becommeth wholly sinfull Nay more not onely a true and reall but even a supposed and imaginary defect the bare opinion of unlawfulnesse is able to vitiate the most justifiable act and to turn it into sin I know there is nothing unclean of it self but to him that esteemeth any thing to be unclean to him it is unclean at the 14 verse of this Chapter Nay yet more not onely a setled opinion that the thing we do is unlawfull but the very suspension of our judgement and the doubtfulnesse of our minds whether we may lawfully do it or no maketh it sometimes unlawfull to be done of us and if we do it sinfull He that but doubteth is damned if he eat because he eateth not of faith in the former part of this verse The ground whereof the Apostle delivereth in a short and full Aphorism and concludeth the whole Chapter with it in the words of the Text For whatsoever is not of faith is sin Many excellent instructions there are scattered throughout the whole Chapter most of them concerning the right use of that Liberty we have unto things of indifferent nature well worthy our Christian consideration if we had time and leisure for them But this last Rule alone will find us work enough and therefore omitting the rest we will by Gods assistance with your patience presently fall in hand with this and intend it wholly in the Explication first and then in the Application of it For by how much it is of more profitable and universall use for the regulating of the common offices of life by so much is the mischief greater if it be and accordingly our care ought to be so much the greater that it be not either misunderstood or misapplyed Quod non ex fide peccatum that is the rule Whatsoever is not of faith is sin In the Explication of which words there would be little difficulty had not the ambiguity of the word Faith occasioned difference of interpretations and so left a way open to some misapprehensions Faith is verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most other words are There be that have reckoned up more than twenty severall significations of it in the Scriptures But I find three especially looked at by those who either purposely or occasionally have had to do with this Text each of which we shall examine in their Order First and most usually especially in the Apostolicall writings the word Faith is used to signifie that Theologicall vertue or gracious habit whereby we embrace with our minds and affections the Lord Iesus Christ as the onely begotten Son of God and alone Saviour of the world casting our selves wholly upon the mercy of God through his merits for remission and everlasting salvation It is that which is commonly called a lively or justifying faith whereunto are ascribed in holy Writ those many gracious effects of purifying the heart adoption justification life joy peace salvation c. Not as to their proper and primary cause but as to the instrument whereby we apprehend and apply Christ whose merits and spirit are the true causes of all those blessed effects And in this notion many of our later Divines seem to understand it in our present Text whilest they alledge it for the confirmation of this Position that All the works even the best works of unbelievers are sins A position condemned indeed by the Trent-Council and that under a curse taking it as I suppose in a wrong construction but not worthy of so heavy a censure if it be rightly understood according to the doctrine of our Church in the thirteenth Article of her Confession and according to the tenour of those Scriptures whereon that doctrine is grounded Viz. Mat. 12.33 Rom. 8.8 Tit. 1.15 Heb. 11.6 c. Howbeit I take it with subjection of judgement that that Conclusion what truth soever it may have in it self hath yet no direct foundation in this Text. The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe and the Nown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith or belief are both of them found sundry times in this Chapter yet seem not to signifie in any place thereof either the Verb the Act or the Nown the Habit of this saving or justifying Faith of which we now speak But being opposed every where and namely in this last verse unto doubtfulnesse of judgement concerning the lawfulness of some indifferent things must therefore needs be understood of such a perswasion of judgement concerning such lawfulness as is opposite to such doubting Which kind of Faith may be found in a meer heathen man who never having heard the least syllable of the mystery of salvation by Christ may yet be assured out of clear evidence of reason that many of the things he doth are such as he may and ought to do And as it may be found in a meer heathen man so it may be wanting in a true believer who stedfastly resting upon the blood of Christ for his eternall redemption may yet through the strength of temptation sway of passion or other distemper or subreption incident to humane frailty do some particular act or acts of the lawfulnesse whereof he is not sufficiently perswaded The Apostle then here speaking of such a Faith as may be both found in an unbeliever and also wanting in a true believer it appeareth that by Faith he meaneth not that justifying Faith which maketh a true believer to differ from an unbeliever but the word must be understood in some other notion Yet thus much I may adde withall in the behalf of those worthy men that have alledged this Scripture for the purpose aforesaid to excuse them from the imputation of having at least wilfully handled the Word of God deceitfully First that the thing it self being true and the words also sounding so much that way might easily induce them to conceive that to be the very meaning And common equity will not that men should be presently condemned if they shall sometimes confirm a point from a place of Scripture not altogether pertinent if yet they think it to be so especially so long as the substance of what they write is according to the analogy of Faith and Godlinesse Secondly that albeit these words in their most proper and immediate sense will not necessarily enforce that Conclusion yet it may seem deducible therefrom with the help of some topicall arguments and by more remote inferences as some learned men have endeavoured to shew not altogether improbably And thirdly that they who interpret this Text as aforesaid are neither singular nor novell therein but walk in the same path which some of the ancient Fathers have trod before them The Rhemists themselves confesse it of S. Augustine to whom they might have added also S. Prosper and whose authority alone is enough to stop their mouthes for ever Leo Bishop of Rome who have all cited these words for the self-same purpose But we are content
Let not Truth fare the worse for the Plainness Catch not at syllables and phrases Study and seek the Churches peace Judge not anothers servant who must stand and fall to his own Master Keep Faith and a good Conscience Bear one anothers Burdens and so fulfil the Law of Christ. Consider what hath been said and pray to the Lord to give us all a right understanding in all things Amen Amen Botheby Paynell July 13. MDCLVII Placere singulis volam sed ut prosim Nec displicere metuam dummodo prosim Scazon THE SUMMARY or CONTENTS of the several ensuing SERMONS Sermon I. Ad Clerum on ROM XIV III Sect. 1. THe Occasion of the TEXT Sect. 2 THe Scope of the TEXT Sect. 3 THe Coherence of the TEXT Sect. 4 THe Division of the TEXT Sect. 5 POINT I. Of not Despising others Sect. 6 Be they never so weak Sect. 7 and we never so strong Sect. 8 Both for the Sins sake in the Despisers Sect. 9 and for the Scandals sake to the Despised Sect. 10 11. POINT II. Of not Judging others Sect. 12 with the true meaning thereof And four Reasons Sect. 13 viz. 1. The want of Commission in Us. Sect. 14 2. The want of Skill in Us. Sect. 15 3. The Uncharitableness and of the thing it self Sect. 16 4. The Scandalousness of the thing it self Sect. 17 APPLICATION To the Case in our Church shewing Sect. 18 1 Wherein it agreeth with that of the Romans in this Chapter Sect. 19 21. 2 And how it differeth from it I. in the matter Sect. 22 II. in respect of the Persons Sect. 23 III. in the Practise of the Persons Sect. 24 IIII. in their mutual respective Carriage And that Sect. 25 1. in the point of Despising Where Sect. 26 The several grievances of our Brethren are proposed Sect. 27 29. and answered Sect. 30 37. 2. in the point of Judging Sect. 38. The Conclusion Sermon II. Ad Clerum on ROM III. VIII Sect. 1. THe Occasion of the TEXT Sect. 2 Coherence of the TEXT Sect. 3 Division of the TEXT and Sect. 4 Summe of the TEXT Sect. 5 OBSERV I. Divine Truths to be cleared from Cavil Sect. 6 II. The slander of the Ministers regular Doctrine more then an ordinary slander Sect. 7 III. The best Truths subject to slander Sect. 8 with the Causes thereof Sect. 9 and Inferences thence Sect. 10-12 IIII. Every slander against the Truth damnable Sect. 13-20 V. No Evil to be done for any good that may come thereof Sect. 14-15 19 Of the kinds and degrees of Evil by way of Explication Sect. 16-17 Of things Equally Inequally indifferent by way of Explication Sect. 18 An useful digression Sect. 21-23 With some Reasons of the Point Sect. 24-26 and the Inferences thence Sect. 27 The general Application thereof in two Instances Sect. 28 30 The Former Sect. 31 33 The Later Sect. 34 A more particular Application in defence of the former Sermon Sect. 35 The Conclusion Sermon III. Ad Clerum on 1 COR. XII VII Sect. 1. THe Occasion of the TEXT Sect. 2 Coherence of the TEXT and Sect. 3 Division of the TEXT Sect. 4 The Explication of the Words What is meant Sect. 5 7 By the Spirit and what Sect. 8 by Manifestation Sect. 9 11 POINT I. Spiritual Guifts how to be understood Sect. 12 15 Foure Inferences from the premises Sect. 16 POINT II. The conveyance of spiritual graces to us Sect. 17 By way of Gift Sect. 18 Not from Nature or Desert Sect. 19 Inferences thence I. General 1. Of Thankfulness Sect. 20 2. of Prayer Sect. 21 22 3. joyning our faithful Endeavours thereunto Sect. 23 25 II. More especial 1. To those of more eminent gifts Sect. 26 2. To those of meaner gifts Sect. 27 POINT III. The End of Spiritual gifts Not our own only Sect. 28 But chiefly the Profit of others Sect. 29 Reasons hereof I. in respect of the Giver Sect. 30 II. in respect of the thing given Sect. 31 III. in respect of the Receiver Sect. 32 34 Three Inferences thence Sect. 35 The Conclusion Sermon IIII. Ad Clerum on ROM XIIII XXIII Sect. 1. THe Coherence and Scope of the TEXT Sect. 2 The Word FAITH diversly interpreted Sect. 3 INTERPRETATION I. of a Justifying Faith Sect. 4-5 Not Proper here although in it selfe True Sect. 6 INTERPRETATION II. Of the Doctrine of Faith Sect. 7 utterly rejected 1. as False in it selfe Sect. 8-9 both in the Rigour of it Sect. 10 and in the Mitigation Sect. 11 15 2. as Pernicious in the Consequents Sect. 16 3. as having no Affinity with the present Text. Sect. 17 INTERPRETATION III. Of Perswasion of Judgment asserted Sect. 18 Thence sundry Questions resolved viz. Sect. 19 I. What is the Power of the Conscience as concerning the Lawfulness or Unsawfulness of humane Actions Sect. 20 II. Whether in every thing we do an actual consideration of the Lawfulness thereof be necessarily requisite Sect. 21 III. What degree of Perswasion is required for the Warranting of our Actions Sect. 22 IIII. Whether or no and how forth a man may warrantably act with reluctancy of Conscience Wherein is considered the Case Sect. 22 24 1. Of a Resolved Conscience Sect. 25 28 2. Of a Doubting Conscience Sect. 29 32 And therein sundry Objections removed Sect. 33 3. Of a Scrupulous Conscience Sect. 34 The Conclusion Sermon I. Ad Magistratum on JOB XXIX 14 17. Sect. 1. THe Occasion of the TEXT Sect. 2 Scope of the TEXT Sect. 3 Summe of the TEXT and Sect. 4 Division of the TEXT Sect. 5-6 The Magistrates I. DUTY Zeal to Justice Sect. 7 With some Examples Sect. 8 and Foure Reasons thereof Sect. 9 DUTY II. Compassion to the Distressed Sect. 10 with the Reasons Sect. 11 and Extent thereof Sect. 12-13 DUTY III. Diligence in searching out the Truth Sect. 14 with some Instances Sect. 15 and Foure Reasons thereof Sect. 16 17 DUTY IIII. Courage in Executing Iustice Sect. 18 With the Reasons thereof I. in respect of the Laws Sect. 19 2. of the Magistrate himself Sect. 20 3. of the Offenders Sect. 21 Three main Inferences from the Premises viz. Sect. 22 24 I. of Direction for the Choise of Magistrates Sect. 25 II. of Reproof for the neglect of the aforesaid Duties Sect. 26 III. of Exhortation to the conscionable Performance of the same Sermon II. Ad Magistratum on EXOD. 23.1 3. Sect. 1-3 THe Necessity of treating on this Argument Sect. 4 The fitness of the Text for that purpose Sect. 5 The Division and thereof Sect. 6 Extent thereof Sect. 7 POINT I. The Accuser not to raise a false report Sect. 8 11 sundry wayes by which it may be done Sect. 12 Three Reasons of the point viz. in respect of Sect. 13 1. The Sin in the Doer Sect. 14 2. The Wrong to the Sufferer Sect. 15 3. The Mischiefs to the Commonwealth Sect. 16 Inference To avoid the fault for which purpose Sect. 17 21 4. especial Causes thereof are
must by the Law of Opposition be Strong in the Faith It would have become both the one sort and the other notwithstanding they differed in their private judgements yet to have preserved the common peace of the Church and laboured the edification not the ruine one of another the strong by affording faithful instruction to the consciences of the weak and the weak by allowing favourable construction to the actions of the strong But whilest either measured other by themselves neither one nor other did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle elsewhere speaketh Walk uprightly according to the truth of the Gospel Faults offences there were on all hands The Strong faulty in Contemning the Weak the Weak faulty in condemning the Strong The Strong proudly scorned the Weak as silly superstitious for making scruple at some such things as themselves firmly believed were lawfull The Weak rashly censured the Strong as prophane and irreligious for adventuring on some such things as themselves deeply suspected were unlawfull The blessed Apostle desirous all things should be done in the Church in love and unto edification aequâ lance and i eodem Charitatis moderamine as Interpreters speak taketh upon him to arbitrate and to mediate in the business and like a just umpire layeth his hand upon both parties unpartially sheweth them their severall oversights and beginneth to draw them to a fair and an honourable composition as thus The strong he shall remit somewhat of his superciliousness in disesteeming and despising the Weak and the Weak he shall abate somewhat of his edge and acrimony in judging and condemning the Strong If the parties will stand to this order it will prove a blessed agreement for so shall brotherly Love be maintained Scandalls shall be removed the Christian Church shall be edified and Gods Name shall be glorified This is the scope of my Text and of the whole Chapter In the three first Verses whereof there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first Verse the Proposall of a generall Doctrine as touching the usage of weak ones with whom the Church is so to deal as that it neither give offence to nor take offence at the weakness of any Him that is weak in the faith receive you but not to doubtful disputations Next there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second ver a declaration of the former general proposal by instancing in a particular case touching the difference of Meats There is one man strong in the Faith he is infallibly resolved there is no meat unclean of it self or if received with thankfulnesse and sobriety unlawfull and because he knoweth he standeth upon a sure ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is confident he may eat any thing and he useth his liberty accordingly eating indifferently of all that is set before him making no question for conscience sake One man believeth he may eat all things There is another man Weak in the Faith he standeth yet unresolved and doubtful whether some kinds of Meats as namely those forbidden in the Law be clean or he is rather carried with a strong suspicion that they are unclean out of which timorousnesse of judgment he chuseth to forbear those meats and contenteth himself with the fruits of the earth Another who is weak eateth Herbs This is Species Facti this the Case Now the question is in this Case what is to be done for the avoidance of scandall and the maintenance of Christian Charity And this question my Text resolveth in this third Verse wherein is contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Pauls judgement or his counsell rather and advice upon the Case Let not him that eateth despise c. The remainder of the Verse and of the Chapter being spent in giving reasons of the judgement in this and another like case concerning the difference and observation of Dayes I have made choice to intreat at this time of Saint Pauls advice as usefull for this place and auditory and the present assembly Which advice as the Parties and the faults are is also two-fold The Parties two He that eateth that is the Strong and he that eateth not that is the Weak The Faults likewise two The Strong mans fault that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despising of his brothers infirmity and the Weak mans fault that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging of his brothers liberty Proportionably the parts of the advice accommodated to the Parties and their Faults are two The one for the Strong that he despise not Let not him that eateth despise him that eateth not The other for the Weak that he judge not Let not him that eateth not judge him that eateth Of which when I shall have spoken somewhat in their generall use I shall by Gods assistance proceed by way of application to enquire how far the differences in our Church for conforming and not conforming agree with the present case of eating and not eating and consequently how far forth Saint Pauls advice in this case of eating and not eating ought to rule us in the cases of conforming and not conforming in point of Ceremony And first of the former rule or branch of the advice Let not him that eateth despise him that eateth not The terms whereby the Parties are charactered He that eateth and He that eateth not have in the opening of the Case been already so far unfolded as that I shall not need any more to remember you that by him that eateth must be understood the strong in Faith and by him that eateth not the weak And so reducing the words ab Hypothesi ad Thesin this part of the advice Let not him that eateth despise him that eateth not beareth sense as if the Apostle had said Let not the strong in faith despise the weak Weak ones are easily despised Strong ones are prone to despise and yet despising is both a grievous sin in the despiser and a dangerous scandall to the despised In all which respects it was but needfull the Holy Ghost should lesson us not to despise one anothers weaknesse Let not him that eateth despise him that eateth not Weakness and Smalness be it in what kind soever is the fittest object to provoke contempt As we travell by the way if a fierce Mastiff set upon us we think it time to look about and to bestir our selves for defence but we take no notice of the little Curres that bark at us but despise them When Goliah saw little David make towards him 1 Sam. 17. the Text saith He disdained him for he was but a youth And S. Paul charging Timothy so to behave himself in the Church of God as that none should despise his youth implyeth that youth is obvious to contempt and like enough to be despised And though Wisdome be better then strength yet Solomon tells us the poor mans wisdome is despised
and his words are not heard Eccles. 9. I am small and of no reputution saith David Psal. 119. And our Saviours Caveat in the Gospel is especially concerning little ones as most open to contempt Take heed that ye despise not any of these little ones But of all other that weaknesse is most contemptible which is seen in the faculties of the understanding Soul when men are indeed weak in apprehension weak in judgement weak in discretion or at leastwise are thought so Far from any reall weaknesse this way or any other was our blessed LORD and Saviour Jesus Christ In whom were hid all the treasures of wisdome and knowledge yet because upon conference with him he seemed such unto Herod not answering any of his questions nor that expectation which the same of his miracles had raised of him in Herod Herod took him for some silly simple fellow and accordingly used him for he set him at nought and mocked him and put him in a white coat as he had been some fool and sent him back as he came Lu. 23. And of this nature is the weaknesse my Text hath to do withall a weaknesse in judgement or as it is ver 1. a weaknesse in Faith Where by Faith we are not to understand that justifying Faith whereby the heart of a true believer layeth fast hold on the gracious promises of God and the precious merits of Jesus Christ for the remission of sins nor by weaknesse in Faith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith the Apostles are sometimes charged when the Faith of a true believer is sore shaken with temptations of incredulity and distrust But by Faith we are to understand an historicall Faith onely which is nothing else but a firm and secure assent of the judgement unto doctrinall truths in matter of Faith or Life and by weaknesse in such faith a doubtfulnesse and irresolution of judgement concerning some divine truths appertaining to the doctrine of Faith or Life and namely concerning the just extent of Christian liberty and the indifferent or not indifferent nature or use of some things Which weaknesse of judgement in Faith bewraying it self outwardly in a nice and scrupulous and timorous forbearance of some things for fear they should be unlawfull which yet in truth are not so but indifferent doth thereby expose the person in whom such weaknesse is to the contempt and despisings of such as are of more confirmed and resolved judgements and are stronger in the Faith Weaknesse then is in it self contemptible yet not more than Strength is contemptuous Passive contempt is the unhappinesse of the weak but Active the fault of the strong They that find truly or but overweeningly conceit in themselves abilities either of a higher nature or in a greater measure than in other men be it any kind whatsoever it is strange to see with what scornfull state they can trample upon their weaker and inferiour brethren and look upon them if yet they will at all vouchsafe a look from aloft as upon things below them which is properly and literally to despise For so much the very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks and among the Latines Despicere do import The Pharisee it is like cast such a disdainfull look upon the poor Publican when in contempt he called him Iste Publicanus sure I am that Parable was spoken of purpose concerning such as trusted in their own righteousnesse and despised others Luke 18. And they are ever the likeliest thus â—o despise others that conceit something in themselves more than others Wealth honour strength beauty birth friends alliance authority power wit learning eloquence reputation any trifle can leaven our thoughts partiall as they are towards our selves and swell us and heave us up above our brethren and because we think we do overtop them we think we may over-look them too and despise them as vulgar and contemptible Agar could despise Sarah the bond-servant the free woman the maid her mistresse onely for a little fruitfulnesse of the womb beyond her because She saw that she had conceived and her Mistresse was barren Gen. 16. All strength and eminency then we see be it in any little sorry thing is apt to breed in men a despising of their weaker and meaner brethren but none more than this strength of knowledge and of Faith wherewith we now deal It should be quite otherwise our knowledge should praeferre facem hold the light before us and help us for the better discovery of our ignorance and so dispose us to humility not pride But pride and self-love is congenitum malum it is a close and a pleasing and an inseparable corruption which by slye and serpentine insinuations conveyeth it self as into whatsoever else is good and eminent in us and poysoneth it so especially into the endowments of the understanding part Sharpnesse of wit quicknesse of conceit faithfulnesse of memory facility of discourse propriety of elocution concinuity of gesture depth of judgement variety of knowledge in Arts and Languages and whatever else of like kind are but as wind to fill the sailes of our pride and to make us swell above our brethren in whom the like gifts are not or not in like eminency Scientia inflat our Apostle might well say Knowledge puffeth up and that it doth so readily and unmeasurably that unlesse there be the greater measure both of humility to prevent and of charity to vent it it will in short time breed a dangerous spirituall tympany in the soul A disease from which the strongest constitutions that have been have not been altogether so free but that they have had if not a spice of it yet at least wise an inclination unto it Even this our blessed Apostle who had so much humility as to account himself of Apostles the least but of sinners the chiefest was in so great danger to be exalted above measure through the abundance of revelations that it was needfull he should have a thorne in the flesh the messenger of Satan to buffet him lest he should be exalted above measure 2 Cor. 12. No marvell then if these new converts but lately called by God out of the darknesse of their ignorance into his marvelous great light and not having their understandings well informed and their judgements throughly setled in the doctrine and Use in the nature and extent of that Evangelicall liberty whereunto they were called no marvell I say if these upon so sensible a change were more than a little distempered with this swelling above their brethren even as far as to despise them So hard is it even for the most exercised Christian not to take knowledge of his own knowledge or doing so not to despise and neglect the infirmities of his lesse-knowing brother It was not then without good need that S. Paul should become a remembrancer to the strong in Faith not to despise the weak And there is as
any thing I know at all to trouble this place any more hereafter Let us all now humbly beseech Almighty God to grant a blessing to what hath been presently taught and heard that it may work in the hearts of us all charitable affections one towards another due obedience to lawfull authority and a conscionable care to walk in our severall callings faithfully painfully and peaceably to the comfort of our own souls the edification of Gods Church and the glory of the ever-blessed Trinity the Father Son and Holy Ghost three Persons and one God To whom be ascribed by us and the whole Church as is most due the Kingdome the Power and the Glory for ever and ever Amen AD CLERUM The Second Sermon At a Visitation at Boston Lincoln 24. Apr. 1621. ROM 3.8 And not rather as we be slanderously reported and as some affirm that we say Let us do evil that good may come whose damnation is just A Little before at the fourth verse S. Paul had delivered a Conclusion sound and comfortable and strengthened it from Davids both experience and testimony in Ps. 51. A place pregnant and full of sinews to enforce it The Conclusion in effect was that Nothing in man can anull the Covenant of God Neither the originall unworthinesse of Gods Children through the universall corruption of nature nor their actuall unfaithfulnesse bewrayed through frailty in particular trials can alienate the free love of God from them or cut them off from the Covenant of Grace but that still God will be glorified in the truth and faithfulnesse of his promises notwithstanding any unrighteousnesse or unfaithfulnesse in man But never yet was any Truth so happily innocent as to maintain it self free from Calumny and Abuse Malice on the one hand and Fleshlinesse on the other though with different aimes yet doe the same work They both pervert the Truth by drawing pestilent Corollaries from sound Conclusions as the Spider sucketh poyson from medicinable herbs But with this difference Malice slandereth the Truth to discountenance it but Fleshlinesse abuseth the Truth to countenance it selfe by it The cavilling Sophister he would faine bring the Apostles gracious Doctrine into discredit The carnall Libertine he would as faine bring his own ungracious behaviour into credit Both by making false yet colourable Inferences from the former Conclusion There are three of those Inferences but never a good The first If so then cannot God in reason and justice take vengeance of our unrighteousnesse The Colour for why should he punish us for that which so much magnifieth and commendeth his righteousnesse But if our righteousnesse commend the righteousnesse of God what shall we say Is God unrighteous that taketh vengeance The second Inference If so then it is injust either in God or Man to condemne us as sinners for breaking the Law The Colour for why should that action be censured of sin which so abundantly redoundeth to the glory of God For if the truth of God hath more abounded through my lye unto his glory why yet am I also judged as a sinner The third and last and worst Inference If so then it is a good and wise resolution Let us sin freely and boldly commit evil The Colour for why should we fear to do that from which so much good may come in this verse of my Text And not rather let us do evil that good may come This last cavilling Inference the Apostle in this Verse both bringeth in and casteth out again bringeth in as an objection and casteth out by his answer An answer which at once cutteth off both it and the former Inferences And the Answer is double Ad rem Ad hominem That concerneth the force and matter of the objection this the state and danger of the objectors Ad rem in the former part of the Verse And not rather as we be slanderously reported and as some affirm that we say let us do evil that good may come Ad hominem in the latter end Whose damnation is just In the former part there is an Objection and the Rejection of it The Objection And not rather Let us do evil that good may come The Rejection thereof with a Non sequitur implying not onely the bare inconsequence of it upon the Apostles conclusion but withall and especially the falsenesse and unsoundnesse of it taken by it self As we be slanderously reported and as some affirm that we say Let us do evil c. My aime at this present is to insist especially upon a Principle of practick Divinity which by joynt consent of Writers old and new Orthodox and Popish resulteth from the very body of this verse and is of right good use to direct us in sundry difficulties which daily arise in vita communi in point of Conscience The Principle is this We must not do any evil that any good may come of it Yet there are besides this in the Text divers other inferiour observations not to be neglected With which I think it will not be amisse to begin and to dispatch them first briefly that so I may fall the sooner and stay the longer upon that which I mainly intend Observe first the Apostles Method and substantiall manner of proceeding how he cleareth all as he goeth how diligent he is and carefull betimes to remove such cavils though he step a little out of his way for it as might bring scandall to the Truth he had delivered When we preach and instruct others we should not think it enough to deliver positive truths but we should take good care also as near as we can to leave them clear and by prevention to stop the mouths of such as love to pick quarrells at the Truth and to bark against the light It were good we would so far as our leisure and gifts will permit wisely forecast and prevent all offence that might be taken at any part of Gods truth and be carefull as not to broach any thing that is false through rashnesse errour or intemperance so not to betray any truth by ignorant handling or by superficiall slight and unsatisfying answers But then especially concerneth it us to be most carefull herein when we have to speak before such as we have some cause before-hand to suspect to be through ignorance or weaknesse or custome or education or prejudice or partiall affections or otherwise contrary-minded unto or at leastwise not well perswaded of those Truths we are to teach If the wayes be rough and knotty and the passengers feeble-joynted and dark-sighted it is but needfull the guides should remove as many blocks and stones out of the way as may be When we have gone as warily as we can to work Cavillers if they list will take exceptions it is our part to see we give them no advantage lest we help to justifie the principals by making our selves Accessories Those men are ill-advised how ever zealous for the Truth that stir in controversed points and
leave them worse than they found them Stomach will not bear out a matter without strength and to encounter an adversary are required Shoulders as well as Gall. A good cause is never betrayed more than when it is prosecuted with much eagernesse but little sufficiency This from the Method Observe secondly the Apostles manner of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translators render it As we are wrongfully blamed As we are slandered As we are slanderously reported And the word indeed from the Originall importeth no more and so Writers both profane and sacred use it But yet in Scriptures by a specialty it most times signifieth the highest degree of Slander when we open our mouths against God and speak ill or amisse or unworthily of God that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly the sin we call blaspemy And yet that very word of Blaspemy which for the most part referreth immediately to God the Apostle here useth when he speaketh of himself and other Christian Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are slandered nay as we are blasphemed A slander or other wrong or contempt done to a Minister quà talis is a sin of a higher strain than the same done to a Common Christian. Not at all for his persons sake for so he is no more Gods good creature than the other no more free from sins and infirmities and passions than the other But for his Callings sake for so he is Gods Embassadour which the other is not and for his works sake for that is Gods Message which the others is not Personall Slanders and Contempts are to a Minister but as to another man because his person is but as another mans person But slanders and contempts done to him as a Minister that is with reference either to his Calling or Doctrine are much greater than to another man as reaching unto God himself whose Person the Minister representeth in his Calling and whose errand the Minister delivereth in his Doctrine For Contempts S. Paul is expresse elsewhere He that despiseth despiseth not man but God And as for Slanders the very choice of the word in my Text inferreth as much The dignity of our Calling enhaunceth the sin and every slander against our regular Doctrines is more than a bare Calumny if no more at least petty blasphemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are slandered as we are blasphemed That from the word Observe thirdly the wrong done to the Apostle and to his Doctrine He was slanderously reported to have taught that which he never so much as thought and his Doctrine had many scandalous imputations fastened upon it whereof neither he nor it were guilty As we are slanderously reported and as some affirm that we say The best truths are subject to mis-interpretation and there is not that Doctrine how firmly soever grounded how warily soever delivered whereon Calumny will not fasten and stick slanderous imputations Neither Iohns mourning nor Christs piping can passe the pikes but the one hath a Devil the other is a Glutton and a Wine-bibber Though Christ come to fulfill the Law yet there be will accuse him as a destroyer of the Law Matthew 5. And though he decide the question plainly for Caesar and that in the case of Tribute Mat. 22. Give unto Caesar the things that are Caesars yet there be that charge him as if he spake against Caesar Iohn 19. and that in the very case of Tribute as if he forbade to give Tribute unto Caesar Luke 23. Now if they called the Master of the house Beelzebub how much more them of his houshold If Christs did not think we the doctrine of his Ministers and his Servants could escape the stroke of mens tongues and be free from calumny and cavill How the Apostles were slandered as Seducers and Sectaries and vain bablers and Hereticks broachers of new false pestilent doctrines their Epistles and the book of their Acts witnesse abundantly to us And for succeeding times read but the Apologies of Athenagoras and Tertullian and others and it will amaze you to see what blasphemous and seditious and odious and horrible impieties were fathered upon the Ancient Christian Doctors and upon their profession But our own experience goeth beyond all Sundry of the Doctors of our Church teach truly and agreeably to Scripture the effectuall concurrence of GODS Will and Power with subordinate Agents in every and therefore even in sinful actions Gods free election of those whom he purposeth to save of his own grace without any motives in or from themselves The immutability of Gods Love and Grace towards the Saints elect and their certain perseverance therein unto Salvation The Iustification of sinners by the imputed righteousnesse of Christ apprehended and applied unto them by a lively faith without the works of the Law These are sound and true and if rightly understood comfortable and right profitable doctrines And yet they of the Church of Rome have the forehead I will not say to slander my Text alloweth more to blaspheme GOD and his Truth and the Ministers thereof for teaching them Bellarmine Gretser Maldonate and the Jesuits but none more than our own English Fugitives Bristow Stapleton Parsons Kellison and all the rable of that crew freely spend their mouths in barking against us as if we made God the author of sin as if we would have men sin and be damned by a Stoicall fatall necessity sin whether they will or no and be damned whether they deserve it or no as if we opened a gap to all licentiousnesse and profanenesse let them believe it is no matter how they live heaven is their own cock-sure as if we cryed down good works and condemned charity Slanders loud and false yet easily blown away with one single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These imputations upon us and our doctrine are unjust but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them that thus mis-report us know that without repentance their damnation will be just It would be time not ill spent to discover the grounds of this observation and to presse the uses of it something fully But because my aim lyeth another way I can but point at them and passe If seldome Truth scape unslandered marvel not the reasons are evident On Gods part on Mans part on the Devils part God suffereth Man raiseth and the Devil furthereth these slanders against the Truth To begin ordine retrogrado and to take them backwards First on the Devils part a kind of Contrariety and Antipathy betwixt him and it He being the Father of lies and Prince of darknesse cannot away with the Truth and with the Light and therefore casteth up slanders as Fogs and Mists against the Truth to bely it and against the Light to darken it Secondly on Mans part And that partly in the understanding when the judgement either of it self weak or else weakened
through precipitancy prejudice or otherwise is deceived with fallacies instead of substance and mistaketh seeming inferences for necessary and naturall deductions Partly in the Will when men of corrupt minds set themselves purposely against the known truth and out of malicious wilfulnesse against the strong testimony of their own hearts slander it that so they may disgrace it and them that professe it Partly in the Affections when men overcome by carnall affections are content to cheat their own souls by giving such constructions to Gods Truth as will for requitall give largest allowance to their practices and so rather choose to crooken the Rule to their own bent than to levell themselves and their affections and lives according to the Rule Thirdly on Gods part who suffereth his own Truth to be slandered and mistaken Partly in his Iustice as a fearfull judgement upon wicked ones whereby their hard hearts become yet more hardened their most just condemnation yet more just Partly in his goodnesse as a powerfull fiery triall of true Doctors whose constancy and sincerity is the more approved with him and the more eminent with men if they flye not when the Wolf cometh but keep their standing and stoutly maintain Gods truth when it is deepliest slandered and hotliest opposed And partly in his Wisdome as a rich occasion for those whom he hath gifted for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to awaken their zeal to quicken up their industry to muster up their abilities to scour up their spirituall armour which else through dis-use might gather rust for the defence and for the rescue of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that precious truth whereof they are depositaries and wherewith he hath entrusted them These are the Grounds The Uses for instruction briefly are to teach and admonish every one of us that we be not either first so wickedly malicious as without apparent cause to raise any slander or secondly so foolishly credulous as without severe examination to believe any slander or thirdly so basely timorous as to flinch from any part of Gods truth for any slander But I must not insist This from the slander Observe fourthly how peremptorily the Apostle is in his censure against the slanderers or abusers of holy truths Whose damnation is just Some understand it with reference to the Slanderers As we be slanderously reported and as some affirm that we say Whose damnation is just that is their damnation is just who thus unjustly slander us Others understand it with reference to that ungodly resolution Let us do evil that good may come whose damnation is just that is their damnation is just for the evil they do who adventure to do any evil under whatsoever pretence of good to come of it Both expositions are good and I rather embrace both then prefer either I ever held it a kind of honest spiritual thrift where there are two senses given of one place both agreeable to the Analogie of Faith and Manners both so indifferently appliable to the words and scope of the place as that it is hard to say which was rather intended though there was but one intended yet to make use of both And so will we Take it the first way and the slanderer may read his doom in it Here is his wages and his portion and the meed and reward of his slander Damnation And it is a just reward He condemneth Gods truth unjustly God condemneth him justly for it whose damnation is just ◠If we be countable and we are countable at the day of Judgement for every idle word we speak though neither in it self false nor yet hurtful and prejudicial unto others what less than damnation can they expect that with much falshood for the thing it self and infinite prejudice in respect of others blaspheme God and his holy Truth But if it be done of purpose and in malice to despight the Truth and the professors thereof I scarce know whether there be a greater sin or no. Maliciously to oppose the known Truth is by most Divines accounted a principal branch of that great unpardonable sin the sin against the Holy Ghost by some the very sin it self I dare not say it is so nor yet that it is unpardonable or hath finall impenitency necessarily attending it I would be loth to interclude the hope of Repentance from any sinner or to confine Gods Mercy within any bounds Yet thus much I think I may safely say it cometh shrewdly neer the sin against the Holy Ghost and is a fair or rather a foul step toward it and leaveth very little hope of pardon That great sin against the Holy Ghost the Holy Ghost it self in the Scriptures chuseth rather than by any other to expresse by this name of Blasphemy Mat. 12. And whereas our Apostle 1 Tim. 1. saith That though he were a Blasphemer yet he obtained mercy because he did it ignorantly in unbelief he leaveth it questionable but withall suspicious whether there may be any hope of Mercy for such as blaspheme maliciously and against knowledge If any mans be certainly such a mans damnation is most just But not all Slanderers of GODS truth are of that deep die not all Slanderers sinners in that high degree GOD forbid they should There are respects which much qualifie and lessen the sin But yet allow it any in the least degree and with the most favourable circumstances still the Apostles sentence standeth good Without Repentance their damnation is just Admit the Truth be dark difficult and so easily to be mistaken admit withall the man be weak and ignorant and so apt to mistake his understanding being neither distinct through incapacity to apprehend and sort things aright nor yet constant to it self through unsetlednesse and levity of judgement Certainly his misprision of the Truth is so much lesser than the others wilfull Calumny as it proceedeth lesse from the irregularity of the Will to the Iudgement And of such a man there is good hope that both in time he may see his errour and repent expresly and particularly for it and that in the mean time he doth repent for it implicitè and inclusively in his generall contrition for and confession of the massie lump of his hidden and secret and unknown sins This Charity bindeth us both to hope for the future and to think for the present and S. Pauls example and words in the place but now alledged are very comfortable to this purpose But yet still thus much is certain He that through ignorance or for want of apprehension or judgement or by reason of whatsoever other defect or motive bringeth a slander upon any divine Truth though never so perplexed with difficulties or open to cavil unless he repent for it either in the particular and that he must do if ever God open his eyes and let him see his fault or at leastwise in the generall it is still a damnable sin in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the whole counsel of God In my Application of this Instance and Case blame me not if I do it with some reference to my self Being heretofore by appointment as now again I was to provide my self for this place against such a meeting as this is as in my conscience I then thought it needful for me I delivered my mind and I dare say the Truth too for substance something freely touching the Ceremonies and Constitutions of our Church And I have now also with like freedome shewed the unlawfulnesse of the late disorderly attempts in this Town and that from the ground of my present Text. I was then blamed for that I think unjustly for I do not yet see what I should rerract of that I then delivered and it is not unlikely I shall be blamed again for this unless I prevent it You have heard now already both heretofore that to judge any mans heart and at this time that to slander any truth are without repentance sins justly damnable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that offend either in the one or the other their damnation is just To preserve therefore both you from the sin and my self from the blame consider I pray you with reason and charity what I shall say You that are our hearers know not with what hearts we speak unto you that is onely known to our own hearts and to God who is greater than our hearts and knoweth all things That which you are to look at and to regard is with what truth we speak unto you So long as what we preach is true agreeable to Gods Word right reason you are not upon I know not what light surmizes or suspicions to judge with what spirits or with what dispositions of heart we preach Whether we preach Christ of envy and strife or of good will whether sincerely or of contention whether in pretence or in truth it is our own good or hurt we must answer for that and at our perill be it if we do not look to that But what is that to you Notwithstanding every way so long as it is Christ and his truth which are preached it is your part therein to rejoice If an Angel from Heaven should preach any untruth unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be accursed but if the very Devil of hell should preach the truth he must be heard and believed and obeyed So long as Scribes and Pharisees hold them to Moses's Text and Doctrine let them be as damned Hypocrites as Scribes and Pharisees can be yet all whatsoever they bid you observe that you are to observe and do Let me then demand Did I deliver any untruth It had been well done then to have shewn it that I might have acknowledged and retracted it Did I speak nothing but the truth with what conscience then could any that heard me say as yet I heard some did that I preached factiously That I came to cast bones among them That I might have chosen a fitter Text That I might have had as much thanks to have kept away For Faction I hate it my desire and aim next after the good of your souls was above all the Peace of the Church and the Unity of Brethren For casting bones if that must needs be the phrase they were cast in these parts long before my coming by that great enemy to peace and unity and busie sower of discord the Devil otherwise I should not have found at my first coming such snarling about them and such biting and devouring one another as I did My endeavour was rather to have gathered up the bones and to have taken away the matter of difference I mean the errour in judgement about and inconformity in practice unto the lawfull Ceremonies of the Church that so if it had been possible all might hâ—ve been quiet without despising or judging one another for these things For thanks I hold not that worth the answering alas it is a poor aim for Gods Minister to preach for thanks For the choyce of my Text and Argument both then and now how is it not unequall that men who plead so as none more for liberty and plainness in reproving sin should not allow those that come amongst them that liberty and plainness against themselves and their own sins I dare appeale to your selves Have you never been taught that it is the Ministers duty as to oppose against all errors and sins in the general so to bend himself as neer as he can especially against the apparent errors and sins of his present auditory And do you not believe it is so Why then might I not nay how ought I not bend my speech both then against a common errour of sundry in these parts in point of Ceremony and now against the late petulancy or at least oversight of some mis-guided ones The noise of these things abroad and the scandall taken thereat by such as hear of them and the ill fruits of them at home in breeding jealousies and cherishing contentions among neighbours cannot but stir us up if we be sensible as every good member should be of the damage and loss the Church acquireth by them to put you in minde and to admonish you as opportunities invite us both privately and publickly Is it not time trow ye to thrust in the sickle when the fields look white unto the harvest Is it not time our Pulpits should a little eccho of these things when all the Countrey far and neer ringeth of them For my own part however others censure me I am sure my own heart telleth me I could not have discharged my Conscience if being called to this place I should have balked what either then or now I have delivered My Conscience prompting me all circumstances considered that these things were pro hîc nunc necessary to be delivered rather than any other if for any outward inferiour respect I should have passed them over with silence I think I should have much swerved from the Rule of my Text and have done a great evil that some small good might come of it But many thousand times better were it for me that all the world should censure me for speaking what they think I should not than that my own heart should condemn me for not speaking what it telleth me I should And thus much of things simply evil I should proceed to apply this Rule We must not do evil that good may come unto evils not simply but accidentally such and that both in the generall and also in some few specials of greatest use namely unto evils which become such through Conscience Scandall or Comparison In my choice of the Scripture I aimed at all this and had gathered much of my provision for it But the Cases being many and weighty I foresaw I could not go onward with my first project without much wronging one or both either the things themselves if I should
to heare with other mens eares and to proceed upon information those men deserve a rebuke who being by their office to ripen causes for judgement and to facilitate the Magistrates care and paines for inquisition doe yet either for feare or favour or negligence or a fee keep back true and necessary informations or else for spight or gaine clogge the Courts with false or trifling ones But most of all the Magistrates themselves deserve a rebuke if either they be hasty to acquit a man upon his owne bare deniall or protestation for si inficiari sufficiet ecquiâ— erit nocens as the Oratour pleaded before Iulian the Emperour if a deniall may serve the turne none shall bee guilty or if hasty to condemne a man upon anothers bare accusation for si accusasse sufficiet ecquis erit innocens as the Emperour excellently replyed upon that Oratour if an accusation may serve the turne none shall be innocent or if they suffer themselves to be possessed with prejudice and not keepe one eare open as they write of Alexander the Great for the contrary party that they may stand indifferent till the truth be throughly canvassed or if to keep causes long in their hands they either delay to search the truth out that they may know it or to decide the cause according to the truth when they have found it And as for Courage to execute Iustice which is the last Duty what need we trouble our selves to seek out the causes when we see the effects so daily and plainly before our eyes whether it be through his own cowardise or inconstancy that he keepeth off or that a fair word whistleth him off or that a great mans letter staveth him off or that his own guilty conscience doggeth him off or that his hands are manacled with a bribe that he cannot fasten or whatsoever other matter there is in it sure we are the Magistrate too often letteth the wicked carry away the spoyle without breaking a jaw of him or so much as offering to pick his teeth It was not well in Davids time and yet David a Godly King when complainingly he asked the Question Who will stand up with me against the evil doers It was not well in Solomons time and yet Solomon a peaceable King when considering the Oppressions that were done under the Sun he saw that on the side of the oppressors there was power but as for the oppressed they had no comforter We live under the happy government of a godly and peaceable King Gods holy name be blessed for it and yet GOD knoweth and we all know it is not much better now nay God grant it be not generally even much worse Receive now in the last place and as the third and last inference a word of Exhortation and it shall be but a word You whom God hath called to any honour or office appertaining to justice as you tender the glory of God and the good of the Common-wealth as you tender the honour of the King and the prosperity of the Kingdome as you tender the peace and tranquillity of your selves and neighbours as you tender the comfort of your own consciences and the salvation of your own souls set your selves throughly and cheerfully and constantly and conscionably to discharge with faithfulnesse all those duties which belong unto you in your severall stations and callings to advance to the utmost of your power the due administration and execution of Iustice. Do not not decline those burdens which cleave to the honours you sustain Do not post off those businesses from your selves to others which you should rather do then they or at least may as well do as they Stand up with the zeal of Phinees and by executing judgement help to turn away those heavy plagues which God hath already begun to bring upon us and to prevent those yet heavier ones which having so rightly deserved we have all just cause to fear Breath fresh life into the languishing lawes by mature and severe and discreet execution Put on Righteousnesse as a Garment and cloathe your selves with Iudgement as with a Robe and Diadem Among so many Oppressions as in these evil dayes are done under the Sun to whom should the fatherlesse and the widow and the wronged complain but to you whence seek for relief but from you Be not you wanting to their necessities Let your eyes be open unto their miseries and your ears open unto their cryes and your hands open unto their wants Give friendly Counsel to those that stand need of your Direction afford convenient help to those that stand need of your assistance carry a Fatherly affection to all those that stand need of any comfort protection or relief from you Be eyes to the blind and feet to the lame and be you instead of fathers to the poor But yet do not countenance no not a poor man in his cause farther than he hath equity on his side Remember one point of wisdom not to be too credulous of every suggestion information But do your best to spie out the chinks starting holes and secret conveyances packings of cunning crafty companions and when you have found them out bring them to light do exemplary justice upon them Sell not your ears to your servants nor tye your selves to the informations of some one or a few or of him that cometh first but let every party have a fair an equal hearing Examin proofs Consider circumstances be content to hear simple men tell their tales in such language as they have think no pains no patience too much to sift out the truth Neither by inconsiderate haste prejudice any mans right nor weary him out of it by torturing delayes The cause which you know not use all diligence convenient both care and speed to search it out But ever withall remember your standing is slippery you shall have many and sore assaults very shrewd temptations so that unless you arm your selves with invincible resolution you are gone The wicked ones of this world will conjure you by your old friendship and acquaintance by all the bonds of neighbourhood and kindnesse bribe your Wives Children Servants to corrupt you procure great mens Letters or favourites as engines to move you convey a bribe into your own bosomes but under a handsomer name in some other shape so cunningly secretly sometimes that your selves shall not know it to be a bribe when you receive it Harden your faces and strengthen your resolutions with a holy obstinacy against these and all other like temptations Count him an enemy that will alledge friendship to pervert justice When you sit in the place of justice think you are not now Husbands or Parents or Neighbours but Iudges Contemn the frowns and the favours and the letters of great ones in comparison of that trust which greater ones than they the King State a yet greater