy drooping soule in the houre of death , or in the time of spirituall desertion , when thy conscience can truly suggest , that thou hast beene so abhorrent from sinne , as that thou hast shunn'd whatsoever hath beene homogeneall thereunto , whatsoever hath looked but like unto it , it must needs stop Satans mouth , and make thine owne soule triumph in the calmenesse of a cleare , and good Conscience .

Thirdly , honourable , for 't will gain thee esteeme amongst both good and bad ones , with those 't will make thy name precious , 't will muzzle the mouthes of these , when they behold such uprightnesse in thy life , as that thou shunnest not onely downright irreligiousnesse to God , injustice to men , but even their very picture and resemblance , this cannot but extort from them , though never so malicious , an ingenious acknowledgement , that thou art a true Israelite , a syncere Nathaniel in whom there is found no guile . Now though our maine and first endeavour must bee to keepe a good conscience , yet is not the Jewel or precious oyntment of a good name , to be in the meane while neglected ; our care should be to preserve that likewise unspotted , S. Paul ( Acts. 24.16 . ) professeth that hee exercised himselfe to have alwaies a conscience void of offence , as towards God , so towards men ; and hee adviseth us to provide things honest in the sight of all men , Rom. 12.17 . To walke honestly towards them that are without 1 Thess. 4.12 . To strive for a good report of them that are without , 1 Tim. 3.7 .

I will but prescribe two cautions directing how wee are to abstaine from the appearance of evill , and then I shall have done with the generall application of the words . Wee are to abstaine neither onely , nor chiefly from the appearance of evill .

First , not only , that were foule Hypocrisie , of which yet there are even a generation guilty , who ouely combate with the shadow of sinne , and in the meane while embrace the body of sinne , reall sinnes ; who abstaine from the shew of every evill worke , and yet remaine reprobate to every good work , who professe detestation of gaine by gaming , because they conceive it to be an appearance of theft , and yet make no conscience of fraud , deceit , and cousenage in their dealings , who stand at defiance with all shews of uncleannesse , and yet make no scruple of the grossest acts thereof .

Secondly , not chiefly , that were a great incongruity , for so care of the meanes should , be greater than that of the end , because abstinence from the appearance of evill is enjoyned as a preservative against the evill it selfe ; The evills themselves therefore should chiefly be avoided , the body of sin should be opposed more than the shadow , than the shewes of sinne . The flesh should be abhorred in a higher degree , than the garment spotted therewith .

You have seen the point prest generally , as it concernes all mens abstinence from the appearance of all evills : I will only crave your pardon to call more particularly :

First upon all men , for abstinence from the appearance especially of some evill .

Secondly , upon some men especially for abstinence from the appearance of all evils , and then I will put a period to my meditations upon these words .

First wee must decline the shews of some evils above others , of our master , our bosome evils . For from them is most danger to be feared , they having commonly most strength from our natures : and Satan besides knowes but too well how our tyde stands , hee quickly acquaints himselfe with our predominant lusts , and most raging corruptions , and unto them especially fits , and accords his temptations ; as Agrippina , when shee poysoned her husband Claudius , Tacitus Suetonius . mixed the poyson in the meat which he most lov'd .

Secondly some men above others are especially to decline the appearance of all evills . All publike men should do so , but especially wee of the Clergie . The high Priests and Nazarites under the Law were not to come nigh a dead body , Levit. 21.11 . Num. 6.6 . And in imitation of them among the Romans , the Priests might not touch the dead , nay they might not see the dead ; for if a Priest pronounced a funerall oration , 't was not without a veile drawne betwixt him and the corps . Nay a Flaminians Priest might not heare the sound of pipes used at Funerals , nor come into a place where there was a grave . Was there such rituall purity under the Law ? Such ceremoniall strictnesse in heathenish priests ? and shall there not be found an answerable degree of morall precisenesse in the Ministers of the Gospell ? shall they bee willingly within sight , sent , and hearing of impietie , except to reprove it ? Mr Reynold , Psal. 110. As a woman bigge with child , for feare and danger of miscarrying forbeareth Physicke , violent exercise , and many meates and drinkes , which otherwise shee might freely use : even so those who travell in birth with the children of Christ , are put to deny , and abridge themselves of many indifferences . I will eate no flesh , saith Saint Paul , while the world standeth , rather than make my brother to offend , 1 Cor. 8.13 .

Reasons enforcing their abstinence after an especiall manner from the appearances of evill are two : Because in them they occasion , first greater loosnesse in bad ones : Secondly , more heavinesse to good ones .

First greater loosenesse in bad ones . Strange it is how the lower , and more ignorant ranke of men will be hereby strengthened in their downeright sinfull courses : Nay if a Minister doe but wisely and lawfully use his Christian liberty , the rude vulgar will thereupon open themselves a gappe unto all licentiousnesse . If he be but innocently pleasant , thinke they wee may be mad , If hee but sip , wee may carouse . If hee spend but some few houres in his honest and harmelesse recreations , the common gamester presenly concludes his mispense of both time & patrimony in gaming to be thence justifiable .

Secondly , more heavinesse to good ones : it grieves the spirits of the righteous to see them in any , it wounds their soules , it makes their bloods , their hearts rise to behold them in a man of God : it becomes not my weaknesse to advise , onely in mine owne and others behalfe , I unfainedly wish and pray , that this were feriously thought upon , and preached by us all , that all of us in a tender regard to the reputation and humour of our high calling would walke with great circumspection , make straight steps unto our feete , tread every step as nicely , as gingerly as if wee went among snares , walk'd upon ropes , or pinnacles .

I will conclude with that of Bernard to Eugenius , lib. 3. de consideratione , cap. 4. which though written particularly unto him , may yet fittingly enough be applyed to every minister , nay every Christian . Interest tuae perfectionis malas res , & malas pariter species devitare , in altero conscientiae in altero fame consulis . It becomes your holinesse to decline as evill things , so also evill appearances , in that thou consult'st for thy conscience , in this for thy same , nay ( indeed ) if it be not presumption to adde unto the Father , in this thou providest both for conscience and fame : for conscience first ; for the puritie , for the peace of thy conscience ; for the purity of thy conscience , to keepe it void of offence both towards God , & towards men ; for the peace of thy conscience , to preserve it from the violence of Satans temptations , from the vexations of thine owne feares , and jealousies . Secondly , for fame , so to hedge it in from scandall as that it shall be above the reach of suspition . Therefore to goe on in the words of the Father , Puta tibi non licere , etsi alias fortasse liceat , quidquid malè fuerit coloratum , non sit in fama navus malae speciei . Thinke not for thee lawfull , though perhaps otherwise lawfull , whatsoever shall be evill coloured : In thy fame let there not be so much as a spot of evill appearance , so shalt thou follow things that are of good report , Phil. 4.8 . and thereby quite take off all private prejudices , all open calumnies against either thy person or profession . However thou shalt procure the testimony and approbation of God and thine owne conscience , and be presented unblameable , cleare from offensivenesse before men , from faultinesse before God , at the appearing of the Lord Jesus Christ ; to whom with the Father , & holy Ghost , be ascribed by us , and the whole Church , the Kingdome , the Power , and Glory , from this time forth for evermore .

Amen .