A treatise concerning the indifference of humane actions

A TREATISE Concerning the INDIFFERENCIE OF HVMANE ACTIONS .

1 Corinth. 6.10 .

All things are lawfull for me , but all things are not expedient . All things are lawfull for me , but I will not be brought under the power of any .

1 Cor. 10.23 .

All things are lawfull for me , but all things edifie not .

OXFORD , Printed by Hen: Hall , Printer to the UNIVERSITY , for Tho: Robinson , 1669.

To the Right VVorshipfull Sir WILLIAM WYNDHAM , of Orchard Wyndham , in the County of Somerset , BARONET . SIR ,

THose that know the depth of my obligations to you , have long since expected my publique acknowledgment thereof ; and having now an opportunity to make it : My own Conscience would condemne me of a most disingenuous ingratitude , if I should any longer deferre it . But not only my private , and personall engagements , but your own merit will justify this Dedication : for 't is so well , and generally known , as that it may , with a great deale of justice , entitle you unto the exactest peices of the able pens of the age , therefore much more unto the poore , and meane endeavours of

Your Unworthy , though most gratefull Servant HENRY JEANES .

A TREATISE Concerning the INDIFFERENCIE OF HVMANE ACTIONS .

I Have often wondred at some Prelatists , charging the poore non-conformists with denyall of things indifferent ; from which their Writings do sufficiently acquit them : Dr John Burgess ( in his Rejoinder , Pag. 188 , 189. ) tells us , that Mr Bradshaw against all Learning , and sense , resolves , that there is nothing indifferent . But from this accusation , we have Dr Ames his Vindication ( in his fresh suite against Ceremonies , pag. 161 , 162. ) Dr Hammond ( in his grounds of Vniformity ) accuseth Amesius himselfe for this opinion ; but with how little truth , the Reader may soone see , if he please to peruse these following places in him , Med Theolog. lib. 2. cap. 3. sect. 13 , 14 , 15. De Conscientiâ &c. lib. 3. cap. 18. Gregory de Valentia informes me , that one of the Articles of John Husse , ( anathematized in the Councill of Constance ) was , that nulla sunt opera indifferentia . That which Papists of old charged upon him , these men impute to those , whom they have been pleased to nickname Puritan's . But for the untruth , and injustice of this crimination , we dare appeale to the more moderate , and Learned of their own party . The Reverend , and Learned Dr Sanderson disputeth against them , for making the restraint of the outward man in matters indifferent , an impeachment to Christian liberty ; on Rom: 14.3 Pag. 24.25 . And this presupposeth that they held somethings to be in their nature indifferent . I shall therefore spend no more time , or paper , to wipe off an aspersion so manifestly untrue , and unjust : But yet however this hath occasioned me to resolve upon the briefe stating of the truth touching things , or actions indifferent : and in order hereunto I shall 1. Premise some Distinctions concerning the actions of man ; and 2. Explaine what is meant by indifferency .

1. First , The actions of man are either indeliberate or deliberate .

1. Indeliberate , which proceed , either from the disposition of naturall qualities ( as hungering , thirsting , the easing and disburdening of nature ) or else from the force of Imagination , ( as rubbing of the beard , or hand , scratching of the head , lifting up of a straw from the ground , and such like things , when a man thinks not of them . )

2. Deliberate , which proceed from deliberate reason and are properly humane , and rationall actions , all voluntary actions .

These may be considered two manner of waies . 1. In the generall , actu signato . 2. In the singulars , and individual's , actu exercito .

The former consideration is meerly in regard of the object ; The latter taketh in all circumstances whatsoever : The former is a consideration of actions , secundum speciem , according to their sort or kind ; The latter is a consideration of them in regard of their actuall existence .

In a second place we are to enquire , what is meant by the indifferency of actions : It apparently carrieth in its notion , a negation of morall goodnesse , and illnesse : I say , sig nantèr , of morall goodnesse , and illnesse ; because the most indifferent actions are transcend●ntly , and may be naturally good . An indifferent action then is that , which is neither morally good , nor evill : The nature of things indifferent , ( saith the great Hooker in his Ecclesiast. Policie , Pag. 59. ) is neither to be commanded , nor forbidden , but left free , and arbitrary : With which I would desire Dr Hammond to reconcile what he hath in his Treatise of Will-worship ; that the best of morall actions , the highest degrees of v●rtue , and of worship , the most superlative love of God are uncommanded : and he , I hope , will give me leave to adde , that they are not forbidden , and hereupon I shall conclude , that ( by Mr Hooker his definition ) they are indifferent ; which is as unsober a conceit allmost , as can be uttered , and unworthy of any serious refutation . I shall here onely make use of part of his expressions against Ames ( in his grounds of Vniformity , Pag. 14. ) He that thinks the highest degree of vertue is indifferent , doth certainly use other Dictionaries then we doe . But to leave him , I shall for clearing the nature of indifferency propound , and satisfie two Queries .

1. What medium indifferent things are betwixt things morally good , and evill ? whether medium abnegationis , or participationis ? The Author of Altare Damascenum affirmeth it to be medium or a middle between them by way of abnegation , Adiaphora non sunt media per participationem , ut rubedo inter album , & nigrum ; sed per negationem utriúsque extremi , conformitatis & difformitatis ad rectam rationem , seu legem , pag. 496.

But for the disproofe of this , I shall desire you to observe out of (a) (a) Esse indifferens ad bonum , & malum contingit dupliciter , aut per modum abstractionis , secundum quod universale aliquid significat ut abstractum 〈◊〉 differentiis , & concontrariis dividentibus ipsum , unde in suâ communitate significatum significatur ut indifferenter se habens adutramque differentiam . Sicut animal réque significatur u● rationale neque ut irrationale , & tamen oporter omne particulare animal esse rationale vel irrationale . Et similiter est hoc . Si enim significetur actus in eo quod est agere , haber quiden● bonitatem in quantum est ens , sed indifferenter se habet ad bonitatem , vel malitiam moralen● Et similiter bonum ex genere indifferenter le habet ad bonum & malum ex circumstantiâ 〈◊〉 fine , quamvis non inveniatur aliquod bonum in genere particulari , quod non sit aliquâ circumstantia vestitum , & ad aliquem finem ordinatum , unde oportet , quod bonitatem , vel malitia● contrabat . Et secundum hanc considerationem quidam dixerunt omnes actus indifferen● esse in eo quod sunt accus , & quidam dixerunt , quod non omnes , sed aliqui , accipientes mag● in speciali nomina actuum , quae non exprimunt aliquid , unde actus , ad malitiam vel bonitat● determinetur , vel materiam vel finem vel circumstantiam , sicut comedere , coire , et hujusmo●● Alio modo conting it hoc secúndum , quod aliquod particulare significatum desicit a suscep●bilitate alicujus perfectionis , sicut lapis à susceptibilitate visus , & hoc modo aliqui actus , qui d●● ficiunt a susceptibilitate bonitatis moralis dicuntur indifferenter . lib. 2. senten . dist. 40. quaest. 1. Capreolus , that a thing may be said to be a medium , or middle betwixt that which is morally good , and morally evill ; either by way of abstraction from them ( as a generall nature is abstracted from it's differences , a subject from it's accidents , ) or else by way of repugnancy unto them , because it is uncapable of them ; and thus a stone is of a middle nature betwixt that which seeth , and is blind ; because it is uncapable of both sight , and blindnesse . Now it is this latter way , that a thing is said to be a medium by the abnegation of each extreame , as is evident by the instances usually brought for the exemplification hereof ; For they are of such things as are uncapable of , and repugnant unto both extreames . And the most indifferent actions , that proceed from deliberate reason , are capable of becoming either good , or evill , by circumstances , and carry no repugnancy thereunto : so much is confessed by Didoclave himselfe in the place above mentioned . Tertium quod constituit hujus medii formale est non repugnantia ad utrunque extremum . Actus homicidii in bove cornu-peta nullam habet conformitatem , aut difformitatem adrectam rationem , non tamen dicitur actus indifferens , quia ibi est repugnantia ad utrunque extremum , nam bos est animal irrationale . Adiaphora igitur sunt dubia , indistincta , & UTRÓQUE vergentia , sed non magis vergentia in unum quam alterum extremum .

Others therefore conclude , that indifferent actions are a medium , or middle betwixt good , and bad , in a way of participation ; and that either potentiall , or actuall .

1. Potentiall , There is in them a non-repugnancy unto either of the extreames , unto morall goodnesse or badnesse , so that they may be either good , or bad by circumstances .

2. Actuall , and this agreeth onely to such indifferent acts , as become good by circumstances ; for they being but imperfectly good , are in part good , and in part evill , and so partake actually of both extreames . By this you may see , though indifferent actions , which proceed from deliberate reason may in some sense be said to be a medium of participation betwixt that which is morally good , or evill ; yet they are not said to be a middle of participation in such a strict sense , as lukewarmnesse is betwixt cold , and heat ; for that alwaies partaketh actually of both extreames ( cold , and heat , ) whereas indifferent actions doe not alwaies actually partake of the two extreames , ( morall goodnesse or badnesse , ) but onely when they are good ; for many of them may be , and too often are by circumstances totally and altogether evill , and in no respect good . Amesius qualifies the matter , and affirmeth that as it is not medium merae abnegationis , so it is medium alicujus participationis , a middle not of meere abnegation , but of some participation . Absolutely , and simply , in strictnesse of speech , it is neither medium negationis , nor participationis : 1. Not negationis ; because it hath no repugnancy unto it's extreames : 2. Not participationis ; because it doth not allwaies actually partake of both extreames ; But yet , secundum quid , after a sort , and in some respect , it may be reduced unto both medium abnegationis , and participationis : It resembleth medium abnegationis , because as such it is neither of the extreames ; and it resembleth medium participationis , because sometimes it actually participates of both extreames : And thus you see how these different opinions may be reconciled ; But yet ( because denominatio fit à potiori ) we shall rather reduce it unto medium participationis ; because unto that it hath the greatest resemblance .

A second question is ; Whether all indifferent actions be equally indifferent ? no more bending unto evill , then unto good ? Didoclave holds the affirmative , Nec solum ( saith he ) requiritur negatio conformitatis , seu difformitatis ad legem ceu rectam rationem , sed etiam majoris propensionis in unam quam in aliam partem . And againe afterwards : Adiaphora non sunt magis vergentia in unum quam alterum extremum . The incomparably Learned Dr Sanderson is of a contrary opinion , that some things are unequally indifferent , Indifferentia ad unum ( as he is pleased to call them ) I shall transcribe his words , and with all due reverence of his person briefely examine them .

Dr Sanderson on Rom: 3.8 pag. 58.59 .

Things unequally indifferent are such , as though they be neither universally good , not absolutely evill , yet even barely considered , sway more , or lesse rather the one way , then the other : And that either unto good , or unto evill . Of the former sort are such outward actions , as being in morall precepts indefinitely commanded , are yet sometimes sinfully and ill done : as , giving an almes , hearing a sermon , repr●cving an offender ; and the like , which are in themselves good , and so to be accounted , rather then evill ; though some unhappy Circumstance or other may make them ill . Of the latter sort are such outward actions , as being in morall precepts indefinitely prohibited , are yet in some cases lawfull , and may be well done : as , swearing an oath , travelling on the Sabbath day , playing for money , and the like : which are in themselves rather evill , then good , because they are ever evill , unlesse all circumstances concurre to make them good . Now of these actions , though the former sort carry the face of good , the latter of evill ; yet in very truth both sorts are indifferent . Vnderstand me aright : I do not meane indifferent , indifferentiâ contradictionis , such as may be indifferently either done , or not done ; but indifferent onely indifferentiâ contrarietatis , such as ( suppose the doing ) may be indifferently either good , or evill : because so they may be done , as to be good , and so they may be done also , as to be evill ; but yet with this difference , that those former , though indifferent , and in some cases evill , are yet of themselves notably and eminently inclined unto good rather then evill ; and these latter proportionably unto evill , rather then good .

For answere : The first sort of actions , such as being in morall precepts indefinitely commanded , are yet sometimes sinfully and ill done , ( as , giving an almes , hearing a sermon , reproving an offender , and the like , ) are not in the language of the Schoolmen , indifferent actions : This I shall make good by an argument out of Suarez ( brought by him unto another purpose ; ) He disputing against some , that held all humane actions to be indifferent , proves the contrary ; First in inward , then in outward actions : and his argument concerning outward actions stands thus . If externall acts be considered according to an objective goodnesse , or illnesse , this cannot be true , because there are many actions in their own nature objectively evill , and prohibited , and there are other also objectively good , and honest ; because this goodnesse , and illnesse is not taken by extrinsick Denomination , from the inward act , but from it's intrinsecall agreement with , or repugnancy unto right reason . Those actions which have a materiall , and objective goodnesse , are not indifferent actions in the language of the Schooles . But the actions , that the Doctor speaks of , have an objective , and materiall goodnesse , because they are commanded , and therefore they are not indifferent . But , saith the Doctor , they are indifferent at least indifferentiâ Contrarietatis , such as ( suppose the doing ) may be indifferently either good or evill : because so they may be done , as to be good , and so they may be done also , as to be evill .

For answer : By this account all outward ordinances of God , all externall acts of worship , and indeed all outward good works whatsoever should be actions indifferent , because they may be done well , or ill : But to say that all these are indifferent would be very strange language : for although they may have evill cast upon them externally by the agent , yet this is no hinderance but that they may be in themselves objectively and materially good , as being matter of precept .

But perhaps there may be some mystery in this clause , indefinitely commanded : They are commanded , but not to be performed alwaies , but only l●co , & tempere debitis ; according to the known rule , Affirmativa praecepta obligant semper , non ad semper .

For answer : This will nothing alter the case ; for hereby it will follow , that the matter of all affirmative precepts should be indifferent ; And whosoever shall say so takes indifferency in a different notion from the usuall acception thereof by both Papists , and Protestants ; who jointly make it to be a middle thing betwixt that morall goodnesse , and badnesse , which is called objective or materiall .

As for the second sort of Actions , I readily confesse that in some sense they may be said to be unequally indifferent , inclining and swaying more to evill , then to good . To cleare which I shall distinguish of a twofold consideration of such actions : They may be considered meerly in regard of their object , or else also in regard of the circumstances , which usually are annexed with them : In regard of their object they are equally indifferent ; But yet in regard of Circumstances may be said to be more notably and eminently inclined unto evill then unto good ; because the circumstances , which generally , and commonly are connexed with them , are evill .

But as for the reason , which the Doctor bringeth to prove them to be unequally indifferent , rather evill , then good , is to me very unsatisfying . His words are , which are in themselves rather evill , then good , because they are ever evill , unlesse all circumstances concurre to make them good .

The ground of my exception against this reason is , because as much may be said of all outward good works , religious duties , and services whatsoever : They are all ever evill , unlesse all circumstances concurre to make them good , according to that of Dionysius , Bonum fit ex causâ integrâ malum ex quovis defectu . I shall conclude my answer unto this second Qu●re , with rehear-sall of Dr Ames his proposall , and decision of it . An actiones indifferentes nihil inter se differant , sed aequè omnes à bono , & malo distent ?

Resp. In suâ intrinsec â natur â nihil omnino differunt ; sed tamen quaedam sunt , quae ut plurimum habent circumstantias malas annexas , atque adeò dicuntur vergere in malum , aut in malum sonare , ut accusatoris aut carnificis munere fungi : quaedam etiam , quae ut plurimum habent circumstantias bonas annexas , atque adeò dicuntur vergere in bonum , aut in bonum sonare , ut colere agros , diligentiam in studiis adhibere , &c.

In their own intrinsecall nature they differ nothing at all : but yet there are some which for the most part have evill circumstances annexed to them , and so bend more toward evill , and have an evill name : as to do the worke of an accuser , the office of an hangman , &c. some there be also which for the most part have good circumstances , and so bend toward good , and have a good name , as to till the ground , to follow our study diligently &c.

Having premised these things , I shall in the next place , proceed to lay downe some conclusions concerning the indifferency of the actions of man : and they shall be three .

1. Conclusion . The Indeliberate actions of man which proceed from the disposition of naturall qualities , or onely from the Imagination , as to rub the beard , or hands , to scratch the head , to move the head , feet , or a staffe ( The mind being not intent upon them , ) may be , and are indifferent , not onely in the generall , but in their individuals , and singulars : The reason which (b) (b) 1. 2 ae qu. 18. art. 9. Aquinas giveth for this is very solid ; Because such actions to speake properly are not morall , and humane , for they do not proceed from the soule as reasonable : Those actions , which are not morall , or of morall consideration , are uncapable of morall goodnesse or badnesse : for morall goodnesse , or badnesse implieth a morall beeing : But now those actions which proceed from the disposition of naturall qualities , or from the force of the Imagination onely are not morall , are not of morall consideration , they are extra genus moris : And the reason is because actions have their morality from this , that they are some way or other immediately , or mediately derived from reason .

Against this reason of Aquinas , (c) (c)

Sed contra hoe instatur , quia ubi invenitur dominium rationis , vel vosuntatis , ibi invenitur genus moris , led dominium rationis vel voluntatis invenitur non solum in actibus qui sequuntur rationem deliberantem , sed etiam qui praecedunt , in quantum à ratione praeveniri potuerunt , ut dictum suit , supra , dist. 24. q. 5. ( alioquin in sensualitate nullum posset esse peccatum ) ergo actus procedentes à solâ imaginatione pertinent ad genus moris , qui● subsunt imperio rationis , in quantum ab ea pos●unt praeveniri , et sic per consequens sunt susceptivi bonitatis , & malitiae moralis , cujus oppositum assumebatur pro fundamento .

Et ad hoc potest dici , quod aliqui actus procedentes ab imaginatione , et praevenientes delib●rationem rationis sunt tales , circa quos ratio debet esse pervigil , ne insurgant , et tales sunt actus appetitus sensitivi circa materiam peccati &c. & respectu talium actuum quantumcunque deliberationem praeveniant , potest esse negligens ratio in reprimendo , & peccare &c , Et de his procedit ratio , scilicet quod sunt aliquo modo in genere moris , rec sunt indisterentes . Alii autem sunt , circa quos ratio nullo modo tenetur esse pervigil , nisi in casu ratione alicujus adjuncti , quia objecta talium secundum se non sunt materia alicujus peccati &c. ut levare festucam , vel fricare barbam : Et tales actus ut sic pervenientes , quos non tenetur praevenire ratio , nifi in casu sunt purè extra genus moris , & indifferentes ad bonum , & malum , de quibus intelligenda est przdicta opinie .

Durand propounds this following objection : that if the acts of the imagination be uncapable of a morall being , and so not of a morall consideration , that then they are uncapable of sinne : for every sinfull action is a morall action : But now they are not uncapable of sinne : for it is most evident , that in sensualitate potest esse peccatum , that sin may be in the indeliberate acts of the sensitive appetite , and in the acts of the imagination ; and the reason is , because the sensuall powers or faculties are said to belong or appertaine unto reason , though not essentialiter , yet participativè , as being under the conduct and guidance of right reason , obliged to hearken unto it's voyce , and to obey all it's just Commands , and dictates .

The answere here-unto in the same Author is , that the indeliberate acts of the sensitive powers , and faculties are of two sorts .

1. Some have for their matter , sinne , and such are morall : for they are voluntary , though not directly , as being produced or commanded by the will , yet indirectly , as being that , which the will is able , and obliged to hinder : and therefore reason ought to be watchfull to prevent the rising of them .

But now there are some indeliberate acts of the sensitive faculties , which have not for their obiects the matter of sinne , such as are above instanced in , and of them we may say indefinitely , and in the generall , that they are not morall ; because they are not voluntary , either directly , or indirectly ; Reason is not bound to keepe any watch over them , nor is the will bound to restraine , and represse them ; nisi in casu , ratione alicujus adiuncti , as Durand limits it . As when they are a hinderance to Duties , or against that decency which is required in the worship , and service of God ; As for example if a man should be rubbing of his beard , scratching of his head , moving of his feete , or any other part of his body in an undecent way in the act of receiving the elements in the Lords supper : That which I have said touching this Conclusion is for the substance of it in Ames de Conscientià . lib. 3. cap. 18. His words I shall transcribe . Actiones quaedam ita sunt hominis , ut non sint proprie humanae , illae scilicet , quae procedunt ab imaginatione nudâ , & non a ratione deliberatâ , ut fricare manus , aut barbam , scalpere caput , levare festucam , &c. dum aliud aliquid cogitamus . Hujusmodi actiones non sunt moraliter bonae aut malae : quia non sunt in genere moris constitutae , dum omni consilio destituuntur . Quamvis enim istis etiam p●ssit quis peccare , ut si tempore precum vagari sineret imaginationem suam , et huiusmodi nugis indulgere , ipsae tamen actiones per se neque malae sunt , neque bonae . Subijciuntur quidem istiusmodi motus imperio arbitrii humani ; sedita subijciuntur , ut possint exerceri nullo rationis actu praeeunte : nequè vlterius illas ratione praevenire tenemur , quam ut officiis non obsint . — Sicut in oculorum palpebris movendis moderandi potestatem habet ratio , et voluntas : sed non est operae pretium observare quoties connivemus , si modo caveatur , ne praeter decorum , aut officium aliquid in istis admittatur .

1. There be some actions , which though they be actions of man , yet they are not humane actions , such are those which proceed from imagination only , and not from deliberate reason , as the rubbings of mens hands , to scratch the head or beard , to take up a straw , &c. while we are thinking of something else : these actions are not morally good or evill , they want that which is required to make them so , namely counsell and deliberation : for although a man may sin by those actions , as if in time of prayer he suffer his imagination to wander , and do give way to such toyings as those . Yet these actions considered in themselves are neither good nor evill . It is true these motions are subject to the Command of mans will , but yet they are so subject , that they may be exercised without any precedent act of reason ; neither are we bound any farther by reason to prevent them , but only so far that they hinder not the duties we are about . So for moving of the eye-lids , reason and the will have power to moderate them , but it is not worth the while to take notice how often we winke , if so be we take heed , that in such things nothing be done , which is undecent , or against our duty .

A second Conclusion : There be divers deliberate actions , that proceed from deliberate reason , which if they be considered in actu signato , in the generall , secundum speciem , according to their sort , or Kind , as abstracted from all singularizing circumstances . are indifferent , neither morally good , nor evill : This I shall confirme by scripture , and by reason .

1. By scripture : And here we have a most signall place . 1. Cor. 6.12 . All things are lawfull unto me . Here all things are to be taken not absolutely , but limitedly , for all indifferent things : for as for things Commanded , they are not onely lawfull , but also necessary , and therefore must be done loco & tempore debitis : And as for things prohibited , they are unlawfull and sinfull . The words then are an undeniable proofe of the indifferency of some actions , and withall an explication of such indifferency : Indifferent actions are meerly lawfull , neither necessary , nor unlawfull ; They may lawfully be done , and lawfully be abstained from . In this text then we have the extent of our Christian liberty asserted , and limited .

1. We have the extent of it unto all indifferent things asserted ; And the Apostle contents not himselfe to affirme it once , but doubleth the affirmation : The reason of which may be , because he thought it an important point , or because he would put it out of all doubt , and controversy .

2. We have also a twofold limitation , or restraint put upon the use or exercising of our Christian liberty as touching things indifferent ; But all things are not expedient ; But I will not be brought under the power of any .

Many think , that Paul speaks these words per mimesin , a figure called imitation ; that he speakes not in his own person , but rehearseth the words of the Corinthians : so that here is , first Corinthiorum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the objection of the Corinthians , All things are lawfull for me : secondly , Aposteli 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the reply of Paul , But all things are not expedient : But I will not be brought under the power of any . But whether the Apostle uttered his own words , or the Corinthians is not materiall : because , suppose they be the words of the Corinthians , he grants them with due limitations : The sentence of Paul , saith Aegidius Hunnius , consist's of a concession , and correction .

1. A Concession of the lawfulnesse of all indifferent things . All things are lawfull for me .

2. A Correction or restriction of this large grant : wherein he sheweth : that though all indifferent things be in their generall nature lawfull ; yet they are in some cases to be abstained from , when they are inexpedient : when they enthrall us unto either persons , or things : But all things are not expedient : But I will not be brought under the power of any .

A great difference there is amongst expositors about the coherence of these words : Some thinke , that the Apostle makes way for that Argument which he handles at large chap : 9. All things are lawfull for me ; therefore to receive a salary for preaching of the Gospell is lawfull : But I will not make use of this my liberty : Because it will not be expedient unto the promoting of the Gospell amongst you , but an hinderance rather : And because I will retaine my full liberty of reproving you , which I shall in great part lose , if I should receive my whole livelyhood from you : As it fares with the false prophets among you , that are no better then Trencher chaplaines , that dare not touch your sores , medle with either your sinnes , or errours , for feare that hereupon you should shorten your benevolence : I will not be brought under the power of any . But the coherence is too farre fetcht , and we may say the same of others , who would make these words to cohere with chap. 8. v. 9.

Others with more probability derive the connexion of the words onely from the present chapter : and they are again subdivided : some fetch it from the words foregoing : Others from the words following .

1. From the words foregoing . The Apostles discourse about going to law with Brethren before the unjust , and unbelievers : The Corinthians might be ready to object in behalfe of this their practise , that it was a thing in it's own nature indifferent , not prohibited by the word of God , and therefore lawfull ; for all things are lawfull , that is all indifferent things . True , saith the Apostle , but. 1. all things are not expedient : And in particular for Christians to sue Christians before Paganish Tribunals is so far from being expedient , as that it is an impediment unto Christians own glorifying of God in his immediate worship and service , as also unto their quiet , peaceable , and comfortable communion with Brethren .

2. I will not be brought under the power of any , either persons , or things . And if you goe in this manner to law with your Brethren you will put your selves under the power of many both persons , and things .

1. Persons : Perhaps you will lie at the mercy of an unjust judg : a false witnesse may undoe you ; A corrupt lawyer betray you ; your own witnesses will command your table , and purse , though for attesting the truth ; And though your Advocates be never so faithfull , you must give them your most diligent attendance ; As the proverb is , you must not only pay , but pray them too .

2. Things : The many matters , the things of the world , which you sue for , will have you so farre under their power , as that they will be a great hinderance to your free , and full service of God ; for if they doe not wholly withdraw you from it , they will wonderfully distract you in it ; Because law suits will take up the greatest part of your time , and the best of your thoughts . (d) (d) Quidem hanc partem sic explicant : Sub nullius redigar potestate , i. e. Non patiar me propter res pecuniarias , ac temporales , vesut essem sub earum potestate , vel abstrahi vel distrahi , quo minus li. berè , & absque impedimento serviam Deo , quod non potero , si tempus & cogitationes impendam litibus . Esthius in loc.

Adde unto this , that for Christians , especially in those primitive times , to pursue their Brethren unto the judgment-seats of heathens , in matters capable of an amicable compromise by the mediation of Brethren , was a plaine evidence , that they were under the power of the world , and the things thereof ; for who but a muckworme , a vassall to his wealth , would doe a thing so much unto the discredit of the Gospell , and reproach of Christianity ; especially seeing they might with greater probability expect justice from the umpirage of saints , then the sentences of professed unbelievers ?

Others in the next place look for the cohaesion of these words forwards , upon the Apostles ensuing discours , touching fornication : not only the Corinthians , but the Gentiles in generall held simple fornicatiō to be a thing indifferent . The old man in the Comedian , spake the sense of the generality of them : Crede mihi non est slagitium adolescentulum scortari . And you will the less wonder at this , if you cōsider , that Durand , a Popish Schoolman , held it to be unlawfull , not by the law of nature , but only by the positive law of God : Quod autem dicunt quidam , quod simplex fornicatio est peccatum mortale de se , exclusâ omni lege positivâ , divinâ & humanâ , non benè intelligo , lib. 4. dist. 33. quaest. 2. And upon the Consideration of this opinion of the Gentiles touching the indifferency of fornication it was , ( think interpreters , ) that fornication is Acts. 15. by the first Council ranged amongst indifferent things , bloud , and things strangled ; The use of which was forbidden onely for a time . Unto this erroneous supposition the Apostle answereth per limitationom , & per inficiationem : He limits the generall rule touching things indifferent , and then he denieth the instance in question ; And this his denyall he illustrateth , and confirmeth from vers. 13. unto the end of the chapter . Unto this his deniall he premifeth limitations of the generall rule . All indifferent things are lawfull : He puts a double restraint upon it . The first ; But all things are not expedient , or profitable : Many indifferent things sometimes prove an impediment unto our Christian race , and then they are to be forborne . A second restraint is in these words : But I will not be brought under the power of any : My affection unto indifferent things shall be so temperate , as that it shall be in my power to forbeare them upon reasonable and important Considerations . There should be an indifferencie in our desires towards things indifferent , so that they should not have the command of us ▪ but we should be able to use , or not to use them , as the concurrence of particular circumstances guide us .

To give yet further light unto these words , I shall briefly consider their coherence as they lie in 1 Cor. 10.23 . with little variation . The Apostle there states a case of Conscience touching the eating of Idolothytes , things offered unto Idoles . First , he resolves , that to eat them publiquely in the temple of Idoles , at the idolatrous feasts of these Idoles , was to have communion in the worship of these idols to have fellowship with Divels ; to be partakers of the table of Divels : He that did thus eat them , did eat them considered formally , as sacrificed and consecrated to idoles ; He did eat them in the honour of the idols , unto which they were offered ; He did tacitly acknowledg their Deity , and interpretatively approve of the Idolatrous worship and service of them ; But now the Apostle alloweth a private use of things offered to idols , If they were not eaten under a religious notion , but considered onely and materially as meat , matter of food , and as the good creatures of God . Two cases he instanceth in , wherein they might be thus eaten ; First , they might buy them in the shambles , and eat them in their own houses , vers. 25. And secondly , they might eat them at the tables of their unbelieving neighbours , that invited them : This latter part of the Determination of the question he confirmes , and limiteth , by putting in an exception in the case of scandall : And unto all this he prefixeth the extension of our Christian liberty , unto all indifferent things in the generall , together with two restrictions , that we are to put upon it in the use and exercise : Even indifferent things are to be forborne , when they are not profitable , and conducing unto the ends , which a Christian should propound : when they are destructive and scandalous unto our Brethren : (*) (*)

Omniamihi licent , omnia scilicet adiaphora , quale est comedere idolothyta , non quasi sacra , aut quasi idolothy . ta , sed tanquam communes cibos .

Ubi nota , Hactenus egit Paulus de idolothytis , qua talibus , ficque vetuit ea comedere . Unde v. 14. Fugite , ait , ab idolorum cultu , scilicet , ne sitis mensae , & calicis daemoniorum participes , ut explicat v. 20. puta , comedendo cibos idolis oblatos , eo modo & iis circumstantiis , quibus censeamini eos , quasi sacros , seu quasi idolothytum in honorem idoli velle comedere● hoc vero versu transit ad secundum casum , scilicet , quo idolothytum non formaliter qua idolothytum , sed materialiter , qua cibus vel caro est , comeditur , & de hoc ait : omn●a mihi licent , sed non omnia expediunt , quia , ut sequitur , non omnia aedificant . Quasi dicat , Materialiter licet vesci idolothyto per se , per accidens tamen non licet , si sequatur scandalum , pater ex v. 27. 28. 33. Cornel. Alapide in loc.

All things are lawfull for me , but all things are not expedient : All things are lawfull for me , but all things edifie not .

Unto these two places ( 1 Cor. 6.12 . 1 Cor. 10.23 . ) I shall adde one more ( 1 Cor. 8.8 . ) But meat Commend●th us not to God : for neither , if we eat are we the better : neither if we eat not , are we the worse : Meat ( that is ) the use and eating of meat ( abstractly considered , and in the generall ) commendeth us not to God : for the kingdome of God is not meat and drink : for neither if we eat , are we the better , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , have we the more , ( that is ) the more vertue in our selves , the more grace and favour with God : Neither if we eat not , are we the worse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , have we the lesse , the lesse vertue in our selves , the lesse acceptation with God : Eating then of any sort or kind of meat ( considered , as abstracted from all singularizing circumstances ) is a thing indifferent that hath neither vertue , nor vice in it , neither pleaseth nor displeaseth God : And what the Apostle speaketh of eating of meat , is applyable by way of analogy and proportion unto a world of things of the like nature , as shall be manifested by the reasons for the Conclusion , unto which in the next place I hasten .

The Protestants generally thus argue : The nature of things indifferent ( as the Learned Hooker determineth ) is neither to be commanded nor forbidden , but left free and arbitrary : But now there are divers humane and voluntary actions , that are in the generall neither commanded , nor forbidden ( as to eat , drink , goe a journey , walke into the field : ) Therefore there are diverse humane and voluntary actions , that are in the generall , and for the kind indifferent . This argument the Papists dislike because they think , that there are matters of Counsell , which containe the highest degree of morall goodnesse , and perfection : And yet thinke they are uncommanded , and no man will say that they are forbidden . The Argument of the Schoolmen therefore generally runs thus : Actions , that are neither agreeable , nor disagreeable unto right reason are indifferent : But there are divers humane and voluntary actions , that in their generall nature , and consideration carry , neither conformity , nor repugnancy unto right reason : And therefore there are divers humane and voluntary actions , that are indifferent . This argument is thus managed by (h) (h) Ubi autem ratio non debet esse magis recta affirmando quā n●gando , ibi voluntas non debetmagìscon formari rationi affirmativae quam negativae : unde potest sic argui . Ille actus nec est bonus , nec est malus , circa quem ratio non potest esse magis recta in affirmando quam in negando , sed levare festucam , quantum est praecisè ex ratione , quam fortitur actus ex objecto , est hujusmodi , quia ratio neque affirmando quod levanda est , neque negando levandam esse magis recta est , ergo actus de se neque bonus est , neque malus . Major pater , quia persecutio & fuga actus voluntatis quoad bonitatem vel malitiam correspondent affirmationi , & negationi rationis practicae quoad veritatem & falsitatem , & ideò ubi est ratio aeque indifferens quoad veritatem , & falsitatem in affirmando & negando , ibi est actus indifferens quoad malitiam & boniratem in prosequendo , & fugiendo . Minor probatur , quia rectitud● retionis confi●it in conformitate ad aliquam legem naturalem vel divinam vel ex his derivatam , ●irea autem tales actus , ut levare festucam ; vel buiusmodi , nulla lex aliquid determinat , nec divina , nec naturalis , nec ex his derivata , ergo circa eos sic acceptos ratio non potest habere aliquam rectitudmem , vel obliquitatem magis in affirmando quam in negando , & haec suit minor . Sequitur ergo conclusio . lib. 2. dist. 40. q. 1. Durand : That act is neither good nor evill , but indifferent , Concerning which there is in the reason of man no more rectitude , or irrectitude and obliquity in the affirmation , then in the negation in it's dictating either the practice , or in its dictating the forbearance thereof . For the pursuit and eschewall of the will are in regard of morall goodnesse , or badnesse correspondent unto the dictates of the practicall understanding , and therefore where there is an indifferencie in point of truth in the understandings dictates concerning the doing , or not doing of a thing , there is an indifferency in regard of morall goodnesse or badnesse in the wills imbracing , or eschewing of that thing . If the understanding erre not , whether it prescribe the performance , or forbearance of an action , then the will sinneth not , whether it performe or forbeare it : But there are divers acts concerning which there is in the reason of man no more rectitude , or irrectitude and obliquity in the affirmation , then in the negation of them , in its dictating the practise , or in its dictating the forbearance of them : This he proveth because the rectitude of reason consists in conformity unto some naturall law , or some divine law , or some law derived from these : But there are divers humane actions concerning which , there occurreth no such law , either forbidding , or commanding : and therefore there is no rectitude or obliquity in the reasons or understandings affirming or denying of them . It is indifferent , which way the understanding takes , whether it dictates the doing or not doing of them : and consequently it is indifferent , whether the will willeth , or nilleth them . Here by the way I cannot but take notice , how Durand unawares crosseth their doctrine of Evangelicall Counsels : for Suarez ( de leg . lib. cap. 14. ) will tell him , that Counsell is not properly a Law : By this doctrine of Durand then in matters of Counsell there should be no rectitude of reason , because no conformity unto any law : But this by the by .

This argument is yet further improved by (g) (g) Sunt quidem complure● actus , quos dum praecisè consideramus , ut versantur circ● hoc , vel illud objectum ; nec laudamus , nee vituperamus tanquam bonos vel malos , sed censemus esse indifferentes . Loquimur enim in proposito debonitate , & malitiâ morali propriè , ut scilicet bonitas non est qualis cunque congruentia cum ratione ; & voluntate hominis , sed congruentia ejusmodi , ut habeat laudem secundùm aestimationem hominum ; tanquam aliquid , nempe quod quadret in rationem hominis , etiam ut recta est , & ut is habet sibi à Deo propositam beatitudinem , ut ultimum finem . Quemadmodum etiam contra , malitia moralis , cui opponitur moralis bonitas , consistit in repugnantiâ quâdam erga rationem rectam hominis , quae secundum humanam aestimationem habeat vituperium , tanquam aliquid repugnans , & nocens homini , ut is hibeat beatitudinem propositam sicut ultimum sinem omnium actionum . Sic itaque loquendo proprie de bonitate , vel malitiâ morali affirmamus , quosdam esse actus , qui ex objecto suo nee boni , nec mali sunt , sed indifferentes . Tom: 2. Com. Theol ▪ qu. 13. punct : 2. Gregery de Valentia . The Morall goodnesse ( saith he ) which we speake of , is such a congruence unto reason , as carrieth praise with it according unto the usuall estimate of men , and appertaineth unto mans everlasting happinesse , his chiefe , and soveraigne end ; and answerably the morall ilnesse or badnesse of an action stands in such a repugnancie unto right reason , as that according to the usuall estimation of men , it is worthy of dispraise , and is an impediment unto his attaining his supreame end , the eternall blisse of his soule ; But now there are severall humane actions that considered in themselves have neither praise nor dispraise ; neither prejudice , nor advantage the salvation of our soules ; are neither helps , nor lets unto the obtaining of our highest end and happinesse , and therefore there are actions morally indifferent .

Unto what hath been said , I shall adde two arguments more out of a late Philosopher . Irenaeus , A Carmelite or white Frier (h) (h)

Si omnis actus esset bo●as aut malus ex suo objecto , seu suâ specie , liceret nobis judicare de ●uolibet proxi●i opere , & tale ●psum asserere , ●uale habet ob●ectū , sicuti ●ctus ex ob●ecto determi●atospronunti●musbonos , aut ●alos determi●atè : sed non ●cet ita de sin●ulis Judicare , 〈◊〉 Matth: 7. ●ujus ratio ●st apud patres , & Interpretes quod plerique actus sint medii , scilicet de se indifferentes , ut sint ●oni , aut mali : ergo , &c.

Multi actus sunt mali praecise ratione prohibitionis , V.G. portare arma de nocte : ergo i●●nt ex specie suâ indifferentes . Ethic: cap : 3. Sect: 2.

First , upon actions morally good , or bad , we may lawfully passe our Censures , that they are such ; But we should passe rash judgment , if we should censure Divers actions of our Bretheren to be determinately virtuous , or determinately vitious , moraly good or bad : Let not him that eateth not judge him which eateth . Rom. 14.2 . There are therefore some actions , which for their kind are neither good , nor bad , but indifferent .

Secondly , Many acts are evill , onely by the prohibition of some positive law ; As unto the Jewes it was unlawfull to eate Swines flesh , to weare a garment of divers colours , as of woollen and linnen together , Deut. 22.11 . These actions therefore , and many the like , were of themselves , and in their owne nature , indifferent , and became unlawfull onely by the ceremoniall law given unto the Jewes , which law being abrogated , it is now a thing indifferent and lawfull for Christians to eate swines flesh , or not to eate it , to weare a garment of linsey-woolsey , or not .

Unto these scriptures and reasons I shall adde the testimony of Hierome , frequently quoted for this purpose . Bonum , inquit , est continentia , malum est luxuria . Inter utrumque indifferens ambulare , capitis , naribus purgamenta projicere , sputis rheumat a jacere . Hoc nec benum , nec malum est : sivè enim feceris , sivè non feceris , nec justitiam habebis , nec injustitiam . Aristotle , and Sextus Empyricus give in their verdict for the truth of this assertion , whose sayings the reader may peruse at large in Raynaudus moral . disciplin . distinct . 4. quaest. 1. Art. 3. num. 39. pag. 550.

There is but one Considerable objection , which I shall briefly propound and answere . Whatsoever agreeth unto the species , the sort or kind of a thinge , agreeth unto all individuals contained under it , And therefore if there be humane actions , that be indifferent , secundum speciem , according to their kind , the Individuals of such actions are indifferent too , which will be opposed in a third Conclusion : That which doth agree unto a thing per se , the opposite thereof cannot agree unto it , either per se , or per Accidens : And therefore if some actions are per se of themselves indifferent , it is impossible for the Individuals of such actions to be morally good , or evill . (i) (i) Dicendum est quod actum ●sse indifferentem secundum speciem suam potest intellig● dupliciter , scilicet secundum quod negatio importata per hoc quod est indifferens , potest duplicitet ordinari ad copulam verbalem : uno enim modo potest post poni , & sic est sensus , qd de ratione specificâ actus est , quod sit indifferens et si isto modo aliquis actus secendum speciem esset indifferens . non solùm esset impossibile dare sub tali specie actum individualem indifferentem , immo impossibile esset sub tali specie dari actum , nisi indifferentem , quia ea quae sunt de ratione speciei conveniunt omni individuo sub tali specie , sed si nullus est actus indifferens secundum speciem suam ; sub quo tamen sensu argumentum procedit . Alio modo potest negatio importata per hoc , quod est indifferens , praeponi copulae verbali sub hoc sensu , quod de ratione specificâ actus non est , quod fit indifferenter , vel determinate bonus vel malus , sed tamen utrunque potest ipsi per aliud convenire , sicut homo ex suâ specie non habet quod sit determinate albus , vel determinate niger : et tamen per aliud ei utrunque iftorum convenit . Et hoc modo sunt multiactus qui sunt indifferentes secundum suam speciem , nullus tamen secundum individuum , quia individuum multa includit quoad existentiam suam quae ad rationem speciei non pertinent . Lib. 2. dist. 40. q. 1.

Unto this objection Durand answereth , by distinguishing of a twofold sense of this expression . An act is indifferent secundum speciem , according to it's kind . The first is , that indifferency is of the specifick nature of such an act . And this sense , which is the sense of the objection , is false , for then it would be impossible for any individuals of such an act not to be indifferent : But now there is a second sense of the expression , that the specifick nature of such an action doth not involve , or imply in it's notion morall either goodnesse or ilnesse , But is equally and indifferently abstracted from both : And this sense is true : It is not of the specificke nature of many actions to be determinately good , or determinately evill ; though they may be either by circumstances . As for the confirmation which is added ; * * Morisan Ethic. Murc : Physic . The answer unto it is usually as followeth ; A thing may be said to agree unto another per se , either positively , or negatively .

1. Positively , when it is predicated in primo , or secundo modo dicondi per se , when it is either an essentiall predicate , or proper passion : And thus it agreeth unto man to be a sensitive creature , to be indued with the powers of understanding , willing , laughing , &c : And in this sense indifferency doth not agree per se , unto any humane voluntary actions , for then it would agree unto them alwaies , and in all places , so that it would be utterly impossible for the individuals of such actions to be morally either good , or bad .

2. Negatively , When a thing of it selfe is not such , although by accident it may be such : And thus we may say of a man , that per se he is not white , he is not blacke , he is not tawny , he is not of an olive colour , or the like , because each of these colours considered separately , are accidentall unto the nature of man , considered in the generall , and in it selfe : And yet the individuals of the nature of man may some of them be white , some blacke , some tawny , some of an olive colour , or the like : Even so we may say of divers voluntary rationall actions of man ; that per se , ( considered , as devested from all circumstances ) they are indifferent , morally neither good , nor bad : because morall goodnesse and badnesse is accidentall unto the nature of such actions considered in themselves , and yet the individuals of such actions are all of them either good , or evil , las shall be cleared by the next conclusion , unto which before we proceed , let us make some application of this second conclusion .

Against this doctrine of Indifferency there are two failings ; one in the defect , Another in the excesse :

There are , First , some , that faile in the defect , who know not the full extent of indifferency : and so either impose , as necessary , or condemne , as sinfull , things that are in their owne nature indifferent . Thus in the primitive Romish Church there were some new converts , who abstained from swines flesh , and other meats prohibited by the ceremoniall law , as unlawfull , The use of which yet was indifferent and lawfull under the Gospell : I know , and am perswaded ( saith Paul , ) by the Lord Jesus , that there is nothing uncleane of it selfe . Rom. 14.14 . Thus also amongst the Corinthians there were some weake Christians , that branded for Communion , and fellowship with Idolaters all eating of things offered unto idols , Though bought in the market , or eaten at private meetings ; In both which yet Paul pronounceth in generall there was no unlawfulnesse , 1. Cor. 10.25 , 27. Amongst us there are divers persons , that are doubtlesse well affected in matters of Religion , and yet are too rigid in censuring as sinnes divers innocent and harmlesse recreations : This is an errour in , and consequently a blemish unto the understanding : Paul calls it a weaknesse in the faith , Rom. 14.1 . that is an imperfection in point of knowledg , and that privative , or blameable : For the faith and conscience of indifferent things is never indifferent , we are never to judg a thing indifferent , to be either sinfull or necessary . Our Saviours command , John 7.24 . Judge righteous judgment may be extended unto things and actions as well as persons : Therefore as we are not to call good , evill , or evill , good ; so neither are we to call things indifferent , either evill , or necessary . This is injuriously to straiten the grand Charter of our Christian liberty , and presumptuously to make the narrow way to heaven narrower then ever God made it . Besides , it openeth a gappe unto many mischiefes , it filleth the Church of God with needlesse , and endlesse disputes , it perplexeth the minds of many conscientious people with unnecessary and unprofitably scruples ; it causeth many bitter and uncharitable censures , and occasioneth many dangers : In the believing Jewes that lived in the Church of Rome , in Pauls time , there was but a little mistake touching things indifferent , meats and daies ; but how pernicious was the sequele hereof ? Hereupon the strong despised the weake , and the weak judged the strong , Rom. 14. And this was a great disturbance unto the peace of the Church , and a great hinderance unto the comfortable communion of the Saints .

2. Against this doctrine of indifferency there are some , secondly , that faile in the excesse , who make things necessary or sinfull , to be but indifferent . There be some , that hold observation of the Lords day , preaching of the word , in distinction from meer reading of it to be no ordinances of God , but things meerly indifferent ; Erastians affirme , that Church Government , and Ecclesiasticall censures are onely matters of indifferency : The Heathens in the Apostles times generally ranked fornication amongst things indifferent : The like estimate some of the Corinthians had of eating things offered to Idols , in the midst of an Idols temple , at a religious feast of that Idol , which was a palpable communicating with Devils , and therefore a fact in it's own nature unlawfull : And some Travailers , that professe themselves Protestants , have as large and loose Consciences , as these Corinthians had ; for they have the same opinion of being present at an idolatrous masse , and bowing to popish Idols . Dr Peter Heylin ( as himselfe informeth us ) made no scruple of kissing a Crucifix , when it was desired of him , to discriminate him from a Hugenot : No lesse loose were the Principles of the Adiaphorists , and Flaccians in Charles the 5th his time , who pressed the Interim ; which gave allowance to divers errours , and superstitions of the Church of Rome , as matters that were indifferent : Our Prelatists ever and anon in the controversy of Symbolicall ceremonies alleadge their indifferencie as a thing without dispute , which is never granted by us ; however it may sometimes for disputation sake be supposed . But what talke we of Ceremonies , whil'st some of greatest note among'st them have so eagerly pleaded for such sports , and pastimes upon the Lords day as indifferent , which a devout Papist would reckon a grosse profanation thereof ? Now this latter failing against the Doctrine of indifferent actions , in a way of excesse , is as much against the Purity of the Church , as the former fayling , in a way of defect , was against the peace of the Church : It opens as wide a dore to all licentiousnesse and profanenesse to call good and evill indifferent , as it doth to call good evill , or evill good , and therefore a woe equally belongs unto it with this latter .

Secondly , we may be exhorted unto thankfulnesse , Because God hath indulged us Christians a greater extent of our liberty about things indifferent , then he ever vouchsafed unto the Jewish Synagogue . Many things , in their own nature indifferent , were prohibited them by positive precepts , and so made unlawfull unto them ; This was a yoak ( said Peter , ) which they were unable to beare , Acts 15.10 . Blessed therefore be God , who hath freed us from this yoake by our Lord Jesus Christ , who hath abolished in his flesh the law of Commandments contained in Ordinances , Eph. 2.15 . So that now all ( indifferent ) things are lawfull unto us ; There is nothing uncleane of it selfe , Rom. 14.14 . all things indeed are pure , Rom. 14.20 . Vnto the pure all things are pure , Tit. 1.15 . Every creature of God is good , and nothing to be refused , 1 Timoth. 4.4 .

There be two waies , unto which I shall direct for expressing our thankfulnesse for the inlargement of this our liberty . 1. A stout asserting of it . 2. A due and discreet use of it .

1. A stout asserting of it against Judaisme , Popery , or any other sect or party , that shall be so presumptuous towards God , and injurious towards us , as to abridg us thereof in any part . Stand fast therefore in the liberty , wherewith Christ hath made us free , and be not intangled againe with the yoake of bondage , Gal. 5.1 . The Apostle would have us not to be intangled againe with the Jewish yoake of bondage ; And there is the same reason , why in indifferent things we should decline any other yoake of bondage , which any man whatsoever should make , and attempt to put upon our necks : for liberty towards things indifferent is one branch of that liberty , wherewith Christ hath made us free : and therefore we should stand fast against all opposers . But now in this our asserting of our Christian liberty we should use a great deale of moderation towards weake dissenting brethren : 'T is ●he A●●●ce which the Apostle Paul gives in the like case , Rom. 14.3 . Let not him that eateth , despise him , that eateth not : The eating of meats prohibited by the Mosaicall Law was after Christ's death indifferent ; But yet there were among the Romans some weaklings in the faith , who thought the ceremoniall law still in force , and consequently judged , the eating of all meats therein forbidden , to be sinfull ; Now the Apostle would not have those that were strong in the faith , that is , more knowing , better principled , and more fully instructed in the extent of their Christian liberty to despise , to disdaine , and contemne those poore soules for their ignorance , and weaknesse in judgment ; But to reach out the right hand of fellowship unto them , to receive them into an intimate communion , to deale gently , and tenderly with them , restoring them in the spirit of meeknesse , with all possible prudence , and caution : Him , that is weak in the faith , receive you , but not to doubtfull disputations , Rom. 14.1 . The Apostle doth not prohibite alltogether all disputations for the future touching the point in controversy : for he himselfe elsewhere very zealously disputes the matter , only he interdicts such disputes as were unseasonable for the present : because these Jewish converts were so extreamly wedded unto the Law of Moses , as that to have prest upon them in their first conversion an abolition thereof , was the ready way to have utterly prejudiced them against and alienated them from Christianity : He would have them first to be taught the first principles of the Oracles of God , the first Principles of the Doctrine of Christ , Heb. 5.12 . and chap. 6. vers. 1. And when they were well principled , and setled in the Christian faith , then they might proceed to a calme , and peaceable debate of this subject : for then their mind would be more capable of instruction , and the forementioned prejudice would be more easily removed : Indeed , after a while , there would be no place for such a prejudice : for when once there was a plenary promulgation of the Gospell , to observe them afterwards would be a virtuall abrenunciation of the Christian Religion , a denyall , that Christ is come in the flesh . When once the Apostles had gived the Jewish Synagogue and Ceremonies an honourable funerall , and respective buriall , for any man afterwards to revive the observation of them , would be to rake in their dust , and sacrilegiously to violate their grave : Preindè nunc quisquis Christianorum , quamvis sit ex Judaeis , similitèr ea celebrare voluerit , tanquam sopitos cineres eruens , non erit pius deductor vel baiulus corporis , sed impius sepulturae violator , August : Epist. 19.

A second way of expressing our thankfulnesse for the extension of our Christian liberty in things indifferent is a due and discreet use of it , such an use of it as mayst , and with Gods glory , and may be no waies inconsistent with our own or others edification . Touching this use of our liberty Paul gives us a generall caution , Gal. 5.13 . only use not liberty for an occasion unto the flesh ; that is , to live according unto the flesh . Suitable unto which also is the advice of St Peter , 1 Pet. 2.16 . not using your liberty for a cloake of maliciousnesse , But as the servants of God : In which advice there are two parts : On enegative : not using your liberty for a cloak of maliciousnesse : that is , for a colour or pretence unto any sinne for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is ( as Dr Sand●rson well observeth ) taken here more largly for all manner of evill and naughtinesse , according unto the adequate signification of the Greek and Latine Adjectives , from whence the substantive used in the text is derived . Another part of the advice is affirmative , using your liberty as the servants of God : that is in the use of this liberty admit of nothing , that may be prejudiciall unto the service , unto the honour and glory of God : for this would be a most unthankfull abuse , and not a true use of it .

To informe us more fully , and particularly what we are to doe in this weighty point , I shall briefly propound such restraints , as we are by the rule of Scripture to put on the use , and exercise of our Christian liberty in things indifferent , for without such restraints we can never use this our liberty aright , and as we ought : There be some loose people , that are impatient of all these restraints : If they judg a thing lawfull in it selfe , they never consider , or consult farther , but without more adoe adventure on it : But these men ever and anon abuse their libertie unto Gods dishonour , their own danger , and the scandall of both brethren , and aliens : They use their liberty as an occasion to the flesh , for a cloake of maliciousnesse : He that gives himselfe the full swing in things indifferent , He that will doe whatsoever is lawfull , will soone slide into things unlawfull , and ere he is aware indulge himselfe in the practice of them : So Clemens Alexandrinus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. Qui faciunt quicquid licet , huc cito delabuntur , ut faciant quod non licet . For prevention of this licentiousnesse , I shall out of Gods word recommend unto you six restraints to be put upon this part of your Christian liberty in the use and exercise of it , 1. By Prudence . 2. By Temperance and Sobriety . 3. By Conscience . 4. By Religion . 5. By Authority . 6. By Charity ,

1. By Prudence : which in indifferent things is , first , to compare them with those ends which every Christian should ayme at . 2. To consider whether there concurre not an obligation to some duty , or other .

First then , It is the worke of Christian prudence to compare indifferent actions with those ends , which every Christian should propound unto himselfe : the glorifying of God , the salvation of his own soule , and the edifying of Brethren : And to examine whether they be expedient , or inexpedient , profitable and conducing , or unprofitable and impedient unto these ends : And if upon due consideration it finds them inexpedient , an hinderance unto these ends , it then forthwith dictates a forbearance of them : Because whatsoever is an impediment unto these ends is opposite unto them , and in that regard sinfull : This restraint our Apostle layeth downe in way of Doctrine for the instruction of all . All things are lawfull for me , But all things are not expedient , 1 Cor. 6.12 . and Chapt 9. we have him putting it upon himselfe in his own practise : It was lawfull for him to have received of the Corinthians a competent , and honourable maintenance , for his labour in the Word and Doctrine , as being a matter of due debt from them : But he did not exact it , but wrought with his hands for his livelyhood , because he found it would have obstructed , and hindered the end of his preaching , which was the spreading of the Gospell , that the word of the Lord might have free course , and be glorified in the conversion of soules .

A second act of Prudence about indifferent things is to consider , whether in that nicke of time we are about an indifferent action there concurre not an obligation unto some duty or other ; And if there doe , then prudence dictates , that pro hic & nunc , we should abstaine from that indifferent action ; because otherwise we should preferre it above a necessary and commanded duty ; And though it be simply in it selfe lawfull , it would become accidentally sinfull , to wit , by comparison ; Thus it would be sinfull for a man to walke in the fields , if there lay upon him at the same time an obligation to heare such a sermon : Thus also it would be sinfull for a man to follow recreations in themselves lawfull , when the necessities of his family call upon him to follow his occupation , the workes of his ordinary calling .

A second Restraint ( that we are to put upon the use of our liberty about things indifferent ) is by temperance and sobriety , and this restraint also we have laid downe by the Apostle in the place but now quoted . 1. Cor. 6.12 . All things are lawfull for me , But I will not be brought under the power of any : Now what is it that brings a man under the power of meates , and drinkes , apparell , recreations ? but an over-vehement affection unto them . This makes man a vassall unto those things , over which God hath given him a full Lordship , and dominion : Qui nimis rem aliquam amat ( saith Aquinas ) quodam modo servus istius efficitur , He that loves a thing overmuch , renders himselfe thereby the servant thereof : Know yee not that to whome yee yield your selves servants to obey , his servants yee are , to whom yee obey , Rom. 6.16 . He that immoderately affects those things , that are in themselves indifferent , cannot disobey , or resist the least temptation unto sinne drawn from them , and therefore is no better then a slave unto them , nay an Idolater of them : You may see how Paul censures the false Prophets for such an excesse , Rom. 16.18 . They that are such serve not our Lord Jesus Christ , but their owne belly , Their God is their belly Phil. 3.19 . We may say the like of those , that like the rich glutton , Luke . 16.19 . fare sumptuously or deliciously every day , and will have a splendid retinue , when the lownesse of their state requires a meaner table and smaller attendance ; of those that are wedded unto such gaiety and bravery of apparell as is above their purses , or unsuitable unto their age , and ranke ; As also of those that are so mad upon their recreations , sports and pastimes , as that in the pursuite of them they forgoe their meales , and sleepe , they neglect the worship of God , and their particular callings , unto their great impoverishment , if not finall and totall beggery .

A third limitation upon the exercise of our Christian liberty in things indifferent is to be by conscience : for though a mans conscience cannot legitimate sinnes , either of Commission , or Omission ; yet it is of force sufficient to make that sinfull , which is in it felfe indifferent , & lawfull : for this we have the Apostles determination , and that touching both a condemning and doubting conscience .

1. A Condemning Conscience , Rom. 14.14 . I know and am perswaded by the Lord Iesus , that their is nothing uncleane of it selfe ; But unto him that esteemethany thing to be uncleane , to him it is unclean . Unto the authority of Pauls Testimony I shall adde two reasons .

1. Every man takes the voyce of his conscience to be the voyce of God ; And therefore he that doth a thing in it selfe indifferent against the judgement of his Conscience , he disobeyeth and slighteth the voyce of God , as for the manner of his action , and is a fighter against God .

A second reason I shall give you in the words of Willet upon the place , Because the goodnesse or badnesse of an action is esteemed by the will and affection of the doer ; Now when he thinketh a thing to be evill , and yet doth it , It shewes that such an one hath , deliberatam peccandi voluntatem , a deliberate mind and purpose to sinne .

The Apostle , secondly , gives us the same resolution touching a Doubting consci●nce , Rom. 14.23 . He that doubteth , is damned if he eate , because he eateth not of faith ; for whatsoever is not of faith , is sinne : that is ; he that performech an indifferent action , and yet doubteth of the lawfulnesse thereof , deserveth damnation , because he doth not act out of faith ; for whatsoever we performe , though , it be ( intrinsecally , in it selfe ) matter of indifferency ; nay though it be matter of duty , yet if it proceed not from a beliefe of it's lawfulnesse it becomes ( accidentally and extrinsecally ) sinfull ; It bewrayes a wicked and a wretched heart , that is not afraid of sinne , but in a great readinesse to commit it ; who , almost would doe any thing that he doubteth would anger and grieve a deare friend ? God then is not so deare as he should be unto such men , as dare adventure upon the practise of that , which they are doubtfull is displeasing unto him : Let us therefore hearken unto that exhortation , which the Apostle gave unto the Romans concerning thinges indifferent , Rom. 14.5 . Let every man be fully perswaded in his owne minde : And this exhortation he backes with a very good reason . ver. 22. Happy is he which condemneth not himselfe in that thing which he alloweth : that is , he that doth not condemne as sinnefull , that which he chooseth and embraceth in his practise ; such a man is in that respect , and so farre forth happy , as being free from those terrors , which torment those , who do what their consciences condemne .

Thus you see , that not only condemnation , but doubtfulnesse of Conscience is a sufficient warrant to forbeare things that are in themselves indifferent : But yet it is no ground for us to assume a liberty of condemning the same things in others , who are sufficiently satisfied touching their indifferency and lawfulnesse : Let not him that eateth not judge him that eateth . Rom. 14.3 . Let not him that is weake in the faith , that out of ignorance censureth , or suspecteth divers actions to be sinnefull , which he cannot prove to be so by any convincing argument ; Let not such an one condemne for such actions the strong in the faith , those who are as godly and more knowing , then themselves : This exhortation the Apostle enforceth by divers reasons in the following words ; for God hath received him ; who art thou , that judgest another mans servant ? To his owne master he standeth or falleth , yea , he shall be holden up ; for God is able to make him stand , ver. 3.4 .

The first argument is taken from the relation of the strong unto God , or Gods acceptation of them ; for God hath received him ; to wit , into his favour , into an intimate union , and communion , into his family , as a servant , as a sonne , as a member of his onely begotten sonne : To condemne him then is to throw a dishonour upon God himselfe .

A second reason is , Because for the weake to condemne the indifferent actions of the strong for sinne , of which they cannot prove them guilty , is a grosse and presumptuous vsurpation of Gods prerogative , for which we have no Authority : who art thou that judgest another mans servant ? Thou art but a fellow servant at the most : And God only is the master of the family , the Church : and therefore the unlawfulnesse of what is done in it is to be determined by Gods precepts , and not by thy humour , or fancy , thy ungrounded surmises : If God hath permitted a thing , how darest thou interdict it ? To his own master h●standeth , or falleth . The words are to be understood in a law-sense , and their meaning is that God alone acquits or condemnes the actions of his servants , and none else : They are to be tryed by his word and will , and not by thy jealousies , and suspicions . Others expound the words thus : If a man eat and drink temperately with outward prayer and thanksgiving , who but God can discerne , whether he eat or drink unto the glory of God , or no ? It followeth he shall be holden up : that is , he shall be justified . This fact of his , his eating of meats forbidden by the Leviticall Law , shall be abetted and maintained : For God is able to make him stand : though thou load him with censures , God is able to acquit , and cleare him .

4thly . Our Christian liberty towards things indifferent must admit of a restraint in the out ward practise of it ▪ By Religion , by the Religion of a vow , of an oath , Deut. 23. vers. 21 , 22 , 23. When thou shalt vow a vow unto the Lord thy God , thou shalt not slack to pay it : for the Lord thy God will surely require it of thee , and it would be sinne in thee . But if thou shalt forbeare to vow , it shall be no sinne in thee . That which is gone out of thy lips , thou shalt keep , and performe : even a free-will offering , according as thou hast vowed unto the Lord thy God , which thou hast promised with thy mouth . It was indifferent for Ananias to have sold , or held his possession : But when once by solemne vow he had devoted it unto God , to keep back any part of the price in his own hand , was no lesse then sacriledge : Suppose Lusory lots be in themselves lawfull , yet if a man swear , that he will never play more at Cardes , or Tables , &c. By this Oath a man hath bound himselfe from such games for the future : and if he play at them , he shall incurre the guilt of perjury : Numb. 30. v. 2. If a man vow a vow unto the Lord , or sweare an Oath to bind his soule with a bond , he shall not breake his word , he shall doe according unto all that proceedeth out of his mouth . Calvinist's about oath's concerning things indifferent have this case : Whether they be obligatory in trifles ? As if a man should sweare to lift up a straw , to rub his beard , to give an apple , to lend a pinne unto a Child : This case (k) (k) Casus posterior est , cum res aut ob sui levitatemindig●na est viri prudentis deliberatione , nec cassâ ●nuce interest ●fecerisne an non feceris , ut levare fe●●ucam de terrâ , fricare barbam &c. aut ob parvitatem mazeriae non estmultum estimabilis ; ut dare pomum puero , aciculam commodare &c. Juramenzum de re illo sensu adiaphora omnino est illicitum . Arguit enim sancti nominis Dei aut nimiam irreverentiam , fi ( ut ferè fit ) ex quodam habitu jurandi longo usu contracto imprudenti fo●tè exciderit ; aut apertum contemptum , siquis id sciens prudensque ad miserit , scilicet ●on est Deus advocand us testis , nisi ubi dignus vindice nodus inciderit : ubi causa exigit non justa modo sed & gravis . Et in hoc omnes consentiunt , caeterum de obligatione quid sta●uendum ? Video quidem plerosque casuistas pontificios in eâ esse sententiâ juramentum de re exiguâ et parvi momenti esse suâ naturâ nullum , & non obligate ; quia scilicet re● levis ●onest idonea materia juramenti , & lex non curat de miminis . Sed miror potuisse eos , qui ●liàs videri volunt esse tam Lyncei , in tetam apertâ caecu●ire : nisi quod putidae illi distinctioni peccati mortalis & venialis , quo velut fermento totam Theologiae moralis massam faedè corruperunt , locum relictum cupiant . Sed obligare juramentum in re vel levissimi momenti con●at ; primò , quia in re gravi & levi eadem est veritatis & falsitatis ratio . Secundò , quià in assertorio juramento , qui alitèr dicit quam res est , etsi in re levissimâ , pejerat , ergo à simili & in promissorio , qui aliter , facit , quam jura vit. Tertio , quià ali●egrave ; r , quantum in se esset , Deum fallae rei ●estem faceret . Quar●ò●quià omnis jurans tenetur facere totum quod promisit , quatenùs potest , & ●cet●sed dare puero pomum , & possibile est , & licitum , ergò tenetur praestare , non debuit ergò sic ●urari : sed ubi iuratum est , debet impleti . De Jurament : Obligat : praelect: 3. Sect. 15. Dr Sanderson thus answereth . 1. He premiseth that such oath 's are unlawfull , Because in them Gods most Holy Name is taken in vaine . The Great God of Heaven and Earth is appealed unto , and called upon to witnesse unto toyes : But yet notwithstanding his resolution is , that such oath 's binde ; and for it he giveth foure reasons .

1. Truth and falsehood have place in a light , as well as in a serious matter .

2. Because in an assertory Oath , He that saith otherwise then the thing is , though it be in a most triviall matter , is forsworne : therefore by the like reason , he is perjured in a promissory oath , that doth otherwise , then he hath sworne .

3. Because Otherwise , he that hath taken such an oath , should make God as much as in him lieth the witnesse of a falsehood .

4. Because every one that sweareth , is bound to doe all that he hath sworn , so farre forth as he is able , and so farre forth as the thing is lawfull to be done : But the matters here spoken of are possible and lawfull , v. gr. it is possible and lawfull to give a child an apple , &c. therefore such oath's are to be performed : Indeed such vaine oath 's should not be taken , but being once taken they ought to be fulfilled .

A fift restraint upon the exercise of our Christian liberty in things indifferent is by the just commands of authority , unto which we must be subject for conscience sake , Rom. 13. v. 5. The Apostle Peter having , 1 Pet. 2.13 . 14. exhorted us to submit our selves unto every ordinance of man for the Lords sake ; In vers. 16. ( by the generall consent of interpreters ) he prevents an obiection , that might be made against this submission , from our Christian liberty , As free , and not using your liberty for a Cloake of maliciousnesse , but as the servants of God : Upon which words it is well observed by Estius ( out of Oecumenius and Chrysostome ) that , As free is to be construed with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , submit your selves : And not ( as Bede would have it ) with well doing . And from this connexion we may learne two things .

First , That in submission unto every ordinance of man , wee must not infringe our Christian liberty : We must not enslave our selves to sinne , Sathan , and the World .

Secondly , That submission unto every Ordinance of man , and our Christian freedome may very well stand together : We may submit our selves as free : we may be obedient subiects , and yet free Christians : This may also be further gathered from what the Apostle hath in the following words touching the abuse , and use of our Christian liberty ; Not using your liberty as a cloake for maliciousnesse , but as servants of God : Here we have . 1. A dehortation from the abuse of our Christian liberty , not using your liberty as a cloake of maliciousnesse : now to alleadge it as a plea for exemption of us from the yoake of temporall dominion , is to use it as a cloake of maliciousnesse ; for not onely scripture , but even nature it selfe condemneth disobedience unto , and rebellion against magistrates , as a very High point of maliciousnesse , that is naughtinesse , and wickednesse .

2. We have here a Direction unto a right use of our liberty , using it as the servants of God : Now the service of God is so farre from being a barre , as that it is rather a spurre unto this subjection ; for First ; it is for the Lords sake , that Peter would have us to submit our selves unto every ordinance of man , vers. 13. Secondly , How can be cordially serve God , that contemnes and disobeyes his deputy , and ministers ? so the Apostle stiles the magistrate , Rom. 13.4 , 6. And Thirdly , The servants of God are obliged to yeild obedience unto all his commands , and one of them is to be subject unto the higher powers , Rom. 13.1 . They then that resist the higher powers doe not use their liberty as the servants of God .

But now , ( that we may not runne into another extreame , and with the flatterers of states , and Princes , extoll the power of the magistrate beyond all bounds of moderation ; ) I shall desire you to take notice , that the power of the magistrate in things indifferent is not arbitrary , but is to be limited by the end of all Magistracy , the publick good , Rom. 13.4 . He is the Minister of God unto thee for good . Unto this publick good some indifferent things carry a tendency , and such the magistrate may command ; unto it others may be prejudiciall , and such he may forbid : But now he should abuse his power , and play the tyrant , If he should injoyne things unprofitable ; As if he should command men to throw stones into the water , to pick strawes , to scatter feathers into the aire , or the like . By this you may see , that the legislative power of the temporall magistrate in things indifferent is not unlimited : But now as for Ecclesiasticall superiours , They have no commission for to make any lawes properly so called . To make this good Ames quotes Junius against Bellarmine , [ cont. 3. lib. 4. cap. 16. n. 86 , 87. and chap. 17. n. 9 , 10 , 12 , 13. ] where he sheweth , that Christ is the onely law-giver , that appointeth things in his Church ; and that he hath appointed all that are requisite , and that the Church maketh no lawes ( properly so called ) to appoint any new things to be used , but onely canons , orders , directions , ordering in seemly manner th●se things which Christ hath appointed : and that if she adde any thing of her own , she doth decline : And the reason is , Because unto her is committed no authority of appointing new things , but a ministry to observe , and d●e such things which Christ hath appointed .

[ This argument is prosecuted at large By Ames in his Reply unto Morton chap. 1. Sect. 16. and vindicated in his fresh suit against Ceremonies , pag. 64 , 65 , 66. usque ad 71. from the rejoynder of Dr John Burgesse . ]

The sixth and last restraint , which I shall mention , that is to be put upon the outward exercise of our Christian liberty in things indifferent is by Charity : and that . 1. Vnto our selves . 2. Vnto others .

1. Vnto our selves : He that truly loves himselfe , will deny himselfe the use of things indifferent , if he think it will hazard the health of his better part , his spirituall and immortall soule ; He will forbeare those sports , and Pastimes he most delights in , if he find that they usually tempt him to Choler , or covetousnesse : He will not so much as step into a Taverne , Inne , or Alehouse , if he find himselfe prone unto excesse : According unto the advice , that Solomon gives in the like case , Prov. 23.2 . Put a knife unto thy throat , if thou be a man given unto appetite : Our Saviour exhorts us to pluck out our right eye , and to cut off our right hand , when they offend us , Matth. 5.29 , 30. And Maldonate supposeth that he speaks literally of a true eye and hand indeed : neither ( saith he ) is there any absurdity in such a sense : because the plucking out of the right eye , and the cutting off the right hand is mentioned only in a way of hyperbolicall exaggeration . In which there is understood such an exception , as is usuall in the like cases , if it might be , if it were lawfull : He parallels it with a hyperbole of the same nature in Gal. 4.15 . I beare you record , that if it had been possible , yee would have pluckt out your own eyes , and have given them unto me ; If it had been possible : that is , as Estius glosseth it , si natura permitteret , If nature would give way unto such a mutilation : Our Saviour therefore signifieth , that we must incurre the greatest losse , rather then expose our selves unto the danger of sinne : And from this we may conclude that we must cast away our most beloved indifferences ; when once they scandalize us , that is , when they prove occasions of , and incentives unto sinne .

2. Charity towards others should put a restraint upon the use of our Christian liberty in things indifferent , and make us to forbeare all indifferent things whatsoever , that may destroy the soules , weaken , or wound the Consciences of others , 1 Cor. 8.12 . Vse not liberty for an occasion to the flesh , but by love serve one another , Gal. 5.13 . Where the Antithesis implied in the particle , but , plainly sheweth , that we use our liberty for an occasion unto the flesh , if we do not by love serve one another , in the exercise thereof . Knowledg puffeth up , but charity edifieth . 1 Cor. 8.1 . that is , a firme and full knowledg of our liberty in things indifferent , if it be separated from Charity , is apt to swell the mind with pride , and make men to despise , or set at naught weak , doubting , and scrupulous Brethren ; But Charity edifieth , that is it is carefull to build up others , as living stones in the spirituall house of God , the Church ; It inclineth to promote their graces , and gracious practises , and to avoide whatsoever is of a destroying nature unto their soules , that is , every thing that may occasion their fall into sin : Now that indifferent things may sometimes be of an unedifying and destroying nature , the Apostle affirmeth 1 Cor. 10.23 . All things are lawfull for me , but all things edifie not , do not build up our brethren in truth , faith , and holinesse , do not farther them in their Religion , charity , and justice : for that the Apostle speaks of the edification of others is plaine by what followeth in the next verse , Let no man seek his own ( that is , only ) but every man anothers wealth , that is , spirituall , the edification and salvation of anothers soule . And therefore indifferent things are to be forborne in case of scandall , when they prove to be of a destructive nature unto the soules of men , when they weaken their graces , hinder their duties , and lead them into sin . This course the Apostle prescribes unto the Romanes in the case of things legally uncleane before the coming of Christ . Those that were strong in the faith among them , well instructed in the doctrine of Christian liberty , knew very well , that the legall uncleanesse of meates and drinkes , all Jewish festivalls and fasts were removed by Christs death , and that nothing was now of it selfe uncleane , but all things indifferent and lawfull : yet the Apostle would have them in the use of this point of Christian liberty not to scandalize those , that are weak in the faith , that is , such as ( being newly wonne from Judaisme to Christianity ) were as yet uninstructed about the cessation of Ceremonialls , Rom. 14.13 . Judge this rather , that no man put a stumbling block , or occasion , to fall in his brothers way ; that is in the use of meats and drinkes , that were before the Gospell Levitically uncleane , and neglect of Jewish Festivalls and fasts , the observation of which was for a while indifferent , untill the interrement of the Ceremoniall law : For however the words run generally , yet if we look to the coherence backwards , the foregoing part of the chapter speaks onely of such things , meates , drinkes , and daies : and if we look to the coherence forwards , it speaks onely of such things , meats and drinks , vers. 15. Destroy not him with thy meate , for whom Christ died , ver. 17. for the kingdome of God is not meat and drinke . v. 20. for meate destroyes not the worke of God : it is evill for that man who eateth with offence : It is evill not simply in it selfe , but accidentally by scandall . And therefore I shall conclude , that the place is in a speciall manner appliable against scandalizing by abuse of liberty in things indifferent .

Interpreters ghesse at three things , wherein the practise of the strong amongst the Romanes might scandalize the weake .

1. It might unsettle them in , and distast them against the Christian Religion : for they might hereupon think it to be contrary unto the Law of Moses , which they so highly reverenced , and so at last it might occasion their relapse unto Judaisme . 2. It might embolden them to sinne against their consciences , by eating that which they thought to be uncleane . And 3dly , it might grievously exassperate them , and provoke them to powre out many a bitter , uncharitable , and sinfull censure upon the actions , and state of those that were strong in the faith .

In vers. 21. The Apostle proceedeth to inlarge his doctrine touching this particular , beyond the controversy , that occasioned this his discourse : for ( as Estius well noteth ) He teacheth , that to avoid the scandall and offence of our Brethren we are to abstaine , not onely from things prohibited by the law , but also from things not prohibited , from flesh , wine , and any indifferent thing whatsoever : It is good neither to eat flesh , nor to drinke wine , nor any thing whereby thy brother stumbleth , or is offended , or is made weake . It is good , that is , it is morally good . 1. Good in regard of God , a thing very acceptable , and pleasing unto him . 2. Good in regard of our Brethren , profitable and conducing unto their edification . 3. Good in regard of our selves , a duty that God requireth of us : And from this we may inferre that the contrary hereof is ( by the rule of contraries ) morally evill : it is displeasing unto God , hurtfull unto the soule of thy Brother , and sinfull in thy selfe .

In vers. 22. The Apostle prevents an objection of the strong : Hast thou faith , have it to thy selfe before God : He speaks not of a faith ( saith Chrysostome ) that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of doctrines and tenets , to wit , such as are fundamentall , and necessary unto salvation : but of a faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , concerning the subject matter here handled , meats , and dayes , things indifferent , a beliefe touching their lawfulnesse : the strong amongst the Romans might be ready to obiect , that their knowledg and perswasion of their Christian liberty in the matter controverted amounted unto a Divine faith : for it was built upon a divine Revelation : Each of them might say as Paul did above vers. 14. I know , and am perswaded by the Lord Jesus , that nothing is uncleane of it selfe . The Lord Jesus hath taught me this liberty now is it not fit , that my practise should be agreeable unto my beliefe ; that I should exercise my knowledg , and act according unto my judgment : seeing it is so well grounded , why should I forbeare the doing of that , which I know to be lawfull ? Unto this the Apostles answer is , that they should not make a vaine ostentation , or unseasonable discovery of their faith : that is , knowledg , and perswasion , unto the offence of their Brother , the hazard of his soule : but rather in such a case conceale it , and content themselves with Gods knowledg , and approbation of it , who seeth in secret , and will reward openly , Matth. 6. Hast thou faith , have it to thy selfe before God : This prudent and charitable management of Christian liberty , the Apostle exhorts the Corinthians unto , in their carriage towards their Brethren touching things offered unto Idols . 1 Cor. 8.9 . take heed lest , by any meanes this liberty of yours become a stumbling block to them that are weake . In Chapt. 10. he determineth , that it was lawfull to eat things consecrated to the Idols , and he instanceth in two cases . 1. When they were sold in open markets . vers . 25. 2ly , When they were made use of at private f●asts : But unto this his determination he subjoyneth the exception of scandall , vers. 28.29 . If any man say unto you this is offered in sacrifice unto idols , eat not , for his sake that shewed it , and for conscience sake ; The earth is the Lords and the fulnesse thereof . Conscience ; I say , not thine own , but of the others : for why is my liberty judged of another mans conscience ? This some understand of the unbelieving Idolater , others of a weake brother : And indeed this practise gives an wound unto both their consciences . 1. The Idolater triumphes , because he thinks it an honour unto his Idol , and so he is confirmed , and hardned in his Idolatry : And then , 2ly , As for the weak Brother , he supposeth , that the meat is so polluted by Consecration and sacrifice unto Idols , as that to eat thereof is a compliance with Idolatry ; and therefore altogether sinfull ; and hereupon the eating of these meats by the strong may occasion in the weak two scandalls . 1. The example of the strong may intice them unto imitation ; and so they will sinne against their consciences . 2ly , The practise of the strong may provoke them unto rash and uncharitable judgment : both scandals give a great blow unto the Conscience of the weake : But , that the Apostle speaks of the latter scandall , I am induced to think by the words following : Why is my liberty judged of another mans Conscience ? that is , why doe I needlessely , indiscreetly , and unseasonably expose my Christian liberty unto the rash censures of a weake Brother , who may be ready to traduce it , as a prophane licentiousnesse ? why shall I drive him upon a sin , which I may prevent by a prudent and charitable forbearance of the exercise of my liberty ? Liberty is a thing , which men out of an excessive selfe love so much overvalue , as that they are very impatient of any restraint to be put upon it at all : But the Restraint , that Charity prompts us unto , is of all others most disregarded ; because there is nothing almost , that is so much undervalued , as the precious soules of our poore Brethren , and therefore we make but little conscience how thick we throw scandals in their way : I shall therefore briefly propound such weighty , and pressing arguments , as the Apostle useth to perswade the Romans , and Corinthians to abstaine from a scandalous use of their liberty in things otherwise indifferent , and lawfull : and they are drawn , either , from the nature of things indifferent , or from the nature of scandall .

1. From the nature of things indifferent : and here , the first argument is Rom. 14.17 . the kingdome of God is not meate and drinke : It doth not stand in indifferent things ; for they are neither the way to the kingdome of Glory , nor our duty under the kingdome of grace : They are no part of Gods worship , and service , no matter of Religion : the weale and safety of Gods people is in no wise wrapt up in them ; nay , many times a rigid pressing , and unseasonable practice of them is a great disturbance unto the peace , and a great hinderance unto the edification of the Church , the kingdome of Christ .

A second Argument from the nature of things indifferent , is the great latitude of them : Though some of them be scandalous yet there will still remaine an ample field of them besides , 1 Cor. 10.28 . If any man say unto you , this is offered in sacrifice unto idols , eat not for his sake , that shewed it , &c. the earth is the Lords , and the fulnesse thereof : It is as much as if he had said ; though ye abstaine from things offered unto idols , yet there is no doubt of want , no feare of pinching your bellies : for you have the earth , and the fulnesse thereof for your supply : And from the scandall by meats , we may argue in like manner touching the scandall by recreation : If cards , dyce , tables offend thy brother , there is plenty enough of other sports , bowling , chesse , draughts , &c.

A second sort of arguments , that the Apostle insists on , are taken from the nature of scandall : It is a sinne against that tender love , which we owe unto our brethren : And when ye sinne so against the brethren , 1 Cor. 8.12 . ( And that 't is no small , but a very hainous sinne , the next words evince ) And wound their weake consci●nce , The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , where ( as Beza well observeth , ) the Antecedent is put for the consequent , beating , striking , or smiting for the effect thereof , wounding : As weapons or whips wound the body ; so scandalls the conscience . Unjustly to wound the body , the face , the eye of our Brother is a cruell and inhumane part ; but to wound so tender a piece as his conscience , to wound a weake , a sicklie , a diseased conscience is the very height of inhumanity . To wound the soule of a Brother with sorrow , is a breach of charity ; If thy Brother be grieved with thy meat , now walkest thou not charitably , Rom. 14.15 . And hence we may reason in a way of comparison à minori ad majus , that to wound the soule of a Brother with sinne , violates Christian love in a farre higher measure ; for the wound of the least sinne is in its own nature mortall ; and therefore scandall is not onely of a wounding , but of a killing and destroying nature ; it is a soule murder , Destroy not him with thy meat , Rom. 14.15 . Indeed the weak , that were scandalized , might by Gods mercy , and Christ's merit , escape an actuall destroying and damning : But the Apostles meaning is , that the strongs scandalizing of them carried in it's nature a tendency towards their destruction : for it drew them into sinne , and sinne without repentance will destroy the soule : This malignant and destructive efficacy of scandall the Apostle urgeth also unto the Corinthians Epistle 1. chapt. 8. v. 11. And through thy knowledg shall thy weake brother perish : that is ; through thy scandalous abuse of thy knowledg of thy liberty in eating things offered unto idols , thou shalt doe , what lieth in thee , to farther the perishing of thy weake Brother : This cruelty that is in scandall towards the soules of our Brethren , is aggravated from Christs Redemption , Gods Creation of their soules .

1. From Christs Redemption of their soules : Destroy not him with thy meat for whom Christ died , Rom. 14.15 . And through thy knowledg shall the weake brother perish , for whom Christ died ? But when ye sin so against the Brethren , and wound their weak conscience , ye sinne against Christ : 1 Cor. 8.11 , 12. In the judgment of charity thou art to rank thy weake Brother in the number of those , for whom Christ dyed : Christ died for his salvation , and how darest thou oppose his worke by doing that , which tends unto his damnation ? Christ parted with his life to save him , and wilt not thou for that end abridg thy selfe of thy liberty in a few indifferent things .

2. From Gods creation of their soules : for meat destroy not the worke of God , Rom. 14.20 . that is the soule of thy brother : for that is stiled Gods worke in a way of eminency : because it was one of the choycest , chiefest , and most eminent workes of the Creation , made as it were with the consultation of the whole Trinity , and had in it engraven the very Image of God himselfe : Therefore not only the defacing , but the very attempting to deface this would redound very much unto the dishonour of the worker God ; And he will doubtlesse accordingly resent the despising of his workmanship : Some interpreters expound the place of the work of Gods grace in the sanctification , or regeneration of the soule , wherein faith is begotten , and that faith in a peculiar manner is the worke of God , we have Christs own testimony , John 6.29 . Jesus answered , and said unto them , this is the worke of God , that ye believe on him , whom he hath sent : But even so the words display the horrid malignancy of scandall : for they shew that he who scandalizeth his brother , fighteth against God ; that he goeth about to demolish that , which hath God alone for the builder . It was a part of Christs character not to breake a bruised reed , nor quench the smoaking flax , Mat. 12.20 . How unsuitable unto this , is the disposition of those by whom offences come ? For they doe what lieth in them to quench the very beginnings of grace , and goodnesse . Indeed the worke of Gods grace is so all-powerfull , as that it will finally prevaile against all resistance : If God have begunne a good worke , he will performe it untill the day of Jesus Christ , Phil. 1.6 . And the gates of hell shall never be able to prevaile against it , Matth. 16.18 . But yet the gates of hell will be ever hindering of it : and in especiall by the spreadth of scandals . And this very opposition is a warre against heaven , ( in the language of the Scripture ) a destroying of the worke of God . There is one sequele more of active scandals of this nature , that our Apostle mentioneth , Rom. 14. and 1 Cor. 10. which deserveth also our consideration : and it is the blot of infamy , which they will contract unto our names , and the very Christian liberty , which we abuse : A scandall in this case , tending unto sinne , is usually accompanied with a scandall tending unto disgrace , or defamation : And how carefull we should be to decline scandall , even in this English sense of the word , the vehemency of the Apostles interrogations will sufficiently informe us , 1 Cor. 10.29 , 30. Conscience , I say , not thine own , but of the others : for why is my liberty judged of another mans conscience ? for , if I by grace be a partaker , why am I evill spoken of , for that for which I give thanks ? Unto these interrogations adde we the Apostles precept also , Rom. 14.16 . Let not then your good be evill spoken of : that is , give none occasion for this great priviledg of your Christian liberty to be traduced .

Before I take my leave of this restraint of our liberty by Charity in the case of scandall , I shall examine the restraints , that some have put upon it , without any warrant from scripture : Those in which they most confide , are two . 1. They limit it unto the scandall of the weake , and , 2. Vnto matters that are undetermined by Authority .

1. They limit it unto the scandall of the weake : for the scandall of the malicious , and presumptuous persons , The scandall of Pharises ( say they ) may be neglected , Mat. 15.12 , 14. whether in our Ceremonies there was an active scandall , a scandall given will be largely disputed in the next treatise , for the present therefore we shall only prove that we are to avoid such an active scandall in the malicious , as well as the weake .

For First , Such a scandall is of a soule destroying nature : Destroy not him with thy meate , Rom. 14.15 . And who so wicked , and malicious upon the face of the earth , whose soule a true Christian charity will exclude from it's care , mercy , and compassion .

Secondly , The Apostles motive reacheth unto the wicked and malicious : Destroy not him with thy meat , for whom Christ died , Rom. 14.15 . for they may be in the number of those , for whom Christ died , who for their present state and condition may be most wicked , and malicious ; such as oppose themselves , such as are in the snare of the Devill , taken captive by him at his will .

3. The Apostles prohibition , 1 Cor. 10.32 . extendeth unto the malicious , as well as the weake , Give none offence neither to the Jewes , nor to the Gentiles , nor to the Church of God : where Jewes and Gentiles are distinguished from the Church of God ; and therefore by them are meant such as were unconverted , and as yet enemies unto the faith of Christ , and Church of God . And the things wherein the Apostle would have their offence to be avoided were matters of indifferency ; Whether ye eat or drinke , v. 31. But now , lest some should be ready to object unto Paul that which our Saviour said of the Scribes and Pharisees , Matth. 23.4 . that he did bind a heavy burden and grievous to be borne , and lay it upon mens shoulders : but he himselfe would not move it with one of his fingers : the Apostle in the next verse sheweth , how that his practice was conformable unto his precept , Even as I please all men ( good and bad ) in all things ( that is , in all indifferent things ) not seeking mine own profit , but the profit of many that they may be saved , 1 Cor. 10.33 .

In a second place , the Fautors of our Ceremonies limit this restraint of our liberty in things indifferent by charity , in the case of scandall , onely unto things undetermined by Authority . Where Authority hath determined our choice , we must ( say they ) hold to their determination , any scandall to the Contrary notwithstanding . It seems then in case the magistrate command it , we may wound the weake consciences of our Brother , Destroy with our indifferencies , the worke of God , him for whom Christ died . It is good ( saith Paul ) neither to eat flesh , nor to drinke win● , nor any thing whereby thy Brother stumbleth , or is offended , or is made weake , Rom. 14.22 . But our Prelatists determine quite otherwise , if authority enjoyne it , it is good ( say they ) to eat bread , drink wine , weare a surplice , use the signe of the crosse in Baptisme , though thereby never so many Brethren stumble , or are offended , or made weake .

The unreasonablenesse of this assertion Ames in his reply to Morton hath proved by many arguments , That are as yet unanswered , which I shall here transcribe .

A scandall in the nature of it is spirituall murder : Now suppose a superiour should command a thing in it selfe indifferent , whereupon murder were like to follow ; as to runne a horse , or a cart , in a certaine way , at a certaine time , when it may be unwitting to the commander , little children were playing in the way , would any mans conscience serve him to doe it ?

Avoiding of scandall is a maine duty of Charity : May Superiours at their pleasure appoint how farre I shall shew my Charity towards my brothers soule ? Then surely an inferiour earthly court may crosse the determinations of the high court of heaven .

The superiours have no power given them for destruction , but onely for edification : If therefore they command scandals , they goe beyond their Commission : neither are we tied therein to doe as they bid , but as they should bid .

If determination by superiours were sufficient to take away the sinne of a scandall . Then they doe very ill that they do not ( so farre as is possible ) determine all things indifferent , that so no danger may be left in giving of offence by the use of them . Then the Church of Rome is to be praised , in that she hath determined of so many indifferents : then Paul with the other Apostles might have spared a great deale of labour in admonishing the Churches how they should avoid offences about some indifferent things : A farre shorter way had been either to determine the matter fully : or else to have given order , that the Churches should among themselves determine it at home .

But say that the Archbishop of Corinth ( for now I suppose such a one ) had called his convocation , and with consent of his Clergie had determined , that men might , and for testifying of liberty should , at a certaine time eat of such and such meats , which men formerly doubted of : would not yet the Apostle have given the same direction he did ? Would not good Christians still have had care of their brothers consciences ? Can the determination of a superiour be a sufficient plea at the barre of Gods judgment seat , for a man that by virtue or force thereof alone , hath done any acti●n , that his conscience telleth him , will scandalize his brother .

Lastly , I would faine know whether those superiours do not give a great scandall , which take upon them determinately to impose unnecessary rites , which they know many good m●n will be scandalized by ? Thus farre Ames . But this opinion of Ames , is I confesse to be understood cum gravo salis , with many limitations , which I shall lay downe fully in the Tractate that next followeth .

If the Prelates would have seriously laid to heart that golden saying of Paul ( 1 Cor. 8.13 . If meate make my brother to offend , I will eat no flesh , while the world standeth , lest I make my brother to offend ) This would supersede all further dispute of this argument : for thence it is easie to evict , that it is unlawfull for Church governours to command the observation of things indifferent , when in all probability they will scandalize : how dare they make that the matter of a Church Canon , which Paul durst not adventure upon in his own personall practice ? He thought it unlawfull to do a thing otherwise indifferent , to eat flesh in the case of scandall ; and therefore doubtlesse he judged it unlawfull in such a case to impose any such matter upon others : Greater was the importance of the flesh forborne by Paul unto his health , and the comfort of his life ; then the profit of the controverted ceremonies can be unto the worship and service of God : And besides , the indifferency of eating flesh was a thing cleare , and evident unto all , that were well instructed in the Doctrine of Christian liberty ; whereas the indifferency of our ceremonies will at least be judged a very doubtfull matter , and that by very indifferent men , who shall thoroughly ponder the Arguments of Didoclave , Parker , Ames and others against them , which to this day remaine unanswered . The Prelates will not pretend unto such an ample authority in the Church of God , as Paul had : But though they be farre inferiour unto him in point of Authority , they are not yet so humble , as to imitate him in the condescention of his charity . Pauls peremptorie resolve was to forbeare a thing indifferent , wh● it scandalized . If meate make my brother to offend , I will ( saith he ) eat no flesh , while the world standeth , least I make my brother to offend , 1 Cor. 8.13 .

But what a wide difference , nay contrariety was there betwixt this charitable resolution of Paul , and the rigid practise of the Prelates . For they were obstinately bent to presse the Ceremonies , with all severity , without any care , or Conscience of the scandals ensuing : nay their endeavour was daily to adde unto the heape of former ceremonies , though they knew that thereby the scandals would be increased : They spake a language quite contrary to that of Paul : we will enjoyne ( say they ) the surplice , crosse , kneeling in the sacrament of the Lords supper , while the world standeth , as long as we have any power , and authority in the Church of God , Let who will be offended : This their rigour brings unto my mind a cruel command of (h) (h) Cum Augustus coenaret apud Vedium Pollionem . Fregerat unus ex se●vis ejus cry stallinum : rapi eum Vedius jussit , nec vulgari quidem periturum morte● muraenis objici jubebatur , quas ingens piscina cont●nebat . Q●●s non hoc illu●● putaret luxuriae causa facere ? saevitia erat : evasit è manibus puer , & confugit ad Caesatis pedes : nihil aliud petiturus , quam ut aliter periret , nec esca fieret . Motus est novitate crudelitatis Caesar , & illum quidem mitti , crystallina autem omnia coram se frangi jussit , complerique piscinam . Fuit Caesari sic castigand us amicus : bene usus est viribus suis . E convivio rapi homines imperas , & novi generis paenis sancinari ? si cali● tuus fractus est , viscera hominis distrahentur ▪ tantum tibi placebis &c. Seneca de ira . Lib. 3. Vedius Pollio , that was countermanded by Augustus Caesar supping with him : A poore boy his slave had casually broken a Chrystall glasse , and for this Pollio most inhumanely condemned him to be throwne into a great pond of Lampreys , there to be devoured . The boy escaping from those appointed for his execution , prostrated himselfe at the feet of Caesar , who then sup't with his master , and desired not pardon , but onely commutation of so horrid and unnaturall a death : Augustus was extreamly transported with the strangenesse and novelty of so inhumane a cruelty , and hereupon to prevent the like for the future he forthwith commanded all the Christall glasses of Pollio , though his friend , to be broken , and the fishpond to be filled up : for the breaking of a sorry glasse he thought it a disproportioned and too severe a punishment , to have a mans bowels pluck't in pieces , and torne asunder . This spirit of Vedius Pollio breathed in many of our late Prelates ; The Ceremonies in comparison of mens soules were but as paltry trifles , as glasses , and feathers : and yet , by the maintenance of them , they hazarded the soules of thousands ( In as much as in them lay ) they destroyed the worke of God , they destroyed those for whom Christ died ; they scandalize Papists , and separatists : people and Pastours : conformists , and non-conformists , as Mr Parker at large demonstrates : Dr John Burgesse ( as I have often heard ) urged this story in a Sermon before King James to perswade him unto the abolition of the Ceremonies : And King James had doubtlesse expressed a Christian , and royall care of his people , if he had broken these glasses in pieces : if he had cashered these toyes out of the Church , which had broken so many in their estates , wounded so many in their consciences , and endangered the salvation of so many soules : and hereby have prevented those unspeakable griefes , feares , and scandalls , which they formerly occasioned .

I proceed unto the third and last conclusion , which is , that no deliberate actions of men , which proceeds from deliberate reason , if they be considered in actu exercito , in the singular or particular , as cloathed with circumst ances , are indifferent , but all of them are morally either good , or evill .

For the better understanding of this Conclusion , I shall out of (m) (m)

Circumstantia una aut altera actionis alicujus humanae potest esse indifferens , ut si studiosus unus cum aliosermonem conferat , indifferens est , saepenumero , utrum vernaculo utatursermone , an Latino : led sermo ipse , cum omnibus suis circumstantiis , vel bonus est , vel malus . Ratio est , quia determinatioactionisnon pendet ab una circumstantia seorsim , sed ab omnibus conjunctim .

Datur actio aliqua singularis , in qua nulla bonitatis ratio reperitur , quae inalia non possi● inveniri : atque adeo quod hoc tempore , hoc vel illud potius agimus quam aliud , in eo saepe nihil boni aut mali occurrit . Opportunitas , aut animi suggestio , sine ullo respectu bonitatis moralis , satis h●bet ponderis ad singula●em istam determinationem .

Quamvis igitur nulla singularis actio humana sit , quae neque est bona neque mala , fiunt tamen variae , quae singulariter & in comparatione ad alias , neque sunt necessariae , neque illicitae . Sicut enim statuarius certam rationem saepe non habet , cur istam potius quam aliam statuam facit , si●a nen aliquam faciat , necesse est , ut vel regulas artis sequendo bonam faciat , aut aberrando malam , sic est in multis actionibus hominum singularibus , quae quoad exercitium nullam habent rationem propriam , praeter inclinationem animi , sed cum exercentur vel bonae sunt , vel malae . De cas. cons. Lib. 3. cap. 18.

Ames adde two limitations of it .

1. Then ; this conclusion is to be understood only of an adequate consideration of the circumstances of singular actions , for not onely one , but more circumstances of a humane action in the individuall may be indifferent : In a conference of schollers it is many times indifferent , whether they discourse in latine , or English , whether in the morning , or afternoone : But yet their whole conference considered adequately with all circumstances is either good , or evill ; And the reason is because the determination of an action doth not depend upon one circumstance apart , but upon all joyntly .

A second limitation of the conclusion is that it is not to be extended unto every comparative consideration of humane actions and their circumstances : I know , that not onely actions indifferent , but also those that are commanded become sometime to be sinfull by comparison ; when they are preferred to better actions . God dislikes those recreations , that otherwise he alloweth , when they justle out duties : nay he abhorreth sacrifice when it is inconsistent with mercy : but notwithstanding this , when there is an equality , if not of actions themselves , yet of their morall motives as to hic , and nunc this present time and place , Then curiously to compare and ballance such actions , were needlesse : for in such a case , the prelation of one before the other , would be a thing meerly arbitrary , neither good nor bad : Reading , prayer , meditation are things commanded : but many times that I set apart such an houre for reading principally may be a thing indifferent : that I make choice of one Recreation before another , of bowling before Chesse , draughts , &c. that I choose to walke in the forenoon , rather then in the afternoon , may be of no morall consideration , and so neither good , nor evill , but a matter of indifferency . Looke as an Image carver may have no peculiar reason to make this Image , rather then that ; yet if he make any Image at all ; either he followeth the rules of his art , and then he makes a good Image , or he swarves from those rules , and then he makes a bad image , and doth not worke like an Artist : So many times it may be to a Christian , a marter meerly indifferent to performe this or that action , he may have no obligation to doe either , or at least to doe one rather then the other , but may be left unto his own mind , and pleasure : but yet he is as a Christian obliged to regard such circumstances in all his actions , and therefore whatsoever he doth , he doth it either well , or ill ; for either he observeth these circumstances , and then his action is good , or he neglects them , and then it is bad .

The conclusion being thus explained may be made apparent from the end , and rule of deliberate actions .

1. From their end , and what ought to be the end of all deliberate actions of man may be evidenced from their relation unto their Originall , from a consideration of them absolutely as they are in themselves .

1. From their relation unto their Originall , the rationall soule , or the soule , as rationall , they flow from man , as man , they proceed from his deliberate reason , and therefore , should have the same end , which man as rationall should propound , the glorifying of his maker ; If they have not this end , they are evill : and if they have this end , why then ( if there be no fayling otherwise ) they are good . This argument is by (m) (m) Quaerenda igitur sunt firmiora praesidia , sententiae hu● manos actusin● differentes inficiantis . Unum duco ex operatione humana prout est germen naturae rationalis . Hom● enim ad suas operationes habet se veluti a● bor ad fructus ut optimè ad● vertit Antoni● l. 9. de vita sua● num. 8. & pu● ch è Guliel . Pa● lib. dev irrut . c● 12. initio : cu● ea tamen diff●●rentia , ut scit● notavit Anto● us l. 11. num. quod arboru● & quarumvi● plantarumfru● us , alii percip● unt : ipse hou● fructus sui percipit , nec alii , sed sibi ipsi laborat . Cum igitur operatio humana se habeat ad 〈◊〉 turam rationalem , sicut fructus & germen ejus , necesse est , ut idem sit finis operationis ab hum●●na natura prodeuntis , & ipsius naturae rationalis . Sic enim videmus , servata proportione , ac● dere in omnibus aliis naturis . Et ratio est , quia cùm natura sit actus quidam primus , actio ve● sit actus ejus secundus , qui est ipsamet tendentia actus primi in objectum & finem suum ; nec● sarium profecto videtur , ut idemmet sit finis ultimus actionis & naturae actionem principia tis : sicut trunci & germinum & totius a●boris , ac fructuum , idem est finis . Debet ergo hum●nae naturae & actionis huma●●● esse idem sinis . Atqui finis ultimus humanae naturae est De● E●go sinis quoque ultimus actionis nostrae debet esse Deus . Constat autem , actum indiffer● tem , si daretur , non habiturum pro fine Deum : nam sic non esset indifferens , led revera bon● Ergo careret aliquo , quod habere deberet , nempe relatione illa ad finem ultimum naturae hu●●●nae ; ac proinde esset malus moraliter , non autem indiff●tens . Moral . disciplin : dist 4 q 1 art. 2. n. Raynaudus thus urged : man is related unto his operations , as a tree unto it's fruits and branches : and therefore there is the same end of the humane operations , and the humane nature , and the reason is , because that nature is the first act , and it's operation the second act which is a tendencie of the first act towards it's object , and end ; and therefore it seemes necessary , that there should be the same uttermost end of the nature , and the operation ; Even as there is the same end of the tree , it 's stock , branches , and fruits : But now the uttermost end of the humane nature is God : and therefore God should be the uttermost end of every humane action , and consequently no humane action can be indifferent : for if it have not God for it's end , it is sinfull : because it wants that relation unto the uttermost end of the humane nature , which it ought to have : and if it have God for it's end , then it is morally good , if it want not any other essentiall requisite .

2. From a consideration of them (n) (n) Alterum sententiae nostrae firmamentum profero ex ●ctu humano ●er seipsum considerato . Hoc est non ●uatenus est ●ermen natu●ae , & quatenus ●undem cum a finem ul●mum habere ●bet , sed solitariè , perinde ac si non esset fructus illius naturae . Sic igitur argumentor . Actio ●mana vel ultimo refertur ad Deum , sive actu , sive virtualiter , & suapte natura , quatenus est ra●ni conformis , & sic est bona : vel nullo modo in Deum tend it : & sic eo ipso deflectit ab eo fine , ●que mala moraliter . Nam eo ipso quod non fit ob finem increatum , nec in eum tendit sal●m virtualiter , sicut faciunt omnes boni actus , sistit omnino in bono creato , est que ejus fruitio . ●rversum autem est , frui utendis , ut latè tradit D. Augustinus 1. de Doct. Christ . a cap. 3. &c. 21. 22. ostendens omnia bona creata debere tantum cadere sub usum nostrum , sub fruitionem ●em non nisi Deum . Ergo Actus humani carentes bono fine , vel intrinseco , vel extrinseco , sunt ●ipso depravati , carentque aliquo quod habere deberent . Est enim in omni actione creatâ , ●itum ut sit fruitio fruendorum : id est , ut ultimò ad Deum tendat aliquo modo . Nam si non ●eret hoc ex debito , posset esse fruitio utendorum , nihilque idcirco haberet indebitum . Quia ●ur actus humanus , qui dicitur fore prorsus indifferens , esset fruitio puri boni creati , quod u●dum fuisset non fruendum ; merito convincitur non fuisse indifferens , sed oblitus coeno turpi●nis moralis , ob defectum volitionis ad finem debitam . n. 38. loc. praedict. absolutely as they are in themselves : Every humane rationall action is referred unto some chiefe end or other , and that must be , either the creature , or the creatour : If it be the creature , then the creature is most sinfully injoyed , as mans supreme end , and highest happinesse : whereas it should be only used , as a means : and hereby it is at least virtually , and interpretatively idolized , deified , and placed in the roome of God : If it be the Creator then the action is good , unlesse it be in some other regard defective . And so you see that unto whatsoever end it be referred , either created , or uncreated , it cannot be indifferent .

For the further enforcement of this reason , I shall alleadge , and open some few scriptures .

The first is Matth. 12.36 . But I say unto you , that every idle word that men shall speake , they shall give account thereof in the day of judgment . Three things here merit our consideration . 1. What is meant by an idle word . 2. What by giving account thereof : and 3dly , How this makes against the indifferency of humane actions , considered in their singulars , and actuall existence .

1. What is meant by an idle word : that which hath no obliquity in it but this , that it wants a good and honest end : That it is unprofitable , and unfruitfull , both unto speaker , and hearer : quod aut utilitate rectitudinis aut ratione justae necessitatis caret , as Gregory , Homily . 6. As for those , who think , that an idle word is extended unto every word , grossely wicked , false , lying , blasphemous , the very context will disprove them : The occasion of our Saviours discourse was that blasphemy of the Pharisees , vers. 24. But when the Pharisees heard it , they said , this fellow doth not cast out Devils , but by Beelzebub , the prince of the Devils : Now our Saviours drift is to discover the sinfulnesse ; and danger of this blasphemous speech of theirs : And this he doth , as by severall arguments , so particularly , in this verse , by arguing a minori ad majus , from the lesse to the greater : As if he should have said : If in the day of judgment ye shall give an account for every idle word , then much more for such a blasphemous vomit as this of yours , That I cast out Devils by the assistance of Beelzebub : That our Saviours Argument here stands thus Maldonate tels us , all are of that opinion that he ever read . And for this coherence take these two Reasons .

1. Our Saviour proceeds in a way of aggravating the now mentioned Blasphemy : But if by every idle word you understand every grossely wicked , and blasphemous word , there will be little aggravation hereof : for to say that every wicked lying , blasphemous word , that men shall speake , they shall give account thereof in the day of judgment , falls very short of what was spoken allready of this blasphemy vers. 31.32 . That it was a blasphemy against the Holy Ghost , and not to be forgiven , either in this world , or in the world to come .

2. Compare we these words with those immediately foregoing vers. 35. A good man out of the good treasure of the heart , bringeth forth good things : and an evill man out of the evill treasure , bringeth forth evill things : In the latter part of these words , by evill things are understood such evill words as were notoriously such , such as even the Pharisees acknowledged to be so ; The Idle words then in vers. 36. are distinguished from them , as may very probably be gathered from the Antithesis insinuated in the particle [ but ] But I say unto you every idle word , that men shall speake , they shall give account thereof in the day of Judgment : It is apparent , that our Saviour spake of such words , whose sinfulnesse seemed strange , and new unto such loose commentators on the Law , as the Pharisees were : And it is very observable , that he ushereth in this his commination against every idle word with the very same forme of speech , that he useth ( chapt. 5. vers. 12 , 28 , 31 , 34 , 39 , 44. ) In his correction of their corrupt glosses upon the law of God . So then our Saviour speakes of that , which sounded as very harsh and rigid doctrine in the eares of the Pharisees : But I say unto you that every idle word , that men shall speak they shall give an account thereof in the day of Judgment : Notwithstanding your slighting thoughts of your vaine , and unprofitable discourse , I , who am the truth , and know fully the mind of God , as being alwaies in his bosome , doe assure you , that every idle word , which men shall speak , every word , which is not referred unto a good end , they shall give an account thereof in the day of Judgment .

2. Enquire we , what it is to give an account of every idle word in the day of Judgment . The phrase sometimes signifies onely triall , and examination , Luk. 16.2 Heb. 13.17 . But that here it importeth condemnation , and punishment , (n) (n) Illa verba dixit ad incutiendum hominibus timorem , & ex aggerandam severitatem divini judiciitergo sen sus illorum verborum est ●●ta homines reddituros rationem otiosi verbi , ut si nullam aliam excusationem , vel rationabilem causam habeant , pro illo puniendi sunt alioquin verba Christi nullum fere pondus ●ut energiam haberent , neque aliquem metum inferent , cum tamen illo singulari exemplo vo●luerit Christus ostendere , quam sint g●aviter puniendi homines : pro verbis pravioribus . De boni●tate & malit , humanorum actidisp . 9 Sect. 3. Suarez proveth from the scope of the words which was to terrifie the Pharisees for their blasphemy , and to deterre others from the like , by displaying , and amplifying the severity of Gods judgment against it : And unto this the threatning of punishment and condemnation for every idle word is more conducing , then a proposall of a bare tryall and examination of every idle word , which is agreeable unto the best words and works of men : because for them they may give an account with joy , Heb. 13.17 . In the words then , there is plainly a Metalepsis , the Antecedent , to give an account in the day of Judgment is put for the consequent to be punished in hell-fire , Every idle word that men shall speak , they shall give an account thereof in the day of Judgment : that is they without repentance shall be condemned , and everlastingly punished for it : And this acception of the phrase we find elsewhere , as 1 Pet. 4.5 .

I passe on unto the third particular how this makes against the indifferency of humane actions considered in their singular and actuall existence : I answere : because it concludes against the indifferency of any words of men ; for those words , which in the generall , and in their own nature are indifferent : yet as drawn into exercise , and putting on circumstances they are idle , if they have no goodnesse adjoyned unto them , by reference unto their due , and requisite ends : And if they be idle they are sinfull , and consequently not indifferent : And what is said of idle words of men is applyable unto the idle thoughts , and workes of men : for the thought of man is a more rationall act then his speech , more an act of reason : And his rationall works proceed from his thoughts , and are of farre greater moment and importance then his words : and so in the upshot we may inferre that if mens idle words are not indifferent , then neither mens idle thoughts , and works : And the justnesse of this inference , I shall confirme by two arguments .

1. Idle words are therefore sinfull , because ( being the birth and product of reason , and the free will of man ) there is not in them propounded an end suitable unto the reasonable nature of man : Now all the vaine thoughts , and idle works of men are the issue of reason , and freedome of will : and therefore , ( because they are not referred unto such an honest end , as becomes the dignity of such a rationall creature , as man , ) they are faultie and vitious .

2. Idle words are therefore morally evill : because in them , that precious treasure , time , is wasted , in which a man may be more lavish , then in the most prodigall mispence of money : But now our time is vainly consumed to no good end , and purpose , in our idle thoughts , and works : and therefore they are sinfull , as well as our idle words : and consequently not indifferent .

A second place is , 1 Cor. 10.31 . Whether therefore ye eat , or drink , or whatsoever ye doe , do all unto the Glory of God : To eat , and to drinke abstractively considered , are indifferent actions , and yet such actions are here commanded to be referred unto the glory of God : and therefore if they be not thus referred , they are sinfull : And we may say the same of all other actions , that are in specie , in their own nature indifferent . Capreolus ( lib. 2. dist. 40. quaest 1. pag. 562. ) noteth , that these words of the Apostle [ Let all things be done unto the Glory of God ] may be understood two manner of waies negatively or affirmatively .

1. Negatively , and then the sense is , do nothing against Gods glory , nothing that may dishonour him : Things offered unto idols were in themselves the good creatures of God , and to eate them an action in it selfe indifferent , but to eate them in the Idols Temple was to countenance Idolatry , and so a high dishonouring of God , To eat them also with the scandall of a weake brother , was to prejudice , and obstruct the glorifying of Gods name .

2dly , The words may be understood affirmatively , and so there is ( as Capreolus observeth ) a threefold reference unto the glory of God .

1. Habituall . 2. Actuall . 3. Virtuall .

1. An habituall reference there is unto the glory of God , wheresoever there is the habit , the grace , or vertue of the love of God , the principle of actually referring all things unto the glory of God . But now this is not sufficient : for the habit of love may ( for a long time ) lie idle , and un-active , and be consistent with very grosse sins : as we see in David , Peter , and others .

2. An action is actually referred unto Gods glory , when there is an actuall cogitation of God , and his glory : And this , ( though it ought frequently to be done ) is not yet required in every action : well it may be our happinesse in the next life ; But it can not be our duty in this ; because it would leave no roome , or place for other duties : Thus for an Artist to be alwaies thinking upon the rules of his Art , would be a disturbance unto his worke : for a traveller to have perpetually in his thoughts , the end of his journey would retard his progresse therein .

In a third place therefore , the reference of all our actions unto Gods glory , that is here exhorted to , is onely virtuall . And that an action may virtually be referred unto Gods glory three things are required . 1. The above mentioned habituall reference unto Gods glory must be presupposed , as also . 2dly , A foregoing actuall reference of a mans selfe , and all that belongs unto him unto the glory of God , and the more frequent this is , the better , and 3ly , The Action it selfe . 1. Must not be referred unto any end opposite unto Gods glory . 2. It must be referred unto some end subordinate unto Gods glory , that carrieth a tendency unto it , and is naturally referrible thereunto .

Now such an action is said to be virtually referred unto Gods glory , because it is done in the virtue , and force of some preceding actuall , and explicite proposall of Gods glory as a supreame end : for the virtue , and force of the chiefe , and utmost end abideth in all inferiour ends subordinated unto it ; so that he , who propounds unto himselfe those inferiour ends , may be said to propound implicitly , and mediately Gods glory for his uttermost end . Thus those godly persons who have first actually made Gods honour and glory , the maine ayme of their desires , endeavours , and undertakings , may be said afterwards to referre even their eating , and drinking , their recreations unto Gods glory virtually , if they ayme at no dishonest end , though their explicit and immediate intendment be onely the refreshment of their bodies , by which they are the better fitted , and prepared for the glorifying of God in both their generall , and particular callings . Thus every step in a mans journey , ( so he goe not out of the way ) may be said to be virtually designed unto the end of his journey , and yet it is neither necessary , nor expedient , that in every step a man should have actuall thoughts of the end of his journey .

Unto this sentence of the Apostle here , Estius makes Parallel two other places .

The first , Col. 3.17 . Whatsoever ye doe in word or deed , doe all in the name of the Lord Jesus , that is ; for his glory and honour , for his names sake .

The second is , 1 Pet. 4.11 . If any man speake , let him speake as the Oracles of God : If any man minister , let him d●e it as of the ability , which God giveth , that God in all things may be glorified through Jesus Christ ; Not onely in publick ordinances , not onely in acts of worship , not onely in necessary duties , but even in indifferencies , in all the common actions of this life .

But as for any further exposition of these two places in themselves , or application unto the matter in hand , I shall referre the reader unto what I but now spake on the 1 Cor. 10.31 . which with due change will serve here .

I shall therefore passe on unto a second argument taken from the rule of humane actions , right reason : Unto this rule all rationall actions , proceeding from deliberate reason , are either agreeable , or disagreeable : If agreeable , then they are morally good ; for right reason is a part of Scripture materially considered : If disagreeable , then they are vitious and sinfull ; For the will of man is bound to looke to it's rule , and conforme all it's actions thereunto : and therefore if in any thing it neglect , or thwart it , if it swarve therefrom in the least particulars , it thereby commits a sinne .

Unto these two arguments I shall adde a third , drawn from the relation betwixt m●rall goodnesse and illnesse : They are privatively opposite ; and inter privative opposita non datur medium in proprio subjecto susceptivo ; betwixt things privatively opposite there is no middle , either of abnegation , or participation in capable subjects : Thus every sensitive creature either seeth , or is blind : but we cannot say of a stone , that it is blind , although it seeth not ; because it is not capable of sight : Now morall goodnesse and illnesse are privatively opposed , ( the formality of sinne being nothing else , but a privation of that morall goodnesse , which is required unto every rationall action ; ) Now every rationall action , Every action , that proceeds from deliberate reason , and freedome of will , considered in its singulars , and as drawn into exercise is capable of morall goodnesse ; because it is referrible unto a good end : and therefore it is either good , or evill , and so not indifferent .

Against this there are divers objections : unto those of Scotus the reader may supply himselfe with answers out of what hath been said already : As for the arguments of Vasquez , there is but (o) (o) Prima ratio est desumpta ex eo , quod Doctores prioris opinionis concedunt , esse nimirum actionem indifferentem ex seâ specie , & objecto , tametsi in individuo nulla maneat indifferens . Ratio vero est hujusmodi . Nulla est natura in specie , quae non habeat aliquod individuum in quo ratio ejus maneat , & non destruatur per contrariam : cum igitur sit actio humana indifferens secundum suam naturam & speciem , habere debet aliquod individuum ac proinde esse poterit aliqua actio individua , & singularis , quae maneat indifferens . In 12ae tom . disp. 52. cap. 4. pag. 378. one of them merit 's any examination , and yet that hath been also answered out of Durand . ( b )

In briefe , it run's thus . As no Genus , no generall nature can be without one species , so no species , no speciall without one singular . No specificall nature but hath at least one individuall : and therefore , if there be some humane actions , that be in their species , in their specificall nature indifferent , there must needs be an individuall of such an action , that must be indifferent : and consequently all humane actions considered in the individuall are not morally good , or evill .

This hath been sufficiently answered allready ; but now I shall , ex abundanti , adde two things more .

The first is out of (p) (p) Hunc loquendi modum , fateor esse ca villo obnoxium ; impugnaturque ab Argentina in 2. d. 40. qu. unica . art. 2. in 2. particuli : quia nulla potest esse species cujus non possit esse aliquid individuum . Ergo si dantur actus secundum speciem indifferentes , debent quoque dari indifferentes secundum individuum . Quod argumentum agendo de specie , & individuo in sensu quotidiano , & vulgari , rectè concludit , sed non contra eos , qui admittunt actus secundum speciem indifferentes , negant autem dari indifferentes in individuo . Nam hi Autores fatentur illos ipsos actus , quos admittunt , esse secundum speciem indifferentes , habere queque indifferentiam quoad gradum illorum specificum restrictum per individuationem . Tantum itaque negant , eos actus , si spectentur cum omnibus sibi debitis accidentibus , esse moraliter indifferentes . Et hoc appellant , actus non esse indifferentes secundum individuum : nempe quia individuum , secluso rigore illo Metaphysico , in quo tantùm importat restrictionem gradus specifici , involvit congeriem omnium horum accidentium , aut ut passim loquimur , conditionum individuantium , secundum quam congeriem actus humanus non est indifferens , quatenus vel inter illa accidentis est debitus finis extrinsecus , & sic actus est bonus . vel non est debitus finis , & sic est malus , Mor. disc. distin. 4. qu. 1. art. 2. Num. 31. Raynaudus : An humane action that considered specifically is indifferent , in regard of object or matter may in it's individuals and singulars be lookt upon two manner of waies . 1. Inadequately only as touching matter , or object . 2. Adequately in regard of all circumstances .

1. If an humane action be considered specifically indifferent as touching matter or object , then all the individuals or singulars of that action are indifferent too , not simply and absolutely , but secundum quid ; that is only as touching their object , and matter : But notwithstanding this , if we consider them adequately in respect of all circumstances , they are either good , or evill : for either they are cloathed with all circumstances required in a rationall action , and then they are good : or else they want some , or one of these circumstances , and then they are evill and sinfull , for malum fit ex quovis defectu .

The second is out of a moderne Thomist ; (q) (q) Respondeo , posse aliquid esse indifferens dupliciter . 1. Quod Indifferentia fit de ejus essentiâ . 2. Quod ipsi conveniat per accidens , & ab extrinseco . Si sit indifferens priori modo , necesse in inferioribus salvari istam in . differentiam , quia tota essentia superioris reperitur in inferiori , siquidem essentia consist it in indivisibili : si sit indifferens posterio●i modo , non est necesse salvari indifferentiam in inferiori : nam quae per accidens superiori conveniunt , sunt ab ipso separabil●●● ergo fine illis potest communicari inferiori . Si talia accidentia repugnent inferiori . V. C. posse praedicari de multis numerò differentibus , convenit naturae humanae secundum speciem consideratae , sed per accidens , & ab extrinseco , scilicet per operationem mentis eam abstrahentibus à singularibus , & cum illis ipsam conferentis ; talis autem operatio est merè contingens tali naturae . Ex opposito , esse animal rationale convenit eidem humanae naturae tanquam illius essentia . Ex quo fit , u●humana natura nequeat communicari inferioribus , quin ipsis tribuat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 animal rationale , sed non ipsis communicat posse de multis numero praedicari , alioqui quodlibet individuum esset species . Jam ut ad propositum veniam , Indifferentia actui secundum speciem concessa non est ipsi essentialls , sed accidentalis per abstractionem ab individuis : imo non est indifferentia moralis positiva : quasi actus ille sit moralis , & indifferens : sed est moralis negativa , quatenus actus ille non est moralis , sed caret ordine ad rationem morum regulam , ideoque nec bonus est , nec malus moraliter . Unde patet non debere in ullo individuo salvari talem indifferentiam , nisi fortè in actibus indeliberatis , qui similiter non sint morales ; fed ipsi absunt à nostrâ quaestione . Ethic. cap. 3. Sect. 2. Irenaeus . A thing may be said to be indifferent two manner of waies . 1. When indifferency is essentiall unto it . 2. When indifferency agreeth unto it onely by accident , and extrinsecally , from something that is extra-essentiall unto it : If indifferency were essentiall unto an humane action , considered specifically , then every singular , or individuall thereof must be indifferent too ; because the essentials of every thing superiour in point of predication are imparted , and attributed unto every thing , that is under them in point of predication ; as every individuall of the humane nature is a sensitive creature , a living body , &c. But now indifferency is ascribed unto some humane actions ( considered specifically ) onely by accident , and extrinsecally , from the operation of our understandings , abstracting , and devesting them from those circumstances good , or bad , wherewith in their individualls they are apparel'd : and therefore agreeth not unto their individuals look't upon without such an abstraction .

By what hath been said , Application . you see that our most indifferent actions are liable unto sinne ; and therefore afford matter of humiliation for the time past , matter of Caution for the future .

1. Matter of humiliation for the time past : In their singular , and actuall existence they were morally either good or evill , sanctified or sinnefull ; and good they could not be , unlesse there did concurre all requisites : And ( alas , ) how seldome hath there occurred in them such a concurrence ? sometimes they have risen from a wrong principle ; other times they have been directed unto bad ends : most times they have been faulty in regard of either measure , or manner : It is very seldome , but there hath been wanting in them some circumstance , or other , that the word of God , or law of nature requireth : And the totall want of one of the least of such circumstances will so vitiate indifferent actions , as that it will not onely render them sinfull , but make them sinnes , meritorious of all the flames , and torments in hell : and that which deserves so severe a punishment , calls for a very eminent sorrow and contrition : God hath set bounds unto the use of our liberty in things indifferent , ( as unto the waves of the sea , ) saying , thus farre shall ye goe , and no farther : He hath commanded , that it should be restrained by prudence , Temperance , conscience , Religion , Authority , and charity ; But we have transgressed these limits , and have exceeded all bounds of moderation : We have used this part of our Christian liberty very imprudently , and intemperately in regard of our selves ; irreligiously , and profanely in respect of God : against the dictates of our conscience , a deputy under him ; against the obligations of our oathes , and vowes unto him : disobediently against the lawfull commands of our superiours : uncharitably with the scandall of many poore brethren . And thus have we most shamefully , and unthankfully abused this great priviledg of Christianity , by using it as an occasion unto the flesh , as a cloake of maliciousnesse ; and so have prostituted it unto the very service of Satan himselfe : When Job's Sons and Daughters had feasted together , Job offered burnt offerings according unto the number of them all : for he said , it may be that my sonnes have sinned , Job . 14.5 . Their feasting was a thing indifferent , and very lawfull in it selfe : but , because it was obnoxious unto sinne , therefore Jobe sacrificed in the behalfe of them all : It may be ( saith he ) that my sonnes have sinned : The possibility of sinne in the indifferent things of others ( especially such as are neerly related : ) stirs up in the godly a feare , and a holy jealousy of them , and rowseth unto prayers for them : and therefore much more should the certaine , and undoubted assurance of the adhesion of sinne unto our own indifferent actions provoke us , with contrite hearts to deprecate the wrath of God against us : All the indifferencies of unregenerate men are sinnes : Vnto them that are defiled and unbelieving nothing is pure , Tit. 1.15 . the plowing of the wicked is sinne , Prov. 21.4 . And however unto the pure all things are pure . Tit. 1.15 . that is , all indifferent things in themselves are lawfull , yet they may and doe accidentally become sinne , when they are not in all particulars rightly circumstanced : And then they present us with fresh occasion for the renewall of our repentance and faith in Christ Jesus : And how often this happeneth , is a matter , that the most wakefull and quicksighted conscience can hardly discerne : so that the best of us may apply unto our indifferencies that of David , Psalm . 19.12 . Who can understand his errours : cleanse thou me from secret faults .

Secondly , The liablenesse of our indifferent actions unto sinne should be a motive unto all possible caution and warinesse for the future in them : There is no humane action so indifferent , but it is capable of sinne , nay ( if it be not in all particulars rightly circumstantiated , ) it becomes actually sinfull ; and therefore our hearts should be very watchfull against sinne in the use of all indifferencies , in our meales , in our feastings , and merry meetings , in our journey's , in our ordinary talke , and discourse , in our walkes , in the actions of our ordinary vocations : Indeed the rule of Gods word doth not at all either command , or forbid the matter of such actions : but the manner of performing them commeth under the rule : They are all to be done to the glory of God , in the name of Christ : every good creature is to be sanctified by the word , and prayer : That Command , which God gave Abraham ( to walk before him ) is not to be straitned unto the ordinances of God , but to be extended unto all deliberate acts of a mans life , and conversation , Gen. 17.1 . Zechariah ( in his prophecy of the generall call or conversion of Jewes , and Gentiles ) gives this for one character of such , as shall be converted , that they shall have a sacred and sanctified use of things common and indifferent : In that day shall there be upon the bells of their horses , holinesse unto the Lord , yea , every pot in Jerusalem and Judah shall be holinesse unto the Lord of Hosts , Zech. 14.20 , 21. Not onely acts of immediate worship , but all rationall actions , whatsoever , should be offered up as spirituall sacrifices acceptable unto God by Jesus Christ , 1 Pet. 2.5 . The Apostle exhorts the Romans to salute one another with an holy kisse , Rom. 16.16 . this kisse was no religious rite in Gods worship , but a ceremony of civility ; and therefore in it selfe a thing indifferent : And yet the Apostle requires holinesse for the qualification of it : All our civill actions ought to be such , as becommeth saints ; that is , so farre forth holy for manner , that they be free from sinne , and unto the glory of God : Indeed this is a strictnesse impossible unto lapsed man : But though we cannot exactly and perfectly observe it , yet we may sincerely and cordially endeavour it : And this sincere and hearty endeavour is that , which God , for Christ's sake , will accept , reward , and crowne ; and therefore it concernes us very much to use our utmost diligence herein : and the rather , because we are ( by farre ) more prone and ready to slide into sinne in things indifferent ere we are aware , then in such things , as are for their nature , and matter sinfull ; for in such things the danger is more apparent , and therefore the more feared , and watcht against ; Whereas , if once we know , and are perswaded , that actions are indifferent , and lawfull , then we are apt to think that all is safe , and that we need not trouble our selves with any farther considerations touching their expediency , and edification ; and tha● there is no reason to perplex our hearts and conscience with an anxious care of referring them to Gods glory , of walking before God in them , and of putting holynesse unto the Lord upon them . Now when once such thoughts as these creepe into mens heads , it cannot be imagined , unto what excesses , and failings it exposeth them : Adde unto this : that looke as the consideration of the lawfulnesse , and indifferency of actions occasioneth a surprizall many times with hainous sinnes : so also it proves ( by accident ) an obstacle unto repentance for such sinnes : When the Godly fall into grosse , and acknowledged sinnes , either of omission , or commission ; why , the checks of their own consciences , the publick ministery , the reproaches of enemies , and the admonition of Christian friends will soone awaken them , and informe them of their guilt : But as for the sinnes , that adhere unto their indifferencies , how quickly are they hardened in them ? For it is very seldome , that , either their consciences , or their ministers , or their Brethren take notice of them ; or if they doe , they are apt presently to hold forth the indifferencie , and lawfulnesse of such actions in themselves , as a buckler to ward off all accusations of Conscience , all upbraidings of enemies , all reprehensions , of either ministers , or private friends : Those , that are most lavish of their time , and purses , in gaming , will plead ; that they follow none , but lawfull sports : A Gentleman , that murders the greatest part of his time in hunting , hawking , and the like exercises , and redeems but an inconsiderable portion of it to do God , and his Countrey service , thinks , that he hath enough to stopp the mouth of all reproofe , to say , that the recreations , which he pursueth are things indifferent : such riotous persons , as wast their pretious houres in joviallity , and goodfellowship , usually make this Apology for themselves : that it is not unlawfull to drinke with a friend in a Taverne or alehouse . To awaken from this licentiousnesse , and to quicken in us a carefull watchfulnesse over our hearts in the use of things indifferent , I shall , for conclusion of this discourse , propound some examples of the severity of Gods judgments against the sinnes of mens indifferencies : Davids numbering of the people was a thing not evill in it selfe ; but his curiosity , pride , and carnall confidence in an arme of flesh made it so ; And God was displeased with this thing , therefore he smote Israel , 1 Chron. 21.7 . with a pestilence , that devoured 70000. Doubtlesse most of those feminine ornaments ( mentioned , Esay 3. ) were in themselves lawfull ; but the haughtinesse , and wantonnesse of the daughters of Zion abused them unto sinne ; And how severely this sinfull abuse of them was threatned , you may read at large from verse the 16 usque ad 25 : for Hezekiah to shew unto the Babylonian Ambassadours the house of his pretious things , the silver , and the gold and the spices , and the pretious oyntment , and all the house of his armour , and all that was found in his treasures , all that was remarkable in his house , and dominion was in it selfe , but a civill entertainment , and not unlawfull : but because he did it out of vaine ostentation , this turned it into sinne , and this was one of the sins , which God chastised with the captivity of the whole nation , Esay 39 2 Chron. 32. 2 Kings 30. To be cloathed in Purple , and fine linnen , and to fare sumptuously were things in themselves indifferent ; but the excesse of the rich glutton made it sinfull unto him : and this sinne , not being repented of , was unto him a forerunner of hell torments , Luke 16.19 , 23. They were the sinnes of things indifferent that had a great hand in , and influence upon the drowning of the old world , and the burning of Sodome , Luke 17. vers. 27 , 28 , 29. In the daies of Noah , they did eat , they dranke , they married wives , they were given in marriage , untill the day that Noah entred into the arke ; and the flood came and destroyed them all . Likewise also as it was in the daies of Lot , they did eat , they dranke , they bought , they sold , they planted , they builded : But the same day that Lot went out of Sodome , it rained fire and brimstone from Heaven , and destroyed them all .

FINIS .

A TREATISE Concerning ABSTINENCE From all appearance of EVILL , In Doctrine and in matters of practise , and that both unto our selves and unto others . WHEREIN Diverse Questions and Cases of Conscience belonging unto the difficult matter of scandall are briefly resolved .

By HENRY JEANES Minister of Gods word at Chedzoy in Somerset .

Bernard : ad Eugenium de Consideratione . Lib. 3. cap. 4.

Sanè interest tuae perfectionis , & malas res , & malas pariter species devitare . In altero Conscientiae , in altero famae Consulis . Puta tibi non licere ( etsi alias fortasse liceat ) quicquid malè fuerit coloratum .

OXFORD , Printed by Hen: Hall Printer to the UNIVERSITY for Tho: Robinson , 1660.

TO THOMAS MOORE of Hauck-Church in Dorset-shire . ROBERT HUNT of Compton Paines-Ford in Somerset-sh . Esquires .

IT is unto your Mediation that I owe in great part that leisure , and liberty , which I had for the compiling of this Booke , and this hath given you such an interest both in it , and in me , as that it would be a high piece of injustice , if no part of it should weare your Livery . This account that I have given , touching the reason of my prefixing your names unto this worke , may induce such Readers , who shall reape any Benefit thereby , to Concurre in their hearty prayers , for the powring downe of Gods Blessings , Spirituall and Temporall , Upon your Persons and Families with the poore Author , who shall ever rest

Your most truly devoted Servant HENRY JEANES .

1 Thes: 5.22 .

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 he exacts a prudent warin●sse ; 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 Sanctuary : for , Vitia virtutes mentiuntur ( saith Gregory ) vice is maskt under the skin of virtue ; falshood , disguised under the face of truth : so that one is often mistaken for the other . The grossest enormities have been glast and coloured over with the name , and face of virtues : the most poisonous heresies have often gained the esteeme and applause of Orthodox Tenents● and therefore as we must stedfastly retaine that which is truely true and good ; so must we prudently discerne , and carefully distinguish between that which is so indeed , and in truth , and that which is so only in shew , and colour ; this we must reject , that keep , and hold fast : Prove all things , hold fast that which is good . But he requires now towards evill a farre different carriage : there he looks for a scrupulous fearfulnesse . Though we must not hold fast any thing that hath but the appearance of good , yet we must abstaine from but the appearance of evill .

Abstaine from all appearance of evill : or from every evill appearance : the Words may be rendred indifferently , either way , both rendrings being equally consonant to the truth , and Originall .

In the words our Apostle meets with a cavill , rife among the Libertines of our , and former times , who when their scandalous courses are charged upon thē , baffle of all with this plea : that they are not intrinsecally sinfull . Could I ( will the profanest Libertine say ) once see such and such things proved to be unlawfull : why I would make no more words of the matter , but soone forbeare 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 we sure this is the Apostles meaning ? are not the words capable of another interpretation ? First , some mislike our translation of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , species , by appearance , and rather think it should be meant logically , for sort , or kind . That it may be so , Mat. Flac. Illyricus and Beza determine , That it is so the Syriack . Interpreter , and after him Faber , and after them our own great and learned (r) (r) See his Annotations . Doctor Hammond resolve . But I would faine know upon what ground they are thus singular against the Current both of 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 . and 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 acception is not inforced by the scope , coherence , any other circumstance of the Text , or any absurdity otherwise unavoidable .

But some dreame of a foule absurdity , 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 and worke a bad conceite of them into either weake or ill appre ' hensions .

Unto this we may adde that of Dr Hammond in his treatise of scandall . pag 9.10 . Appearance of evill ( saith he ) is so uncertaine and unconstant a thing , that to abstaine from it , universim , cannot be the matter of any possible Command . 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 imaginary : 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 practise : and countenance , they think , 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 demean our towards the word of God . If ye will not quench the spirit , despise not prophesying . And next , lest that some should except : are we thus reverently to receive promiscuously all prophesyings , and doctrines preached unto us , and not to beware of some , of false prophesyings and doctrines ? the Apostle , ( say they ) more distinctly directs , how we should demeane our selves . First , towards all prophesyings in generall : how , secondly , towards true : how , 3dly , towards false . First , all prophesyings , and doctrines whatsoever must be diligently examined , Prove all things . Secondly , all true prophesyings , sound , and orthodox doctrines are to be imbraced , with a firme , and unremoveable assent , Hold fast that which is good . Lastly , as for false prophesyings and 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 acurate coherence be to be looked for in most of those precepts , delivered by the Apostle , from vers. 13. usque ad vers . 23. The loose and abrupt manner of heaping them together perswade ( me thinks ) that there is as little dependance of many of them upon either the foregoing , or following precepts , as is to be expected between Solomons Proverbs , or Bede's Axiomes . Hence is it that (s) (s) Neque necesse est hanc partem interpretari ( ut quldam faciunt ) ut connexionem habeat eum iis , quae proximè praecedunt : nam potius videtur Apostolus refricare memoriam ejus , quod praecipit cap● superiori : ut honesti ambulent , ad ecs , qui foris sunt , &c. Estius . Estius holds it not necessary to interprete the place so , as that it should have conne●cion with those duties that immediately precede : rather ( thinks he ) the Apostle seems to rubbe up the memory of what he commanded in the former chapter , at verse the 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 run smoothly , as thus :

The Apostle having at verse 19. dehorted from quenching the spirit , next adviseth use of meanes tending to the preservation of its gracious and glorious residence in the soule : which meanes are either negative or positive : he assignes but one negative means , viz: a removall of a maine barre and powerfull obstacle unto the presence of the spirit , contempt of preaching , Despise not prophecying , vers. 20. of the positive means , two concerne good , one evill : the two concerning good , 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 primary scope and intention of the Apostle be limited unto matters of doctrine : yet because the maine reason , for which they themselves 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 only doctrines but also actions are scandalous : justly therefore unto these , as well as those , is the text appliable , and applied too , by all Schoolmen , or others that ever I met with purposely treating on the point of scandall . Should we then against the more generally received opinion of either former or later times , admit of their narrow and curtaild interpretation for the cleare , and indubitate sense of the Apostle ? Yet to make the words more instructive , their use more generall , we might warrantably put an enlargment 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 truthes , but morall duties also .

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

For 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 we 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 falshood in Positions : we may be said to abstaine from doctrines false in appearance , two manner of waies ; either 1. When we abstaine from assenting to them . 2. Or when we abstaine from publishing of them .

We abstaine from assenting to them either positively , or negatively .

Positively , when by a positive , or reall act of the understanding we dissent from , we reject them . Now dissent from them is twofold , 1 Either absolute and peremptory , 2. Or else but conditionall , and cautionary .

Negatively , when we do not dissent from them , but onely not assent unto them : when we 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 own judgments , yet are we not bound to abstaine positively from assenting to them , to dissent from them , to reject them ; for this appearance may not be true and reall , grounded upon the doctrines themselves , which perhaps may not send forth the least colour or shadow for suspicion , but only put and fastned upon them by means of the errour , ignorance , and darknesse of our understandings , that perhaps not with due care and circumspection , but rather with much precipitancy 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 . Obliged we 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 we give in our judgment , lest we receive any thing with a doubtfull , entangled , and perplexed Conscience .

Of this Calvin gives us an hint in his exposition on this place , Speciem mali interpretor , cùm nondum ita comperta est doctrinae falsitas , ut merito rejici queat , sed tamen aliqua haeret sinistra suspicio , & timetur , ne quid veneni lateat : ergò ab eo genere doctrinae , quod malum , etiamsi non 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 , nunc abstinere vult , n●n simpliciter à malo , sed à mali specie ? quia ubi dijudicatione in lucem producta fuerit veritas , tunc demum ei fidem haberi decet : ubi autem subest falsi metus , aut mens dubitatione est implicita , p●dem referre , vel gradum suspendere convenit , nè quid dubiâ perplex áque conscientiâ amplectamur . By the appearance of evill I understand ( saith he ) when as the falshood of a doctrine is not yet so throughly detected , that it may be deservedly rejected , but yet there sticks some bad suspicion of it , and 't is feared , lest poison lurke under it : therefore he commands us to abstaine from that kind 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 he 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 appea●ance ? 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 intangled , we must for a while withdraw our assent , lest we embrace any thing with a doubting , and perplexed conscience .

But suppose I for mine own part am firmely perswaded of the truth of such , or such a Tenet , or at least unconvinced , unperswaded of it's falshood , and yet it appeare generally unto others to be false unto the judgments of the godly learned , of most of the ancient Fathers , unto either generall or provinciall Councils : in such a case , what course must I take , because it hath appearance of falshood unto others understandings , must I therefore dissent from it , or stop mine assent unto it ?

For answer , take these foure following rules .

First , we owe so reverend and humble an esteeme of , and submission unto the Spirits of the Prophets , to the judgment of learned , sober , and pious Divines , unto the writings of the ancient godly Fathers , unto the Canons , and decrees of Oecumenicall , and Provinciall Councils , as that whatsoever Tenents the whole Church representative , to wit , a generall Councill , or the greatest and chiefest part of the Church most of the Fathers and Divines too , of later and present times , have rejected and condemned for false , and erroneous , we should abstaine negatively from assenting to , that is , though not change , yet suspend our beliefe of them , and not fully passe over our full and absolute assent unto them , untill by diligent inquisition , servent prayer , imploring the guidance of Gods holy spirit , and use of all other good means , either their consonancy with , or dissonancy from the truth , be cleerly discerned , fully confirmed , and manifested unto our Consciences .

But Christian modesty stayeth not here , but goeth one step further , and in a second exacts of us a conditionall , probable , and t t Dr Jackson . cautionary dissent from all doctrines thus generally suspected , and censured : for upon generall dislike of a doctrine , as upon a prudentiall motive , we may ground a strong presumption , an high and probable conjecture of the falshood of it : so that hereupon wee may reject it , though not in an absolute and irrevocable way , yet with this limitation and caution : so the apparent verity 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 raised the foundation , have had their cloud of witnesses : yet I should so farre honour a publick testimony , as to suspect mine own , and others private bare opinions , not back't by plain scripture , with evident sense , or a full demonstrative argument , rather than a generall suffrage : for , nemo omnes , neminem omnes , fefellere , * * Pliny . improbable as for one to deceive all , so for all to deceive one , River (u) (u) Nee dubitamus caeteris quidem paribus , majorem & pleniorem mensuram communicari publicis Ecclesiae administris five in una aliqua pa●ticulari Ecclesia munus suum obeant ; five in coe●u aliquo legitimè & in Christinomine congregati de vero scriptutae sensu inter se confe . rant quam sin gulis & privatis qui neque tot donis instructi sunt , neque tot oculis vident , neque privatâ & simplici meditatione aequare possunt multorum collationem & disquisitionem . Isag . ad Scrip ▪ Sac. cap. 19. Pag: 272. makes no doubt , but caeteris paribus , that is , if parts , prayer , diligence of study after the truth , be equall , that then a greater and fuller measure of the gift of expounding the Scripture , and deciding controversies thereabouts , is communicated to the publick 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 are 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 , or falshood , which they carry unto those , who in interpeting scripture , and deciding controversies , have committed to them the publick office of direction and instruction of others : but yet it taketh not from us the judgment of private discretion ; for Christian liberty alloweth us such a freedome of dissenting from , or assenting unto , what the Church , and her ministers say , as is to be specified in the next two following rules .

In a third place therefore , although the Church , or the greatest and cheifest part of her , charge errour and falshood upon such a doctrine , yet this bare and single testimony , not seconded by any scripture or reason , is not to gaine so farre upon our beliefe , as that thereupon we should presently reject , and dissent from the doctrine thus generally censured with an absolute and peremptory dissent . This were to give unto the Churches decisions as high and over-ruling a suffrage in our hearts , 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 yeild unto them an absolute divine faith , and credence . This were a meere Vassallage of our soules , understandings , faiths , unto the authority of an humane testimony : a thing utterly unworthy the generosity and 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 he placed that glorious lamp 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 tryall of the Spirits ? but the truth is , 1 Joh. 4.1 . that God is so farre from enslaving our understandings , or captivating our beliefe unto the judgment of any mortall , as that he approves not onely of a forbearance from a flat , and absolute dissent from doubtfull doctrines thus publickly , and generally disliked , but also of a full and peremptory assent unto doctrines manifestly true , though condemned in a generall Councill , as is apparent from the fourth and last rule , which is :

If a doctrine be , as true in it selfe , so also clearly , and evidently by me 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 mind without contradiction , without hesitancy , nay without so much as suspense of judgment . If the verity then of a doctrine be apparent , it must over-rule the assent of the understanding against the testimony of the whole world . For the testimony of men , of the wisest , holiest men , considered either apart , or assembled in a councill , admits , as allwaies of examination , and tryall by the ballance of the Sanctuary , 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 authority . In such a cause we may lawfully , and safely dissent from it ; allwaies provided , that it be not in an insolent manner , but with a reverend , child-like , and respectfull bashfulnesse .

But to goe on , if I am not to abstaine from assenting to a doctrine manifestly 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 either fundamentall , or at least of such weight and moment that from the publishing of it , will spring a greater good , more glory to God , and benefits to the Church then the trouble and disquiet it brings can be an evill , thou art then at no hand to conceale it , so should'st thou be unfaithfull both to God and his Church , and become accessary to the betraying , nay murther of the truth . Si de veritate scandalum sumatur ( saith Gregory ) melius est ut scandalum oriatur , quam ut veritas relinquatur . If scandall or offence be taken at a truth which the estate and exigence of those soules committed to a mans charge requireth him to publish , better suffer the whole world to be scandalized , than such a truth disadvantaged , either by deniall , or but a cowardly smothering , and dissembling , thereof . Quemadmodum enim ( saith Calvin ) Charitati subjicienda est nostra libertas , Cal. lib. 3. Just. c. 12. Sect. 13. ita sub fidei puritate subsidere vicissim charitas ipsa debet : As our liberty is to be subjected to charity , so also our Charity it selfe to faith's puritie .

But now if it be a doctrine , either not fundamentall , but of a lower rank and quality , wherein both orthodox 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 own private quiet , and publick peace . And we must follow after things that make for peace , and edification : Rom. 14.19 . About such matters to be contentious , we have no custome , nor the Churches of God : and indeed about them to be contentious were the right pranke of a Schismatick : for not only he is a Schismatick ( saith (r) (r) Non enim Schismaticus eò agnoscitur , quod fovet perversum dogma , i nó conting it aliquando , ut sententia schismatici hominis verissima sit , tamen quia eam neque loco neque tempore debitis , nulláque necessitate urget , Schismaticus est , & scandalum objecit Dei popu●o●cum enim non agatur salus Ecclesiae , ostendit se non adductum studio gloriae Christi , sed suae potiu ; existimationis Ecclesiam turbâsse . Cameron in selectiora quaedam N. T. loca . Tom. 2. in Mat. c. 18. v. 7. Cameron ) who maintaines a perverse Tenet : a man may hold a very true opinion , and yet play the Schismatick , 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 necessity urging thereunto ▪ for seeing in determining of his opinion the glory of God , and weale of the Church lye not at the stake , he plainly shewes , that he hath troubled the Church , lead with desire of not Christ's glory , but his own Credit . I confesse indeed , that a controverted , and suspected truth even of this low quality may be peaceably , and modesty professed , and debated too in private , but a publick promulgation thereof is at any hand to be forborne , non sub intuitu mali , sed minoris b●ni , not under the apprehension of any evill in the truth , but only as a lesser good , which will not consist with a greater , the tranquility of the Church ; or if you will , the publick 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 connexione virtutum , as Suarez upon another occasion 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 to rife amongst many , who like no truth , unlesse delivered in hereticall terms ; men wonderfully taken with the language of Ashdod , the Romish dialect . 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 orthodox sense , yet carry they a shrewd shew of evill , make others jealous , and suspicious of our soundnesse , and therefore (x) (x) In rebus fidei verba debent esse casta , & exacta . & quae rem ipsam propriè exprimant , & haereticis non praestent occasionem calumniandi . Pet. Martinez , lib. 12. de locis cap. 9. ad tertium . Canus although he will by no meanes assent , absolutely to that usuall saying ; ex verbis inordinatè prelatis fit haeresis : yet he is content to approve of it , if it be moderated with this caution , secundum praesumptionem audientium , & judicum , qui per exteriora signa debent judicare de haeresi : if it be understood according to the supposall of hearers , and judges , who ought and indeed can judge of heresie onely by outward signes . Between a minister and Popery let there be a great Chasma , a distance as wide as between heaven , and earth , nay heaven , and hell : yet if his phrase do but smell of Popery , if his words , though not his meaning , trench neer upon it , men will presently exclaime that he hath a Pope in his belly , at least that he sounds for a Parley , and thinks upon conditions of peace with the Romish harlot . And besides as this suspicious complying in phrase , and language with the known 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 mouthes of gain-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 , Mat. ch. 9. v. 16. like the putting of a new peece of cloth unto an old garment , it maketh the rent worse , and wider . There goeth a manuscript from hand to hand , said to be penned by a learned (y) (y) Dr Sanderson . Doctor of this Church , wherein ( that amidst notwithstanding all the variety of opinions there may be yet preserved in the Church the unity both of faith , and charity ) private men are advised in their own writings to observe formam , 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 subtilty of wit , to find loop-holes , how to evade , and by colourable pretences , to make that , which through heat of passion , or violence of opposition hath falne from him unadvisedly , to seeme bowsoever defensible . But he 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 virtually serving to the patronage and protection of Schisme or heresie , might be cunningly conveighed into the minds of men , and impressions thereof insensibly wrought in their hearts , to the great damage and distraction of the Church .

This last reason for the substance you may meet 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 , and originall ) he afterwards gives us the reason hereof : Similiter enim per verba quae quis loquitur , suam fidem profitetur : est enim confessio actus fidei : & ideo si sit inordinata locutio circaea quae sunt fid●i , sequi potest ex hoc corrupti● fidei : Vnde Leo Papa quâdam Epistolâ ad Proterium Episcopum Alexandrinum dicit , quod inimici crucis Christi , omnibus & verbis nostris insidiantur & syllabis , si ullam illis vel tenuem occasionem demus , quâ Nestoriano sensui nos congruere 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 hereupon ensue .

Whence Leo the Pope , in a certaine Epistle unto Proterius Bishop of Alexandria saith , that the enemies of Christ's Crosse lye in waite for all our words , and syllables , if in them we give any the least occasion , upon which they may faine that we 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 tells 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 hereticks have said that Christ is a creature , and lesse than the Father , in regard not onely of the humane nature , but also divine person , and therefore resolves , that lest we should seeme to countenance their errour , we must not say absolutely that Christ is a Creature , and lesse than his Father ; but onely with this limitation , according to the humane nature .

Ariani autem-heretici Christum dixerunt esse creaturam , & minorem Patre , non solùm ratione humanae naturae , sedetiam ratione divinae personae , & ideò non est absolutè dicendum , quod Christus sit Creatura , vel minor Patre , sed cum determinatione , scilicet secundum humanam naturam . Nay not only Aquinas , but generally all the Schoolmen , and Civilians too , are so precise in this particular , as that among the degrees of damnable propositions are ranked by them not only propositions down rightly hereticall , or erroneous , but also (z) (z) Propositio scandalosa , quae etiam malè sonans , seu piarum aurium offensiva , appellatur , quae praebet occasionem ruinae auditoribus , hoc est facilitatem cadendi in haeresin , ut funt multae propositiones , quae licet cum modificatione adjuncta , sunt verae , per se tamen & absolu●è sine modificatione prola●ae videntur favere propositionibus haereticalibus . Ut si quis assereret simpliciter Patrem majorem Filio , & Deum in incarnatione factum creaturam , & similes , quae magis sunt exponendae , quàm extendendae . Ar●oldus Albertinus de agnoscendis assertionibus Catholicis & hereticis . quaest. 60. Propositio haeesin sapiens , aut malè circa ea , quae ad fidem pertinent , sonans , est illa quae in prima significatio●e , quam verba prima facie ostendunt , sensum habet haereticum , quamvis piè intellecta sensum liquem habet verum . Alphonsus à Castro de justa haereticorum punitione : cap. 3. propositio sapiens haeresin , propositio male sonans , every proposition , that doth but smell , that hath but a smack of heresie , that sounds but ill or suspiciously ; and such are all propositions , that in the first signification , which their words at first blush seeme to import , have an hereticall sense ; all propositions , that of themselves , that is , uttered absolutely without any explanation , or qualification , seeme to favour or countenance hereticall propositions , all though they be capable of a good construction , and with many cautions , limitations , and restrictions might passe for currant . And therefore was it , that the Councill of Basil condemned this proposition , Christ sins daily , because taken properly t is false and against the faith , although perhaps it may be freed from errour , if expounded in a unproper sense , thus ; Christ sinneth daily , not in himselfe , but his members . (a) (a) Explicatur optimè , modo suprâ tacto de propositione aequivocá , quae in proprio aliquo ensu , potest esse haeretica , & in alio etiam propriè Catholiea , nam illa absolutè , & sine distinctione , vel declaratione prolata merito dicitur male sonans , in quo distinctio alia adh●beri potest . Nam quaedam propositio diciturab extrinseco malè sonans , alia ab intrinseco . Ab extrinseco ●catur , quando suspicio , vel malus sonus , non ex propositione nude sumpta , sed cum circumantiis personae , loci , aut temporis oritur . Suarez de triplici virtute Theologica tract . de fide isp . 19. Sect. 7. Dicendum igitur est , quod propositio sap●ens haeresin illa est , quae quamvis non opareat haeresis manifesta , quin potius aliquando poterit habere aliquem bonum sensum , tamen 〈◊〉 quibusdam circumstantiis , vel ex parte afferentis , vel ex temporum calamitate , faporem quen●m habet haeresis , & suspicionis judicio prudentum & sapientum , id est , suspicionem quandam ●ajorem vel minorem pro qualitate circumstantiarum . Bannes . Suarez saith , that if an equivocall proposition having two proper senses , one Cath●lick , another hereticall be 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 tels us , that a proposition is said to be malè sonans , not onely ab intrinseco , but also ab extrinseco when the suspicion or ill sound thereof ariseth not from the proposition taken nakedly , as it is in it selfe , but considered jointly with the circumstances either of the person delivering , or of the time and place , in which it is delivered . Omitting his instance , I will give you others more true , and savory . The word Sacrament with the ancients sounded no other , than an holy significant rite ; in those times then to have called matrimony , orders , &c. Sacraments , had been ( it may be ) without all manner of offence . But now , since the Church of Rome hath peremptorily determined , that therebe Seaven Sacraments properly and strictly so 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 justly suspected .

In the writings of the Fathers , the words of satisfaction , and merit have been of large use . Satisfaction signified every bitter afflictive acknowledgment , or penitentiall mortification of our sins , whereby we prevent , and turne away God's 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 works are satisfactory 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 works are properly satisfactory , just compensations for our sins , wherein we make recompence unto Gods wronged justice , and redeeme our selves at least from temporall punishments ; that works are strictly and properly meritorious of eternall life , deserving and earning it ex condigno , in the way of condigne wages ; as if there were an equality or due proportion between it and them , without all regard unto Gods gracious acceptance of them ; he that shall now averre these propositions , may without breach of charity 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 or matters of practise next followes ; (b) (b) Dr Sclater in locum . and that may againe be divided into Reall or Imaginary . The distinction is the same with that of others . Aliquid habet speciem mali , vel p●r se ex conditione operis , vel per accidens ex aliorum interpretatione .

The difference between these must be well weighed , else we may as fouly be mistaken , as once the Pontickes were , who , as Florus tells us , fighting in a night with the Romans , per errorem longius cadentes umbras suas quasi hostium corpora petebant : mistaking their own 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 exhort 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 suae manu caput tangens , praebuit speciem regni sibi , & diadema poscentis , Flor. lib. 3. cap. 14. To distinguish them then , a reall appearance of evill flowes per seex natura operis , from the nature , and condition of the fact it selfe : when that of it selfe , and in it's own nature , is a very probable signe of evill : and so it is , when it is ordinarily done for an evill end , when it is per se an occasion of Sin in our selves , and of scandall unto others : it must be occasio data , non accepta .

First , when naturally , and not onely casually , it may prove , and ordinarily doth prove an occasion of an incentive to sinne 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 :

Such an appearance is there of adultery , in a mans lying in bed with another mans wife , though he hath no carnall knowledg of her .

* * Talis sc. materialis usus circumcisionis semper habet speciem mali , non ex accidentia tantum , sed quasi per se supposito Eccesiae stau . Suarez . de legibus lib. 9. cap. 14. Such an appearance of Judaisme , ( than which few greater evills ) is there in the ( c ) 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 genu flexionem imitativam , & genu flexionem obsequii . And such also is that appearance of evill in a good mans intimate fellowship with bad ones , in a true and formall compliancy 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 , and for this I shall give two Reasons .

First , because in them there is allwaies a scandall given , an active scandall , as is plaine from Aquinas his definition of scandall , 2. 2dae . qu. 43. art. 1. Scandalum ( saith he ) understand it of an active scandall ) est dictum vel factum minùs rectum praebens alteri occasionem ruinae . For a word or fact is (d) (d) Dicitur autem minùs rectum , & non absolutè malum , aut non rectum , ad denotandum , posse etiam scandali rationem esse in actu , qui non sit undequaque pravus , sed tantum habeat speciem mali ; aut qui duntaxat ratione effectus sc. ruinae alterius , malus sit , licet alioqui per le omnino sit bonus . Itaque quamvis per illam particulam , minus rectum significetur in praedicta ●●finitione actus , qui ex aliquo capite careat debitâ rectitudine , atque ade● simpliciter sit non rectus , seu pravus , tamen propter dictam rationem meritò hoc ipsum significatur illo modo dicendi , scil: minus rectum . Non enim id duntaxat minus rectum appellati so let , quod simplicitet rectum est , licet non adeò , comparatione altetius ; sed etiam id , quod propter aliquem defectum est minus rectum , quam simpliciter debet , & quod ideo est absolutè , & simpliciter malum . Juxta illud D. Dionysii cap. 4 de divinis nominibus : Bonum consurgit e● integra causa , malum autem ex quocunque defectu . Greg : de Valentia Comment: Theo● Tom: 3. Quest. 18. Punct. 1. minus rectum some way or other irregular , not onely when t is a sin in it selfe , but also when it hath a manifest shew of sin ; for the bare and naked shew of sin may ( praebere alteri occasionem ruinae ) morally lead another to sin , may be the morall cause of anothers sin , as well as sin it selfe ; the actions , in which there is onely an appearance of sinne , may yet provoke another unto the practise of sin , as the performance of the sinfull action it selfe : To see a Christian sitting at meat in an Idols Temple , at an Idols feast , may tempt a raw convert unto Idolatry , as well as to behold him kneeling before an Idoll . For this I could muster up the suffrages of all the schoolmen , a generation yet of divines , that are none of the precisest either in positions , or practise . 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 pecc andum , vitandum est ; naem illud est verè scandalum activum , ut patet ex definitione ejus , moraliter enim inducit hominem ad malum . Quod vero non operteat esse verè malum , sed satis sit apparere , patet , 2 Thes. 5.22 . 1 Cor. 12. Ratio est , quia tenemur rectè operari , non solum coram Deo . sed etiam coram hominibus . Secundo , 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 , sive scandalum sequatur ex malitiâ , sive infirmitate , aut ignorantiâ . Tunc enim qui praebet occasionem scandali , peccat peccato scandali activi , quod nullâ ratione licet . Ratio vero est , quia nullâ justâ aut rationabili causâ excusari potest aliquis â peccato , qui coram alio peccat , vel exercet opus habens speciem mali : & ideo jure optimo dicitur tribuere occasionem peccandi , quia tale opus ex se occasio est peccandi . Vasquez opusculis Moralibus . tract . de scandalo .

But now ( to proceed unto a second reason ) besides the evill of scandall in actions , that carry a reall appearance of evill , there is also reductivè the guilt of that evill of which they have an appearance ; for that command , which forbids such a sin , forbids all the shewes and occasions of it , all the preparatives unto it ; as is usually observed by Commentators upon the Decalogue . Thus the prohibition of adultery takes in all the causes , and signes thereof : by this rule to sit at meat in the Idols Temple , at the Idols feast , was not onely a sin of scandall , as being a provocation unto , and so a participation of the sin of Idolatry in weake and ignorant spectators ; but also a sin of Idolatry by way of reduction , a sinne against religion , a transgression against that worship , which God requireth . Suarez expresseth this , though somewhat obscurely , yet more fully : first he layeth down this conclusion ; Quando aliquis indirectè inducit alium ad peccandum per actionem malam , vel habentem speciem mali , etiam incurrit specialem malitiam scandali : against this conclusion he propounds amongst others this objection ; Sequitur eum &c. per actionem non malam , sed habentem speciem mali contrahere duas malitias . Vnam scandali contra charitatem : aliam illius speciei peccati , ad quam proximus inducitur . Consequens est contra divum Thomam hic , et sumitur ex Paulo primo ad Corinth. 8 & 12. Vbi manducantem scandalosè sacrificata Idolis , non reprehend reprehendit , ut Idolatram , sed ut scandalosum . Sequela autem patet , quia ille est causa talis malitiae , ergo incurrit illam . Unto this his answer is : that an action onely evill in appearance may have a double obliquity in it , to wit , that of scandall , and that of which it is an appearance , unto which it induceth Concedo , inquit , ibi esse duas malitias . Est tamen advertendum , dupliciter contra aliquam virtutem peccari . Vno modo per se primo , quia directe agitur contra objectum ejus , vel circumstantias illi ex se debitas , & hoc modo actio solum mala in apparentia , nullam virtutem offendit . Alio modo peccari potest tantum ex consequenti connexione virtutum . Nam ut dictum est 1.2 quia actus virtutum sunt undique boni , quando hic , & nunc actus alicujus virtutis potest esse contrarius alteri virtuti , ( quamvis in suo objecto , vel circumstantiis quasi intrinsecis non habeat defectum ) non potest prudenter fieri , atque adeo neque est actus virtutis simpliciter , & ideo participat malitiam contrariam utrique virtuti , sed alteram per se , alteram quasi p●r accidens , & consequenter . Sic etiam propria malitia scandali ferè semper fundatur in alia malitiâ , tamen ex consequenti , & per accidens , semper habet aliquo-m●do illam conjunctam ex defectu circumstantiae debitae , saltem propter aliam virtutem , propter quam non laed ndam prudenter cessandum ess●t ab opere hic , & nunc , habente speciem mali , quamvis ex se esset alias honestum . Suar : de triplici virtute Theolog. tract . de charitat : disp. 10. Sect. 2. 'T is of this reall appearance I believe that the Apostle is here onely to be understood . But yet to make this our discourse compleate I shall also take in consideration that appearance of evill in an action which is but imaginary ; and this is ascribed thereunto from our own , or others misconceits and censures thereupon .

First , from our own . And here , if a man be in his own Conscience stedfastly , fully and firmely perswaded , that such an action is evill and unlawfull , which yet in truth is not so , but lawfull : what ought he to doe ?

These times afford many instances by which we may exemplify this case : There are many Sectaries that professe they thinke it unlawfull to frequent the publique Ordinances , to pay tithes unto the Minister , Contribution unto the Magistrate ; and there be some , that thinke it unlawfull to sweare in any cause , though called thereunto by a Magistrate ; and yet all these particulars are not onely things lawfull , but bounden duties .

For resolution we must premise two things .

First , we must take into our consideration , the nature of the action , and the condition of the person that harbours this misperswasion of the action : the action in its nature may be either necessary , or indifferent and arbitrary : and the person misjudging it may be , in respect thereof , either sui juris , or determined therein by the lawfull command of some superiour power .

Secondly , we must with Durand distinguish betwixt ligar● , and ●bligare , to bind , and to bind unto . Sciendum ( saith he ) lib. 2. dist. 39. qu. 5. quod aliud est ligari , aliud obligari , qui●n . obligatur debet , vel tenetur , id facere ad quod obligatur , nec quantum est ex parte suâ aliter absolvitur ab obligatione . Ligari autem dicitur m●raliter , qui sic dispositus est circa aliquod agibile , quod non potest licitè procedere , prout exigit natura illius agibilis , ad modum illius qui ligatur corporalitèr , nec p●test procedere etiam in rectâ & planâ via . Conscience is said obligare to bind unto , when 't is a bounden duty to doe or not doe what it dictates , when t is not onely a sin to do any thing against it , but also not to doe according to it : Conscience is said ligare meerly to bind , when 't is a sin as to act againstit , so also to act according to it .

Capreolus and others that follow him quarrell with this distinction that Durand puts between ligare and obligare : But Capreclus himselfe laith down a distinction of obligation , that will come unto all one : Obligatio ( inquit ) potest referri ad du● . Primo ad conformandum se tali conscientiae , & ad nullo modo discordandu● illi , & ad non deponendum eam , secundò ad non discordandum ●i , sed non ad confermandum , nec ad non dep●nendum . Primò strictissimè sumitur , & illo modo Conscientia erronea non obligat . Secundò sumitur largè , & illo modo intelligitur conclusio nostra , quod conscientia erronea obligat , quia habens eam tenetur non discordare illi , ita quod illa stante faciat oppositum , quod illa dictat . Nec tamen tenetur se conformare illi , nec tenetur eam conservare , immo potest , & tenetur eam dep●nere . Here his obligation largely so called differs nothing from Durand's ligation ; The Controversy then is but a strife of words ; and therefore not worthy the heeding .

These things thus premised I shall lay downe foure Conclusions . First Conclusion .

First , if the action in its nature be not necessary , but indifferent , and arbitrary , and the person mis●udging 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 we suppose it indifferent ; and a man may lawfully forbeare action where there is no necessity of doing , à licitis po●est absque p●ccato abstineri . ) We suppose it , although indifferent , yet against Conscience : and whatsoever is done repugn●nte consci●ntiâ , with a setled reluctancy of a mans own judgment , and conscience against it , cannot be of faith , and whatsoever is not of faith is sinne (e) (e) See Dr Sanderson in locum . Rom. 14.23 . That is whatsoever action is done without a firme perswasion of the lawfulnesse thereof , let it be quoadrem , and essentially , in it selle lawfull , nay necessary , yet it becomes qu●ad hominem and accidentally evill , unto him it is sin . Now that action may lawfully , must necessarily be forborne , that can be omitted , but cannot be committed without sinne .

But now on the contrary ( to come to a second Conclusion ) if either the action be in its nature necessary , Second Conciusion . or the person entertaining this misprision thereof be justly enjoined performance of it by some superiour power , that can herein lawfully challenge obedience from him by a law , not me●rly p●nall ; 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 unlawfullnesse cannot bind to abstaine from it ; for so it should oblige unto either omission of a necessary duty , or else disobedience unto lawfull authority , both great sinnes . And n●lla est obligatio ad illicita . There is no obligation unto things unlawfull can lye upon us .

For , first , obligation is onely to that which is a morall good ; now nothing unlawfull can be a morall good ; and therefore an erroneous Conscience cannot oblige unto it .

Secondly , no command of an inferiour power can oblige , if it be contrary to the command of a superiour power ; But if an erroneous Conscience should bind unto things unlawfull , it should oblige against the commandement of God , whose Vicer●y Conscience is , Indeed Conscience is the next rule of voluntary actions : But

First , it is a well - informed conscience that ought to be this rule , the will is not bound to follow a blind guide : for then being of it selfe coeca potentia , it must needs fall into the ditch .

And secondly , conscience is but a subordinate rule unto the Law , and Word of God ; and therefore its power to oblige is derived there from : it obligeth not therefore , but by vertue of some command of Gods Law , or word ; and Gods Law cannot command things unlawfull , for then it should clash with it selfe .

( f ) Diversimodè amen ligat Conscientia recta & e●ronea , rect● simpliciter ligat & per se , erronea aute●● secundum quid & peraccidens . Dico autem rectam ligare fimpliciter , quia ligat absolutè & in omnem eventum . Sienim aliquis conscientiam habet de vitando adulterio istam conscientiam sine peccato non potest deponere , quia in hoc ipso quòd eam deponeret errando graviter peccaret . E● autem manente non potest praeteriri in a ctu sine peccato . Unde absolute ligat & in omnem eventu● : sed conscientia erronea non ligat nisi secundum q●id , & sub conditione . I●le enim cui dictat conscientia , quod tenetur fornicari , non est obligatus ut fornicationem sine peccato dimit●ere non possi● , nisi sub hac conditione , si talis conscientia duret . Haec autem conscientia removeri potest absque peccato , undè talis conscientia non obligat in omnem eventum . Potest enim aliquid contingere , scilicet Depositio conscientiae , quo contingente aliquis ulteriùs non ligatur . Quod autem sub conditione tantum est , secundum quid esse dicitur . Dico etiam quod conscientia recta per se ligat● erronea vero per accidens . Quod ex hoc pate● , qui enim vult vel amat unum propter alterum , illud quidem propter quod amat , reliquum per se amat , quod verò propter aliud , quasi per aceidens , sicut qui vinum amat propter dulce , amat dulce perse , vinum autem per accidens . Ille autem qui conscientiam erroneam haber credens esse rectam , aliàs non erraret nisi inhaereret conscientiae erroneae propter rectitudinem , quam in ea credit esse , inhaeret quidem per se loquendo rectae conscientiae , sed erroneae quasi per accidens●in quantum hanc conscientiam quam credit esse rectam , contingit , esse erroneam . Et exinde est quod per se loquendo ligatur à conscientiâ rectâ , per accidens vero ab erroneâ . Capreol : Ex Aquinate Lib. 2. sent. Dist. 39. Quest. 1. Ar. 1.

Nemo potest obligari ad malum sub rationem mali , sed benè ad malum , quod invincibiliter judicatur esse bonum , & quod proponitur sub ratione boni . Nec conscientia obligat contra legem Dei per se formaliter , sed solum per accidens , & materialiter . Becanus Sum : Theol: Scholast: T. 2. Tract. 1. chap. 4 , Q. 7.

Capreolus , Becanus , Raynaudus with many others resolve that however a right and well informed Conscience onely binds unto a thing per se formaliter & in omnem eventum ; yet an erroneous conscience , denominated such from an invincible and involuntary errour , may oblige unto a thing materially , per accidens , sub conditione , and secundum quid . It obligeth per accidens as it is apprehended and believed to be right , and well informed ; so that an erroneous Conscience is adhered unto , for the rectitude supposed to be in it . It obligeth sub conditione upon condition that such errour of Conscience lasteth : for it may be removed without sin : and when it is removed the obligation ceaseth ; & then , that which obligeth conditionally , obligeth onely sceundum quid , and not absolutely .

Unto this I have three exceptions .

First , they limit themselves to errour invincible and involuntary , which is not imputable or blameworthy .

This errour may be conceived to be ; either in matter of fact , or in matter of rule .

Errour in matter of fact , as when Jacob mistooke Leah for Rachell ; as when a poore subject , that cannot judge of the titles of primes , thinks a usurper to be his lawfull Soveraigne , or as when a man takes goods left unto him by his Parents to be truly his own , though perhaps a great part of them were gotten by fraud or oppression , without any knowledg of his : These and the like particulars are all impertinent unto our present purpose ; and therefore I shall not stay upon the consideration of them .

Errour in matter of Law , right , or rule is againe twofold , either in regard of law naturall , or law positive . Now unto all that have actuall use of reason , The errour of the law of nature is vincible , and voluntary ; because the law of nature is sufficiently promulgated unto them , it is written in their hearts , Rom: 2.15 .

And we may say the same of Christians , that enjoy the plenary promulgation of the Gospell , and are capable of understanding it : for the Gospell sufficiently reveales all divine positives ; so that a rationall man may know them , and is bound to know them ; and Aquinas states it rightly . 1.2 dae . q. 19. art 6. voluntas concordans rationi erranti circaea , quae quis scire tenetur , semper est mala : If a man erre concerning such things , as he may know , and is bound to know , such an errour is ( at least indirectè ) voluntary , and sinfull , and cannot oblige .

A Second exception : Conscience hath no power to oblige , but what it deriveth from God : and therefore what it obligeth unto , God also obligeth unto : and God is the m●rall eause , and consequently the Authour of whatsoever he obligeth to : but he cannot be the morall cause , and authour of that which is sinne , and unlawfull , either perse , or per accidens and therefore neither he , nor his deputy Conscience can oblige so much as per accidens unto that which is unlawfull .

A Third exception shall be the objection of Durand in the place above quoted : Sola vera notitia de re obligationem non t●llit , ed magis confirmat : sed vera notitia de eo quod errenea conscientia dictat , tollit obligation●m , ergo obligatio nulla fuit . To be well informed , and to have a true knowledg of a thing cannot take away any obligation to it ; But to be well informed , and to have a true knowledg concerning that , which an erroneous Conscience dictates , takes away all obligation to it ; Therefore there was never any such thing as an obligation to it .

The most considerable objection is that of Becanus [ Sum : Theol. 2. part . p. 1. tom. 2. tract. 1. cap. 4. ] Durandus concedit illum p●ccare , qui operatur contra hanc conscientiam : Ergo debet ●tiam concedere , hanc conscientiam obligare . Nam ubi non est ●bligatio , ibi nec peocatum . Durand grants , that he sinneth who acts against an erroneous Conscience : therefore he ought also to grant , that an erroneous conscience obligeth : for where there is no obligation there can be no sin .

But the answer hereunto is very easy by distinguishing concerning obligation , which is twofold either as touching the matt●r , or manner of actions . Though there be no obligation , as touching the matter of such actions , concerning which an erroneous Conscience dictates : yet there is a generall obligation as touching the manner of all actions , that they be done without the Contempt of conscience : and therefore in every action where conscience is contemned , sin is committed : Quaevis voluntas ( saith Aquinas , 2 dae . q. 19. art. 5. ) à ratione five rect á five errante discordans semper est mala .

Which brings me unto my third conclusion . Third Conclusion . Allthough this erroneous conceit of the unlawfullnesse of this action , suppos●d to be necessary either in its nature , or at least in its use , because lawfully commanded by authority , doth not obligare , that is , so bind , as that I must fol●ow it , yet it doth ligare , so intangle and perplex , as that I cannot without sin oppose it , and for this I shall alledge these following reasons .

First , 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 mat●rially , 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 , and direct him . Looke as he who reviles , wounds , kills a private man , mistaking him for the King , is guilty of high treason against the King himselfe : so , he that ' thwarts the judgment of even an erroneous Conscience , fights against God , warres against Heaven : because what his conscience saies , he thinks to be the voice of Heaven .

Thus you see , that he , who acts against an erroneous Conscience in such an action , carrieth himselfe as disaffected towards God ▪ for he knowingly adventureth upon that , which he thinketh will infinitely displease him .

And in a second place : such an action is an argument of disaffection towards that rule of our morall actions , which God hath appointed : he that hath an erroneous Conscience , supposeth it to be right and well informed : and therefore , if he act against it , he slights that , which he takes to be the rule of his working : and therefore his action is , for the manner of it , lawlesse , and irregular . (g) (g) Velle aliquid contrà Synteresin naturalem rationis●id est , contra primum aliquod principium m●r●le à synteresi dicta●um , omnino est malum & peccatum . Sed qui vult id , quod ratio judicat esse malum & fugiendum , five id verè , five fallò judicet , vult aliquid contra synteresin : Ergò omnino peccat . Major est evidens . Adversatur namque id imprimis legi naturali , quae potiffimum sucet in principiis primis meralibus . Minor probatur . Nam principium illud primum , scilicet , malum non est prosequendum , sed vitandum : inprimis vetat , ne quis , quantum in ipso est malum consectetur . Ut enim praeoepta naturalia affirmativa jubent inprimis ut homo , quantum in ipso est , bonum prosequatur ; sic etiam praecepta negativa p●ohibent imprimis , nè homo quantum in ipso situm est , sectetur malum . Qui autem seu verè seu fal●è judicat ali● quid esse malum , & nihilominus illud prosequi vult , is hoc ipso , quantum in se est , sectatur malum . Nam quod objectum ipsum per se sit revera bonum aut malum , hoc quidem non est in bominis voluntate situm , sed illud solùm , ut quod ipse malum judicat vel bonum , id vitare , aut pro●equi velit . Quocirca qui judicans aliquid esse malum five ve●è , five falsè , illud nihilominus vult , is quantum in ipso situm est , vult malum , & proindè direc●è violat legem illam naturalem synteresis , quae id ipsum inprimis vetat . Greg. de Valentiâ tom. 2. disp. 2. q. 14 punct. 4.

Thirdly , in such an action there is a depraved , affection towards sin : and that in Morals is the fountaine of all ilnesse : If a mans conscience be right , and well informed , and he act against it , every one will grant , that such an action proceeds from the love of that which is sinne : and there is the same reason to say as much , of that action , which is against the dictate of an erring Conscience .

Besides these reasons I shall alledge Scriptures ( to omit Rom: 14.23 . allready spoken of ) B●canus quotes also Rom. 14.14 . To him that este●meth any thing to be uncleane , to him it is uncleane . The learned Dr Hammond alledgeth for the same purpose the 1 Cor. 8.7 . For some with

(h) Conscient●●m Idol● vo●cit Aposto●us non sc●en●iamqua quis rectè de sim●la●●s sentiat : ut malè interpretatur & malè probat Cajetanus ; ea in re singularis : sed judicium quo quis existimet Idolum esse aliquid , id est a●icujus vittutis : ac proinde cibos immolatitios ab idolo pati mutationem aliquam , sicque afficere & co. inquinare posse edentes . Quod quidem judicium erroneum est : atque ex ●o sequitur ut talem habens conscientiam , fi edat idolothytum , ed at illud quasi●ido● lothy●um : id est quali immutatum aliquo mo so per hoc quod idolis sacrificatum sit ut eius opinione tam idolum quà idolothytum sit aliquid .

Et conscientia ipsorum , cum sit infirma , polluitur . Illativè pats haec exponenda est : ut sensus fit●atque ita animus eorum erronea hujusmodi conscientia imbutus , cum sit infirmus , eo quod scien●ta , qua fidem unius Dei quam habe , tapplicet ad particulates conclusiones , ut suprâ dictum est , polluitur peccato : dum videlicet contra conscientiam quam idolothyto habent , existimantes edentes contaminari , de illo edunt . Estius in locum .

Conscience of the Idoll , i e. b●ing resolved in mind that it is not lawfull to eat or taste of any 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , part or portion of the Idol-feast , ( whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , at the idol table , or having bought it at the shambles ( as it seems was the fashion of those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be sold there at second hand , chap. 10.25 . ) accounting it unlawfull to eat any meat consecrated to that use , do yet eat that which is of this nature , and by so doing , their weake i. e. uninstructed Conscience , is polluted , i.e. they sin against their Conscience , do that which they are perswaded they may not doe , which although it be never so innocent and harml●sse thing in it selfe ( an Idoll being simply nothing ) yet to them which do it , when they thinke it unlawfull ( and all have not knowledge , saith he in the beginning of the verse , i. e. are not sufficiently instructed in their duty ) it is pollution or sin .

I shall proceed unto the fourth , and last conclusion . The only way then for a man to rescue himselfe out of these difficulties is to rectify his Conscience , to depose , and correct the errour thereof , so he shall escape contempt of the judgment of his own Conscience on the one hand , and breach of either Gods or mans lawes on the other .

This Rayunaudus ( from whom I know none do dissent ) expresseth as followeth [ Moral . disc. dist. 4. q. 3. art. 1. n. 247. ] Vnum igitur illud subsidium superest , ut judicium de malitiâ vincibilitèr errans , abjiciatur : Si enim neque adhaerere ei licet , ut primo loco monstravimus : neque illi obsist●re , ut nunc diximus ; non aliud superesse potest , quàm ut homo errorem depellat , quod posse supponitur , alinmque de malitiâ sensum induat : alioqut quocunque se vertat , in culpâ erit .

An imaginary appearance of evill issues , Secondly , from the supposals of , not only our selves , but others that censure it , whose judgments are either misled by ignorance , and weaknesse , or else blinded through pride and prejudice : such was that in the moving of Hannah's lips , not afforded by her fact , but only fastned on it by old Eli his hasty censoriousnesse : no other appearance of evill was there in our Saviours healing the diseased , his Disciples plucking and eating of the eares of corne on the Sabbath day ; 't was not grounded on their actions ; but onely fancied by the Pharisees swelling uncharitablenesse . What other was that appearance of evill , with which the Gentiles charged the primitive Christians , lifting up of their hands in prayer , when they accused them for adoration of the Clouds ? as appeareth by Tertullian , and by a Poet of their own , qui puras nubes & coeli numen adorant . (i) (i) Parker par● 2. pag 63.

This imaginary appearance of evill proceeds , from either supposals of willfull , or weake ones : The censures and supposals of wilfull , proud , and wicked ones , and the scandals thence arising , scandala Pharisaeorum , I determined ( in my first Edition of this booke ) that we might slight our warrant ( said I ) is our Saviour's president . Wh●n his Disciples told him , that the Pharisees tooke offence at his speech , he made no reckoning thereof , but answered , let them alone , Matth. 12.13 , 14. and we , warranted by his example , may th●n be secure and regardlesse of many calumnies , and groundlesse exceptions against the gov●rnment , discipline , and ceremonies of our Church : for th●re hath been so much spoken and written concerning these subjects , as that the pretence of weaknesse is quite taken away from those that are capable of information .

First , here my censure of the non-conformists to be wilfull , proud , and Pharisaicall was very rash , and uncharitable : all that I can say in excuse for my selfe is : that when I wrote this , I was a very young man , and conformity vnto the Ceremonies established by Law was then generally embraced , without any of the least contradiction , for ought I knew ; nay stoutly and zealously pleaded for by men , whom I admired for the generall report that went of their sanctity , and Learning v.g. Dr John Burg●sse , Dr Sclater , Dr Sanderson and others : And then I had read but one side , being an utter stranger unto what the Inconformitants could say for themselves : and their adversaries represented their objections , and answer , to be so weaks : and ridiculous : as that 't is no great wonder , that I was prejudiced against them : But , about the beginning of the long Parliament , being awakened with the generall complaint of the Godly against the Ceremonies , I began to thinke a new of the controversy , and out of my former prejudice intended a full vindication of the discipline , and Ceremonies of the then Church of England : and in order hereunto I read all such books of the non-conformist's as I could procure : for I knew well by experience , that a controversy can never be well handled , unlesse all dissenting opinions thereabouts be weighed : but upon perusall of the non-conformists I soone found : that their adversaries most disingeniously misrepresented all that they said : that they resused to joine issue with them in the state of the Question : that they came not up to an orderly grapple with their arguments : and that they seldome regularly replyed unto the solutions , which were given unto their objections : and this quickly produced an alteration in my judgment , and I believe it will do so too in all , that will make such an impartiall search into the matter , as I have done .

But Secondly , to come unto the examination of that aspersion : that the scandals of the malitious , of Pharisaicall , and willfull spirits are not to be regarded , so as to forbear that , by which they are scandalized .

Gregory de Valentia : though he lay downe the affirmative in the generall , yet afterwards he delivers it to be his opinion : that we are to doe what lyeth in us to prevent the scandals of even Pharisees , so it may be done without any great losse , or notable damage unto our selves . Existimo etiam , si quis cum nullo suo , vel pene nullo detrimento posset impedire scandalum proximi Pharisaicum , aliquid faciendo vel omittendo , debere ipsum facere . Nam ut tradidimus suprà in quaest. de correctione fraternâ , etiam is qui ex malitiâ ●eccaturus alioqui est , est in aliquali necessitate spirituali , ac proinde ut ( illic vidimus ) debet ex charitate corrigi , vel aliter à peccati scanda●o impediri , quando●id sine detrimento proprio fieri potest . tom. 3. disp. 3. q. 18. punct. 4.

For the better stating of this Question , I shall premise some distinctions of scandall : a scandall is either active or passive .

An active scandall is in all such words , or deeds , as culpably occasion the fall of another into sin : and this is againe by Gregory de Valentia [ tom. 3. disp. 3. q. 18. punct. 1. ] rightly subdivided into that which is per se , and into that which is per accidens .

An active scandall perse is in such publique acts , as either by the expresse intent of the agent , or from their nature , and in themselves , are inductive unto sinne : and they are againe twofold :

First , all publick sinnes , or sinnes committed before another :

Secondly , all such publick actions , as carry a reall and manifest appearance of sin .

An active scandall per accidens is in such things , as are not in themselves , and in their own nature occasions of sin unto another : and this is , either in an unseasonable performance of positive duties , commanded by affirmative precepts , which are not necessary hic & nunc : or else by an unseasonable use of our liberty in things indifferent .

A Passive scandall is the fall of another into sinne : and this ( by the author but now mentioned ) is subdivided into given , and taken .

Scandalum datum , a passive scandall given , is that which ariseth truly from the active scandall of another , as from its morall cause .

Scandalum acceptum , a passive scandall that is onely taken , is that which is onely the fault of the party scandalized , and cannot be imputed to any other , as a morall cause : the words or deeds of another may be an occasion of it , but not a culpable occasion .

I desire that these distinctions of scandall may be well heeded : for the want of Consideration of them hath occasioned a great deale of confusion in mens discourses about scandall .

First , many exclude from active scandall all things that scandalize per accidens : and then , what will become of those scandals Paul speaks against ? Rom. 14.1 Cor. ch. 8. ch. 10.

Secondly , most confound a passive scandall with scandalum acceptum , a scandall that is onely taken , and make them to be of an equall extent : whereas a passive scandall may de distributed into both given , and taken : if it be culpably both given , and taken : then it is scandalum datum : if it be culpably taken , and not culpably given , then it is scandalum acceptum .

Well , these distinctions being thus premised : I suppose it will be agreed upon by all sides : that the question is to be understood . First of active scandals , our scandalizing of the wicked : or Secondly , ( which comes all to one ) of such passive scandals of them , as are given by us , as well as taken by them : Not , thirdly , of such passive scandals , as are onely taken by them , not given by us : for from the guilt of these we may wash our hands , so that there is no obligation upon us to forbeare those things , by which they are in this manner scandalized .

My Conclusion shall be : that we are to eschew the active scandals , and consequently scandala passiva data , of the wicked , and malitious , those that are Pharisaicall and willfull spirits : this is apparent : First from Paul's prohibition of scandall , 1 Cor. 10.32 . Give none offence neither to the Jewes , nor to the Gentiles , &c. he spake of unconverted Jewes , and Gentiles , such as were enemies unto the Christian faith : and the Jewes were of all men the most malitious enemies thereof .

Secondly , from our Saviours denunciation of a woe unto the world by meanes of scandall , Matth. 18.7 . Woe unto the world because of offences ; which undeniably is to be extended unto all sorts of men .

Unto these two arguments we may adde foure other , taken from , First , the distribution ; Secondly , relation ; Thirdly , effect ; Fourthly , opposite of an active scandall .

First , from the distribution of an active scandall , and perusall of the members thereof : An active scandall ( as I shewed but now ) is distributed into scandalum per se , and per accidens : now there is no doubt , but that we are carefully to avoid such things as scandalize the wicked , and malicious per se , of themselves , and in their own nature , publick sins , or such words , and deeds as have a reall appearance of sin : all the question will be concerning such things as scandalize them onely per accidens , our duties , and our indifferencies : and by these they are frequently scandalized , and that out of an erroneous opinion concerning their unlawfulnesse : in which regard the resolution will be pertinent unto the matter in hand .

First then : duties , that are commanded by affirmative precepts , may be forborne , hic & nunc , sometimes , and in some places , to avoide the scandall of the wicked , and malitious . The usuall instances are in reproofe , admonition , punishment of sin , and the like : and this is warranted

First , by the precept of our Saviour , Matth. 7.6 . Give not that which is holy unto the dogs : neither cast ye your pearles before swine : lest they trample them under their feet , and turne againe and rent you .

Secondly , by the example of David , Psal. 39.1 , 2. I will keep my tongue with a bridle , while the wicked is before me : I was dumb with silence , I held my peace even from good .

Thirdly , by that rule in Divinity ; affirmativa praecepta obligant semper , non ad semper ; they alwaies bind , but not to alwayes : they do not oblige to doe the things required at all times , but only , when they are expedient for the glory of God , and the good of others : To reprove , and admonish sinners is a duty commanded by God , Lev. 19.17 . Thou shalt not hate thy brother in thine heart : thou shalt in anywise rebuke thy neighbour , and not suffer sin upon him . But now this duty is not to be performed unseasonably , when t is likely to bring no glory to God , nor good unto others , but rather likely to scandalize them . Thus every private man is not bound to runne into an ale-house , or taverne , there to reprehend a company of desperate drunkards , who would looke upon his reprehension as an act of pragmaticalnesse , and insolency , and for it be ready to quoite him downe the Staires , or run him through with their swords : and as imprudent an act would it be , in Spaine , to run into their Churches , and there to cry against the Idolatry of the Masse ; and in the Streets of C●nstantinople to declame against the impostures of Mahomet ; for hereby we should scandalize them indiscreetly , and foolishly occasion them , as to blaspheme our religion , so to cut us in peices .

Unto the forementioned rule in Divinity I shall adde another out of Logick ; finis dat mediis amabilitatem : 't is the end onely makes the meanes desireable : Now reproofe , admonition , punishment , and the like duties are enjoined as meanes , in order to the reformation , and bettering of others : when therefore they are not likely to conduce unto this end , but rather to oppose and hinder it , prudence in such a case dictates an abstinence from them . But let us take two exemplifications of this out of Aquinas 2. 2 dae . q. 43. art. 7. The first is concerning the punishment of sin : dicendum , quòd poenarum inflictio non est propter se expetenda : sed poenae infliguntur , ut medicinae quaedam ad cohibenda pecc . ta , & ideò in tantum habent rationem justitiae , in quantum per eas peccata cohibentur . Si autem per inflictionem poenarum manifestum sit plura & majera peccata sequi , tunc poenarum inflictio non continebitur sub justitia . Et in hoc casu loquitur (k) (k) August . in lib●o contra epistolam Par , men●an● docet , quod ubi schismatis periculum timetut , a punitione peccatorum cessandum est . August quando scilicet ex excommunicatione aliquorum imminet periculum schismatis : tunc enim excommunicationem ferre n●n pertinet ad veritatem justitiae .

The second is concerning brotherly reproofe : dicendum quod correptio fraterna ordinatur ad emendationem fratris : & ideò in tantum computanda est inter spiritualia bona , in quantum hoc consequi potest . Quod non contingit si ex correptione frater scandalizetur , & id●o si propter scandalum correptio dimittatur , n●n dimittitur spirituale bonum .

But to proceed next to the scandall of the wicked by our indifferencies : That we are to forbear things indifferent when they scandalize the wicked , and malitious . Parker [ in his treatise of the Crosse part. 2. pag. 57. ] proves by many instances : when the thing was indifferent , doth not our Saviour foregoe his liberty , to please the malicious ? as when he paid tribute lest he should offend them ? Matth. 17.27 . They were malicious at Corinth , and seek●rs of occasion against Paul , that were likely to be offended by his taking of wages there : yet the thing , being no necessary duty , he thinketh it his duty to forbeare his power therein , 1 Cor. 9. The Heathens are malicious to take offence , when Christians go to Law for their own : yet , because going to law is not a duty necessary , it must be forborne , and Christians rather must loose their own , then give occasion of scandall to them , 1 Cor. 6. v. 6 , 7. Unto these examples let me adde another ( quoted by the same authour elsewhere ) out of Ezra 8.22 . I was ashamed ( saith Ezra ) to require of the King a band of Souldiers and horsemen , to help us against the enemies in the way : because we had spok n unto the King , saying , the hand of our God is upon all them for good , that seeke him , but his power and his wrath is against all them that forsake him Here for Ezra to have asked of the King of Persia , a Heathen , a band of souldiers , and horsemen for his safe conduct , was a thing lawfull : and yet he forbore it , lest he should scandalize him by begetting in him a suspicion , that that was false , which he had told him concerning Gods power , and justice .

A second argument is drawn from the relation of an active scandall : it is the morall cause of a passive scandall ; so that he who scandalizeth another , partaketh of , and is accessary unto the sin of the party scandalized , and we are not to partake of , or be accessary unto the sins of any , 1 Tim. 5.22 . We must have no fellowship with unfruitfull works of darknesse in any whomsoever , Eph●s . 5.11 .

A third argument is fetcht from the effect of an active scandall : 't is of a soule destroying nature , & so a kind of spirituall murther : destroy not him with thy meat for whom Christ died , Rom. 14.15 . for meat destroy not the works of God , vers . 20. and who should not tremble at the guilt of the murther of any soul whatsoever ? for there is no soule so wicked , but may ( for ought thou knowest ) be one of those , for whom Christ shed his most divine , and precious blood .

The last argument is taken from the Opposite of scandall , Charity , and its act beneficence : We are to love all , even our most malitious , and persecuting enemies , Matth. 5.44 . We are to do good unto all , though especially to the houshold of faith , Gal. 6.10 . We are to exercise patience , and meeknesse , towards even those that oppose themselves , 2 Tim. 2.14 , 15. And from this it will inevitably follow , that we are to scandalize none .

Here we have usually objected the example of our Saviour , who slighted the scandall of the Pharisees , Matth. 15.12 , 13 , 14. Then came his Disciples and said unto him : knowest thou that tho Pharisees were offended after they heard this saying ? but he answered and said &c. let them alone they be blind leaders of the blind &c.

The objection concernes onely the scandalizing of them in things indifferent ; and unto it I shall give an answer in the words of Parker part 2. part . 57. If this be all the warrant we have , not to forbeare in a thing indifferent for the malicious , then have we no warrant at all , because the scandall ( there ) not cared for , is when the Pharisees are offended , at his abstaining from their washings , and his preaching of a true doctrine : both of which were necessary duties for him to doe . And when he defendeth his healing on sabbaths , and his Disciples plucking eares , upon this reason they are duties of necessity and charity , he plainly insinuateth , there is no defence for deeds unnecessary , when the malitious are scandalized .

In a second place I shall alleadge the Objection of the Schoole-men which by Gregory de Valentia is thus urged [ Tom. 3. disp. 3. q. 18. punct. 4. ] Nam qui non ex ignorantiâ , aut infirmitate , sed ex malitiâ scandalizatur , non laborat tali aliquâ necessitate spirituali , cui non possit ipse sine ope alterius proximi facile prospicere mutando pravam suam voluntatem . Ergo alter non tenetur tunc cum ali quo suo detrimento prospicere . Pharisees , the wicked , that are scandalized out of meere malice , and not out of ignorance , or weaknesse are not in any such spirituall necessity , or danger , but that they can easily provide for the safety , and indemnity of their soules , without the help or assistance of others , by changing their depraved will : and therefore others are not bound to incurre any detriment for the prevention of their scandall .

The answer unto this may easily be foreseen , for here is nothing but Jesuiticall dictates , that are alltogether proofelesse .

First , Pharisees , the wicked , that are scandalized out of malice , are in a greater spirituall necessity , and danger , then those , that are scandalized out of ignorance , or weaknesse : for , they are in the snare of the d●vill , taken captive by him at his will . 2 Tim. 2.16 .

And therefore , Secondly , they are more unable to help themselves , and prevent their own falling into sin ; for their hearts are altogether destitute of any gracious habits : there is not in them the spirit , a renewed principle , to make head , or resistance against the flesh , the sinfull corruption of their natures : there is need then of all help possible to keepe them from falling : and all will be uneffectuall , unlesse God also put in his helping hand .

Whereas he talkes : that 't is an easy matter for a wicked , and malitious man to provide against all danger , and need of his soule , by changing his perverse , and naughty will : this is a very grosse Pelagian conceite : for it ascribes that , unto the power of mans corrupt will , which can be wrought only by the omnipotent grace of God .

By this time ( I hope ) the Reader is sufficiently satisfyed that the active scandals of the most wicked , and malitious are not to be contemned .

But yet there remaineth a great difficulty in the point to be cleared ; and that is , when an active scandall is committed towards them , in our duties , and indifferencies ?

First , we actively scandalize them by our duties , when they are not rightly circumstanced , seasonably performed , in due time , and place : when they are not expedient unto those ends , for which God enjoyned them : now when this is , cannot be determined by any generall rule , but every one must be left to be guided by his spirituall prudence , and wisdome . [ But for this hereafter I shall allot a peculiar digression by it selfe . ]

Secondly , we actively scandalize them by our indifferencies , when 't is probable they will occasion their passive scandall , their falling into sin ; But now this generall rule is to be limited , and I shall give you three limitations of it .

The first limitation : this rule is to be understood , when the use of our indifferencies is likely to prejudice , and obstruct the propagation of the Gospell , and the forbearance of them will in all probability conduce unto the advancement of the Credit of the Gospell , and not otherwise , ordinarily : upon this account , it would have been scandalous in Paul to have received maintenance from the Corinthians : but t is now unscandalous in Ministers , to accept , and challenge that maintenance , which is due unto them by the lawes of the land ; for a generall forbearance thereof now would soone be followed with the utter ruine of the Gospell .

A second limitation : the forementioned rule is to be understood , when the forbearance of our indifferencies is likely to win upon the wicked , and malitious , so as to further their conversion , and not otherwise , when it onely exposeth unto their contempt , scorne , and derision , 1 Cor. 9.19 , 20 , 21 , 22. Though I be free from all men ( saith Paul ) yet have I made my selfe servant unto all , that I might gain the more . And unto the Jews I became as a Jew , that Imight gain the Jewes : 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 ( being not without Law to God , but under the Law to Christ ) that I might gain● them , that are without Law . To the weake became I as weake , that I might gaine the weake : I am made all things to all men , that I might by all meanes save some . Here t is very remarkable , that Paul was made , in things indifferent , all things unto all men , only in order to their salvation , to gaine their soules unto Christ ; and why should we abridge our selves in the use of our liberty , in things that are of great expediency and conveniency unto us , when such a restraint of our liberty , is not a probable means of reaching the said end ? what reason can be given , why we should incommodate our selves , by forbearing all such indifferencies , that wicked men are scandalized at , when such forbearance is unprofitable unto their spirituall good , and unlikely to bring them any jot the nearer unto God and Heaven ?

A third limitation : the forementioned rule hath not place , when by the forbearance of our indifferencies , at which some wicked men are scandalized , there is incurred as great , if not a greater scandall , then that by their use : as when they are hereby confirmed , and hardned in their errour , and sinne ; and others are hereby drawn into the like : prudenter advertendum est ( saith Bernard ) scandalum scandalo non emendari , qualis emendatio erit , si ut aliis scandalum tollas , alios scandalizas .

Thus you see how the rule is to be limited ; and without such , or the like limitations , rigidly to presse it , would make against both the liberty , and peace of conscience .

First , against the liberty of Conscience : for it would in great part evacuate , and annull the grand charter of our Christian liberty in things indifferent , it would ( as Peter saith in another case ) put a yoke upon the neck of the disciples , which neither our Fathers were , nor we are able to beare , Acts 15.10 . All things are lawfull for me ( saith Paul ) But I will not be brought under the power of any , 1 Cor. 6.12 . But now if we must forbeare all our lawfull conveniences , at which wicked men perhaps will be purposely scandalized , we should be brought under the power of them , we should be little better then their slaves ; and what an unspeakable , and intollerable vassalage would that bee ? (h) (h) Quoties scandalum passivum alterius futurum est , ex malitia nullus debet omittere opus , quod nec est malum , nec h●qet speciem mali propter malitiam alterius , quando opus illud utile est temporaliter , vel spiritualiter operanti , quia non postulat ratio , ut malitiae alterius cum damno nostro succurramus , alias quilibet malitia sua possit nobis vocere , ut omitteremus opus nobis utile : malitia autem alterias nobis vocere non debet Lucssius Turrianus .

Secondly it would make against the peace of Conscience ; for it would so perplex mens consciences with doubts , and uncertainties ; as that they would hardly know when , and how to act in the use of things indifferent , for wicked men are very prone to be scandalized at the lawfull conveniencies of the Godly : and there is no doubt , but many are so wicked , as that they would of set purpose nourish , and cherish such scandals in themselves , if they thought that the Godly would hereupon forbeare such their conveniencies : there be some people of such malevolent spirits against Ministers , as that they are scandalized at the decent apparell of them , & their wives , at their competent fare , and moderate house-keeping : and , if they must make the humor , and opinion of such men the rule of their walking in all things indifferent , it will be a very difficult matter for them to know how herein to carry themselves ▪ But this doctrine , that we are to forbeare all indifferencies , at which wicked men are scandalized , if it be unlimited would create perplexities , not only unto Ministers , but unto all sorts of men , especially such as have any thing due unto them from others : for grant this , and how often will a Landlord be at a losse to demand his rent ? a Creditor his debts ? and the magistrate his tribute or contribution ?

Adde unto this , thirdly , that this doctrine , without limitation , will tend unto the overthrow of publick peace , and order , and brings in nothing but anarchy and confusion : for publique peace and order depends much upon the preservation of propriety : and upon what a ticklish point would propriety stand , if we must forbeare to exact , or receive all such temporals , at which wicked men are scandalized , that can be forborne without sin ? unto what wrongs , and injuries would this expose such , as are well affected ? for there be some men so wicked and malitious , as that they would be scandalized at their temporals for the nonce to deprive them of them . I shall conclude this particular with the resolution of Aquinas 2. 2dae . q. 43. art. 8. Propter eos , qui sic scandala concitant , non sunt temporalia dimittenda : quia hoc & noceret bono communi : dar tur enim malis rapiendi occasio , & noceret ipsis rapientibus , qui retinendo aliena , in peccato remanerent . Vnde Greg. dicit in Moral . Quidam dum temporalia à nobis rapiunt , solummodo sunt tolerandi : quidam verò aequitate servata prohibendi : non solae cura , nè nostra subtrahantur , sedne rapientes non suae , semet ipsos perdant .

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

Why then it must be omitted , but with this caution , so it may be without sin , or as the ordinary glosse upon that 15 of Matth. v. 12 , 13 , 14. resolves it , Salvâ triplici 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 namquevitae continetur in actionibus rectis , quas quis in seipso exercet convenienter rectae rationi , & appetitui recto , atque ad●o 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 humane actions , for the verity of life is contained in those regular actions , which any one exerciseth in , and towards himselfe agreeably to right reason , and a well governed appetite , &c. The verity of justice consists in those regular actions , which are performed towards another , likewise sutably to right reason , as it behoveth , truely and without sinne .

And to conclude , the verity of doctrine consists in a true , regular , and unerring faith : if these three verities be kept inviolate , every thing must be 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 Schoole-men themselves sumbling much about its explication , ) we 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 , and commanded by God , it must not be omitted , though all the world be offended : For evill must not be done , that good may come thereof .

(m) (m) Galvin . l. 3. Inst. c. 19. Sect. 13. 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 we endanger not our own soules . (n) (n) Scandalum quod oritur ex rebus perse bonis , & necessariis non licet evitare : quia non est faciendum malum , ut evenia● bonum . Bonum enim est expetendum , q●atenus bonum est , non expetitur autem quatenus bonum est , si malum simul expetitur . Nam qui expet●t bonum , abhorret à malo●qui autem abhorret a malo , qua malum est , is nullo malo quodcunque sit , non potest allici . Jam vero nullae sunt res planè necessariae praeter eas quae sunt in se bonae , atque eiusmodi , ut nisi voluntas illas expetat , à suo vero , & proprio obiecto abhorret ▪ it a que ut maximè tumultuetur mundus , tamen omnia , etiam extrema quaeque subeunda sunt , ut fiet illibata Dei gloria . Cameron , in electiora quaedam N. Test. loca ▪ Tom. 2. in Math 18.7 . To prevent scandall and sin in our brethren , we may not runne upon sin our selves : for a well ordered charity , as Aquinas gives the reason 2. 2dae . q. 43. a. 7. beginneth ever at home , making a man cheifly desire and endeavour the salvation of his ownsoule , and consequently more sollicitous to avoid sinne in himselfe then to prevent it in other : I may not then omit or neglect necessary duties , because to some they seem but needlesse niceties ; I must not fly true holinesse , and the power of Godlin●sse , because unto the world it appeares but braine sick peevishnesse , and an irrationall precisenesse : others errour should not be seconded , and countenanced with mine impiety , and disobedience .

Scandalum , nisi fallor , non bonae rei , sed malae exemplum est , aedificans ad delictum , Bonae res neminem scandalizant , nisi malam mentem . Si bonum est modestia , verecundia , fastidium gloriae , soli Deo captans placere ; agnoscant malum suum , qui de tali bono scandalizantur . Quod enim si & incontinentes dicant se à continentibus scandalizari , continentia revocanda est ? Tertullian .

Here it will not be an unprofitable , A Digression . nor much impertinent digression , to give you the summe of what Thomas and his Interprerers say upon this Question , An bona spiritualia sint propter scandalum dimittenda ?

Not to mention their rotten distinction between matters of counsell , and matters of precept , we will only out of them take notice , that there is a difference between transgression of a precept , and a temporary , partiall , or occasionall forbearance of the matter commanded by a precept .

No pre●ept whatsoever , whether of the Law of Nature , or else but p●sitive , is , for eschewing the scandall of any whether weake , or malitious , to be truly broken or 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 , we are tyed to all performance of it .

But yet however upon emergency of scandall , that which is commanded by some precepts (p) (p) Opera divi●● praecepti affirmativi , quod non pro semper obligat , debent aliquando deferri pro aliquo tempore , quando causarent pusillis scandalum , donee illi sint melius instructi , sed circumstantiae illius scandali sint mutatae , ita ut conting at praeceptum affirmativum etiam iuris quasi naturalis , aliquando hic & nunc non obligare propter concursum negativi praecepti de non ponendo offendiculo pusillis . Joan●●es Wiggers . 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 be removed by information , or instruction , or untill the circumstances of the scandals 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 scandals taken by , not onely the weake , but all malitious . Reprove not a scorner lest he hate thee , Prov. 9.8 . Speake not in the cares 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 ye your pearles before swine , lest they trample them under their feet , and turne againe and rent you , Matth. 7.6 .

To explaine this farther , recourse must be had unto that old and golden rule . Affirmativa praecepta semper obligant n●n ad semper . Affirmative precepts do alwaies bind , but not to alwaies : so that we are not bound to performe alwaies what they enjoine , but only loco & tempore debitis , when we have due time and place . Now as by the intercurrency of other circumstances , so especially by occurrence of the scandall of weake brethren there may not be opportunity , and seasonablenesse of doing what we are urged unto by some affirmative precepts ; and so those precepts may pro his & 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 so consequently we 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 he can , the scandall of the weake : now Charity is a virtue , 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 tie us , than that pertaining 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 and different are the degrees of obligation in affirmative precepts : such is the variety of circumstances appertaining unto the matters commanded by those precepts , and constancy of alterations about those circūstances , 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 wisdome , which is to direct him in a right apprehension , and discretion of circumstances : to define the opportunity , 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 . Only in the generall wee may safely say thus much : that whereas wee have said , that for shunning the scandall of the weake , we may forbeare the practise of things commanded by affirmative precepts , Hic & nunc , in some places , and at some times , it must allwayes be taken with this proviso , that there be not incurred a greater , and more perilous scandall , by forbearance , then 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 likely-hood would be at the practise : or else , secondly , when the body in generall , the Church and Common wealth , or the greatest , and cheifest part of either is scandalized at the forbeareance , and onely some few particular private persons stumble at the practise : or else , thirdly , when others take occasion by this partiall and temporary forbearance of what is commanded by affirmative precepts , to contemne the precepts themselves , as being by this our carriage induced to beleive that we verily despise them , and do not so much , for a while forbeare , as utterly disclaime the practise of what they command .

Thus you see , that , according to the common opinion of the schoolemen , things commanded may in case of scandall for a while be omitted or forborne ; but Vasquez and Becanus dissent from them in this particular : the explication and confirmation of their opinion I will propound , and then breifely passe my censure thereon . * * Sum. Theol. Schol. 3. par ca. 27. q. 5. Becanus , to make way for his opinion premiseth , that there is a difference between naturall precepts , for some saith he bind simply , and alwaies whatsoever circumstances intervene , and their obligation never ceaseth , such like are those that forbid lying , perjury , hatred of God , Idolatry &c : for these facts are so intrinsecally sinfull , as that they cannot by any circumstances be made lawfull : others now bind not simply , and absolutely , but with certaine circumstances , and therefore they bind as long as those circumstances remaine , they cease to bind when those circumstances are changed : Such is the precept for bidding to kill : for that binds with these circumstances , that we kill not by our private authority , except in case of necessary defence . Take away these circumstances , and it binds not , for it is lawfull to kill upon the command of authority , or in our necessary defence : such also is the precept of eschewing scandall : for , however it be dictated by the law of nature , yet it obligeth not absolutè & quomodocunque : but with certaine circumstances : and one circumstance necessarily requisite to make it bind us is , that there occurre not any other precept , either naturall , or positive . The reason is , because every one is bound to have a greater care of his own , than others salvation , and consequently , rather to avoid sin in himselfe , than to prevent it in his brethren . And therefore that precept which is given us for the prevention of sin in others , is but of a secondary obligation . Now the precept of eschewing scandall is imposed , onely for the hindring of sin in others , and therefore doth not tie us , when there occurreth any other precept , which is given for the avoiding of sinne in our selves . But it may be objected , that the precept of shunning scandall is of the Law of nature , and therefore is more obligatory than those precepts that are but positive . Unto this Becanus answereth , that a naturall precept is more obligatory , than that which is positive , caeteris paribus , that is , if each precept , both that which is naturall , and that which is positive , be primarily referred unto the furthering of our own salvation , unto the preventing of sin in our selves : But now if on the other side the primary scope of the naturall precept be to hinder sin in others , as it is in the precept of scandall ; and the principall end of the positive precept be to shun sin in our selves , then that precept which is positive doth more deeply bind us , than that which is naturall .

Againe , secondly , it may be objected : that if the obligation of the naturall precept of eschewing scandall ceaseth upon occurrence of but a positive precept ; why , then it seems , this positive precept detracts or derogates from the naturall precept of avoiding scandall : as being of greater force , and validity ? In no wise , onely it takes away a circumstance requisite to make the precept of avoiding scandall obligatory , quare cum dicimus ( saith Vasquez ) non esse omittendum praeceptum positivum propter vitandum scandalum proximi , non dicimus praeceptum naturale derogari pracepto positivo tanquam fortiori ; sed dicimus occursu praecepti positivi cessare quandam circumstantiam necessariam , ut ●blig●t praeceptum de vitando scandalo etiamsi naturale sit .

But all this labour would have been saved , if the question had been rightly stated : for , whereas it is said , that one circumstance necessarily requisite to make the precept of eschewing scandall bind us , is , that there occurre not any other precept either naturall or positive : this is to be understood cum grano salis , with this limitation , in case such precepts bind ( all circumstances considered to the performance of what they enjoyne ) hic & nunc , at such a particular time and place ; for then omission of what they enjoine would be sinfull , and we are not sinfully to omit any thing , for prevention of scandall in our brother : Unto the proofe of which the reason of Vasquez and B●canus may be applyed .

But , the obligation of affirmative precepts is not universall ad semp●r , but only l●co & tempore debitis : and therefore what they enjoyne may sometimes , in the case of scandall , be prudently omitted ; but perhaps this which I say is all that Vasquez and Becanus aime at ; and then they have no adversary that I know of ; Every one will grant unto them , that one circumstance necessarily requisite to make the precept of eschewing scandall bind us , hic & nunc , in such a time and place , is , that there occurre not any other precept binding us to what it enjoyneth at that very instant time , and place : for it is evident unto all , that upon occurrencie of such obligations , though scandall ensue , it would not be on our parts a culpable scandall , an active scandall . But it may be thought that I have staied too long upon this digression : to returne therefore where we left .

Secondly , if the action in which this appearance of evill is supposed to be , be but indifferent : why then , the best direction that we can have will be from what the Apostle Paul writes unto the Romans chap. 14. and unto the Corinthians , 1 Cor. 8. and chap. 10. of converts amongst the Romans there were some strong , and knowing ones , that were well principled , and so knew very well their deliverance from the yoake of the mosaicall Law : and hereupon , without any scruple , did eat such meats as were prohibited thereby , perhaps Swines flesh , or the like : Now at this their practise , severall weak Christians , who were as yet ignorant and uninstructed touching the latitude of their Christian liberty , were in severall regards scandalized , as I have shewen in a foregoing treatise : But yet here the practise of the strong was a thing indifferent in it selfe vers. 14.20 . and the appearance of evill ( to wit , a prophane , and irreligious contempt of the Law of Moses ) was only imaginary , arising from the ignorance , and errour of the weak , who thought that Law of Moses to be still in force , and unabrogated ; and the scandall consequent hereupon was only p●r accidens , flowing not from the nature of the action in it selfe , but from the misapprehension of the weake : and yet the Apostle blames the strong for scandalizing the weake : and therefore in this their action , though indifferent in it selfe , there was an active scandall , a scandall culpably given , as well as taken . The Apostle gives the same resolution unto the Corinthians concerning things offered unto Idols ; to eat them at the Pagan religious feast , and in the temple of an Idoll , carrieth a reall appearance of communion with , and approbation of an Idolatrous worship of the Idoll , and so is scandalous per se , of it selfe , and in its own nature , 1 Cor. 8.10 cap. 10. vers. 20,21 . But now to eat these same meats when sold , and bought in the shambles , or set before them in private meetings , the Apostle resolves to be a thing lawfull , and indifferent , 1 Cor. 10. v. 25 , 26 , 27. And indeed it could not carry a reall , but only an imaginary appearance of evill ; for they were the good creatures of God , and so uncapable of any morall pollution , and they had no religious use , and so did not reflect any glance of the least honour , credit , or countenance to the Idoll . The scandall then , accrewing by them , was only per accidens ; and yet they were by the Apostles advise to be forborne , if such scandall were likely to ensue upon the use of them . But if any wan say unto thee , this is offered in sacrifice unto Idols , eat not for his sake that shewed it , and for conscience sake , 1 Cor. 10.28 . Here we have a generall rule , together with three limitations thereof .

First , a generall rule : if any man imagine evill , and sin to be in an indifferent action , and hereupon be scandalized , that action is to be abstained from ; if any man say unto thee , this is offered in sacrifice unto Idols , eat not , for his sake that shewed it .

But now here are couched three exceptions .

First , we are not bound to abstaine from things indifferent , unlesse the scandall consequent be probable ; if any man say unto you , this is offered in sacrifice unto Idols &c. if he say nothing , but smother his opinion , and dislike in his owne brest , we may be guiltlesse and blamelesse . And indeed , if we are to forbeare all indifferent things , in which there is only a meer possibility of scandall , we should be at an utter losse , and uncertainty in our actings in things indifferent , and never know what to doe , we are obliged then to abstain from things indifferent , only in the case of (q) (q) Quando attentis etiam omnibus ci●cumstantiis actus inordinatus unius non est ta lis , ut pr●babiliter putar● possitasteri futurus occasio ruinae , non eri● peccatum scandali , nec distinctum , nee non distinctum , ut sentit etiam Bannes hic art 4. in fine . Nam tune nonpotest quis censeri causa moralis ruinae alterius . Gregor. de Valentiâ . tom. 3. q. 18. punct. 2. scandall probable , and not in the case of scandall meerely possible , and so much is observed by Calvin upon the 1 Cor. 8.13 . Deinde non jubet nos Paulus divinare nunquid offendiculo futurum sit quod facimus , nisi cum est praesens periculum .

A second exception is ; that we are not required to abstaine from things indifferent , in which our weake brethren imagine that there is evill and sin , and thereupon are scandalized , unlesse they have some probable ground for their imagination : for though the eating of the Idolothytes at a private feast was not an action in it selfe scandalous , or inductive unto sin ; as being free from both sin , and all reall appearance of it , yet the Corinthians scandalized hereat had a probable ground why they conceived it to be unlawfull and sinfull , the late morall or religious relation that the Idolothytes had unto an Idoll : this is offered in sacrifice unto Idols ; Mr Rutherford [ in his treatise of scandall pag. 53 , 54. ] expresseth this limitation as followeth ; we read not of scandals culpable in Gods word , but there be some morall reasons in them ; and he applyeth it unto the offence , that is taken , at tolling of bells , at a ministers gowne , when he preacheth : there is no apparent morall reason why the tolling of a Bell , or a ministers gowne should scandalize ; for they are of meere civill use , and have no morall influence in the worship ; for the same tolling of bells is , and may be used to convocate the people to a Baron Court to heare a declamation , to convocate souldiers . This exception , that I have laied downe , is , I conceive , grounded , as upon what the Apostle saith ; so also upon the reality , and truth of our Christian liberty in things indifferent , which otherwise would signifie nothing ; for if we are to abstaine from all indifferent things , in which another without probable ground imagineth that there is sin ; the servitude of Christians under the Gospell would be farre greater , and more intolerable , then that of the Iewes under the mosaicall administration .

A third exception ; which we may gather hence , is , in great part , coincident with the first , and 't is ; that the abstinence unto which we are obliged , in things indifferent , in the case of scandall , is not universall , and totall , but limited ad hic & nunc , those times , and places in which there is danger , or likelyhood of scandall : the Corinthians were , in their private feasts , to forbeare eating Idolothytes , only in the presence of persons apt to be scandalized , and might elsewhere use their liberty without regret of Conscience .

Unto these exceptions insinuated here by the Apostle we may adde divers others , of which , some may be collected from what we above said touching the scandall of the wicked in things indifferent mutatis mutandis , and by and by I shall adde others ; but first I shall examine some restrictions , which I gave in a former edition of this booke .

Former Edition .

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 be undetermined , left to our owne liberty and choice , or else 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 fly the shadow of sin , we should embrace the body of sin , a sinne 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 lesse , when only an appearance of evill is joined to it . We must not then shun the Lords table , because some weaker judgments 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 Cerem nies annexed to its performance . So , to avoid m●ns unjust censures , he should incurre a just woe and curse from God : woe be to me ( saith the Apostle ) if I pr●ach not the Gospell .

Answer .

This first limitation I borrowed from Dr Sclat●r upon the text : for the examination of it we must distinguish of humane Ceremonies ; they are of two sorts , Circumstantiall , or Doctrinall .

First , circumstantiall , such are the Circumstances of time or place , matters of order , decency , and the like . Now these are necessary in the generall , and the particulars may be determined by the Magistrate , or Church-officers v. g. that the publique assemblies be at such a convenient time of the day , in such a place , and that they be convocated by tolling of bells ; that the Minister officiate in a grave habit , gowne , cloake , or coate , &c. Now though some of these may be by some causelesly imagined to be evill ; yet they are not therefore to be forborne , if they be by lawfull command of the Magistrate , or Church , to be annexed with necessary duties ; for necessary duties are not to be omitted for meere circumstances connexed with their performance .

Thus we are not to forsake , or refraine our publick assemblies , because some think there is some superstition in the places of them , our Churches , and the Convocation of them by bells , upon this ground , that both our Churches and bells have been abused by Papists . Dr Heylin [ in a former edition of his Geography ] relates this following story of Peter Du Moulin ; that hearing how diverse English Ministers scrupled to officiate in a Surplice , he said , that he would willingly preach at Paris in a fooles coate , if leave could not be gotten of the King , upon any other condition . If this great light of France ever dropped such words , he had in them doubtlesse a very good , devout , and zealous meaning ; but yet ( under correction ) I cannot see how his resolution can be accorded with that rule of the Apostle ; Let all things be done decently ; for it cannot as yet sink into my foolish head , how that a fooles coat is a decent garment to preach in . But this on the bie .

To proceed unto a second sort of Ceremonies , which we may call , for distinction sake , humane , Doctrinall , Ceremonies ; such as men institute , by their morall signification , to teach , v.g. the Crosse , Surplice &c : if these might lawfully , by any humane authority whatsoever , be unavoidably annexed with necessary duties , we should then soon resolve , that we are not then to abstaine from them ; but the non-conformists ever held that no mortall wight whatsoever could lawfully urge , or presse the unavoidable connexion of such Ceremonies with necessary duties : and indeed they have very good reason against the Command of such a connexion ; because it would have been against religion , and against charity .

First , against religion : they never granted them ( as is still supposed ) to be indifferent , but alwaies arraigned them as guilty of superstition , and will-worship ; and so , manifest transgressions against the second commandement , presumptuous additions unto the word , and ordinances of our Lord Jesus Christ , a setting of mans threshold by Gods threshold , and their posts by Gods posts , Ezek. 43.8 . and the justice of their accusation will be soon confessed by all learned , and unprejudiced men , that will with patience , and impartiality reade the reenforcement of their arguments by Parker , Didoclave , and Ames against all answers and replies whatsoever . The Prelates connexing of humane symbolicall ceremonies with duties and ordinances that are necessary , and commanded by the word of God , brings into my mind an artifice of Julian the Apostate : in the market places of Cities , he set up his own image , with the Effigies of the gods of the Heathen pictured round about , to the end , that whosoever should do civill reverence to the Emperours Image , might also seem to worship the gods of the Gentiles : and by the contrary , they who would not bow to the Gods of the Gentiles , might seeme also to refuse all due reverence to the Emperour . — Thus the Prelates , of their own heads , most presumptuously have set up in Gods worship , and service , their own inventions , and have commanded them to be joined with the ordinances of Christ : so that hereby they drave many conscientious Ministers into a great strait , if , out of a lothnesse to loose the exercise of their Ministry , they conformed unto their Ceremonies , this they interpreted to be an approbation of them ; and , if to avoid their Ceremonies , they did forbeare to baptize , to administer the Lords supper &c. then they accused them for neglect , and contempt of Gods Ordinances .

Secondly , it was against charity for the Prelates , so rigidly , and peremptorily to presse their paultry Ceremonies , as that unlesse men observed them they would not suffer them , by their good wills , to enjoy the precious Ordinances of Christ Jesus ; and this can reasonably be denied by none , who think , that the soules of men may be damnified by the want of such ordinances : But to proceed unto a second restriction in the former edition .

Former Edition .

If we are not , secondly , nostri juris , but restrained ; and determined by authority , we must not disobey that , to satisfiea Brother ; transgresse duty , to expresse charity : So to please men , we should displease God . So we should doe evill , that good might come thereof . When the Obligation of two precepts seemingly lyeth upon us at the same time , and impossible for both to be at once obeyed , in such a case , because there is no clashing between Gods precepts , neither doth God by them impose upon his creatures any necessity 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 weighty 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 then those of charity . We are more bound to pay our debts then to distribute Almes . He that hath trespassed against another , is more strictly tyed to sue for reconciliation , then the party who hath received the injury . Now to hinder the scandall of the weake , is a duty of Charity ; to obey the lawfull commands of authority , a duty of justice ; and 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 Professors of Aberdene in their Duplies to the second answers of the Covenanting ministers , who from pag. 65. unto 75. have purposely discussed this very question , whether the precept of obedience to Superiors , 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 . How ever in the meane while let it not be thought troublesome , if I insert , what I judge in them , if not most , yet very r●markeable . 'T is this , Debitum obedientiae , the debt of obedience , which we owe unto superiours , is ( say they pa : 74 ) not only debitum morale , a debt or duty unto which we are tyed by morall honesty , and Gods Commandment : but also debitum legale , or debitum justitiae , ( quod viz: fundatur in proprio jure alterius ) a a debt grounded upon the true and proper right which our Superiours have to exact this duty of us , so that they may accuse us of injury , and censure us , if we performe it not . There is a great difference b●twixt these two sorts of debts , & the last is farr more obligatory than the first ; as for example : A man oweth mon●y 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 creditor , than to give almes . So by morall honesty , and Gods precepts also , a man oweth to his neighbour a pious car●fulnesse to hinder sinne in him , by admonition , instruction , good example , and by omission , even of things lawfull , when he foreseeth that his neighbour , in respect of his weaknesse will be scandalized by them . But his neighbour hath not such a right to exact these things of him , neither can he have action against him for not performing of them , as our lawfull superiours have , for our due ob●dience . 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 be offended , scandaliz●d 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 own with the sinne of disobedi●nce against authority , to which for conscience sake thou art to yeild subjection : we 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 : we may , and sometimes must part with our own right ; but we ought not to rob the Church of hers , by b●reaving her of her power , by denying her our obedience . Nay farth●r , I confesse that rather than a weake brother should be scandalized , we may pro hic & nunc in some particular times and places , pretermit what superiours prescribe , provided they take no distast thereat , and others by our example be not encouraged to contemn their persons , callings , commands : for so a greater and more pernicious scandall will be incurred , than was declined . But we are not upon occurrence of any scandall whatsoever , taken by whomsoever , either absolutely to deny , and utterly r●fuse obedience to the lawfull injunctions of our publique governours , whether temporall , or ecclesiasticall : or so much as contemptuously and scandalously for a while omit the practise of what they enjoine . And omission of what they require , is than contemptuous , when they p●remptorily urge the practise of it , then scandalous when it heartens others to a contempt of their authority . To grant any of these lawfull , what were it , alasse ! but to licence confusion both in Church and Common-w●alth ?

Secondly , I demand whether or no the offence given to , or taken by a Magistrate , who is a bro●her , and withall a magistrate , be not greater than that which is given to , or taken by one , who is only a brother ? An impartiall Judg will soone determine , that the double relation of brother and magistrate , weigheth down the single and naked relation of a brother . Howsoever I am sure , that the whole exceeds the parts s●verally c●nsidered : 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 (r) (r) Bishop Morton . : adds in a furth●r specialty nor to the Church of God , 1 Cor. 10.37 . The Jewes and Gentiles were but parts , the Church of God the whole , they but brethren , she the mother . (s) (s) Si ne●as sit vel pusillum quempiam scádalizare , & praestiterit alligata collo mola afinaria demergi quempiam in profundum , ma●is quamscan dalizare unum ex pu●●llis Christianis : quam est horrendum fl●gitium & quam atroci supplicio vindi . candum scandalizare ●os ▪ quorum unius offensio magis pe●iculoia quá aliorum multorum , &c. Forbefius I●enic . pag 405. If then it were better to be thrown into the bottome of the sea , with a mill-stone about ones neck than to offend a little one , a poore and illiterate artizan , what expression shall we then find answerable to the hainousn●sse of a scandall given to a pious Magistrate , to a religious Prince , to a Parliament , and Convocation , to a whole Church and Common-wealth ?

Examination .

First , it cannot be denied , but that divers indifferent things may be hic & nunc of such weight , and moment , of such necessity , or at least expediency , and conveniency , as that the just commands of our lawfull superiours may render them our duty , and omission of them would be sinfull : of subjection unto such commands the Apostle speaks , Rom. 13.5 Wherefore ye must needs be subject , not only for wrath , but also for conscience sake . Where by wrath is understood Metonymically punishment : we are therefore to obey the Commands of the Magistrate , not onely for feare of punishment , but also for feare of sin : lest we wound the Conscience with transgression of the fifth Commandement . To assert the contrary , ( that 't is not a sinfull disobedience to violate the Commands of Superiours concerning some things indifferent in their generall nature , ) tends apertly to the dissolving of all government , and stocks up the authority of Magistrates , and masters of families by the very roots .

Secondly , 't is as unquestionable , that all omissions of what is commanded by humane lawes are not sins , unlesse they be out of contempt of authority : for

First ; otherwise ( as (t) (t) Aliae leges humanae , quia possunt esse vel justae vel injustae , idque ratione efficientis , materiae , formae , finis , & hujus aut illius subjecti , vel adjuncti ; idcirco non ità simpli citèr alligant , ut earum quaelibet violatio culpam lethalem inducat . Si enim sic esset , tum quot sunt leges , tot essent laquei animarum , & qui sub legibus vivunt , pluribus multo peccatis essent obnoxii , quam qui in barbaris gentibus , vel absque legibus , vel cum paucissimis transigunt vitam . Ames . de Consc. cal . lib. 5. cap. 24. Num. 22. Ames rightly saies ) as many lawes as there were , so many snares for soules there were , and they that live under lawes , should be subject to many more sins , then they who live among barbarous people , either quite without lawes , or with but a few .

Secondly , there be divers lawes , that be (u) (u) Multae leges sunt pu●è poe●●les , i●a ut ipsis plane satisfiat , 〈◊〉 poena solvatur . Rat. 1. Quia legis finis est deterrere homines à communi & frequen●i usu hujus aut illius rei , ad quem finem sufficit constitutio poenae . 2. In talibus etiam legibus est ●acita conventio & pactum , d● poena ferenda si contra fiat : Contra leges autem conventionales , aut sub conditione latas , venire quis potest absque peccato . 3. De talibus legibus , intelligentes homines nunquam faciunt scrupulum conscientiae , si absit contemptus , scandalum , & notabile damnum . Tales sunt leges de non ven●ndo , de non piscando , de volucribus aut feris non capiendis , de non utendo hoc aut i●lo genere vestium , ciborum &c. num. 28. purely penall , and the intent of such lawes is satisfied , when one patiently submits unto the punishment inflicted for the breach of them ; such are severall lawes of our Land putting restraints upon some men in fouling , fishing , hunting , and the like : as also that statute , which prohibited the eating of flesh , at such times upon politick respects , for the breed , and increase of cattle , as also for the encouragement of fishing , Now no man can reasonably hold , that every breach of such lawes is a sin , especially when t is not contemptuous , and scandalous : I put in that limitation , because contempt of authority , and scandall unto others will make a very small , and otherwise inconsiderable violation of a meer penall law , to be a very heinous sinne .

Thirdly , the omission of what is commanded by humane lawes is in many cases (w) (w) Obligatio legis non potest extendi ultra intentionem , & mentemlegislatoris , eamque Justam . Praesumendumautem est nullum hominem velle su . os subditos ad ●ethalem reatum & damnat●onem obligare , propter quemlibet suae voluntatis neglectum . Imo si in aliquo casu magnum damnum , scandalum , aut incommodum ex observatione quarundam legum sequuturum esset , praesumitur non intēdisse legislatorem , ut in illo casu observaretur . Ames . de Con. lib. 5. cap. 24. n. 22. agreeable unto the presumptive will of a just magistrate . It is to be presumed , that if he knew the cases , he would tolerate the omission , and therefore such a bare omission would not be a sin : Of this Ames speakes very well : the obligation , saith he , of a Law , must not be stretched beyond the just intention , and mind of the lawgiver , but it is to be presumed , that no man would oblige his Subjects to a mortall guilt , and utter damnation , for every neglect of his will and pleasure . Nay if in some case , the Law cannot possibly be observed , but some great damage , scandall , or inconvenience , must needs follow , it is to be presumed , that the Law-giver never intended that the Law in such a case should be observed . We would reckon him a very cruell Magistrate that should be implacably angry at a sicke man for eating flesh in a time of Lent , and can we thinke then , that there was any such thing as Christian pity and commiseration in the breasts of those men whom nothing could attone for the omission of the Crosse , Surplice , & c ? while they scandalized , that is destroyed , the immortall soules of many for whome Christ dyed . Suppose the greatest Monarch upon the face of the earth should command the meanest , and lowest of his slaves upon some important affaire to ride post through such a City , without any of the least stay or diversion , and then it should happen , that a company of litle children should be playing in the streets , can this slave think , that he is obliged to ride over them ? Nay , unlesse we imagine his Master to be a most bloudy Tyrant , we must needs think , that he will be highly displeased at so horrid a cruelty ; and can any man then make any tolerable apology for the tyranny of our late Prelates , who commanded all to drive on with a furious career in the course of conformity , without any the least stop , though hereby were hazarded a world of soules , purchased at no lower a rate than the divine bloud of our blessed Saviour ?

It is the will and pleasure of the King of Kings , and Lord of Lords , that matters commanded by his affirmative precepts should be , for a while , forborne , in case of the likelihood of scandall consequent ; but these men ( in imitation of him that exalted himselfe above all that is called God 2 Thes. 2.4 . ) could not be perswaded to dispense with a temporary forbearance of any ceremonies they enjoined : though they well foresaw , that the sequele of them was likely to be a very great , and spreading scandall .

But now the non-conformists might spare all this discourse touching the obligation of humane lawes in generall : because they hold that humane , religious , Doctrinall Ceremonies the matter in question , cannot be lawfully determined by the authority of either Politicall , or Ecclesiasticall superiours : and for this they have two , as I take it , very convincing arguments .

First , because all such Ceremonies are Saw●y additions unto the word , and ordinances of God , Deut. 4.2 . and cap. 12.32 . strange fire which the Lord commanded not , Lev. 10.8 .

Secondly , because suppose they be indifferent ( which was a thing never granted ) yet they are unnecessary toyes , and trifles : and therefore it is not lawfull for our superiours to command them , when , from the practise of them , it is very probable , that scandall will arise . For

First , every power is the Minister of God to thee for good , Rom. 13.4 the power of the Magistrate is like that of the Minister , only for edification , and not destruction , 2 Cor. 10.8 . and cap. 13.10 . but now if he should have power to command humane symbolicall Ceremonies ( that may be well spared in Gods worship and service ) when there is likelihood of the consecution of Scandall : then he should have power to do mischiefe , to enjoine things hurtfull , and destructive unto the soules of men .

Secondly , our Saviours commination against scandall , Matth. 18.7 . ( Woe to that man by whom the offence cometh , ) reacheth Magistrates , as well as private persons : and we may say the same of the Apostolicall prohibitions of scandall both to the Romans , and the Corinthians , Rom. 14.13 , 15 , 20 , 21. 1 Cor. 8.9 . and chap. 10.32 .

Unto these prohibitions adde we Pauls resolution to avoid scandall arising from the use of things indifferent : if meat make my brother to offend ( saith he ) I will eat no flesh while the world standeth , lest I make my broth●r to offend , 1 Cor. 8.13 . For

From this resolution the unlawfulnesse of the injunction of such ceremonies as ours will undeniably follow .

To cleare this I shall presuppose that , which cannot ( with any colour of reason ) be denied : to wit , that , that , which Paul held unlawfull for himselfe to practise in his own person upon a generall account belonging to all Christians , could not by him be lawfully imposed upon others by an Ecclesiasticall Canon ; but now Paul held it unlawfull to eat flesh in case of scandall probably consequent , and this was upon a generall reason belonging to all Christians : and therefore he thought it utterly unlawfull to impose any such matter upon others when scandall was likely to follow .

From this thus premised , I shall hence thus argue Syllogistically , against our Prelates imposition of our Ceremonies .

If it were unlawfull for Paul to impose upon the Corinthians such ceremonies as ours , then it was unlawfull for our Prelates to impose such upon us .

But it was unlawfull for Paul to impose such Ceremonies as ours upon the Corinthians .

Therefore it was unlawfull for the Prelates to impose such Ceremonies upon us .

The sequele of the major is evident : because the Prelates could not pretend unto so much authority in matters Ecclesiasticall as Paul had : for in each of the Apostles there was a greater fulnesse of jurisdiction then in any that succeeded them .

As for the Minor that may be confirmed by this following Syllogisme .

If it were unlawfull for Paul to impose upon the Corinthians the eating of flesh when scandall was likely to ensue , then it was unlawfull for him to impose upon them the use of such Ceremonies as ours .

But the former appeareth to be unlawfull by the 1 Cor. 8.13 .

Therefore the latter was unlawfull also .

There is nothing here can be questioned but the Major , and that is easily confirmed from a just comparison of flesh with such Ceremonies as ours .

First , the eating of flesh was undoubtedly a thing more cleerly indifferent , then the practise of such Ceremonies of ours .

Secondly , flesh was necessary unto the maintenance of the life of man by disjunction : that is , flesh , or some other meat : but now such Ceremonies as ours are not necessary unto the worship and service of God by disjunction : for God may be worshipped without them , or any others in their stead : a surplice ( saith Rutherford is not necessary by way of disjunction , for neither is surplice necessary , nor any other white or red habit , that hath some mysticall signification , like unto Surplice : So kneeling to the elements is neither necessary , nor any the like religious honouring of them by prostration before them , or kissing them .

But against this accusation of our Ceremonies for scandall there are objected two Comparisons .

First , of the duties of justice and Charity together : the duties of justice are more obligatory then the duties of charity , as being not only a morall , but a legall debt : Now to hinder the scandall of the weak is a duty of charity , only a morall debt , to obey the lawfull command of authority in things indifferent a duty of justice , a legall debt ; and therefore of the greater obligation , and moment : I shall the rather insist on this argument , because it is of late so much stood on by Dr Sanderson [ in his last Sermons printed 1656. pag. 249. ] where we are not ( saith he ) able to discharge both : debts of justice are to be paid ( saith he ) before bebts of charity . Now the duty of obedience is debitum justitiae , and a matter of right : my superiour may challenge it at my hands as his due ; and I doe him wrong , if I withhold it from him . But the care of not giving offence is but debitum charitatis , and a matter of but courtesie . I am to performe it to my brother in love , when I see cause : but he cannot challenge it from me as his right , nor can justly say I do him wrong , if I neglect it . It is therefore no more lawfull for me to disobey the lawfull command of a superiour , to prevent thereby the offence of one or a few brethren , then it is lawfull for me to do one man wrong , to do another man a courtesie withall , or then it is lawfull for me to rob the Exchequer to relieve an Hospitall . (x) (x) Quis est , qui dicat , ut habeamus quod demus pauperibus , faciamu● furta divitibus ? August . ●ont . Mendac . cap. 7.

For answer : First , if this argument be applied unto our Ceremonies there will be in such application a meer begging of the question ; for that our Ceremonies were things indifferent , the command of them lawfull , the practise of them a duty of justice , a legall debt , is the maine thing in controversy betwixt the conformists , and non-conformists ; and therefore all this should be proved , and not barely presupposed as it is . But

Secondly , the fore mentioned rule is to be understood with this limitation , caeteris paribus , if the termes of the comparison be equall : and equall they are not , when the minims of justice are put into the ballance with the weightiest duties of charity : and so 't is in the present comparison , though we suppose our Ceremonies to be indifferent , and the practise of them a dutie of justice : for of what importance is such practise in comparison of the not scandalizing of our Brother ? Who , that is not extreamly transported with prejudice , will think , that the commands of the Prelates to weare the surplice , to signe children with the signe of the Crosse in Baptisme &c. carry any tolerable proportion with those precepts of the Apostle , destroy not him with thy meat , thy indifferencies , for whom Christ died ; for such things d●stroy not the worke of God ? Rom. 14.15 , 20. What lawes , of any earthly wight whatsoever , concerning ceremonies , can be more obligatory , than the Commands of God touching the externalls of his worship and service ? and yet it is his will , and pleasure , that these externals of his worship should be laid aside for the performance of outward works of mercy ? I will have mercy and n●t sacrifice , Matth. 12.7 . Thus are we to leave our prayers , both publique , and private , to forsake a Sermon , for to save the life of our neighbours , to quench the firing of his house , to helpe his cattle out of the ditch : now , if the sacred Ordinances of God are to give way unto works of mercy unto the bodies of men , surely then much more is the trash of humane inventions to yeild unto a worke of mercy towards the soules of men : This answer which I now give was made by Ruth●rford in his dispute of scandall unto the Duplies of the Doctors of Aberdeen pa. 50 , 51 , 52 , 53. his discourse there is so satisfactory , as that I have thought fit to transcribe what he saies ; and I hope the reading of it will not be irksome unto the Reader .

It is true these duties which we owe to others by way of justice , are more obligatory then those , which we owe only by way of charity , caeteris paribus : Wh●n duties of the Law of nature , and morall Law , are compuned together , then indeed the duties , which we owe both by the tye of justice and charity , are more obligatory then the duties that we owe onely by the tye of charity . As for example , My Father is in danger before mine eyes to be drowned , in one d●ep water , and before my eyes also my neighbour or friend is in danger of the like kind : the two tyes and bands of justice and charity , both by the fifth and sixt Commandements , are more obligatory , hic & nunc , and do more strictly oblige , that I run to succour and preserve the life of my Father , than the life of my neighbour : f●r the obligation to my neighbour , is only Charity , by the obligation of the sixth Commandement , which obligation ceaseth , hic & nunc , at this time , when my fathers life is in hazard : and thus farre the Doctors argument goeth for strong , as School-men , Casuists , and Divines teach . But it is not to a purpose for the Doctors : for all offices and duties generally , and universally , of what ever kind , which we owe by may of Justice , are not more obligatory , than duties which we owe only by way of charity : as when duties of a positive commandement of God , enjoined by our superiours , and duties which we owe by charity only , are compared to ether , th●n the Doctors Major proposition is not cleare of it selfe , as they dreame , neither do Casuists , or Amesius , or Divines say with them ; but truth , and all our Divines say against them . Let us suppose that the King , and Convocation , and Assembly of Priests and Prophets of Israel make a Canon according to Gods word . That no manner of man presume to eat shew-bread , save the Priests only . All men owe obedience to this , both because it is Gods expresse Law , and by the band of Justice the Eld●rs and assembly of the Ancients have forbidden it . But if our Doctors argument stand strong , David at the point and hazard of famishing for hunger , sinned in eating shew-bread , yet Christ acquitteth him of all sinne , and saith Matth. 12.5 . he and his followers are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , blamelesse . Now David was under a duty by mercy , and love to his own life , and the lives of his followers , to eat shew bread , and he was under the band of Justice , by the Law of the Ancients of Israel , and Gods law , not to eat . Therefore in some cases when our superiours commandements are only positive Lawes , they are not more obligatory , than duties of Charity , only commanded in the Law of nature . I cleare it further thus , I see my ●●ighbour in danger before my eyes of drowning , and my father commandeth me to goe and labour , or sow his farme in that time , while I am to preserve the life of my neighbour , in present danger , to loose his life in a great water . By the Doctors maxime , I am under the higher obligatory tie of Justice , to obey my father , who commandeth a thing both lawfull and necessary , by vertue of the higher commandement , to wit the first of the second Table , than I am obliged by the sixth Commandement , and of charity only , to give present succour and helpe to my dying neighbour , so I must let my neighbour dye in the waters , to give a duty of Justice to my father of farre lesse necessity . I would not commit my Conscience to such Casuists , as are the Doctors of Aberdeen . But if the Doctors would see with some new light of reason ; it is cleare that not only , the tye of justice maketh the precept more obligatory , but also the weightin●sse of the thing commanded ; yea , and if the positive Commandements of the Lord our God , who of Justice , and Kingly soveraignty hath right to aske obedience of us above all earthly Superiours , do yeild and cede as lesse obligatory , then commandements of love only , that are commanded in the Law of nature . What do our Doctors clatter and fable to us of a right of Justice , that mortall Rulers have to command in things indifferent , from which the destruction of soules doth arise ? for these commandements of Rulers , ( Kneele religiously before bread , the Viceger●nt image of Christ crucified ) ( keepe humane holy dayes ) ( Crosse the ayre with your thumb above a baptized infants face ) at best , are but positive Commandements , not warranted by Gods word . But shall they be more obligatory by a supposed band of Justice that Prelates have over us to command such toyes , than this divine Law of God , and Nature , Rom. 14. For indifferent dayes , meates , surplice , destroy not him for whom Christ dyed ? All the Casuists and Schoolemen , Navarra , Sylvester , Sanchez , Raphael dela Torre , Meratius , Duvallius , Thomas , Scotus , Bona●entura , Suarez , Vasquez , Greg : de valentia , Albertus , Richardus , Biel , Corduba , Angelus , Adrianus , Alphonsus , Becanus , Yea , and all the h●st of our Divines cry with Scripture , that mercy and the precepts of love , and of the Law of nature are more obligatory , than sacrifice , burnt offerings , and Gods owne positive Lawes , yea , and that positive Lawes loose their obligatory power , and cease to be lawes , when the lawes of nature and necessary dutyes of mercy , and love ( as not to murther our brother ) ( not to scandalize ) standeth in th●ir way . I might weary the Reader here with citations , and be wilder my selfe also , but it is a point of Divinity denyed by none at all . 3. What we owe of Justice to our Superiours , is indeed both a morall debt of obedience , and a debt of Justice and law , which Rulers may seeke by their place , and ex jure , as Aristotle saith , but this right is limited : Rulers have no right to seeke absolute obedience , but onely in the Lord , not against charity . And though the place of Rulers be authoritative , yet their commanding power , as touching the matter of what they injoyne is only Ministerial , and they cannot but in Gods place exact , that which is Gods due , and seing God himselfe , if he should immediatly in his owne person Command , he would not urge a positive commandement , farre lesse the commandement of light and vaine Ceremonies , against and beyond the precept of love , not to destroy a soule for whom Christ dyed . Ergò , Superiours under God , who borrow all their light from God , cannot have a higher right , than God hath . 4. The comparison of a man who oweth moneys to a Creditor , and oweth moneyes to the poore , is close off the way , for he is obliged to pay the Creditour first , but the case h●re is farre otherwise ; the debt of practising indifferent feathers , and straws , such as kneeling , crossing , wearing Surplice , is neither like the dept owen to the poore , nor to the Creditor ; For natures Law , and Gods word , 1. Cor. 10.18.19 . maketh the Non-practise , non-murthering obedience to God , when the practise of indifferent things is a soule stumbling to the weake , and the practising is but at ' its best obedience to a positive Law , and ought to stoope , and goe off the way , and disappeare , when natures Law ( murther not ) doth come in ' its way . When the Doctors put Loyalty above Charity , they suppose obedience to Commandements commanding scandalizing of soulès to be loyalty to Superiours ; which is questioned , it being treason to the soveraigne of Heaven , and Earth , to destroy his Image , it is taken as loyaltie by our Doctors , but not proven to be loyaltie , and so a vaine question here , whether Loyalty be above Charity or not .

This dispute of scandall is annexed unto his divine right of Church Government , which was published 1646. since that Dr. Sanderson 1656 ( as I shewed you but now ) propounds the argument a new , with a great deale of triumph , but without any considerable reinforcement ; and withall he takes no notice of Rutherford , his answer , from whence I gather that he never read it : and indeed it is a thing very incident unto the greatest Schollars of that party to censure , but never to reade their adversaries .

Thirdly , to say something unto Dr. Sanderson as well as unto the Duplyers , I must needs confesse , that I am transported with a just admiration , that so great a schollar should so extenuate , as he doth , the guilt of an active scandall ; for he makes the care of not giving offence to a brother to be a matter but of courtesy ; he cannot , ( saith he ) justly say I do him wrong , if I neglect it : But first , the Apostle Paul speakes another language , in his account to make brethren to offend is to sin against them , to wound their weake consciences , and so to sin against Christ . 1 Cor. 8.12 . Compared with ver. 11.13 . and Rom. 14.15.20 . he resolves , that 't is a destroying of a brother for whom Christ died , a destroying of the worke of God in him : whereupon Divines generally determine , that 't is soule-murther : Now , in wounding the weake conscience of our brother , in murthering his immortall soule , there is doubtlesse some wrong committed against him : not to destroy him for whom Christ dyed &c. is more than a matter of meer courtesy unto him .

Secondly , suppose the care of not giving offence be , in respect of our brother , but debitum charitatis ; yet in regard of God 't is debitum justitiae , a legall debt : he may , and doth challenge it as due , and we do him wrong if we disobey him . Our Saviour thundereth a woe against such disobedience ; Woe to him through whom offences come , Luk. 17.1 . and in the second verse this woe is aggravated by comparison with a very grievous punishment , it were better for him that a Mill-stone were hanged about his neck , and he cast into the sea , then that he should offend one of these little ones .

But to proceed unto the second comparison on which I insisted out of Bishop Morton and Dr Sanderson : a Comparison betwixt a scandall given to a Magistrate , and a scandall given to one , who is only a brother : 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 only a brother ? an impartiall Judg will soone determine that the double relation of brother , and Magistrate weigheth down the single , and naked relation of a brother &c. ut suprà .

For answer unto this , distinguish we of a two 〈◊〉 acception of scandall . Primary , and Secundary .

First , Primary , and so t is an occasioning culpably the fall of another into sin .

Secondly , Secundary , and so 't is only the angring , vexing , displeasing of another .

This distinction premised ; the comparison may be understood ; either of the scandall of a Magistrate in a secundary acception , with a scandall of one , who is onely a brother in a secundary acception of the word too ; or else of the scandall of a Magistrate in a secundary acception with the scandall of a brother in a primary acception ; or 3. of the scandall of a Magistrate in a primary acception with the scandall of a brother in a primary acception also .

First ; if the Comparison be on both sides to be understood of scandall taken in a secondary sense , there is no doubt , but the scandall of the Magistrate is more dangerous , than that of one , who is only a brother : for the wrath of the supreame Magistrate is as the Messengers of death , Prov. 16.14 . as the roaring of a Lyon , Prov. 19.12 . In indifferent things then it will be our safest course to anger a brother , rather then to displease the Magistrate . But this acception of scandall is impertinent unto our purpose , and so much is confessed by Dr Hammond in his treatise of scandall pag: 23. To be angry , grieved , troubled , at any action of another , is not ( to be offended ) in the scripture sense , nor consequently doth it follow , that I have done a misse in doing that which another man is angry at , unlesse my action be in it selfe evill . The scandall we speak of is culpable ; but to displease a magistrate is not alwaies a sin : the mistake of scandall for the angring of one is taken notice of by Calvin also upon 1 Cor. 8.13 . having affirmed , that some corrupted the doctrine of scandall with foolish glosses , and others with their impious calumnies , he sheweth the originall of both their mistakes touching the meaning of offence in the Apostle . Vtrique errant in verbo offendendi . Nam offendere accipiunt , pro incurrere in odium , vel offensionem hominum , aut quod idem ferè est , facere quod ipsis displiceat , vel minus arrideat . Atqui clarissimè patet ex contextu , nihil esse aliud quam malo exemplo tanquam obice fratrem impedire à recto cursu , aut illi praebere causam lapsus . Non ergo hic disputat Paulus de retinendâ hominum gratiâ , sed de sublevandis infirmis , nè concidant , & prudentèr rege●●●● , nè à rect â viâ deflectant .

Secondly , if the comparison proceed of the scandall of the Magistrate in a secondary sense with the scandall of a brother in a primary sense , doubtlesse the scandall of a brother is more to be declined : it is farre better to anger , and displease a pious Magistrate , a religious Prince , a Parliament , a whole Church , & Commonwealth , then culpably to occasion the fall of the meanest , poorest , and most illiterate artizan into sin : and this will be denyed by none who know , that 't is more dangerous to displease God , than man .

Thirdly , if the comparison be to be understood of the scandall of the Magistrate in a primary acception with a scandall of a brother in a primary acception too : then I should thinke , that the scandall of the Magistrate is the greater , and more to be eschewed , it is a greater sin culpably to occasion the fall of the Magistrate into sin , then the fall of a meere brother : because the falls of Magistrates are of a more pernicious example , giving greater countenance , and encouragement unto sin .

But this will no wayes advantage our Sticklers for Ceremonies : for the non-conformists deny , that their forbearance of Ceremonies did culpably occasion the fall of the Magistrate into sinne : and the contrary they expect to have proved and not barely dictated .

One thing let me observe on the bie , before I passe on : and 't is : that , if those who make this comparison of the scandall of a Magistrate with the scandall of a brother , take scandall on both sides in the primary acception thereof : then they seeme to intimate , that there may be a case wherein a man may be necessitated culpably to occasion the fall , either of a Magistrate , or of a brother into sinne : Of a Magistrate if he forbeare what he commands , of a brother if he practise it : But this is not casus dabilis , for God by his providence , can never necessitate a man unto sin : of this Rutherford speaks very solidly in his refutation of the Dupliers pag. 41 , 42. You shall ( saith he unto them ) be forced to give a case , wherein we are necessitated by Gods providence , and that by way of contradiction , whether we forbeare , or forbeare not to murther either the soules of some weake ones , or the soules of superiours , by our forbearance of the practise of things judged expedient by superiours : You make us to murther the soules of Superiours , by the non-forbearance , or you will have us to murther the soules of weake brethren , if we practise . This is a wronging of providence , and a Manichean tenent , that we can be under such a necessity of sinning . Yea , there must be two contrary revealed Wills in God , Commanding , by forbearing the Ceremonies , not to murther Superiours , and commanding by not forbearing , not to murther weake brethren : and so God commandeth both to forbeare and also not to forbeare . Mr Tombes [ in his treatise of scandalizing p. 266 , 267 , 268. ] quarrels with Ames , for affirming , that there can be no such perplexity , that it should be necessary for a Godly man , whether he do this or that , or not do it , to scandalize some one : But Dr Ames is to be understood of a scandall in the primary sense , a culpable occasioning the fall of another into sin : and the objections of Mr Tombes proceed only concerning scandall in a secundary acception thereof , as will be apparent unto any one , that will be pleased to peruse them .

There be two things more I shall take notice of in my forementioned discourse .

First , I suppose all along that the Convocation was our Mother , and the Church of England : but surely she was a step mother unto divers of the Godly , using towards them farre more rigour , then unto such whom profanesse rendered obnoxious unto their Courts : if any indifferent man looke upon their Canons he must needs confesse , that one of their cheife designes was to crush , and persecute such religious persons , whom they nicknamed Puritans , to destroy with their Ceremonies such among them for whom Christ died . But I wonder upon what account , I , or any man else , could think it to be the Church of England . If in any sense it can be called the Church of England , it was because it represented the Ministry of England , and that it did not ; because the farre major part of it were Cathedrall men , Bishops , Deanes . Arch-Deacons , and such as were chosen by the respective Chapters of each Cathedrall : it might then be a representation of the Cathedrall Ministers , but not of the ministry of England : and that I shall make good by two parallels .

The first shall be , betwixt our Convocations , and the Councill of Trent : many sober , and moderate Papists accused this to be a pack'd assembly , a representation , of , not the Catholike Church , but the Court of Rome ; because the greatest part of it were of the Popes faction , and depended wholy upon him : So the Major part of our Convocations were of the Bishops faction , and minded chiefly the interests of Cathedrals : and therefore were not a representative of all the Ministers in England . I shall exemplifie this by instancing in the Diocesse of Bathe , and Wells , wherein I lived : In this there were members of the lower house of Convocation , one Deane , three Archdeacons , and one chosen by the Chapter of Wells : and to ballance these there were but two Clarkes chosen by the Ministry of the whole Diocesse : Now what impartiall man , but will determine that these seaven could be no due representation of the Ministers of the Diocesse of Bathe and Wells , as long as five of them were members of the Cathedrall , in whose election the Ministers of the Diocesse had no hand at all .

A second paralell shall be betwixt our convocation , and a civill assembly : wherein we will suppose , that the Prince chooseth three hundred , who are his Courtiers , or else such as have their dependance , either wholy , or in great part upon him : and the nation choose only a hundred : you may call this assembly a Parliament , or what you will ; but surely no rationall man can thinke it to be a representation of the nation : and as irrationall were it to call the Convocation a representation of the Ministers , of England , seeing those chosen by the Ministers were an inconsiderable part of the Convocation .

And unto this we may adde ; that there was seldome a due , and regular choice made of the Clerks of the Convocation : I was present at the last election , that was at Wells : and then Bishop P●irce told us , that it was an unquestionable priviledge due unto his See for him to propound unto us the Clerkes that we should chuse , unto which he expected our conformity , tacitly menacing all that dissented .

And when yet , by all this violence , he was unlikely to carry it for such as he had nominated ; why then , he had another shift , that was ( I believe ) never heard of before : he enabled the Pluralists , of whom either all , or most were his favorites , to voice it in severall capacities : to give as many double voices , as they had dignities , and benefices : his Son gave at that time eight single voices , two as he was Archdeacon of Bath , two as he was Prebend of Cudworth , two as he was Parson of Bucklan-Mary , two as he was Vicar of Kingsbury : Now , to say that such an election was regular , and lawfull is as ridiculous , and senselesse , as if a man should say , that in the Choice of Knights of the Shire for Parliament ; men may give as many double voices , as they have Farmes and Livings .

A second thing I shall take notice of , in the now mentioned discourse , is my misinterpretation of the 1 Cor. 10.32 . Upon which I thus descanted : as Paul exhorts to give none offence neither to Jew nor Gentile , so he addes in a further specialty nor to the Church of God : The Jewes and Gentiles were but parts , the Church of God the whole , they but brethren , she the mother . Here was a grosse mistake , in thinking , that the Jewes and Gentiles here spoken of were members of the Church : whereas , by the Apostles distinction of them from the Church of God , it is plaine , that they were not as yet converted unto the Christian faith , but were as yet enemies thereunto , and consequently strangers unto the Church : And thus having finished my examination of the two limitations that I gave in a former edition of this treatise . I shall goe on to that which followeth .

But suppose the action in which this appearance of evill is imagined to be as indifferent in it felfe , so also not annexed unto a necessary duty , and we also left to the use of our liberty , what then ?

Two-things are here especially to be considered : first , the quality of the action excepted at ; secondly , the difference of times , and places .

To beginne with the first , the action ( at which thy brother is scandalized , by his groundlesse imagination , that 't is evill , or carrieth a reall appearance of evill ) is either of none , or great importance to thee .

If it be of none importance , but weightlesse , as affording thee either none , or but small benefit : offend not thy brother by an unseasonable exercise of thy liberty . Know that as authority , so charity should also restraine it : consider that by this undue use of thy liberty 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 , why thou must a while forbeare it , untill thy brother may be better informed , 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 , and 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 edification : Upon which ground I take it , that the Apostle Paul , as he refused maintenance at Corinth , to avoid appearance of a coveteous intention , and mercenary affection in preaching ; so also his just title , and unquestionable right thereunto he at large both professeth , and proveth .

But now if thy brother refuse , and contemne information : Tunc desinit esse scandalum pusilli ex insirmitate , aut simplici ignorantiâ , et incipit esse scandalum Pharisaei ex purâ malitiâ , aut ignorantiâ affectatâ , & crassâ . The shelter of weakenesse is thereby taken from him , his judgment being now overshadowed no longer with a meere weakenesse arising out of simple ignorance , but with a proud , and wayward , if not envious and malitious perversnesse , that is accompanied with a grosse , willfull , & affected ignorance , He is no longer then to be accounted a weak one , but a proud and wilfull one , and for his peevishnesse thou mayest choose , whether thou wilt forgoe thy liberty . Calvin upon the 1 Cor. 8.13 . tells us of some foollish interpreters , that leave unto Christians almost noe use at all of thinges indifferent , upon pretext to avoide the offence of superstitious persons inepti sunt , inquit , qui nullum prope usum rerum indifferentium reliquum faciont Christianis , nè superstitiosos offendant , And he discovers the ground of their mistake to be ; because they do not consider , that Paul here inveigheth against those , who unseasonably abuse their knowledg before such weake ones , whom they neglect to informe , or instruct concerning the matter , at which they are scandalized : therefore there will be no place for reprehension if such information preceed , In hoc hallucinantur inquit , quod non considerant Paulum hic invehi adversus eos , qui scientiâ suâ intempestivè abutuntur coram infirmis , quos docere negligunt . Ergò reprehensioni amplius locus non erit , si praecedat doctrina . Mr Tombes [ in his treatise of scandalizing , pag. 233 , 234. ] quotes Peter Martyr , and Bucane for the same purpose , and this what they say is generally , ordinarily , or for the most part true ; for if we are to forbeare all our conveniences , and matters of expediency , when men are scandalized at them , after we have given them , or offered to give them full information ; our Christian liberty in things indifferent would in these our times come to be just nothing : nay our servitude would be greater , and more unsupportable , than that of the Jewes under the Leviticall Ceremonies .

However yet information doth not alwaies alter the nature of scandall ; for the scandall of the weake 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 be utterly incapable of information , and instruction ; or else some opinion , or practise , whereunto they have been long accustomed , may cast such a mist before their weak judgments , 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 pitty the simplicity of such poore soules , as to abstaine from that which scandalizeth them , if by such abstinence there accrue not to us any great losse , or inconvenience .

This is observed by Cajetan upon Aquinas 2. 2 dae . q. 43. art. 7. Vbi dicitur , inquit , articulo 7 mo . de scandalo pusillorum , si autem post redditam rationem hujusmodi scandalum duret , jam videtur ex malitiâ esse ; adverto , quod author non assertivo verbo utitur , sed opinativo , dicendo , jam videtur ex malitiâ esse ; potest siquidem contingere , quod pusilli non sint capaces rationis redditae , vel propter pristinam consuetudinem , quae facit apparere dissonum , quod veritati consonat , vel propter rationem apud eos magis apparentem , vel aliquod hujusmodi : & tunc quia malitia non facit scandalum , sed ignorantia vel infirmitas , quamvis reddita sit ratio , cessandum est ab hujusmodi spiritualibus non necessariis . Cajetan . in 2.2.0.43 &c. Whereas it is said in the 7th article , touching the scandall of the weak , if after a reason given , the scandall do still remain , it seemeth to be of malice ; you must note the Author doth not use ( verbo assertivo , sed opinativo ) saying , it seemeth to be of malice . For it may fall out that the weake are not capable of the reason that is rendred , either by reasen of his former Custome , which maketh that to appeare discordant with the truth , or for some reason which in his eyes is more apparent , or by reason of some such like cause , and then it is not out of malice that he is offended , but out of ignorance and infirmity .

After Cajetan , Petrus de Lorica doth roundly and fully expresse the matter . Verum est ( saith he ) quod Cajetanus advertit , scandalum pusillorum perseverare posse adhuc , postquam 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 quâ scandalum accipiunt ; vel differendam , donec ad saniorem mentem venerint . Quòd solùm verum , si actio omitti potest sine jacturâ nostrae utilitatis . Si enim magna utilitas temporalis vel spiritualis interveniat , contemni potest scandalum pusillorum , postquam sufficienter admoniti sint . In the next place I will recite a limitation of Gregory de Valentia , that comes under this head , and is very remarkable .

Having laid downe a rule , that for avoiding the scandall of our neighbour , which springeth , either from his ignorance , or weaknesse , it behooveth us by the obligation of Charity , to do , or omit , that which may be done , or left undone without sin : he afterwards puts this exception . Est autem animadvertendum hanc regulam intelligi debere de omni eo , quod sine peccato fieri , aut omitti possit , non quom docunque , sed moralitèr , attentâ suavitate , quae est in jugo legum divinarum : id est , quod sine peccato fieri , aut omitti possit , sine maxima etiam aliqua , & penè intolerabili difficultate , spectata quoque in hac conditione personae &c , And indeed ( me thinks ) he speaks reasonably . For improbable seems it , that the sweet moderation , which is in the yoake of divine lawes , should consist with so great a rigour , as in all matters whatsoever , not simply unlawfull , to exact , not only a brotherly , but also a servile compliancy with every supposed weak one , whose weaknesse may be but pretended by those , that are willing to speake favourably of them . For the humouring and contenting 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 truly be durus sermo , an hard saying : who were able to beare it ?

But now against this may be objected the resolution of the Apostle , 1 Cor. 8.13 . if meat make my brother to offend , I will eat no flesh while the world standeth , lest I make my brother to offend : flesh is of great expediency for the nourishment of mans life , and yet Paul resolves upon a perpetuall abstinence therefrom in case of scandall Consequent ; and this example of Paul is obligatory unto all Christians .

For answer , first , this flesh may be understood only of such as was sacrificed unto Idols ; for words in scripture usually are to be restrained unto the subject matter spoken of , and the meat , and flesh , here spoken of in the Context , was such as had been offered unto an Idoll .

Secondly , Calvin resolveth that 't is an Hyperbole : est , inquit , hyperbolica locutio , quia vix possibile est , ut quis à carnibus totâ vitâ abstineat , si remaneat in communi vitâ significat tamen se nunquam usurum potius suâ libertate , quam ut fit infirmis offendiculo . Nunquam enim licitus est usus , nisi moderatus ad charitatis regulam . This Hyperbole of Pauls you may Parallel with that of our Saviour , Matth. 5.39 , 40 , 41. whosoever shall smite thee on thy right cheeke , turne to him the other also . And if any man will sue thee at the Law , and take away thy coate , let him have thy cloake also . And whosoever shall compell thee to goe a mile , gee with him twaine .

Thirdly , Paul is to be understood , only upon supposition that the Gospell should not be fully promulgated , and brethren should remain uninstructed concerning the nature of Christian Liberty ; for usually 't is in this case only , that to eat flesh involves in the guilt of an active scandall , makes a brother to offend : hence the Apostle exhorts the strong amongst the Romans to abstaine from meats forbiden by the Law of Moses , for prevention of the scandall of the weake : but amongst the Galathians , and Colossians he dislikes such an abstinence , and dehorts from it : & the reason , of this his different carriage , was : because the weak amonst the Romans were not fully taught the doctrine of Christian liberty , & the Galathians & Colossians were Julian , mistaking the Apostles doctrine of scádall , thought to make use of it for the starving of the Christi●s , and therefore , in Antiochia , and in the region round about , he dedicated all the fountaines to the Goddesses of the Gentiles , and caused all the victuall , that was to be sold in market places , to be sprinkled with Ethnick , holy waters , thinking that some would be scandalized at the drinking of the water of such fountaines , and at the eating of such victuall , and that the Apostles doctrine obliged all to forbeare any thing in the case of scandall : never-thelesse Christians , without scruple of conscience , dranke of the water , that was in the Wels , and ate of the meat , which they bought in the market ; beeing , since the full publication of the Gospell , fully perswaded , that to the cleane all things are cleane . Rutherford determines ; that , since the plenary promulgation of the Gospell , wee are not obliged to forbeare the good Creatures of God , things good , fit , and usefull for the life of man , or of physicall use in the worship of God , though men be scandalized at such things , and the reason of their scandall be , because they have been abused unto Idolatry , and superstition : he instanceth in Churches , abused unto the saying of Masse , and unto the Idolatrous worship of Saints , and in bells that have been abused by Papists by being consecrated , baptized & used to chase away divels : & for this his determination you may gather out of him [ p. 69 , 70 , 71 , 72 , 75 , &c. ] these two reasōs .

First , because abstinence from such things , ( upon a religious account , for avoidance of scandall , because abused to Idolatry , and superstitiō , ) would be , ( after a full publicatiō of the Gospell ) a Judaizing , an externall Cōformity with the Jew , a betraying of our Christian liberty , a cōfirming & hardning the Jewes in their Apostacy : it would make , as Paul saies , Jesus Christ of no effect , it would make us debters to Circumcisiō , & to all the Ceremonies of Moses , Ga. 5.3 , 4.

Secondly , the practise of such things , since we are fully possessed in that liberty , wherewith Christ hath made us free , is morally and Theologically necessary , for the asserting of our Christian liberty : to shew , that every Creature of God is good , and nothing to be refused , 1 Tim. 4.4 . That unto the pure all things are pure , Titus 1.15 . that we dare not call that uncleane which God hath cleansed , Act. 10.15 .

But there is one passage in this authour concerning scandall , which I cannot in any waies approve of : it is pag. 58 , 59. where he averreth , that things of meere civill use , that are necessary with a necessity of conveniency are to be forborne , if scandall follow , if they be not convenient in the highest degree . And that no man may think I misreport him , take his own words . There be some things of meere civill use , as Bells , gownes , Pulpits , preaching on Tuesday or Thursday . These be considered two waies . 1. As necessary with necessity of conveniency simply . 2. With necessity of conveniency secundum praevalentem gradum , as convenient in the highest degree of necessity , or that morall maximum quod sic . In the first degree , what scandalizeth , is to be rejected : in the last respect they oblige , and if any be scandalized thereat , it is taken and not given .

But sure this doctrine if embraced will put and hold mens Consciences upon a perpetuall rack : For it will be a matter of great difficulty especially for some men allwaies to determine what in their indifferencies is convenient in the highest degree .

Secondly , we must put a difference between times , and places : for however they be 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 own nature indifferent : yet notwithstanding the publick 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 , so for commemoration of that miraculous deliverance of the Israelites thereby , from the stings of fiery Serpents , was for a while free from all suspicion , either of Idolatry or superstition : but when once it became the generall , ordinary , nay daily occasion , and object of Idolatry , of the grossest , and most palpable kind of Idolatry that can be , when incense was offered to it : then if the publique Magistrate had not demolished it , he might justly have been thought to favour that Idolatry wherewith it was polluted . And therefore commendable was Hezekiah his zeale in breaking it in peices , 2 King . 18.4 .

In the former Edition it was observed out of Morton that the same Hezekiah did not destroy the high places , which Solomon had built for Astoreth , 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 Idols 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 he have permitted them then when the Idolatry wherewith they were defiled , was flagrant at the height , he might justly be suspected to be a favourer of that Idolatry .

But unto this observation of Mortons , Ames thus replyeth . He propoundeth , as very observable , that Hezekiah did not abolish the Idols , which Solomon suffered to be set up , because they were neglected . But. 1. it may well be thought that those idols were destroyed by Hezekiah , and set up again before the time of Josiah , as many other superstitions were . 2. It cannot be doubted but they should have been destroyed , even though they were for the time neglected : because either Hezekiah had as good cause to destroy them as Josiah ; or else he might have prevented that cause which Josiah had : and to prevent evill , we are as well bound , as to correct it .

Unto this Reply of Ames , Dr Burges rejoineth , whose Rejoinder and Ames his Triplication I shall rather transcribe then Epitomize .

Dr Burges his Rejoinder unto the first part of the Reply .

Say you so ? then belike it may be well thought that the holy Ghost knew not so well as you what was done , for the text saith , that Josiah destroyed those high places , which Solomon King of Israel had set up : and then describes by the very place , where , and by name those same Idols , which Solomon had set up for his outlandish wives , 1 King . 11.5 , 7. I hope you will repent this rashnesse , I am sure you should .

Ames His Triplication .

Because the Defender did make this one ground of denying our consequence from Hezekiahs zeale against the monuments of Idolatry , that he did not abolish the Idols which Solomon suffered to be set up in favour of his strange Wives : because they were ( at that time ) neglected Idols . It was replyed , that it may be well thought , they were destroyed by Hezekiah , and set up againe before the time of Josiah . This the Rejoinder calleth rashnesse to be repented of : because it is said ( 2. Reg. 23.13 . ) that Josiah destroyed those high places , which Solomon had set up . And was it such a rashnesse , to say that it may be thought so ? the phrase is more modest then theirs , who peremptorily affirme those Idols to have been neglected , untill after Hezekias time : when the Scripture testifieth plainly , that Ahaz Hezekias his father worshipped Molech ( which was one of those Idols ) by making his son to passe thorow the fire : and was so madly given to superstition , that he sacrificed under every green tree . 2. Reg. 16. Nay lesse was said , then some learned have with great probability affirmed : (z) (z) Existimamus etiam , vivo Salomone , omnem illam daemonum officinam disruptam fuisse , dilaceratam , atque disperditam . Videnturque referendae illae statuae , & luci , & ●rae & reliqua Idolatriae monumenta ( 2. Reg. 23.13 . ) ad Manassem , & Ammonem ( qui excitaverant illa in eodem loco & su● pra eadem fundāenta ) non ad Salomonem , ante annos 250. extinctum . Incredibile dictu est , tantum scandalum ab Asa , Josaphato , Joiada , cum late idolatriam disperderent , in oeulis ipsis positum , non vidisse , aut non auso● attingere , & ad annum 3406. Mirum profectò si Idola illa post tercentos 50. annos subsisterent , quae Salomon ipse poenitens , & caeteri reges boni sustuliffent . Utique dicendum videtur , ab impiis regibus extructa fuisse ejusdem generis fana , & Idola , quae olim Salomon in iisdem locis extruxerat : ut illud quae aedificaverat Salomon , sit idem ac si dixisser , qualia aedificaverat . Namely , that those Idols with their appurtenances were first defaced by Solomon himselfe , after his repentance ; and being restored after by Idolaters , were againe defaced . Salianus ( in his Annals ad an. 3309. ) saith thus : we think● also that while Solomon lived , that while shop of Divels was broken up and ruined . And withall the statues , the groves , and altars , as also the rest of Idolatrous monuments . 2. King . 23.13 . to have reference to Manasses , and Ammon ( who had set them up in the same place , and upon the same foundation ) and not to Solomon , who dyed 250 yeares Before . It is incredible to speake , that when Asa , Josaphat , and Jehoiada did farre and neare destroy idolatery , they notwithstanding suffered a scandall so apparent . And to the yeare 3406. It were very strange if those idols after 350 yeares should yet remaine , the which Solomon after his repentance , and other good Kings had abolished . So that it is probable that such like temples , and Idols were repaired , and built up againe by other succeeding ungodly Kings , which Solomon in former time had made : that that which Solomon builded should be all one with such like as he had builded .

Where he sheweth by divers instances , both out of scripture , and out of common speech , how that word which , doth not alwayes note the same singular substance ; therein confuting all the ground that the Rej. had for censuring the Repl. of rashnes to be repented of . This sentence is the more also to be favoured ; because according to the other , which our Def. and Rej. maintaine , it will be very hard to answer that objection against Solomons repentance , which (a) (a) Solomon de admiffo Idolatriae scelere , nunquam per. fectè paenituit . Nam si fractus paenitentiae dignos faceret , satageret ante omnia , ut idola quae aedificave●at , ●ollerentur , & non in scan●alum stultotum , quae ipse ●um fuisset sa●ientissimus , ●tronea fecerat ●uasi sapientè ●c rectè facta ●elinqueret . Rabanus on 2 Reg. 23. groundeth on that supposition : Solomon never truly repented of his Idolatry : for if he had manifested fruits worthy repentance , he would have taken order with those Idols , which he had set up by remooving them , and ( being so wise a man ) never have left them to stand for stumbling blockes to fooles , as if what he had erroneously devised , had been well and wisely done . Beside all this , it is not credible , that the same individuall Temples stood by Jerusalem from Solomons time to Josias ; if it were but for this , that the Assyrians came even to the gates of Jerusalem , spoiling and breaking downe all costly buildings , ( Such as Solomons Temples were ) not sparing , but deriding the Gods of nations . 2. Reg. 8.

Unto the second branch of the Reply Dr. Burges thus rejoineth

Burges his Rejoinder ,

This prooves not that they were , nor is it likely that God himselfe would have vouchsafed such thorow praises to Hezekiah , as he doth , 1. Kings . 18.5 . If Hezekiah had been bound to destroy those neglected Idols , as well as others then taken in the manner , and did not say , why he was bound to do that which he did not .

Because either Hezekiah had as good cause to destroy them as Josiah ; or else he might have prevented that cause which Josiah had ; and to prevent evill , we are as well bound , as to correct it .

If Hezekiah had as good cause to destroy those high places , which stood neglected , ( and had done perhaps about three hundred yeares , even since the death of Solomons wives , whose Chappels they were ) as Josiah had , when Manasses , or Ammon had , after Hezekiah his time , revived that Idolatry ; the holy Ghost would have taxed Hezekiah for not doing that , for doing whereof he commendeth Josiah ; or at least , not have left his integrity crowned with like praises , as he doth , 2 Kings , 18.5 . nor was Hezekiah bound to prevent the cause which Josiah had , unlesse he had suspected it . For though we are bound to prevent evill which we foresee , so farre as we well can , yet are we not bound to foresee all that may happen . Neither are the same meanes alwayes requisite for prevention , which must be vsed for recovery . If you thinke otherwise , burne all your popish bookes , lest they fall into the hands of popelings , and do mischeife ; for you are bound to prevent evill , as well as to correct it .

Ames his Triplication .

It was added by the Repl. that those Idols should have been destroyed , ( though they had been for the time neglected ) because that evill for which Josiah destroyed them , ought as well to have been prevented as corrected . To this the rejoinder answereth , that this is not true , except Hezekiah had suspected that evill . And who will say , that there is no cause to suspect evill of an Idoll , though it be for a time neglected ? or can any man thinke , that if the Israelites had neglected them , no Sydonian , Moabite , or Ammonite gave occasion of any evill to be suspected by those Idols ? The Spanish and French Papists ( to say nothing of English ) when they in passing by the Crosse in Cheape-side , do reverence unto it , give they not cause to suspect some evill to cleave unto it ? The same meanes ( saith the Rejoinder ) are not alwaies requisite for prevention , which must be used for recovery . Yes truly , about Idols ( if we judge out of the Scripture ) the very same meanes . Burne then ( saith the Rejoinder ) all your Popish books , lest they fall into the hands of Popelings to abuse them . So will I certainly , if you can shew me , that they must be burned , when Popelings have had them in their hands , and abused them , which here you grant concerning these Idols .

Here is nothing of the Rejoinder left unexamined , but his quotation of the 2 Kings 18.5 . and how impertinently that is alledged will appeare by comparison of it with 1 King . 15.5 . David did that , which was right in the eyes of the Lord , and turned not aside from any thing , that be commanded him all the daies of his life , save onely in the matter of Vriah the Hittite . For from this commendation of David we may as well conclude , that his numbering of the people , and his purpose and attempt to revenge himselfe of Nabal by destroying him and all his , were lawfull ; as we may inferre from the praises of Hezekiah , that his omission in not demolishing Solomons outlandish Idols , must be unlawful : See Rutherford pag. 90.

Secondly , wee must distinguish of places . That which in some places carries a shew of evill , elsewhere perhaps is not suspected thereof . According to places therefore , in indifferent matters wee may vary our practise . It was the advice of Ambrose unto Austin , and Monica , respected by Austin , as if it had been the answer of an heavenly oracle ; (b) (b) Ad quamcunque Ecclesiā veneritis , inquit , ejus monē servate , si pati scandalum non vultis , aut facere . Aug. Ep. 86. unto whatsoever Church ye shall come , observe the manner or custome thereof , if ye will neither give nor take scandall . Which advice if restrained unto things indifferent is very good : 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 he 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. 9.20 , 21 , 22. Amongst the Jewes he shaved his head , made a vow , Acts 18.18 . and (c) (c) Circumcision was then indifferent , but after the full promulgation of the Gospel it became to be not only mortua but mortifera not only dead but deadly , as being an interpretative deny all of Christs coming in the flesh circumcised Timothy , . , Acts 16.3 . and yet amongst the Gentiles , where these actions bore an appearance of Judaisme , he withstood Peter for them even to his face , Gal. 2.11 . There be three other instances in the former edition , which because they are questionable I shall wholy wave , and passe on unto the examination of my vaine triumph over the non-conformists , wherein , as the Proverb is , I reckoned without mine host .

Former Edition .

After these limitations of the duty of abstinence from all appearance of evill ; I cannot but wonder at our irregulars misapplication of it . They hence eagerly cry down the laudable discipline , and lawfull Ceremonies of our Church . What fearefull outcries do they make concerning their appearance of Idolatry , superstition , will-worship and Popery ? Termes you see by the exceptions put to this precept , Hooker . as much too big for our innocent , and harmlesse Ceremonies , as Hercules shoe , for a childs foot . Indeed our Ceremonies , for example , the Surplice , Crosse in Baptisme , kneeling at the Lords Supper , may have a materiall semblance with those that in Popery have been abused to Idolatry , and superstition , and so consequently taken materially , in respect of their materialls , may have an outward shew of Popish Idol . try , or superstition ; but consider them as imposed by our Church , and generally used by her members , so they are formally differ need from those which Papists have applyed to Idolatrous ends and purposes . For our Church publickly 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 kind , and accordingly are distinguished . Now since all Popish , whether superstitious , or idolatrous abuses of our Ceremonies , are publickly disclaimed , and their right use explained ; who can justly imagine any shew of Popery in them ? An Israelite was not to be smitten for an Egyptian , because for a while he once sojourned in Egypt , if afterward he 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 defil●d in Egypt , in Popery , with superstition , and Idolatrie ; but our Church ( God be praised ) hath washed them from both in her publique , and professed use of them . And therefore now they stand above either calumnie or suspicion .

Examination .

First , our non-conformists will tell us , that there was betwixt our Ceremonies , and those of the Papists , even a formall conformity , inadequate , and in part , though not totall and adequate . For though our Prelates disavowed many , nay most of those superstitious and idolatrous ends , unto which the Papists applyed our Ceremonies , yet they still professed one end and intention of the Papists in the use of them , to wit , mysticall signification ; and this to be a Popish and superstitious end , the non-conformists prove at large in their books .

Secondly , a materiall conformity in Ceremonies , carrieth many times a reall appearance of evill , and scandalizeth actively . It doth not appeare that the Altar which Vriah erected , was formally the same with that Ahaz saw at Damascus , that it had the same use and intention , the worship of a false God . The text mentioneth only a materiall conformity unto it , and for this reason 't is condemned , 2 King . 16.10 , 11. Peters conformity with the Jewes Gal. 2. was only materiall , not formall , for a Jewish end and purpose , and yet t is blamed by Paul as guilty of an active scandall , vers. 11 , 12 , 13 , 14. Suppose a timerous Protestant in Spaine or Italy go to Masse , and there bow before their breaden God , not out of any intent to honour the Idol , but only for preservation of his life ; his presence and bowing will only be materially the same with that of Papists ; but will any man think that this can acquit him from the sin of Idolatry ? Indeed Aelian var. Histor. lib. 1 : cap. 21. excuseth Ismenias a Th●bane from adoring the King of Persia , because though he stooped downe before him , yet it was not to worship him , but to take up a ring that he had for the nonce let fall at his feet : but no rationall man will admit of this his apology , because this stooping in common use was the adoration of the King , and interpreted to be such by the King himselfe , and by the spectators .

Some thinke that though a different end and intention from Pagans , Iewes , and Hereticks in the use of their Ceremonies , cannot legitimate them and free them from scandall ; yet that profession of such a different end and intention , is sufficient for such a purpose . But

First , the primative Church was of a different opinion . (d) (d) Ames dispute about humane Ceremonies pag. 127. The story of Origen is well knowen , how he delivered Palme to those that offered it to the image of Serapis , with this expression of his intention : come and receive the boughes , not of the image , but of Christ . Yet was he therefore censured as a worshipper of that Idoll .

Secondly , if this were true , then we might lawfully use circumcision and the passeover , so we disclaime the Jewish end of them , to signifie Christ to come ; and professe that our intention , was by them only to signify , that Christ was allready come in the flesh .

Thirdly , a materiall conformity with Papists in their Ceremonies , hath nourished in them a hope of our coming up to them , but not inclined them in any degree unto us : for they have still protested that they would not step so much as one foot to meete with us : and if my memory faile me not , there is some such thing in Franciscus Sancta Clara.

Indeed experience hath alwayes shewed , how uneffectuall a meanes such a complyance hath been for the conversion of Papists . Whom of them hath it ever wonne over unto the Protestant party , but Spalato , and others of the like temper , who ( as Mr Fuller speaks of some Italians that pretended unto true conversion ) were neither good dough , nor good bread , but like Ephraim a Cake not turned ?

There was a greater materiall conformity with Popish Ceremonies in Cathedrals , then in other Churches ; but how thin a harvest of converts can they produce ? Nay 't is observed by some , that neare them , Popery thrived more then in other places . I heard a Knight of the royall party once affirme , in the presence of many persons of worth , that he thought there were more Papists in Wells then in all the County of Somerset besides : and yet of late yeares that Cathedrall outstripped most in England for Ceremoniousnesse . In the times immediately preceding the late troubles , not only the former Ceremonies of the Common-prayer booke were urged with more violence than before , but divers others quite antiquated were revived . But though Popish Ceremonies were encreased , we do not find that the number of Papists was hereby any thing diminished . I shall conclude this with that of Didoclave pag. 540 , 541. Formalistae se retinere quosdam ritus Pontificiorum , ut eos lucrifacere possent , & reducere in rectam viam . Deus in dirigendis suis prudentissimus aliam praescripsit rationem , longè diversam , ut nempe ab omni gentium superstitione & idolatria essent , quantum fieri posset , remotissimi . Nam species conformitatis , aut reservatae reliquiae superstitionis & idolatriae illaqueant pios , & confirmant idolatras in suâ superstitione & idelatria . Gloriarentur Judaei , ut suprà dixit Constantinus , si viderint religionem nostram non p●sse subsistere absque illarum ritibus . Et Hieronymus ait , Judaicas Ceremonias in Ecclesiâ Christianâ retentas non efficere Judaeos Christianos , sed Christianos Judaeos . Augustinus secundum regulam illam à legislatore prudentissimo datam populo su● sic consulit . Si quaeritis , unde vincantur Pagani , undè illuminentur , unde ad salutem vocentur . Deserite omnes solemnitates ipsorum . Deserite nugas eorum . Etsi non consentiant veritati nostrae , saltem pudeat paucitatis suae .

But I passe on to the second thing I proposed , the confirmation of the point , where my proofes shall be applied some to reall , some to imaginary appearances of evill .

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. 5.8 . This had not evilnesse reall , but only the appearance of evill , as being in a corrupt mind an incentive to uncleanesse , and in beholders an occasion of jealousies and suspicions . Now from Solomons interdicting this appearance of evill in speciall , we may be way of Analogy and proportion inf●rre a fitnesse of forbearing all in generall . Unto this is anagogically applyed the Nazarites precise abstinence from wine , Num. 6.3 , 4. The Nazarite , as you may see there , was to abstaine from wine , from vinegar of wine , from any liquour of grapes , from the materialls of wine , grapes , from moist grapes , from dryed grapes , from all that is made of the vine tree , from not only the kernell , but even the husk 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 sinne , not only from the kernell of sinne , from a sinne really so , but also from the husk , the appearance of sinne .

The Children of Israell were charged not to doe like the Heathen that were round about them , 2 King . 17.15 . where they are interdicted not only samenesse with , but also likenesse unto their fashions : they were forbidden the fashion of rounding their heads , and cutting their flesh , of marring the corners of their beards , of making any baldnesse upon their heads , or between their eyes , Lev. 19.28 . and chap. 21. ver. 25. Deut. 14.1 . Not because so to doe was simply in ' its own nature a sin , but for that it gave shew of a sin , of inordinate sorrow for the departed ; of which 't was then an expression much in use amongst the heathen . Hugo Cardinalis upon the text alledgeth Hosea 2.16 . Thou shalt call me Ishi , and shalt call me no more Baali .

The Gentiles gave the title of Baal , so also of Baalim unto their great and common Idol-God , supposed to be the Sun , and to all the severall images , and representations thereof . And therefore God prohibited application of that title unto himselfe , in worship and invocation : Thou shalt no more call me , ô my Baal● for though there be no harme in the word ( it signifying in Common use husband , as well as Ishi ) yet by reason of the ordinary application thereof unto Idols , there would have been in invocation of God by that name , a grosse and palpable appearance of Idolatry . (e) (e) Dico Sacerdotibus Judaeorum fuisse prohibitam rasuram Ezek. 44. non quod in se mala sit , sed nè viderentur similes Sacerdotibus Gentilium , in quorum vicinia habitabant , qui toto capite raso idolis sacrificabant . Ut ex Epist. Hieremiae apparet . Quod ex se non es●et malum patet , quia Ezechiel , qui Sacerdos erat , jubetur a Deo radi . Ezech. 5. & praeterca Numb . 6. Nazaraeus completo tempore consecrationis suae , jubetur radi . Unde Paulo dicit Jacobus Actor . 21. sunt nobis viri quatuor habentes votum super se , his ergo assumptis sanctificato te cum illis , & radant capita sua . Solum ergo propter viciniam Idolatrarum prohibeba●tur Sacerdotes Judaeorum radi quae fortè causa erat , cur Optati , Hieronymi , & Ambrosii , tempore Christ●an● facerdotes non raderentur , sed ●onderentur . Nam ad huc ip●orum tempore erant Sacerdotes Isidis qui caput radebant . Ut Ambrosius Epist. 36. & Hieronymus in c. 44. Ezechielis testantur . Bellar : de Monachis lib. 2. cap. 40. In Ezekiel 44.20 . the Priests of the Jewes were prohibited the shaving of their heads , not because it was a thing evill in it selfe , but only that they might not seeme to be like unto the Priests of the bordering Gentiles , who were usually shaven , as appeareth by Baruch cap. 6. v. 31. 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 then in a morall admonition lay no restraint upon us Christians . See therefore all this seconded in the New Testament by (f) (f) Locus hic , qui obscurus alioqui videtur , nihil habebit difficultatis , metaphorâ berè explicatâ ; vult fideles , non tantùm cavere à vitiorum contactu , sed nè qua ad eos contagio pertingat : quicquid affine est ac vicinum fugiendum esse admonet , quemadmodum si de pudicitia sermo habetur , dicemus tollenda esse omnia libidinum irritamenta , id etiamnum clarius fiet , si amplietur oratio , nempe ut oderimus non carnem modo , sed tunicam , quae ejus contactu infecta fit . Nam particula●● ad ampliationem valet , ergo adeo non permittit indulgentia fovere , uti omnes praeparationes , omnia que accessiora ( utvocant ) potius resecari jubeat , Calvin : in locum . St Jude ver . 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 carni● sapit , whatsoever hath but a smack or relish of the flesh , all preparations and acc ssaries of evill , any thing that is necre of kin unto , or but bordering upon vice , thinks Calvin .

Observe here the emphaticall gradation of the Apostle , hate not only the flesh , but the garment spotted by the flesh , not onely the garment 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 contrary wise out of this garment , but spotted with the flesh , exit vis quaedam maligna , there goeth a poisonous kind of infection , which soone will staine a soule with the leprosy of sinne .

Unto this place of Jude I shall adde another out of the Apostle Paul , Heb. 4.1 . Let us therefore feare , lest a promise being left us , of entring into his rest , any of you should seeme to come short of it . Hence Dickson collects , that we must not only feare , by misbelieving to come short ; but to seeme , or give any appearance of coming short . Pareus also hath the like note upon the place , verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , videatur , sollicitudine tanta hic opus esse innuit , ut non modo quae revera nos frustrent , sedetiam quae videatur frustratura provide caveamus .

But because ( as the old saying runs ) praxis sanctorum est interpres praeceptorum , I shall intreate you next to take notice , how this precept hath been exemplified , The Church . (g) (g) Those words Cant. 1.7 . as one that turneth aside , may be rendred , as one that is recovered or veiled . This sense the Greeke version giveth , according to the usuall signification of the Hebrew word : and this covering either is asigne of sorrow and shame● as mourners used to cover their faces , Ezek. 24.17 . or of lightnesse and dishonesty , as Thamar was thought to be an harlot because she had covered her face Gen. 38.14 , 15. So here the spouse desireth to know where Christ feedeth , lest she should wander about and seek him with sorrow , and be by others reputed an harlot , for she would eschew all appearance of evill . Ainsworth in locum . Cant. 1.7 . professeth against , even all shew of communion with false Churches that pretend unto fellowship with Christ , Why should I be as one that turneth aside by the flockes of thy companions ?

But to come unto particular examples , and here in the times before Christ , is very remarkeable the couragious and undaunted resolution of Eleazar , against but the appearance of an evill . 2 Mac. c. 6. v. 18. usque ad finem : When he was besought to bring flesh of his owne provision , such as was lawfull for him to use , and but make as if he did eat 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 eat of the flesh taken from the sacrifice commanded by the King , so deepely disrelished him , as that he chose death before it . For it becommeth not our age ( saith he ) in any wise to dissemble , whereby many young persons might think that Eleazar being fourscore years old and ten , was now gone to a strang religion , & so they through mine hypocrisy , and desire to live a little time , and a moment longer , should be deceived by me , and I get a stain to my old age , and make it abominable . v. 24 25. But why mention I Eleazar ? behold the example of one greater then Eleazar , the example of the rule and patterne of holines unto the Church , Christ Iesus God blessed for ever ! whose example , in Morals and matters of ordinary obedience , amounts ever unto the authority of a command . How exemplarie he was in this particular you may reade Matth. c. 17. from v. 24 , unto the end of the Chapter . There you have him performing an action , not for that omission of it would have been 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 do , of the tribute to be paid unto the secular Magistrate , then sinfull it had not been in our Saviour to have refused paiment of tribute unto Caesar . For how could the Son to the living God ( who was King of Kinges , and Lord of Lords , King of heaven , and earth , whose the earth and all the fulnesse thereof was , ) be justly tributary unto any mortall ? The Kinges 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 , vers. 25 , 26. Therefore from all taxes and impositions , justly was to be exempted Christ , the Son of David ; there was no reason he should pay tribute unto Caesar : nay more reason ( he 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 paiment , constant denyall of paiment , had not been ( you see ) morally evill in our Saviour ; and yet because it would have borne appearance of an evill , of disloyaltie , 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 he afterwards delivered , Render unto Caesar the things which are Caesars : therefore he stands not to pleade his priviledge , but voluntarily parted with his right , payed the tribute , and to pay it wrought a miracle : notwithstanding , Peter , lest we should offend them , goe thou to the sea , and cast an hook , and take up the fish that first cometh up , and when thou hast opened his mouth , thou shalt find a peice of money , that take , and give unto them for me and thee , vers. 27.

Or if secondly , with the learned Cameron , you rather conceive to be here meant the halfe shekell , 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 Ceremonie , and the Ceremoniall Law Christ was above , Lord he was of the Sabbath , Matth. c. 12. ver. 8. Mar. c. 2. v. 28. where it is manifest ( thinks Cameron ) the Sabbath should syn●cdochically signify the whole Ceremoniall Law . Then secondly , this Ceremony , together with Sacrifices and all other Legall , typicall Ceremonies , presupposed sin in the party , to whom they were commanded , and were a note , or badge contracted by sinne ; and therefore reach not unto Christ , a man without sin . 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 seing this halfe shekel is a tribute to be paid to the King of Heaven , for the Tabernacle of witnesse . 2 Chro 24.6 . Christ was certainely free , and so might lawfully have refused to pay it : Yet because the Iewes would have taken offence , and umbrages 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 Jew 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 , and 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 , appetitus quidem unionit , 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 condition ; and relation● 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 he desireth the promotion thereof : and if it require any thing to be done of him , why he will do it , although otherwise by vertue of his particular , and personall condition , he be not bound thereunto . Therefore although Christ , secundum specialem rationem personae suae , if we eye the speciall consideration , and dignity of his person , was not tyed to keepe the Ceremoniall Law , yet he kept it , in as much as the Glory of God required him so to doe . If you demand how the glory of God exacted this at Christs hands , why Christ himselfe tells us , Nè simus illis scandalo , lest we 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 waies obliged , for to win the hearts and affections of their humorous subjects . This example of our Saviour , was followed by the Ap●stles , and elders in the first gen●rall Councill at Jerusalem , where they imp●sed upon the Gentiles abstinence from meat offered to Idols , from things strangled , and from blood , Acts 15.29 . Not for that these meats were in themselves uncleane , and abominable , but because they appeared to be so to the froward and peevish Jewes , who were kept off from Christ , because these meats , in which they supposed to be such abomination and uncleanesse , were usually eaten by the Christians . But this was but a temporary injunction they gave to others . Let us view their own practice . Maintenance for preaching was due unto Paul , from both the Corinthians and Thessalonians , and yet he did forbeare exacting it , 1 Cor. 9. 1 Thes. 2. that so he might take away all colour for suspicion of any mercenary or greedy appetite after gaine , to be in his preaching , and quite cut off all scandalls thereby , which in that dawning of Christianity upon them , would haue put a rub to the progresse of the Gospell , and have made his ministry to be evill spoken off . And of St Paul , the Saints in succeeding ages were followers , as he of Christ . Those Lib●llatici , so often , and sharply censured by St Cyprian Epist. 15.31.52 . lib. de lapsis . lib. de exhortatione Martyrum , * * Scriptit etia● Secundus & ad scipsum mis●os à Curar●re & ordine Centutionem & Beneficiarium , qui peterent divinos codices exurendos , eisque respondis●e , Christianus sum & Episcopus , non traditor : Et cum ab eo vellent aliqua ecvola ( per ecvola intelligit res ejectas , nempe quatum nullus est usus , ab , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quod est ejectio , seu expulsio ) a●t quodcunque accipere , neque hoc eis dedisse , exemplo Eleaza●i Macchabaei , qui nec fingere voluit suillam car●nem se manducare , ne a●is praeberet praevaricationis exemplum . Vid. Aug. in Brevic. Collat. die . 3. cap. 13. Damasc . Hist. pag 578. Though they did not sacrifice , or directly deny Christ , were yet by the Church put to their penance , for seeming to deny him , because they either by themselves , or others , at least accepted from the Magistrate bills , or scroules testimoniall of their abnegation . Secundus ( as Parker relates out of Baronius ) was commanded to deliver his bibles , he maketh answer , Christianus sum & non Traditor . Hereupon he is commanded to deliver aliqua Ecvola , that is certaine stuffe which was cast aside for that it had no use . Will he not deliver this to save his life ? no not this . It was lawfull , but it had a shew of their sin whome the Church called Traditores for their delivering the holy bookes to be burnt by the officers of the Tyrant Dioclesian . (h) (h) Baronius out of Soidas . 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 do 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 do it , he chose banishment from the Court , and losse of the Emperours service . As (i) (i) Theodoret. l. 3. c. 15. Nicep. l. 11. c. 1. S. Zo. l. 6. c. 6. Valentinia● , afterwards Emperour , went before Julian the Apostate into a Temple of the Goddesse Fortune , one of the Priests besprincled Julian with a kinde of purging , or holy water , a drop of which by chance fell upon Valentinian , at which he was so extreamely incensed , as that he stroake the Priest , tore , and rent in peices that part of his garment on which it fell with a great disdaine , and holy indignation ; throwing it away from him , that so he might avoid the least tincture of their superstitious , and idolatrous religion . But above all , very remarkeable is the zeale of the (k) (k) Th●od . l. 4. c. 15 Niceph. l. 11. c. 21. 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 mid'st of the Market place . This may be 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 . St Ambrose forbad Monica the bringing of wine and cakes to the Celebrities of the Martyrs , nè ulla occasio se ingurgitandi daretur ebri●sis , & quia illa quasi parentalia superstitioni Gentilium essent simillima , as St Austin lib. 6. Confess . c. 2. lest occasion of excessive quaffing should be given to drunkards , and because those parentalia , funerall feasts , were very like to heathenist superstition , the offerings of the Pagans which were made at the Tombs of their parents , and to their ghosts . Bishop Morton 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. ver. 18. of such as did offer cakes to the Moone , as unto the Queene of heaven . Now when Monica understood that Saint Ambrose had forbidden this , tam piè , atque obedientèr amplexa est , ut ipse mirarer , saith St Austin in that forecited place , quòd tam facilè accusatrix p●tius consuetudinis suae , quam disceptatrix illius prohibiti●nis 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 own custome , than dispute his command . When once the custome of thrice dipping or sprinkling in Baptisme was used by Hereticks , to signify a trinity not of persons , but natures in the Godhead , then Saint Gregory thought fitting that it should be left off , not because it was evill , but for that it might seeme to counterance their damnable heresie : his words are these , De trina verò mersione baptismatis nihil responderi verius potest , quam quod ipsi sensitis , quod in una fide nihil officit sanctae Ecclesiae consuetudo diversa , &c. sed quia nunc hucusque ab haereticis infans in baptismate tertiò mergebatur , faciendum apud vos esse non censeo , 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 meet to use common leavened bread in the administration of the Eucharist , lest in using unleavened bread , they should be deemed to imitate Ebion the heretick . Nay Bellarmine in his recognition of his book de verbo D●i , admonisheth the Reader , that in the title of the third Chapter of the first book , Divi Pauli is put for Beati Pauli , for in making mention of the Saints , I never approved ( saith he ) the use of the word divus , or diva , and one of his reasons , is ; because amongst the Heathens , 't was usually ascribed to their false , or fained Gods .

To heape up other , either testimonies , or instances , were to prejudice , if not the authority 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 expediency 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 be drawn from God , from Satan , from our selves , from our brethren , First , from God , we 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 ; and obedient , and loyall subject startles at not only treason , but also whatsoever may occasion suspicion thereof : a faithfull and chast wife abhorres not only 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 Almighty a King as God ? Doth it not befit the Spouse the Church , every member of Christ to dread all shewes , and signes of disloyaltie , and unfaithfulnesse to so loving a Spouse as Christ Jesus ? Did Julius Caesar , but an earthly potentate , thinke it not enough that his wife was without a fault , unlesse withall she 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 ? (l) (l) Plutarch . Theophan●s Lesbiai to disswade Pompey from flying into Parthia , tels him , that his wife would be lyable to a great deale of danger amongst those barbarous people ; and though ( said he ) they proffer no villany unto her , yet it is an undecent thing to thinke that the wife of Pompey might have been dishonoured : To disswade us from the appearances and occasions of sin it should , ( me thinks ) be an effectuall argument , that our soules , which are married unto Christ in righteousnesse , judgment , and holinesse , will hereby be obnoxious unto danger of pollution . What though they be not actually defiled ? yet it is an undecent thing to think , that the Spouse a member of Christ might have been dishonoured , might have been foild with a lust , ravished , vanquished by Satan , defiled with sinne .

If from these appearances of evill , our relations to God cannot draw us , yet ( me thinks ) in the second place , our danger in offending of him , should drive us : for he is a consuming fire unto , as the Works , so also the workers of impiety : and how can we then but be afraid to venture on not onely that 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 appearances of evill , may , secondly , be gathered from Satan , from the consideration , First , of his cruelty 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 , the enemy by way of excellency , the envious man , the accuser , 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 , and an old Serpent .

Now me thinks we should feare to come , not only under the power , but also into the sight of such an adversary : and yet by rushing upon the shew's , 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 he goes about by these appearances of evill , to wreak his malice upon us .

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

First then , the appearances of sinne , are a baite whereby Satan allures us unto sin , which if we 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 sins themselves . Of this we have a remarkeable instance in Alipius , who ( as St Austin relates Confess . lib. 6. cap. 8 ) being drawn by his friends importunity to accompany him unto the Roman Gladiatorie Games , yet resolveth though he were present with his body , to be absent in his heart , and for that purpose to keep his eyes shut , that he 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 curiosity made him behold the occasion , and thereupon he presently became an applausive spectator of that bloudy and inhumane spectacle . An Italian , as Holerius writes , by his often smelling to the hearb Basile , had a scorpion ingendred in his head : even so wee by our often dallying , and tampering with things that carry a shew of unlawfulnesse , may have Satan , as I may so speak , even formed in us , for as St 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 we do not keep out his head , that is , his first suggestions , it is not to be doubted but that he will stealingly slide into the most secret corners of the heart : and so we actuated by him , shall at last proceed from things onely appearing finfull , unto the practise of most horrid and gastly 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 he 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 deeply censured 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 then they doe , thy shame , and disgrace , their jealousies , suspicious , and censures cannot be greater for sinne it selfe , than it is allready for the shew of it . Now this temptation of Satan , receives great advantage from our nature , for we naturally are addicted to society , and therefore if we finde that upon the signes and shewes of such and such sinnes in our practise , good men condemne us as guilty of the sinnes themselves , and therefore beginne two reserve and estrange themselves from us , refusing any longer to reach out unto us the right hand of fellowship , why , then we will presently have fellowship with the unfruitfull workes of darkness , and couple in with loose , carnall and formall men , whose conversation will quickly infect us , so that it will not be long e're 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 thinks should be sufficient to disswade us from them . For is Satan so backward in tempting , or is his invention grown so barren , as that our lives and practise must put arguments into his mouth ? is the purchase of hell and damnation so difficult , as that we must needs furnish the Divell with baits to allure us , with reasons to perswade us unto our 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 only a baite , by which he enticeth us , an argument by which he 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 , and hope that we are coming on to sinne it selfe ; and this hope will breed diligence , make him a more importunate solliciter , make him to double and strengthen his assaults , to plie us even thick and threefold with temptations : A dog will not runne from a man as long as he throwes bread unto him , and can any man suppose the Divell will flie , 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 be never so small , yet will they serve to usher in farther and greater matters : being then preparatives unto sinne , they cannot be ( as some have imagined ) good fences against sinne : seeming to be evill is not , cannot be a meanes to sheild us from being so , no more then the opening the Gates of a City can be the way to raise the seige of it , or letting go the sluces of a river can be the course to stop its current .

You have seen arguments from Satans temptations of us to sin● take next one from his temptations of us to despaire , or at least discomfort for sin , a temptation of so hideous a nature , as that , me thinks , our actions should not lend it the least advantage . His First labour is by the appearance of sin to make us offend God , but when he cannot proceed so farre , his Second endeavour will be , to make us disquiet our selves : when he cannot wound us by them , he will vex us for them ; for he will wrest and misconstrue all that we have done unto the worst sense , he 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 beeing distracted by the violent importunity of this temptation , will be over apt to give credence . And for a man to be thus tossed between Satans powerfull suggestions , and his own feares and suspicions cannot but even crush his spirits , and quite eclipse the peace and joy of his heart .

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

First , a danger of being infected with sinne : what (m) (m) Bern : tract . de grad. humilititatis . Bernard spake of Eves beholding the forbidden fruit , is true concerning every appearance of evill : Et si culpa non est , culpae tamen indicium est , & si culpa non est , culpae tamen occasio est , indicium commissae , & causa est committenda . Although it be not in it selfe a sinne , yet it is a token , yet it is an occasion of sinne , a token that finne hath been 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 , we may soone be led to the realities of sinne , though the occasions of themselves are weake , they working but as objects , and the objective causality being of all most imperfect , ye● 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 , 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 eat so much as the huskes of the grapes , for if that had been permitted , they would perhaps have soone proceeded to the eating of the grapes and thence to drinking of the wine it selfe : hence also grew that precise resolution of David , Psal. 101.3 . I will set no wicked thing before mine eyes : well may the world , and Divell set wicked things before mine eyes , but for mine own 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 : do but put fire unto flax , and it will presently be on flame : so present wee unto our loose and corrupt natures the shewes , ( which ( as you have seen ) 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 , he harkned not unto her to lie by her , or so much as to be with her , Gen. 39.10 . but fled , and got himselfe out of her presence , ver. 12. doubting lest the very sight of her might kindle lust . Nay to the shame of many secure and venturous Christians , of this even Scipio an Heathen , and 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 Nè quid ( saith Florus ) de virginitatis integritate delibásse , saltem vel oculis videretur . That he might not seeme to have sipt , or skimmed the honour of their chastity , so much as with beholding them . As Apelles then by drawing the picture of Campaspe fell in love with the patterne of his worke Campaspe her selfe , so we from retaining , from affecting the shew of sin , will soone proceed to a delight in sin it selfe .

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 conceived in iniquity : for they , whose originall is from men , may possibly be drawn away by sinfull objects , and shewes : but these men ( forsooth ) are above gun-shot , beyond the reach of temptation ; Their professed hatred of sinne brings me in mind of Pigmalions aversenesse from women ; he was a profest , almost a sworne enemie to woman kind , yet drawing but the picture of a woman , he fell in love with it , and he hug'd , and kist 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 , as that at length by the power of Satan , and the strength of their own lusts , they be transformed into reall sins . 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 , or ground of greatest security , if we do not only flee sins , but such indifferent things also , which are meanes whereby they doe supplant us : for as he who goeth upon the edge of a steepe , and craggy rock , though he falleth not , yet with feare trembleth , and so fals through his trembling , so he who leaveth not sinne a loofe , and a farre off , but approacheth close to the brink of it , hath just cause to live in feare , seeing he hath just cause to feare to fall into it .

Secondly , danger of being punished for sinne , not by God , for he is an Omniscient Judge , and therefore cannot mistake the appearance of evill for evill it selfe : he 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 . J●hosaphat you know in the apparell of Ahab , was like to have been kild for Ahab . (n) (n) Plutarch M●gacles . having on the Cloake , and armour of Pyrrhus , was flame 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 . (o) (o) 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 , he had demanded a Diadem , when he thereby as a signe only 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 , hoc placuit armis vindicare . Indeed the Lord seeth not as man seeth , he looketh on the heart , and thereunto squareth his judgment , but man looketh on the outward appearance , 1 Sam. 16.7 . and according to it censureth , and so he may doe , and yet often times judge righteous judgment . 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 mischeifs of scandall .

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 School-men , for that which occasionally leads unto sin , which puts a stumbling block , or an occasion to fall in the way of others , Rom. 14.13 . for so doe all evill shewes , and that both in the way of the weak , and in the way of the wicked .

First , in the way of the weake , for they are misguided , and drawn unto the practise of that evill , the appearance whereof they see in us ,

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

Secondly , as 't is used vulgarly , and commonly for sorrow , greife , 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 precepts , Rom. 15.2 . Let every one of us please his neighbour for his good to edification . Valerius Publicola ( saith Florus ) nè specie arcis offenderet , eminentes aedes suas in planâ submisit : he levelled with the ground his high and lofty building , lest he should offend the people with the appearance of a Cittadell : and wilt not thou throw aside a vanity , an excrement , some idle if not monstrous fashion , rather than offend thy brother ( for whom Christ died ) with the appearance of an evil ? 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 liberty . 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 you streighten us in the use of them , you injuriously deprive us of that liberty which we have in Christ Jesus unto the use of all indifferent things . For answer ,

First , those actions , in which there is a reall appearance of evill , are not indifferent in their nature , but evill , and sinfull , forbidden , first , by the generall prohibition of scandall , they are per se scandalous of themselves and in their own nature , and therefore allwaies , for à per se ad de omni valet argumentum : prohibited , secondly , by those precepts which are against those evils of which they have a reall appearance , because they are a step unto , and occasion of them , whereas 't is usually said that they are evill only in appearance , this is not to be understood so as to exclude evill from them , but to restraine the evill of them unto this particular : that they have a reall appearance of evill , the meaning is , they are evill in no regard but this , and this regard , for the reasons abovesaid , is sufficient to denominate them evill : they are allwaies temptations unto evill , so that there is allwaies committed in them an active scandall . This was the opinion of the vulgar translater , who translates , 1 Thes. v. 22. ab omni specie malaâ abstinete vos , abstaine from every evill appearance , this reading Cornelius à Lapide and other Popish Expositors think equivalent with our translation abstaine from all appearance of evill , according to it then every appearance of evill is evill , if it be reall and not meerly imaginary . Unto this let me adde that of Suarez allready quoted , an action , saith he , onely evill in appearance transgresseth some virtue , though not per se primo , yet ex consequenti connexione virtutum , by reason of the mutuall connexion and commerce of one virtue with , and dependance upon another .

But to come to , secondly , those indifferent actions in which there is only an imaginary appearance of evill , two things are here to be answered .

First , however they be in thesi in their generall nature indifferent , yet they do in casu and in hypothesi become to be accidentally evill , because done against Conscience , when they appeare to be evill to our selves ; against charity , when they appeare to be evill unto others : and then we are bound to abstaine from them , though not lege communi , yet lege particulari , by reason of particular circumstances .

Secondly , Although our Christian liberty extendeth to the use of all things indifferent , yet ought we 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 been called unto liberty , only 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 malitiousnesse , the 1 Pet. 2.16 . Now we use or rather abuse our liberty for an occasion to the flesh , for a cloake to malitiousnesse , by practising such indifferencies , as have shew of evill ; for they , ( as I have shewen at large ) are likely to prove , as occasions of sinne unto our selves , so also active scandalls to misguide our brethren , and therefore , though they be not absolutely , and simply in their nature unlawfull to be done , yet they are by accident unlawfull for me 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 : It is good neither to eat flesh , nor drinke wine , nor any thing whereby thy brother stumbleth , or is offended , or is made weake , Rom. 14.20 , 21. (p) (p) Infirmitas nominat prom●p●itudinem ad scandalum , of●fensio autem nominat indignationem , &c. scandalum autem importat ipsam impactionem ad ruinam , Aquin. 2. 2 dae . q. 44 art. 1.

What remaineth then 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 enjoined by God , practised by Christ , his Apostles , and Saints ; and in consequence , as befitting us as the Sonnes , subjects of God , as the spouse , members of Christ , as being needfull to defeate Satans malice , to cut off his temptations unto sinne , and unto discomfort for sin , to avoid sinne , &c. in our selves , Application . scandals unto others , unto the weak , obstinate , and strong . If therefore there be 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 own soules , any feare of Satan , sinne , or punishment , any compassion over the Consciences of your poore brethren , keepe a loofe from whatsoever neighbours , and borders upon sinne , whatsoever hath the blush and shew thereof : hate , as (q) (q) Ambr. l. 6. Hexaem . Ambrose exhorts , not only sinne , but the coate of sinne , the garment spotted by the flesh . Even an heathen will advise , you hereunto . (r) (r) Quint. l. 2. cap. 3. Carendum non solum crimine turpitudinis , verum etiam suspicione .

Want we inducements , take we these three . It will be a course , First , Safe , and Secure : Secondly , Comfortable : Thirdly , Honourable .

First , Safe , and Secure , by it sinne and Satan shall be stav'd off , kept out at daggers end , your own 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 been so abhorrent from sinne , as that thou hast shunn'd whatsoever hath been homogeneall thereunto , whatsoever hath look't but like unto it , it must needs stop Satans mouth , and make thine own triumph in the calmnesse of a cleare , and good conscience .

Thirdly , Honourable , for 't will gaine 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 only down-right 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 acknowledgment , that thou art a true Israelite , a sincere Nathaniel , in whom there is found no guile . Now though our maine and first endeavour must be to keep a good Conscience , yet is not the jewell or precious ointment of a good name , to be in the meane while neglected ; our care should be to preserve that likewise unspotted , St Paul , ( Acts 24.16 . ) professeth that he exercised himselfe to have alwaies a conscience void of offence , as towards God : so towards men ; and he 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 we are to abstaine from the appearance of evill , and then I shall have done with the generall application of the words . We are to abstaine neither only nor chiefly from the appearance of evill .

First , not only , that were foule Hypocrisy of which yet there are even a generation guilty , who only 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 worke , who professe destation of gaine by gaiming , 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 shewes of uncleanesse , 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 evils themselves therefore should cheifely be avoided , the body of sin should be opposed more than the shadow , than the shewes of sin . The flesh should be abhorred in a higher degree , than the garment spotted therewith .

You have seene the point prest generally as it concernes all mens abstinence from the appearance of all evils . I will only crave your pardon to call more particularly .

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

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

First , We must decline the shewes of some evils above others , of our Master , our bosome evils . For from them is most danger to be feared , they having commonly most strengh from our natures : and Satan besides knowes but too well how our tide stands , he quickly acquaints himselfe with our predominant lusts , and most raging corruptions , and unto them especially fits and accords his temptations : as (s) (s) Tacitus , Suetonius . Agrippina , when she poisoned her husband Claudius , mixed the poison in the meat which he most loved .

Secondly , some men above others are especially to decline the appearance of all evils . All publick men should do so , but especially we of the Ministry . The high Priests and Nazarites , under the Law were not to come nigh a dead body , Lev. 21.11 . Numb. 6.6 . And in imitation of them among the Romans , the Priest 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 drawn betwixt him and the Corps . Nay a Flaminian Priest might not heare the sound of pipes used at Funerals nor come into a place where there was a grave . Was theere 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 be willingly within sight , sent , and hearing of impiety , except to reprove it ? (t) (t) Dr Ed. Reyn● Psal. 110. As a woman big with Child , for fear , and danger of miscarrying forbeareth Physick , violent exercise , and many meats and drinks , which otherwise she might freely use : even so those who travell in birth with the Children of Christ , are put to deny and abridg themselves of many indifferencies . I will eat no flesh , saith St Paul while the world standeth , rather then make my brother to offend , 1 Cor. 8.13 .

Reasons enforcing their abstinence after an especiall manner from the appearance of evill are two : Because in them they occasion : First , greater loosenesse 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 strengthned in their downright sinfull courses ; Nay if a Minister do 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 , think they we may be mad . If he but sip , we may carouse . If he spend but some few houres , in his honest , and harmelesse recreations , the common gamester presently concludes his mispense of both time , and 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 , only in mine own and others behalfe , I unfainedly wish , and pray , that this were seriously thought upon , and practised by us all , that all of us in a tender regard to the reputation , and honour of our high calling would walke with great surcumspection , make strait steps unto our feet , tread every step as nicely , as gingerly , as if we went among snares , walked 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 applied to every Minister , nay every Christian . Interest tuae perfectionis malas res , & malas paritèr species d●vitare , in altero conscientiae , in altero famae 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 fame ▪ 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 purity , for the peace of thy Conscience ; for the purity of thy Conscience , to keep it void of offence both towards God , and towards men , for the peace of thy Conscience , to preserve it from the violence of Satans temptations , from the vexations of thine own feares , and jealousies . Secondly , for fame , so to hedg it in from scandall , as that it shall be above the reach of suspicion . Therefore to goe on in the words of the Father . Puta tibi non licere , ●●tsi alias fortasse liceat , quicquid malè fuerit , coloratum , non sit in fama naevus malae specisi . Think not for the 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 own 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 , and Holy Ghost , be ascribed by us , and the whole Church , the Kingdome , the Power , and Glory , from this time forth for evermore . AMEN .

FINIS .