of Faith or practice of Life as not onely many nice Schoole-points and Conclusions are but also many Genealogies and Leuiticall rites and other things euen in the Scriptures themselues Nay more a Minister not only in discretion may but is euen in Conscience bound at least in the publike exercise of his Ministery to conceale some particular truths from his Auditory yea though they be such as are needful for the practice of life and for the settling of mens consciences if they be such withall as are not fit to bee publikely spoken of as are many Resolutions of Cases appertaining to the seuenth Commandement Thou shalt not commit adultery and some also appertaining to the eighth Thou shalt not steale Our men a Moulin Buckler of Faith part 2. sect 4. and not onely ours but some of their owne too See Espenceus ad Tit. cap. 1. iustly condemne the Popish Casuists for their too much liberty in this kind in their Writings Whereby they reduce vices into an Art vnder colour of reprouing them and conuey into the mindes of b In quibus plus proficit vitiorum ignoratio quà m cognitio virtutis Iustin. lib. 2. Hist. cap. 2. corrupt men Notions of such prodigious filthinesse and artificiall Leger-du-maine as perhaps otherwise they would neuer haue dreamed on or thirsted after The loose writings of the vnchaste Poets are but c Quis veteruÌ„ Poetarum plâ—s obscoâ—nitatis impuritatis flagitiorum professus 〈◊〉 quà m docâ—t Poenitentiale Burchardi Quot sint qui ignorarent multa quae ibi leguntur nisi ex ipso didiciscent I. R. in confut fab Burdon pag. 305. dull tutors of Lust compared with the authorized Tomes of our seuere Romish Votaries There be enourmous sinnes of this ranke which a modest man would be ashamed so much as to name especially in publike Now of these onely the generalities would bee touched in the publike the specialties not vnfolded but in the priuate exercise of our Ministery nor yet that promiscuously to euery one that should out of curiositie desire satisfaction in them but onely to such men and that but onely so farre as they may concerne in point of Conscience and of practice Besides these there are other Cases many in which it may be more conuenient to conceale then to teach some diuine truthes at some times and in some places But yet as the Case is here proposed §. 33. and in what he may not if it bee a truth questioned about which Gods people are much distracted in their opinions much mistaken by some through error in iudgement much abused by sinfull especially publike practice occasioning Scandals and offences among brethren likely to be ouerwhelmed with custome or multitude of those that thinke or doe against it and bee otherwise of materiall importance I take it the Omission of it vpon seasonable opportunitie is a grieuous sinne and not colourable by any pretence Beloued the Minister is not to come into the Pulpit as a Fencer vpon the stage to play his prize and to make a faire a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 9. 26. flourish against sinne Here he could haue it and there hee could haue it but hath it no where but rather as a Captaine into the Field to bend his forces especially against the strongest troupes of the enemy and to squander and breake thorow the thickest rankes and to driue at the b Fight neither with small nor great saue onely with the King of Israel 3. King 22. 31. fairest It is not enough for a Prophet to c Esay 581. cry aloud and to lift vp his voyce like a trumpet and to tell Iudah and Israel of sinnes and of transgressions at large but if he would whet them vp to the battell he must giue a more d If the trumpet giue an vncertaine sound who shall prepare himselfe to the battell 1. Cor. 14. 8. certaine sound he must tell Iudah of her sinnes and Israel of her transgressions If there be in Damascus or Moab or Ammon or Tyrus or Iudah or Israel e Amos 1. 2. three transgressions or foure more eminent then the rest it is fit they that are sent to Damascus and Moab and Ammon and Tyrus and Iudah and Israel should make them heare of those three or foure more then all the rest Sinnes and Errors when they begin to get head and heart must be handled roughly Silence in such a case is a kind of flattery and it is f Penè idem est fidem nalle assâ—rere negaâ—e Fulgent lib. 1. ad Thrasim cap. 1. Sicut incauta locutio in errorem perâ—raâ—it ita indiscretum silentium in errore relâ—nquit Greg. in Moral almost all one when sinnes grow outragious to hold our peace at them and to cry Peace Peace vnto them Our Apostle in Act. 20. would not haue held himselfe sufficiently discharged from the guilt of other mens blood if he had shunned as occasion was offered to haue declared vnto them g Act. 20. 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen the whole counsell of God In my Application of this Instance and Case § 34. A more particular Application in defence of 〈◊〉 former Sermon blame me not if I do it with some reference to my selfe Being heretofore by appointment as now againe I was to prouide my selfe for this place against such a meeting as this is as in my conscience I then thought it needfull for me I deliuered my mind and I dare say the Truth too for substance something freely touching the Ceremonies and Constitutions of our Church And I haue now also with like freedome shewed the vnlawfulnesse of the late disorderly attempts in this towne and that from the ground of my present Text. I was then blamed for that I thinke vniustly for I do not yet see what I should retract of that I then deliuered and it is not vnlikely I shall be blamed againe for this vnlesse I preuent it You haue heard now already both heretofore that to iudge any mans heart and at this time that to slander any truth are without repentance sinnes iustly damnable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that offend either in the one or the other their damnation is iust To preserue therefore both you from the Sinne and my selfe 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 speake vnto you that is onely knowne to our owne hearts and to a 1. Ioh. 3. 20. God who is greater then our hearts and knoweth all things That which you are to looke at and to regard is with what b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 11. Non requiritur quis vel qualis praedicet sed quid praedicet Distinct. 19. Secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. in Charmide truth we speake vnto you So long as what we preach is true and agreeable to Gods Word and right reason you
the more d 1. Cor. 11. 19 approued with him and the more eminent with men if they e Ioh. 10. 12. flie not when the Wolfe commeth but keepe their standing and stoutly maintaine Gods truth when it is deepliest slandered and hotliest opposed And partly in his Wisedome as a rich occasion for those whom hee hath gifted for it f 2. Tim. 1. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to awaken their zeale to quicken vp their industrie to muster vp their abilities to scowre vp their spirituall armour which else through dis-vse might gather rust for the defence and for the rescue of that g 1. Tim. 6. 20 2. Tim. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that precious truth whereof they are depositaries and wherwith he hath entrusted them These are the Grounds §. 9. and Corollaries thereof The Vses for instruction briefly are to teach and admonish euery one of vs that we be not either first so wickedly malicious as without apparant cause to rayse any slander or secondly so foolishly credulous as without seuere examination to beleeue 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 Obserue fourthly §. 10. OBSER IV. Euery slander how peremptorie the Apostle is in his censure against the slanderers or abusers of holy truths Whose damnation is iust a Ambrosius Lyra Piscator c. Some vnderstand it with reference to the Slanderers As we be slanderously reported and as some affirme that wee say Whose damnation is iust that is their damnation is iust who thus vniustly slander vs. b Chrysostomus Caietanus Erasmus c. Others vnderstand it with reference to that vngodly resolution Let vs doe euill that good may come whose damnation is iust that is their damnation is iust for the euill they doe who aduenture to doe any euil vnder whatsoeuer pretence of good to come of it Both expositions are good and I rather embrace both then preferre either I euer held it a kind of honest spirituall thrift where there are two sences giuen 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 vse of both And so will we Take the first way and the slanderer may reade his doome in it Here is his wages and his portion and the meed and reward of his slander Damnation And it is a iust reward He condemneth Gods truth vniustly God condemneth him iustly for it Whose damnation is iust If we be countable and wee are countable at the day of Iudgement for c Math. 12. 36. euery idle word we speake though neither in it selfe false nor yet hurtfull and preiudiciall vnto others what lesse then damnation can they expect that with much falshood for the thing it selfe and infinite preiudice in respect of others blaspheme God and his holy Truth But if it be done of purpose § 11. Whether malicious and in malice to despight the Truth and the Professors thereof I scarce know whether there be a greater sinne or no. Maliciously to oppose the knowne Truth is by most Diuines accounted a principall branch of that great vnpardonable sinne the sinne against the holy Ghost by some the very sinne it selfe I dare not say it is so nor yet that it is vnpardonable or hath finall impenitencie 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 thinke I may safely say it commeth shrewdly neere the sinne against the holy Ghost and is a faire or rather a foule step towards it and leaueth very very little hope of pardon That great sin against the holy Ghost the Holy Ghost it selfe in the Scriptures chuseth rather then by any other to expresse by this name of a Math. 12. 31. 32. Blasphemie Mat. 12. And wheras our Apost 1. Tim. 1. saith That though he were a Blasphemer yet b 1. Tim. 1. 13. he obtained Mercy because he did it ignorantly in vnbeliefe he leaueth it questionable but withall suspicious whether there may bee any hope of Mercy for such as blaspheme maliciously and against knowledge If any mans be certainly such a mans damnation is most iust But not all Slanders of Gods truth are of that deepe die § 12. or not is damnable not all Slanderers sinners in that high degree God forbid they should There are respects which must qualifie and lessen the sinne But yet allow it any in the least degree and with the most fauourable circumstances still the Apostles sentence standeth good Without repentance their damnation is iust Admit the Truth be darke and difficult and so easily to be mistaken admit withall the man be weake and ignorant and so apt to mistake his vnderstanding being neither distinct through incapacitie to apprehend and sort things aright nor ye constant to it selfe through vnsettlednesse and leuitie of iudgement Certainly his misprision of the Truth is so much a Inuoluntarium mintut de ratione peccati lesser then the others wilfull Calumnie as it proceedeth lesse from the irregularitie 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 meane time he doth repent for it implicitè and inclusiuely in his generall contrition for and confession of the massie lumpe of his hidden and b Psalm 19. secret and vnknowne sinnes This Charity bindeth vs both to hope for the future and to thinke for the present and Saint Pauls example and wordes in the c 1. Tim. 1. 13. place but now alledged are very comfortable to this purpose But yet full thus much is certaine He that through ignorance or for want of apprehension or iudgement or by reason of whatsoeuer other defect or motiue bringeth a slander vpon any diuine Truth though neuer so perplexed with difficulties or open to cauill vnlesse he repent for it either in the particular and that he must do if euer God open his eyes and let him see his fault or at leastwise in the generall it is still a damnable sinne in him His damnation is iust We haue the very case almost in terminis layd downe and thus resolued in 2. Pet. 3. d 2. Pet. 3. 18. In which are some things hard to be vnderstood obserue the condition of the things hard to be vnderstood which they that are vnlearned and vnstable obserue also the condition of the persons vnlearned and vnstable wrest as they doe also the other Scriptures to their owne destruction Where we haue the matter of great difficulty hard to bee vnderstood the persons of small sufficiencie vnlearned and vnstable and yet if
TVVO SERMONS PREACHED AT TWO SEVERAL VISITATIONS AT BOSTON in the Diocesse and County of Lincolne BY ROBERT SANDERSON Bachelour of Diuinitie and late fellow of Lincolne Colledge in OXFORD PSAL. 122. 6. Pray for the peace of Ierusalem they shall prosper that loue it LONDON Printed by G. P. for Iohn Budge and are to be sold at his shop in Pauls Churchyard at the Signe of the Greene Dragon 1622. TO THE RIGHT REVEREND FATHER in God GEORGE Lord Bishop of London my very singular good Lord. My good LORD I Had euer thought the interest of but an ordinary friend might haue drawne mee to that whereto the despight of a right bitter foe should not haue driuen mee till the Fate of these Sermons hath taught mee my selfe better and now giuen me at once a sight both of my Errour and Infirmitie The improbity of some good friends I had out-stood who with all their vexation could neuer preuaile vpon me for the publishing of but the former of them when loe at length the restlesse importunity of hard censures hath wrung both it the fellow of it out of my hands So much haue wea stronger sense of our own wrongs theÌ„ of our friends requests and so much are wee forwarder to iustify our selues then to gratifie them How euer if by Gods good blessing vpon them these slender labours may lend any help to aduance the peace quiet of the Church in setling the iudgements of such as are more either timorous then they need bee or contentious then they should bee I shall haue much cause to blesse his gracious prouidence in it who with as much ease as sometimes hee brought light out of darknesse can out of priuate wrongs worke publique good In which hope I am the rather coÌ„tent to send them abroad though hauing nothing to commend them but Truth and Plainenesse Yet such as they are I humbly desire they may passe vnder your Lordships protection whereunto I stand by so many deare names engaged By the name of a Visitour in respect of that Society whereof I was of late a member which founded by your Lordships godly a Richard Flemming and Thomas Râ—therham Bishops of Lincolne Predecessors hath had pleÌ„tiful experience of your Lordships singular both Care and Iustice iâ— preseruing their Statutes and maintaining the rights of their foundation By the name of a Diocesan in respect of the Country wherein it hath pleased God to seate mee which hath found much comfort in your Lordships religious and moderate gouernment By the name of a Master in regard of that dependance I haue vpon your Lordship by speciall seruice Which as it putteth a boldnesse into mee to tender this small pledge of my thankefulnesse to your gracious acceptance so it layeth a strong Obligation vpon me to tender my best prayers vnto Almighty God for the continuance and increase of his blessings vpon your Lordship to the good of his Church vpon earth and your eternall crowne in heauen Bootheby Paynell Linc. Nouem 20. 1621. Your Lordships Chapleine in all dutifull obseruance ROBERT SANDERSON AN ADVERTISEMENT TO THE READER GOod Christian Reader vnderstand that in the deliuery of these Sermons because it was fit I should proportion my speech as neere as I could to the houre I was forced to cut off here and there part of what I had penned which yet now together with that which was spoken I here present to thy view distinguished from the rest with this note against the lines Thus much I thought needfull to aduertise thee because I see men are captious more then enough lest I should bee blamed of vnfaithfulnesse in either adding any thing vnto or altring any thing of that which I deliuered which I haue auoided as neere as the imperfection both of my Copies and memory would permit Reade without gall or preiudice Let not truth fare the worse for the Plainenesse Catch not aduantage at Syllables and Phrases Study and seeke the Churches Peace Iudge not anothers seruant Let vs all rather pray one for another and by our charitable support helpe to beare the burdens one of another and so fulfill the Law of Christ. Amen Amen THE FIRST SERMON ROM 14. 3. Let not him that eateth despise him that eateth not and let not him that eateth not iudge him that eateth IT cannot be auoyded § 1. The occasion so long as there is or Weaknesse on earth 17. April 1619. or Malice in hell but that scandals will arise and differences will grow in the Church of God What through want of Iudgement in some of Ingenuity in others of Charity in almost all occasions God knoweth of offence are too soone both giuen and taken whilest men are apt to quarrell at trifles and to maintaine differences euen about indifferent things The Primitiue Romane Church was not a little afflicted with this disease For the remedying whereof Saint Paul spendeth this whole Chapter The Occasion this In Rome there liued in the Apostles times many Iewes of whom as well as of the Gentiles diuers were conuerted a Act. 28. 24. to the Christian Faith by the preaching of the Gospel Now of these new Conuerts some better instructed then others as touching the cessation of legall Ceremonies made no difference of Meates or of Dayes but vsed their lawfull Christian liberty in them both as things in their owne nature meerely indifferent Whereas others not so throughly b De nouâ— conuersus de lege Catholica minùs sufficienter instructus Lyra. catechized as they still made difference for Conscience sake both of Meates accounting them Cleane or Vncleane and of Dayes accounting them Holy or Seruile according as they stood vnder the Leuiticall Law These later Saint Paul calleth c Vers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weake in the Faith those former then must by the law of Opposition be d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 1. Strong in the Faith It would haue become both the one sort § 2. Scope and the other notwithstanding they differed in their priuate iudgements yet to haue preserued the common peace of the Church and laboured the a 2. Cor. 10 8 edification not the ruine one of another the strong by affoording faithfull instruction to the consciences of the weake and the weake by allowing fauourable construction to the strong But whilest either measured other by themselues neither one nor other did b Gal. 2 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle elsewhere speaketh Walke vprightly according to the truth of the Gospel Fault and offences there were on all hands The Strong faultie in Contemning the Weake the Weake faultie in Contemning the Weake the Weake faulty in Condemning the Strong The strong proudly scorned the weake as silly and superstitious for making scruple at some such things as themselues firmely beleeued were lawfull The weake rashly censured the strong as prophane irreligious for aduenturing on some such things as themselues deeply suspected were vnfawfull
to the preiudice of Christian Liberty And againe Secondly Men must vnderstand that it is an Errour to thinke Ceremonies and Constitutions to be things meerely Indifferent I meane in the generall For howsoeuer euery particular Ceremony be indifferent and euery particular Constitution l Artic. 34. arbitrary and alterable yet that there should be some Ceremonies it is necessary Necessitate absoluta in as much as no outward worke can bee performed without Ceremoniall circumstances some or other and that there should be some Constitutions concerning them it is also necessary though not simply absolutely as the former yet ex hypothesi and m See Caluin li. 4. Instit. cap. 10. § 27 necessitate conuenientiae Otherwise since some Ceremonies must needes be vsed euery Parish nay euery n Quot capita tot Schismata Hieronym Man would haue his owne fashion by himself as his humor led him wherof what other could be the issue but infinit distraction and vnorderly confusion in the Church And againe thirdly to returne their weapon vpon themselues If euery restraint in indifferent things be iniurious to Christian Liberty then themselues are iniurious no lesse by their negatiue restraint from some Ceremonies o Like that Col. 2. 21. Touch not taste not handle not Weare not Crosse not Kneele not c. then they would haue the world beleeue our Church is by her positiue restraint vnto these Ceremonies of wearing and crossing kneeling c. Let indifferent men iudge nay let theÌ„selues that are parties iudge whether is more iniurious to Christian Liberty publike Authority by mature aduice commanding what might be forborne or priuate spirits through humorous dislikes forbidding what may be vsed the whole Church imposing the vse or a few Brethren requiring the forbearance of such things as are otherwise and in themselues equally indifferent for vse or for forbearance But they say §. 21. And the purpose and practice of our Church herein iustified our Church maketh greater matters of Ceremonies then thus and preferreth them euen before the most necessarie duties of preaching and administring the Sacraments in as much as they are imposed vpon Ministers vnder paine of Suspension and Depriuation from their Ministeriall Functions and Charges First for actuall Depriuation I take it vnconforming Ministers haue no great cause to complaine Our Church it is well knowne hath not alwayes vsed that rigour shee might haue done Where she hath bin forced to proceede as farre as depriuation shee hath ordinarily by her faire and flow and compassionate proceedings therein sufficiently manifested her vnwillingnesse thereto and declared her selfe a Mother euery way indulgent enough to such ill-nurtured children as will not be ruled by her Secondly those that are suspended or depriued suffer it but iustly for their obstinacie and contempt For howsoeuer they would beare the world in hand that they are the onely per secuted ones and that they suffer for their consciences yet in truth they doe but abuse the credulitie of the simple therein and herein as in many other things iumpe with the Papists whom they would seeme aboue all others most abhorrent from For as Seminary Priests and Iesuites giue it out they are martyred for their a Pro inficiatione pontificatus faeminei Aquipont in resp ad Solm de Antichristo Thes. 15. Speaking of the Priests executed in the Raigne of Qu. Elizabeth religion when the very truth is they are b See Donnes Pseudo-Martyr per totum especially c. 5. c. iustly executed for their prodigious Treasons felonious or treacherous practises against lawful Princes and Estates So the Brethren pretend they are persecuted for their consciences when they are indeed but iustly censured for their obstinate and pertinacious contempt of lawfull authoritie For it is not the refusall of these Ceremonies they are depriued for otherwise then as the matter wherein they shew their contempt it is the c The practise of our Church sufficiently confirmeth this which censureth no man for the bare omission of some kinde of Rites and Ceremonies now and then where it may be presumed by the parties cheerefull and generall conformity otherwise that such omission proceedeth not either from an opinatiue dislike of the Ceremony imposed or from a timorous and obsequious humouring of such as doe dislike it Whosoeuer willingly and purposely doth openly breake c. Artic. 34. Contempt it selfe which formally and properly subiecteth them to iust Ecclesiasticall Censure of Suspension or Depriuation And contempt of Authority though in the smallest matter deserueth no small punishment all authoritie hauing beene euer sollicitous as it hath good reason aboue all things to vindicate and preserue it selfe from Contempt by inflicting sharpe punishments vpon contemptuous persons in the smallest matters aboue all other sorts of offenders in any degree whatsoeuer Thus haue wee shewed and cleered the first and maine difference betwixt the Case of my Text and the Case of our Church in regard of the Matter the things whereabout they differed being euery way indifferent ours not so And as in the Matter §. 22. I. In the Persons so there is secondly much oddes in the condition of the Persons The refusers in the Case of my Text being truely weake in the Faith as beeing but lately conuerted to the Christian Faith and not sufficiently instructed by the Church in the doctrine and vse of Christian Liberty in things indifferent Whereas with our refusers it is much otherwise First they are not new Prâ—selytes but men borne and bred and brought vp in the bosome of the Church yea many and the chiefest of them such as haue taken vpon them the Calling of the Ministery and the Charge of Soules and the Office of teaching instructing others And such men should not be weakelings Secondly ours are such as take themselues to haue farre more knowledge and vnderstanding and insight in the Scriptures and all diuine learning then other men such as betweene pitie and scorn seeme most to wonder at the ignorance and simplicity of the vulgar and to lament which is God knoweth lamentable enough though not comparable to what it was within not many yeeres since the want of knowledge and the vnsufficiency of some of the Clergie in the Land And with what reason should these men expect the priuiledge of weake ones Thirdly our Church hath sufficiently declared and published the innocency of her purpose and meaning in enioyning the Ceremonies not so onely but hath beene content to heare and receiue and admit the obiections and reasons of the refusers and hath taken paines to answere and satisfie to the full all that euer yet could be said in that behalfe And therefore it is vanity for these men or their friends in their behalfe to alledge weakenesse where al good meanes haue beene plentifully vsed for full information in the points in doubt Lastly vpon the premises it doth appeare that the weakenesse of our Brethren pretended by those that are willing to
for why should he punish vs for that which so much magnifieth and commendeth his righteousnesse b Vers. 5. But if our vnrighteousnesse commend the righteousnesse of God what shall we say Is God vnrighteous that taketh vengeance The second Inference If so then it is iniust either in God or Man to condemne vs as sinners for breaking the Law The Colour for why should that action be censured of sinne which so abundantly redoundeth to the glory of God c Vers. 7. For if the Truth of God hath more abounded through my lie vnto his glorie why yet am I also iudged as a sinner The third and last and worst Inference If so then it is a good and a wise resolution Let vs sinne freely and boldly commit euill The Colour for why should we feare to do that from which so much good may come in this verse of my Text And not rather Let vs doe euill that good may come This last cauilling Inference § 3. Diuision the Apostle in this verse both bringeth in and casteth out againe bringeth in as an obiection and casteth out by his answere An answere which at once cutteth off both it and the former inferences And the Answere is double Ad rem ad hominem That concerneth the force and matter of the obiection this the state and danger of the obiectors Ad rem in the former part of the verse And not rather as we be slanderously reported and as some affirme that we say Let vs de euil that good may come Ad hominem in the latter end Whose damnation is iust In the former part there is an Obiection and the Reiection of it The Obiection And not rather Let vs do euill that good may come The Reiection thereof with a Non sequitur implying not onely the bare inconsequence of it vpon the Apostles Conclusion but withall and especially the falsenesse and vnsoundnesse of it taken by it selfe As wee be slanderously reported and as some affirme that we say Let vs do euill c. My ayme at this present is to insist especially vpon a Principle of practique Diuinitie § 4. and Summe of the Text. which by ioynt consent of Writers old and new Orthodoxe and Popish resulteth from the very body of this verse and is of right good vse to direct vs in sundry difficulties which daily arise in vita communi in point of Conscience The Principle is this we must not do any euill that any good may come of it Yet there are besides this in the Text diuers other inferiour obseruations not to bee neglected With which I thinke it wil not be amisse to begin and to dispatch them first briefly that so I may fall the sooner and stay the longer vpon that which I mainely intend Obserue first the Apostles Method § 5. OBSER 1. Diuine truths must be cleared from cauill and substantiall maner of proceeding how hee cleareth all as he goeth how diligent he is and carefull betimes to remoue such cauils though he a Propter hos arguendos fecit Paulus hîc quasi digressionem tractando haec Caietan in hune locum step a little out of his way for it as might bring scandall to the Truth he had deliuered When we preach and instruct others we should not thinke it enough to deliuer positiue truths but we should take good care also as neere as we can to leaue them cleare and by preuention to stop the mouthes of such as loue to picke quarrels at the Truth and to barke against the light It were good we would so farre as our leisure and gifts will permit wisely forecast and preuent 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 error or intemperance so not to betray any truth by ignorant handling or by superficiall slight and vnsatisfying answers But then especially concerneth it vs to bee most carefull herein when wee haue to speake before such as we haue some cause before-hand to suspect to be through ignorance or weaknesse or custome or education or preiudice or partiall affections or otherwise contrary-minded vnto or at leastwise not well perswaded of those Truths wee are to teach If the wayes be rough and knotty and the passengers feeble-ioynted and darke-sighted it is but needfull the guides should remoue as many blockes and stones out of the way as may bee When we haue gone as warily as we can to worke Cauillers if they list will take exceptions it is our part to see wee giue them not the aduantage lest wee helpe to iustifie the Principals by making our selues Accessories Those men are ill aduised how euer zealous for the Truth that stirre in controuersed points and leaue them worse then they found them b Aut animo demas aut viribus addas Dictum Archidami ad filium Stomake will not beare out a man without strength and to encounter an aduersarie are required c As Zuinglius said of Carolosladius whom he iudged too weake to vndertake the defence of the Truth against Luther in the point of Consubstantiation Non saâ—is humerorum habet Sleidan Shoulders as well as gall A good cause is neuer betrayed more then when it is prosecuted with much eagernesse but little sufficiencie This from the method Obserue secondly the Apostles manner of speech OBSERV II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 6. The Slandey of the Ministers regular doctrine is more then an ordinary Slander Translators render it As we are wrongfully blaâ—ed As we are slandered As we are slanderously reported And the word indeede from the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall importeth no more and so Writers both Prophane and Sacred vse it But yet in Scriptures by a Specialty it most times signifieth the highest degree of Slander when we open our mouthes against God and speake ill or amisse or vnworthily of God that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly the sin wee call Blasphemy And yet that very word of Blasphemy which for the most part referreth immediately to GOD the Apostle heere vseth when hee speaketh of himselfe and other Christian Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are slandred nay as we are blasphemed A slander or other wrong or contempt done to a Minister quâ— talis is a sinne of a higher straine then the same done to a common Christian. Not at all for his Persons sake for so hee is no more Gods good creature then the other no more free b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14. 15. Iam. 5. 17. from sinnes and infirmities and passions then the other But for his Callings sake for so he is Gods c 2. Cor. 5. 20. Embassadour which the other is not and for his workes sake for that is Gods d 1. Thes. 2. 13. 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 then to another man as reaching vnto God himselfe whose Person the Minister representeth in his Calling and whose errand the Minister deliuereth in his Doctrine For Contempts Saint Paul is expresse elsewhere e 1. Thes. 4. 8 He that despiseth despiseth not Man but God And as for Slanders the very choyce of the word in my Text inferreth as much The dignitie of our Calling enhaunceth the sinne and euery Slander against our regular Doctrines is more then a bare Calumnie if no more at least petty f Wee haue heard him speake blasphemous words against Moses and against God Act. 6. 11. Blasphemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As wee are slandered as wee are blasphemed That from the word Obserue thirdly § 7. OBSERV III. The best truths are subiect to Slander the wrong done to the Apostle and to his Doctrine Hee was slanderously reported to haue taught that which hee neuer so much as thought and his Doctrine had many scandalous imputations fastened vpon it whereof neither hee nor it were guilty As wee are slanderously reported and as some affirme that we say The best Truths are subiect to mis-interpretation and there is not thaâ— Doctrine how firmely so euer grounded how wariâ—â— so euer deliuered whereon Calumny wil not fasten and stick slanderous imputations Neither a Math. 11. 17 18 19. Iohns mourning nor Christs piping can passe the pikes but the one hath a Diuell the other is a glutton and a wine-bibber Though b Math. 5. 17. Christ come to fulfill the Law yet there bee will accuse him as a destroyer of the Law Math. 5. And though hee decide the question plainely for Caesar and that in the case of Tribute Math. 22. c Math. 22. 21. Giue vnto Caesar the things that are Caesars yet there be that charge him as if he d Ioh 19. 12. spake against Caesar Ioh. 19. and that in the very case of Tribute as if hee e Luk. 23. â— forbade to giue Tribute vnto Caesar Luke 23. Now if they f Mat. 10. 25 called the Master of the house Beelzebub how much more them of his houshold If Christs did not thinke wee the doctrine of his Ministers and his Seruants could escape the stroke of mens tongues and bee free from calumny and cauill How the Apostles were slandered as Seducers and Sectaries and vaine babblers and Heretiques and broachers of new and false and pestilent doctrines their Epistles and the booke of their Acts witnesse abundantly to vs. And for succeeding times reade 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 where fathered vpon the ancient Christian Doctors and vpon their profession But our owne experience goeth beyond all The Doctors of our Church teach truely and agreeably to vnanswerable euidences of Scripture The g Act. 17. â—8 Esay 26. 12. effectuall concurrence of Gods will and power with subordinate Agents in euery and therefore euen in sinfull actions Gods h Rom. 9. 11. 15 18 c. free election of those whom he purposeth to saue of his owne grace without any motiues in or from themselues The immutabilitie of Gods i Ioh 13. 1. Rom. 11. 29. 5. 9. 10. 8. 35 38 39. Loue and Grace towards the Saints and their certaine perseuerance therein vnto Saluation The k Rom. 3. 28. Iustification of sinners by the imputed righteousnesse of Christ apprehended and applyed vnto them by a liuely faith without the workes of the Law These are sound and true and comfortable and profitable and necessary doctrines And yet that impudent Strumpet of Rome hath 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 the Iesuites but none more then our own English Fugitiues Bristow Stapleton Parsons Kellison and all the rabble of those Romish hell-hounds freely spend their mouthes in barking against vs as if wee made God the author of sinne as if wee would haue men sinne and be damned by a Stoicall fatall necessitieâ— sinne whether they will or no and be damned whether they deserue it or no as if we opened a gappe to all licenciousnesse and prophanenesse let men beleeue it is no matter how they liue heauen is their owne cock-sure as if we cryed downe good workes and condemned charity Slanders loud and false yet easily blowne away with one single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These imputations vpon vs and our doctrine are vniust but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them that thus mis-report vs know that without repentance their damnation will be iust It would be time not ill spent § 8. With the Causes to discouer the grounds of this obseruation and to presse the vses of it something fully But because my ayme lyeth another way I can but point at them and passe If seldome Truth scape vnslandered maruell not the reasons are euident On Gods part on Mans part on the Diuels part God suffereth Man rayseth the Diuel furthereth these slanders against the Truth To begin ordine retrogrado and to take them backwards First on the Diuels part a kinde of Contrariety and Antipathie betwixt him and it He being the a Ioh. 8. 44. Father of lies and b Eph. 6. 12. Prince of darknesse cannot away with the Truth and with the Light and therefore casteth vp slanders as Fogs and Mists against the Truth to belie it and against the Light to darken it Secondly on mans part And that partly in the Vnderstanding when the iudgement either of it selfe weake or else weakened through precipitancie preiudice or otherwise is deceiued with fallacies in stead of substance and mistaketh seeming inferences for necessary and naturall deductions Partly in the Will when men of corrupt minds set themselues purposely against the knowne truth and out of malicious wilfulnesse against the strong testimonie of their owne hearts slander it that so they may disgrace it and them that professe it Partly in the Affections when men ouercome by carnall affections are content to cheate their owne soules by giuing such constructions to Gods Truth as will for requital giue largest allowance to their practices and so rather chuse to crooken the Rule to their owne bent then to leuell themselues and their affections and liues according to the Rule Thirdly on Gods part who suffereth his owne Truth to bee slandered and mistaken Partly in his Iustice as a fearefull Iudgement c 2. Thess. 2 10 11 12. vpon wicked ones whereby their hard hearts become yet more hardened and their most iust condemnation yet more iust Partly in his Goodnesse as a powerfull fierie triall of true Doctors whose constancie and sinceritie is
are not vpon I know not what light surmizes or suspicions to iudge with what spirits or with what dispositions of heart wee preach Whether we c 1. Phi. 15. 16 17 18 preach Christ of enuie and strife or of good will whether sincerely or of contention whether in pretence or in truth it is our owne good or hurt we must answere for that and at our perill be it if we do not looke to that But what is that to you Notwithstanding euery way so long as it is Christ and his truth which are preached it is your part therein to reioyce If an d Gal. 1. 8 9. Angel from heauen should preach any vntruth vnto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him bee accursed but if the very Diuell of hell should preach the truth he must be heard and beleeued and obeyed So long as e Math. 23. 2. 3 Scribes and Pharises hold them to Moses Text and Doctrine let them be as damned f Woe vnto you Scribes and Pharises Hypocrites Math. 23. 13 14 c. Hypocrites as Scribes and Pharises can bee yet all whatsoeuer they bid you obserue that you are to obserue and do Let mee then demand Did I euer deliuer any vntruth It had beene well done then to haue shewne it that I might haue acknowledged and retracted it Did I speake nothing but the truth with what conscience then could any that heard me say as yet I heare some did That I preached factiously That I came to cast bones among them That I might haue chosen a fitter Text That I might haue had as much thankes to haue kept away For Faction I hate it my desire and ayme next after the good of your soules was aboue all the Peace of the Church and the Vnity of Brethren For casting bones if that must needs be the phrase they were cast in these parts long before my comming by that great enemy to peace and vnity and busie sower of discord the Diuell otherwise I should not haue found at my first comming such snarling about them and such g Gal. 5. 15. biting and deâ—ouring one another as I did My endeuour was rather to haue gathered vp the bones and to haue taken away the matter of difference I meane the errour in iudgement about and inconformity in practice vnto the lawful Ceremonies of the Church that so if it had been possible all might haue beene quiet without despising or iudging one another for these things For thankes I hold not that worth the answering alas it is a poore ayme for Gods Minister to preach for thankes For the choyce of my Text and Argument both then and now how is it not vnequall that men who plead so as none more for liberty and plainnesse in reprouing sinne should not allow those that come amongst them that liberty and plainenesse against themselues and their owne sinnes I dare noâ— appeale to your selues Haue you neuer beene taught that it is the Ministers dutie as to oppose against all errours and sinnes in the generall so to bend himselfe as neere as he can especially against the apparant errours and sinnes of his present auditorie And doe you not beleeue 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 ouersight of some mis-guided ones The noise of these things abroad and the scandall taken thereat by such as heare of them and the ill fruits of them at home in breeding iealousies and cherishing contentions among neighboâ—rs cannot but stirre vs vp if wee be sensible as euery good member should be of the damage and losse the Church acquireth by them to put you in minde and to admonish you as opportunities inuite vs both priuately and publiquely Is it not time trow yee to thrust in the sickle when the fields looke white vnto the Haruest Is it not time our Pulpits should a little eccho of these things when all the Country farre and neere ringeth of them For my owne part how euer others censure me I am sure my owne heart telleth mee I could not haue discharged my Conscience if beeing called to this place I should haue balked what either then or now I haue deliuered My conscience prompting mee all circumstances considered that these things were pro hîc nunc necessary to bee deliuered rather then any other if for any outward inferiour respect I should haue passed them ouer with silence I thinke I should haue much swarued from the Rule of my Text and haue done a great euill that some small good might come of it But many thousand times better were it for me that all the world should censure mee for speaking what they thinke I should not then that my owne heart should condemne mee for not speaking what it telleth me I should And thus much of things simply euill I should proceed to apply this Rule Wee must not doe euill §. 35. The conclusion that good may come vnto euils not simply but accidentally such and that both in the generall and also in some few specials of greatest vse namely vnto euils which become such through Conscience Scandall or Comparison In my choyce of this Scripture I aymed at all this had gathered much of my prouision for it But the Cases beeing many and weighty I foresaw I could not goe onward with my first proiect without much wronging one of both either the things themselues if I should contract my speech to the scantling of time or you if I should lengthen it to the waight of the matter And therefore I resolued here to make an end and to giue place as fit it is to the businesse whereabout we meet The Totall of what I haue said and should say is in effect but this No pretension of a good end of a good meaning of a good euent of any good whatsoeuer either can sufficiently warrant any sinfull action to be done or iustifie it being done or sufficiently excuse the Omission of any necessarie dutie when it is necessarie Consider what I say and the Lord giue you vnderstanding in all things Now to God the Father Sonne and holy Spirit c. FINIS