The moderate Christian a sermon preached in Exeter at a trienniall visitation of the Reverend Father in God, Ioseph Lord Bishop of that see. March 24. 1630. By Iohn Bury, sometime Fellow of Baliol Colledge in Oxford.

THE MODERATE CHRISTIAN . 1. COR. 10. ult.

Even as I please all men in all things , &c.

THose Leviticall Ordinances of the Ceremoniall Law , a a Heb. 9.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in meates and drinkes , &c. as they were borne mortall , in their institution , imposed untill the time of Reformation , so they had given up the ghost , with Christs consummatum est , but were yet b b Austine . allowed a time to prepare for their Decent interring . Vntill which funerall , wherein the Iewes and Gentiles people of divers and discrepant mettall were to be cast into one body , it was thought fit in the meane time to soder them together by some uniformitie . And to this purpose the first Synode of the Christian Church assembled in Ierusalem made that Ecclesiasticall Constitution for the time , that the converted Gentiles should c c Act. 15.29 , abstaine from meates sacrificed to Idols , and from strangled , and from blood : and shortly after Paul and Sylas going in visitation , exacted the practice of that Canon , and gave out the Booke of Articles : d d Act. 16.4 . And as they went through the Cities , they delivered them the Decrees for to keepe , that were ordained of the Apostles and Elders , &c. Whether the Corinthians ( as some contend ) had not in those six yeares betweene that Synod and this Epistle , heard of that Decretall Epistle directed e e Act. 15.23 . onely to the Churches of Syria and Cilicia , about a thousand miles from them , or that they punctually stood upon their knowledge ( f f 1. Cor. 8.11 . Through thy knowledge shall the weake brother perish ) once it seemes , that some under the colour of Christian libertie had taken liberty to be unchristian , and by scandalous eating of meates offered to Idols g g 1. Cor. 8.12 . sinned in wounding their brethren ; and through their sides Christ .

The Apostle having begun the cure hereof Cap. 8. by tenting the griefe , now takes it in hand againe to apply the playster , not pressing the Synodicall Constitution , but the ground of it , the reason of scandall : and for making and keeping peace he marrieth together the Law of Charitie with the Law of Faith . The Law of Faith layes abroad the Doctrine , omnia licent : the Law of Charitie contracteth the use , Omnia non expediunt . Defect in the Doctrine entrencheth upon Christian libertie , excesse in the Vse breakes out into unchristian licentiousnes . Christian Charity therefore is assigned to be the moderatrix of Christian libertie ; casting one eye to God , Charitas in Deum , Verse 31. Whether yee eate , &c. the other to our brethren , Charitas in proximum , Verse 32. Give no offence , &c. which precept that it may the better enter , is headed with his owne example . Even as I , &c.

A faire example whether wee looke to the matter , or the manner , his action , or his aime . In the 1. A plausible practice : Even as I. 2. A profitable purpose , Not seeking , &c.

The first answereth to foure Circumstantiall questions , 1. Quis , who is the example : I , even as I 2. Quid , what is the matter : please 3. Quibus , whom : All men 4. Quatenus , Wherein : in all things .

The second answereth one maine question , Quorsum ? to what end this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ?

1. Negatively , an end free from base corruption . Not seeking mine owne profit . 2. Affirmatively , an end full of Noble Charitie , seeking the profit of others : amplified by the Quantitie Of the Subiect , Multitude , no small company , but the profit of many . Of the Obiect , Magnitude , no light benefit , but the best and greatest , that they may be saved .

1. Quis. I. ] I that have no lesse libertie , no lesse authoritie , no lesse knowledge , both of my libertie and authoritie then the best , yet I please , doe even as I. A right and compendious methode of teaching as in all arts , so in the Schoole of Pietie . First , a rule , Give no offence , Secondly , an example , even as I. So Christ our head-schoolemaster : h h Matth. 5.48 . Be ye perfect , there is the precept , as your heavenly Father is perfect , there is the patterne . To teach all by precepts is tedious : Longum iter per praecepta : to teach altogether by example is dangerous : the rule gives authoritie , the example addeth efficacie , and where the example followeth the rule , we may both more easily , and more safely follow the example . But of all examples none so pregnant and powerfull , as when the teacher voucheth himselfe for example . Even as I. Precepts offer to drive , Examples to lead : the example of others leadeth by the eare , our owne leades by the hand . That practicall oratory , 2. Thess. 3.9 . To make our selves an example to you to follow us , is the most powerfull Charme of Rhetorike , leading people by the eyes , as Hercules did by the eares . Even as I.

Loe heere an example to turne us all into examples . Parents , Masters , Ministers , to our Children , Servants , Parishioners : the way to make them such as we desire , is to be our selves such as wee would make them : their mindes looke out more at their eye , then at their eare , more attentive to what we doe , then what we require . If we cherish any vice in our selves , they will cherish it as a vertue : Platoes short necke , and Aristotles crup-shoulder had their Schollers as a piece of their Philosophy . Well or ill , they learne to doe , Even as I.

But we especially ( Reverend Brethren ) wee are i i Matth. 5● . 4 . the light of the World . Light ? the most excellent Obiect of the most excellent sense , and that which giveth lustre to all the rest , but withall it inviteth euery eye to bee looking on . It stands us the more upon to looke to our light , that it k k Ibid. v. 16. shine before men , ut non solùm audiant bona verba , sed & videant bona opera . They expect we should translate , translate our good words into good workes , and with fiery tongues in our heads , to make their l l Luk. 24.32 . hearts burne within them , while we open the Scriptures ; to have also m m Luk. 12.35 . our lamps burning in our hands to light them by a pious conversation . Though we bring them heavenly n n 2. Cor. 4.7 . treasure , they are poring on the earthen vessell ; but if with Gideon o o Iudg. 7.16 . we carry our lamp burning in our pitcher , and can boldy and safely say to our followers , As yee see me doe , doe yee likewise ; sound wee our trumpet , and breake our pitcher , that our light may shine : and the sword of the Lord and of Gideon will doe wonders , to put to flight sins though swarming as grashoppers in our Parishes .

What a reverend awe shall we stamp into our peoples hearts , if we do both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , p p 2. Tim. 2.15 . q q Galat. 2. ●4 . preach roundly , and live squarely , r r Tit. 2.7 . in all things shewing our selves a patterne of good workes . Naturalists tell us that the Lion , the King of beasts , and terror of his subiects , yet stands in feare of a Cocke , and of fire . The divine Story tels mee as much ( Marke 6.20 . ) Herod was a Lion as well as a s s Luk. 13.32 , Foxe , The t t Prov. 20.2 . feare of a King , is as the roaring of a Lion , and yet hee feared poore Iohn Baptist . Was it as he was fire ? u u Ioh. 5 35. Iohn was a burning and shining light , burning in his zealous preaching , and shining in his strict living ? or was it as he was a Cocke crowing to awake him out of sin , and laying hard at him with his Non Licet , It is not lawfull for thee to have thy Brothers wife : for though this Cocke crowing did not prevaile here so much as with x x Math. 16.75 . Peter , to draw bitter teares of sound repentance , yet much it did , he was a parcell-penitent , he did many things . But yet me thinks it should not be Iohns preaching that hee feared , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 't was sweet to heare him as musicke , hee heard him gladly . For what then did that Lion so feare this Cocke ? surely it was for the clapping of his wings , that as he crowed to others , hee roused up himselfe in austere devotion ; the text saith as much : Herod feared Iohn knowing that he was a iust , and a holy man . Herod feared Iohn not so much for the Thundring of his preaching , as for the Lightning of his life : for what Nazianzen hath in his Epitaph on great St. Basil was due to this great Iohn : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . His words were thunder , his life lightening .

Then may we expect to feele life in our doctrine , when our people doe see doctrine in our life : an exemplar life able to strike dumbe all gain sayers , and rippe up the hearts of the profane ; that y y 1. Cor. 14.25 . falling downe on his face hee may worship God and report , Est Deus in nobis , agitante calescimus illo : that God is in us of a truth . With what a holy reverence did Constantine embrace Paphnutius , Theodosius stoop to his Ambrose ? the Emperours greatnes honouring the goodnes of their ghostly Fathers , and entertaining their iniunctions as Oracles , Nec vox hominem sonat , as if z z Act. 14.11 . God had beene come downe in the likenes of men !

But alas ? a a Esa. ● . 2● . how is our silver become drosse ? our wine is mingled with water : the price of our reputation is brought downe by our wearish Conversation ? Our esteeme and value is growne lower , because our light is growne dimmer . Tempora mutantur , I would ( & nos ) did not follow , yea , I wish it did not goe before . But if we cry out O tempora ; there want not to cry us downe with O mores , and to excuse their contemptuous undervaluing of holy orders , by accusing our unholy disorders ; to say we are b b Math. 5.13 . trampled upon , because unsavory salt , good for nothing else ; and scorned as base Priests , because the sonnes of Levi are become c c 1. Sa. 2.12.17 the sons of Belial making the people loath the service of God .

— pudet haec opprobria nobis Et dici potuisse , & non potuisse refelli .

But stay Doeg : why doth thy malevolent d d Psal. 52.2 . tongue ' cut like a sharpe rasor , shaving all by the ground ? Grant Ahimelech have beene faulty , must e e 1. Sam. 21.18 . all the Priests be chopt ? Why Haman ; if Mordecai be stiffe , must a f f Ester 3.6 . nationall destruction expiate a personall offence ? if some few Ministers ( though those few be too many , and I wish discipline might make them nonc ) but if some few be debauched , must the whole calling be disgraced ? must the Apostleship downe if there be one Iudas among the twelve , yea , one among twenty ? But salus est haec nosse .

Let us deare Brethren , make Triacle of this poyson , and with the more caution carry our selves g g Phil. 2.15 . blamelesse , and harmelesse , the Sons of God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in whose coat Momus may find no hole , but what his malice shall make , that we may shine in the midst of a crooked and perverse nation , as lights in the world . Such lights to our people as the Starre to the wisemen , h h Math. 2.9 . going before them till we bring them home to Christ ; that calling them after us , as Phil. 4.9 . doe the things which ye have heard and seene in me ; to all our Christian exhortations , our good example may come in with Amen , Even as I.

But you ( Beloved Brethren of the Laity ) that use to see the light , and not heare the voice , here is no lesson for you , either to neglect your Ministers good doctrine , when his life is bad : or to follow his bad life , when his doctrine is good . If his life confute his doctrine , you may not stand of with Barak ? i i Iudg. 4.8 . If thou wilt goe with me I will go ; else not . Noahs Carpenters may build a good Arke to save others , though themselues be drowned for not entring : A sicke Physitian may make thee whole ; and the Feriman may row thee right , though his face turne the contrary way . If for heeding your Ministers evill life , yee should not heed his good Doctrine ; take heede you be not Donatus his Disciples rather then Christ's , who tutored the auditors even of Scribes and Pharises k k Math 23.1 . to doe as they say , though they say and doe not . If on the other side , his doctrine condemne his life , he teacheth you better , then to do even as I. Examples doe well to second rules , not to make them : yea rather an example without , especially against a rule , is an unruly example . Lot in his drunkennesse , David in his adultery , and Peter in his denyall give us example not to trust examples even of the best . He that will draw after every light , may hap to be misled by some ignis fatuus , or deluded , by rotten though shining wood . It is the royall prerogative of the Lord Paramount , to take from none , but give to all , both rule and example . l l 1. Pet. 1.16 . Be ye holy , the rule his owne , As I am holy , himselfe the example . His only sonne onely shares with him in this royalty , m m Ioh. 13.15 . I have given you an example , and that example may stand for a rule , that yee should doe as I have done to you ; but all subordinate examples ( like generasubalterna ) take from their superior as they send downe to the inferior ; nor may you safely write after their Copie , where they recede from the originall Archetype : but must alwayes understand , what we find here exprest , the patterne for imitation , even as I , to draw after it a faithfull limitation , Be yee followers of me , as I am of Christ , in the very next verse ; n n Ro. 15.3 . for Christ pleased not himselfe , I doe please even as Christ : do you even as I please , and that is the Quid , The second quaere , what is the example . I please .

That bedroll of persecutions which he reckoneth up to these Corinthians , 2. Ep. 11. will teach us to understand it conatu non eventu , I affect it , though I cannot alwayes effect it : Some are ignorant , and cannot , some froward and will not , some envious that cannot , will not be pleased ; but I endeauour to please all that I can , though I cannot all that I would . But what ? is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 now clapt on as a crowne on his head , which else-where hee shaketh off as the viper from his hand ? o o Gal. 1.10 . Doe I seeke to please men ? If I should please men , I should not be the servant of Christ .

Distinguish then . There is a pleasing carnally and a pleasing Christianly ; the first he there detesteth as damnable , the second he here professeth as laudable and imitable . Carnall pleasing is propterse , determineth in our selves , and our owne ends : Christian pleasing is propter Deum , looketh over and beyond our selves to the salvation of men and glory of God , Not seeking mine owne profit , but the profit of many , that they may be saved . How then did he please , and not please men ? not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 making merchandize of the Word , either for favour , profit , or credit , the three golden Balls that men pleasers usually run after . Heare his owne protestation 1. Thess 2.5 . Not with flattering words , to curry favour ; nor a cloake of covetousnes , for turpe lucrum ; nor of men sought we glory , digito notari & dicier , hic est : Thus he did not please men .

How then did he please ? v. 7. Wee were gentle among you , even as a Nurse cherisheth her children : yea more then a Nurse , a servant , 1. Cor. 9.19 . I have made my selfe Servant unto all , that I might gaine the more , not more money to my purse , but more soules to God . Thus to please men for Gods sake , is not to please Men but God ; yea , Nonianhomosed Deus placet , it is not the Apostle , but God by the Apostle , that doth please and gaine .

Pleasing hee was both in his Doctrine and Conversation : first in teaching hee pleased , not so much in the matter , seeking placentia ( that is p p Ier. 6.14 . a badge of salse Prophets ) as for the manner , speaking truth placenter ; faithfully yet wisely to become with men ; he could handsomely close q q Act. 26.27 . with Agrippa , that he might get within him , but would never have humored his Vncle Herod , with his Herodias , nor sow pillowes under any sinners armehole : no pleasing in dispendium veritatis , all his pleasing was in Compendium Charitatis . How easily may we trace in his Epistles that artificiall piece of Oratory to make and keepe Benevolos auditores , to hold their eares while he teacheth , and their hearts , while he turneth them ?

But there are Impenitent sinners ; those hee must needs displease : yet even in displeasing he will please what he may . Must hee needes launce the impostume of sinne ? yet even in that he will please : as the Chirurgion in Seneca did by the Kings daughcer : who gently fomenting her sore breast , with his launcet hid under the spunge , opened it ere she was aware . Si scîsset ferrum praesens repugnâsset : The Patient would have beene impatient , except with the Lions heart of resolution there were ioyned the Ladies hand of tender Compassion . The earthly-minded Belly-God shall be told his owne roundly , that r r Phil. 3.19 . their end is damnation , and yet even there he will please : the teares of his eyes shall testifie the bleeding of his heart , s s ver. 18. I tell you weeping : Gutta cavat lapidem , such drops might pierce even a stony heart . Thus our Apostle .

And now ( deare brethren ) iudge whether it be Apostolicall , to gall our hearers with tart invectives , to exasperate them with conceited nickes , and to please our selues in displeasing them . Did you ever know any soule converted , any man cured , with such gall and vineger ? wee shall as soone catch fish with a naked hooke . I may not presume , I know my unworthines to teach teachers ( especially such as many of you ) It is our Apostle to whom now we all goe to schoole , and he teacheth us to please , that wee may profit . 2. Tim. 2.25 , 26. to instruct with meeknesse , &c. as the way to recover soules . Reprehensions like Pils are naturally distastfull , wee had need administer them with the sirrupe of good affection .

Yee know , the good Mother Truth hath a bad daughter dogging her : Gal. 4.16 . veritas odium : our Apostle either was , or feared to be haunted with her , I am become your enemy , because I tell you the truth ? now must our skill be , to get in the Mother , and keepe out the daughter and how may that be ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. 4.15 . let naked veritie goe no longer naked , but be clothed with the robes of her sister Charitie : Speake the truth in Love ; and then it may be Hatred that knoweth her Mother but naked , may passe by and not owne her in that attire . Suppresse wee Anger , eagernesse , indignation , and such other passions as may arise from displeasure in the speaker , and are apt to breed displeasure in the hearer ; and expresse a loving feare , a wel-wishing tendernesse , pitty and such other affections , as are both the Daughters and Mothers of Love . And to follow our Apostle , in this holy art of pleasing , let the soules wee labour to save , see in our face , theare in our tongue , and fecle in our heart , that we grieve for their sinne , and feare for their danger , and pitty them for both ; and speaking out of these bowels of love and compassion , I hope , these precious balmes shall not breake their head , but may in time by Gods grace supple and mollifie their heart .

Againe , he pleased in his conversation , carrying himselfe not onely with plausible affabilitie , and a gentle placiditie ; but also by a pliable humilitie condescending to all , that he might give offence to none . Omnis alteritas discors ( saith Boetius ) a sullen differing occasioneth difference , while likenesse breedeth liking . Heerein therefore hee complied with all sorts , that indifferent things might make no difference , he would conforme and subscribe so farre , as omnialicent would reach . A skilfull fisher of men , that could fit his severall baites according to the severall seasons , and divers kinds of fish ; one time he circumciseth Timothy , to please the Iewes , another time hee refuseth to circumcise Titus , to please the Gentiles . See how hee did turne and winde to give content on all hands . Cap. preced . 20. To the Iew I became a Iew , that I might gaine the Iewes ; to them that are under the Law , as under the Law , that I might gaine them that are under the Law , to them that are without Law , as without Law , &c. I became all things to all men , that by all meanes I might save some .

What now Paul ? become a politique Proteus , a time serving Dissembler ? No : that good Father will come into be his Compurgator , Non simulantis astu , sed compatientis affectu : All this his turning , was but to turne them unto God , being covetous of nothing but men , and fishing for nothing but soules ; being loath to loose so precious a substance , by standing on a circumstance ; or to hazard a soule , by nice sticking at a Ceremony . Who will not rather commend , then blame the tender Nurse k k 1. Thess. 2.7 . ( to whom hee compared himselfe ) for playing the childe , that shee may still the childe ? or who ever counted it a Diminution to Elishaes greatnesse , that he contracted and drew in himselfe , 2. Kings 4.34 . that so he might apply his face to the childes face , his hands to the childs hands , &c. thereby to recover the dead childe to life ? In the like posture is our blessed Paul , bowing himselfe to please that he might save , and in this posture calleth upon us to follow him , and with him to follow the things that make for peace , and things whereby one may edifie another . Rom. 14.19 .

What ? peace and edification both to bee followed ? and both at once ? Not two , but one , or two in one ; the things that make for peace , make also for edification : no peace , no edification . Salomon the King of peace is the only man to build Gods house : Division is fit to build nothing but Babel , confusion . The Trowell is for building , not the sword : the sword in the other hand of Nehemias builders , l l Neh. 4.17 . is for necessary defence , not unnecessary offence , to keepe off enemies , not to foine at their fellowes . Our Master is the Prince of peace ; Esay 9.6 . and his flocke are peaceable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inoffensive creatures ; not snarling Dogs , but gentle sheepe ; Iohn 10. gentle in their inward quality , gentle in their outward Coate .

Mistake not then ( my brethren ) as Samuel did Gods call for Elies : this pleasing and peaceable gentlenesse , is a vertue not only in Aristotles Morall , but in Gods Theologicall Philosophy : not a complement of a Courtier , but an ornament of a true Israelite . Said I an ornament ? I wronged it , it is the soft wooll of Christs sheepe , the very liverie of Gods Elect , Col. 3.12 . Put on as the Elect of God bowels of mercie , kindnesse , &c.

Thinke then on this , I beseech you ( deare brethren ) you that please your selves too much in the neglect of pleasing others , and in a good ( if moderate ) opposition to flattery , and time serving , run too much on the other hand , while you entertaine a Cynicall roughnesse , or selfe-conceited Stiffenesse , too forward to give offence , and breake Christs peace . If our Lord should come to feele out his sheepe by the wooll , to examine your faith by your carriage , how may you expect to passe for sheepe , if with the Hedge-hogge yee be all prickles to offend any hand that shall touch you , yea with the Porcupine yee dart quils of censure at those which touch you not . Come about then I pray , and be Saint Pauls Schollers : that his teaching may metamorphose you into sheepe ; teaching by precept , Rom. 15.2 . Let every man please his neighbour : and here teaching the same by example , even as I please . And Who is my Neighbour ? is the Lawyers next quaere : Luke 10.29 . quibus : whom must we please ? is the next circumstantiall question .

3. All men . ] that is , as some would have it , all good men : and so make the Iew , & Gentile to meet in the Church of God , Verse preced . But it may plainly appeare to bee a large circumference drawne about that triangle , the Iew , and Gentile , and the Church of God , standing in triangular opposition each to other , and each both to the third : the Iew that was under the Law , the Church that was under faith , and the Gentile , neither under the Law , nor under faith . As hee offended not the fish alreadie within the net , lest they should run out , so hee pleased the fish without the net , that they might come in : that they which obey not the word , may without the word be wonne by conuer sation . 1. Pet. 3.1 . As he was 2. Cor. 11.28 . iealous ouer these Corinthians , whom he had alreadie espoused to Christ ; so was hee zealous in wooing more ; travailing farre with Eliezer to win Rebecca , ( though a Pagan ) Gen. 24.22 . with bracelets and Earings , pleasing things , so to bring her home to his Master .

The Schooles teach us that the ground of true love is the participation of eternall blessednesse : now the prophanest worldling , the Turke , the Pagan have in them a nature capable of that communion and fellowship . There is a potentia remota , though not proxima : no sensible disposition , yet no flat impossibilitie , but that he may one day ( for ought I know ) be brought to be partaker of the inheritance of the Saints in light . Since then there is in me a desire , and in him a possibilitie ( though as yet not no probabilitie ) that hee may be in good time my fellow heire of Heaven , and Citizen with the Saints , I must love his nature , and wish to meet him both in grace and glory , though I hate his wickednesse with a perfect hatred , as the barre that yet keepes him out from that communion of blisse . And indeed how can I love his good if I hate not his evil ? how can parents love their childrens salvation , and not detest their vices , that would hurrie them to damnation ? perdita volunt vitia , servatos filios ; their desire is to have their sinnes destroyed , and their sonnes saved .

The person may not be hated for his faults , nor the faults loved for the person : the man I must please , that I may save him ; his sinnes I must let flie at , that I may kill them , that else would kill him . Heedily therefore must we aime our arrowes , that we wound not the person in shooting at the sinne , but levell discreetly with Alcons wary hand , who when hee saw a Dragon seize on , and claspe about his sonne , shot the Dragon , and saved the childe .

Wherefore I cannot but pittie divers good soules , whose zeale in Iehues march out-runnes their iudgement , & with unadvised haste dasheth them against Salomons p p Eccles 7.16 . Iustus nimis , wrapping the vice and the man in the same extremity of violent detestation . What ? please a lewde and prophane man ? an enemy to God and all goodnesse ? no , I defie him , as I doe the Deuill and all his workes . Spare a little ; there is great difference betweene the Devill , and a deuillish man : the one an enemy irreconciliable , the other an enemy , but may turne friend . Is he a blasphemer , and a Persecutor ? such was our Apostle , 1. Tim. 1.13 . Is he an Idolater , Adulterer , & c ? And such were some of you . 1. Cor. 6.11 . Secondly , the one is past redemption , his damnation is knowne ; So is not the other . Thirdly , the Devill I may not pray for : for the spitefull contemners of Religion I may , I must , even as Steven , Acts 7.60 . even as Christ , Luke 23.34 . and to looke no further then this Chapter . S. Paul forbids fellowship with Devils , Verse 20. but alloweth fellowship with unbelcevers , Verse 27. and Christ himselfe practised it , Luke 15.2 . Eating and drinking with Publicans and Sinners , and none but Seribes and Pharises censured him for it .

But because hee that toucheth pitch may easily be defiled : nor is it usuall to find a River like Hypanis that keepes the sweetnesse of his water even in the Salt Sea : or a righteous Lot , 2. Pet. 2.8 . that abides unstained among the impure Sodomites : with a Licet , there may follow a Non expedit , especially for weake ones to have frequent and ordinary familiaritie with lewd and scandalous people . And though they must desire to please them , by unoffensive carriage , and not to shunne them for contempt , but only for caution : yet it may be for their safetie , to thinke of dissolute company , as Tertullus pronounced of our Paul , Acts 24.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , plaguy or pestilent fellowes ; whom we should not rashly frequent without both skill and care , either to doe them some good , or at least that they doe us no harme : but before we goe neere them fortifie our selves with that Antidote of Ieremiahs resolution , Ier. 15.19 . Let them turne to thee , doe not thou turne to them : and all the while weare on thy breast before thee that Amulet of Saint Bernard , Vive cantus tibi , utilis alijs , gratus Deo : cautus tibi , that they may not pervert thee , if they would ; utilis alijs , that thou convert them if thou mayest ; gratus Deo , to become with them , and please them so farre , as thou maist not displease God : and how sarre that is , Quateniu ? is the last Quaere ,

Fourthly , In all things . ] not only to please all men in some things ; or some men in all things , but the universality is continued , and doubled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

How ? in all things without exception ? Yes , if you understand it adidem ; all such things , as come under omnia licent ; all lawfull things . So is pleasing confined , Rom. 15.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; for his good to edification : not for his evill , but for his good : for his instruction , not for his destruction . Saint Iames will not owne that for wisdome , Iames 3.17 . at least for heavenly wisdome that is not first pure , and then peaceable , &c. Marke both the connexion and order : To be pure and not peaceable , were to attire that Devill Contention like an Angell ; to be peaceable and not pure , were to cloath that Angell Peace like a Devill : To be first peaceable and then pure , were to salute the servant before the Master , and preferre men before God : but to be first pure and then peaceable is fairely to ascend up to God in a good conscience , and orderly to descend downe to men in good correspondence .

But generalia decipiunt : therefore come wee more particularly to view the bound-stone , consining All things : and in our way consider that All things in generall , under which our all things in speciall are contained , are of three sorts : bona , mala , media , the good like the tree of life hath Oportet ingraven , his sound is invitation , Gustate & videte : his fruit is peace , Ecce quam bonum & quam iucundum .

The evill like the for bidden tree , Gen. 3.3 . in medio paradisi , next to hand , hath non licet written , his sound is prohibition ; Noli me tangere , his fruit destruction 〈…〉 . The middle are things indifferent , in their nature and essence neither good nor bad , but in their act and existence no longer neutrals , but either good in their use , or ill in their abuse : good when we please , evill when we give offence by them . The evill is forbidden , the good commanded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 neither forbidden nor commanded .

Concerning the evill ; wee may not please any man in sinne : we may not sinne to please any man . Will you have the Embleme of a Flatterer ? take the little Wren of Egypt , Trochilus . who to feed his owne belly picketh the Crocodiles teeth , and with his ticklous and pleasing delight causeth him to yawne wide : which Ichneumon , the Rat of Pharaoh , watching and taking that advantage , shooteth suddenly into the bowels of the Crocodile , and eateth on t his belly . They that please for advantage , and humour men securely sleeping in their sinnes , performe such another office , in making open way for the Serpent of Eden . I remember that once the Devill taught that beast to speake , Gen. 3. and it was to please his Master , thereby to tickle him to death : yee shall be as Gods : And once I finde God opened the mouth of a beast , Numb. 22.28 . and hee spake to reprove his offending Master , and to save him by displeasing him . I leave you to iudge whether the plaine tell-troth Asse were not a better servant , then the subtile flattering Serpent . For if I should please any man by heartning and hardning him in sinne , I rivet it faster upon him , and yet I should make the sinne mine owne ; a poore piece of friendship , if insteed of saving my friend from drowning , I should lovingly embrace him , and keepe him under water , and my selfe with him .

As I may not please him in sinne , so neither may I sinne to please him ; not by societie in sinne , least running into the same excesse of riot ( 1. Pet. 4.4 . ) if I light in bad company , I should goe to Hell with them for good-fellowship ; if the fellowship in going to Hell may be called good . Vnhappy knots of Satans tying , who coupleth men as Sampson did the foxes , Iudg. 15.4 . with a firebrand betweene them to burne themselves and our corne . I say , our corne . For if the search should goe now as then , Vers. 6. Quis hoc fecit ? Who hath brought this dearth of Corne , Mault , & c ? I beleeve the hue and crie would apprehend the drunken Epicure upon strong suspition , that hee forceth God , to pull the cup from his mouth , because being filled with Gods plenty , hee vomited his bounty into the Donors bosome .

Yea more , I may not sinne to please , though in the pleasing I might profit : as it must be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 15.2 . so it must be only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in good , as well as for good . I may not sinne to preserve peace , then which nothing more lovely , no nor to save a life , then which nothing more sweet .

Yet more , I may not sinne to please , though for some spirituall good ; as to keepe off sin from some other , and draw it on my selfe ; no not to prevent another sinne in my selfe : in evils of punishment , è malis minimum , but in evill of sinne , è malis nullum . No nor yet may I doe it for the end of all ends the glory of God ; least God take us up , as Iob did his friend , Will yee speake wickedly for God ? Iob. 31.7 . non defensoribus istis , &c.

One exception , and that out of Scripture will keepe All things within his bankes . A Christian may please and condescend , in all things , as Christ did condescend , and was tempted like us in all things , ( Heb. 4.15 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sinne only excepted . Here then is the difference betweene the fawning flatterer and the pleasing Christian : the flatterer that feeds on the aire of mens favour like the Cameleon , borrowes of the next obiect , any colour save white , the Hieroglipheke of innocence : but the good Christian , whose meate is more solide , profiting and saving , will suite to any colour save blacke , the livery of sinne and death .

Secondly , in Good things we must please , not only in ioyning the adverbe with the nowne , in doing a good thing well , in a good and unoffensive manner , but also , sometimes in for bearing it , where is danger of offence . What ? ( will you say ) is not Omissioboni mala ? and will you o o Rom. 3 8. doe evill that good may come thereof ? yea the omission of good is the evill of omission ; and simply evill , when the duties are simply necessary : but since affirmative precepts binde not adsemper ( it being impossible to do them all at once ) charity must looke out with the eyes of discretion , for the ubi and quando , and other circumstances necessary attendants on vertuous actions . A wise man will thinke what the wiseman adviseth Eccles. 3.1 . There is a time for all things . If thou suffer thy brother to sin , thou sinnest in suffering Levit. 19.17 . Thou shalt plainely rebuke him : and yet I may sin in reprooving , if I reproue him for sin unfeasonably , when he is in passion , as ministring Physicke in the fitt . Againe , We can doe nothing against the Trueth , but for the Trueth , 2. Cor. 13.8 . Yet to avoid offence , sometimes some truths may be concealed . For though we need not stumble at scandalum Pharisaeorum , malitious exceptions , but keepe on our way , and turne them off with Christ's Let them alone , &c. Mat. 15.12 , 14. yet wee must be so tender of Scandalum Pusillorum , such as stumble of weaknes , as to prevent their offence , our hand may hold from doing some kinde of good not presently necessary , and our tongue from speaking some truth not importantly materiall ; but to deferre the one , and conceale the other , untill by sufficient and mature instruction that rocke of offence ( like the dead body of Amasa ) be remoued out of the way . For as S. Hierom adviseth , Whatsoever spirituall good may be omitted without preiudice to that triple trueth of life , of righteousnes , and of Doctrine , we should let it passe ( understand pro hic & nunc , that is , deferre or conceale it ) rather then give offence to Iew or Gentile or the Church of God .

Thirdly , Indifferent things , which are our present All , and the maine obiect of pleasing in all things : in all things indifferent , wherein God hath not tyed up our hands , by any either expresse or implicite command ; but left us in bivio , upon due weighing of circumstances to take or leave . So that as Bernard saith , In medijs lex positaest obedientiae ; so in these indifferent things especially must we shew ourselves peaceable , inoffensive , pleasing , that we neither wound in them , or for them , our weake Brother by scandall , or authority by contempt , or the Church by faction . That where humane authority commandeth , and divine authority doth not countermaund , we retaine our conscience free from Doctrinall necessity , yet stooping the outward Man to Obedientiall necessity , Yee must needes be subiect . Rom. 13.5 . and that not patience perforce , not onely because of wrath , but for conscience sake . For howbeit such lawes of man lay not any direct and immediate tye upon the Conscience ( There is one Lawgiver that can save or destroy , ( Iam. 4.12 . ) Yet they so bind us indirectly and mediately , that Whosoever resisteth the power , resisteth the ordinance of God , and is bound over upon breach of the good behaviour , they that resist , receive to themselves damnation , Rom. 13.2 .

Pliny telleth vs that Snakes encompassed in a circle of Betony , fight one with another till they kill each other , and will not to the death come over that inclosure . If either the Lawes of the Realme , or the Constitutions of the Church , should lay a tie of sin upon us , in such case should we shew Christian valour , ( yet not in resisting or striking , but ) suffering blowes , wounds , martyrdome , rather then violate that Axiome , We must obey Godrather then men , Act. 5.29 . But while we may obey them not contra Deum , but sub Deo , in Deo ; yea and obey God in the Men who are the powers ordained of God , he expecteth we should peaceably and humbly submit our selves * * 1. Pet. 2.13 . to every ordinance of man for the Lords sake . In a word ; where there is no danger of sin in keeping the peace of the Church or Common-wealth , it is a sin to break the peace : and every moderate Christian , that owneth God for his Father , and the Church for his Mother , must learne for their sakes to doe as our Apostle here exampleth us , please all men in all things .

I should now have descended to particular application suitable to this auditory , and the times ; and have solicited you ( my Brethren , who as Trumpeters are much heard among the multitude ) to performe the part of Gracchus his man , who standing behind his Master with an Ivory Pipe , when earnestnesse in declayming transported him beyond the due compasse of his voice , used with sounding a temperate note , to bring him to a lower key , à nimia contentione revocare : that by your moderate and peaceable cariage and counsell , ye might qualifie the offences taken both in Church and State , by unhappy distractions and misprisions of the time . But I speake to such an Auditory as ( though I doe not ) your selves can sufficiently apply .

To you Right Reverend Visitour , I can make no other application , but humbly to beseech you to doe as you doe : in the eminent lustre of your pleasing meekenes , follow our Apostles example to be example to all your flocke . And might you ever with the Master-Bee , governe without a sting , and doe all by the spirit of meekenes without vse of the Rod , but that you may observe sometimes when the rod is out of hand , and cast on the ground , it turneth to a Serpent , Exod. 4.3 .

To those that have the subordinate exercise of iurisdiction & their Ministers , I make no other application , but desire they will take the latter part of my text for a comment on their processe : Ex officio mero , that is , Not seeking-mine owne profit , Salutem corum concernent' , that is , seeking the profit of many that they may be saved . Let the proceeding be according to your processe , and my Text ; and yee muzzle the mouthes of all contradiction .

The Church-wardens and Sidemen , I briefly desire to remember , that they may not please their neighbours in their sin , nor sin to please their neighbours . Bring forth conscionably their faults to the Court of Reformation , and seeke the profit of the offenders , that they may be saved : at least , be carefull to deliver your owne soules , Ezek. 3.19 . and not for any mans pleasure to wrap your selves in the horrible sin of periury .

And now that I have ended my worke , beseech we the Lord to begin his ; and to give us grace , so conscionably and Christianly to please all men in all things , that wee may please him above all , and in service of the Prince of peace , endeavouring to keepe the unity of the Spirit in the bond of peace , we may attaine that peace of God , that passeth all understanding : which keepe our hearts and minds , &c.

FINIS .