THose Leviticall Ordinances of the Ceremoniall Law, Heb. 9.10. [...], in meates and drinkes, &c. as they were borne mortall, in their institution, im­posed untill the time of Refor­mation, so they had given up the ghost, with Christs consummatum est, but were yet Austine. allowed a time to prepare for their De­cent interring. Vntill which funerall, wherein the Iewes and Gentiles people of divers and dis­crepant mettall were to be cast into one body, it was thought fit in the meane time to soder them to­gether by some uniformitie. And to this purpose the first Synode of the Christian Church assembled in Ierusalem made that Ecclesiasticall Constitution [Page 2]for the time, that the converted Gentiles should Act. 15.29, ab­staine from meates sacrificed to Idols, and from stran­gled, and from blood: and shortly after Paul and Sy­las going in visitation, exacted the practice of that Canon, and gave out the Booke of Articles: Act. 16.4. And as they went through the Cities, they delivered them the Decrees for to keepe, that were ordai­ned of the Apostles and Elders, &c. Whether the Corinthians (as some contend) had not in those six yeares betweene that Synod and this Epistle, heard of that Decretall Epistle directed Act. 15.23. onely to the Churches of Syria and Cilicia, about a thousand miles from them, or that they punctually stood upon their knowledge (1. Cor. 8.11.Through thy knowledge shall the weake brother perish) once it seemes, that some under the colour of Christian libertie had ta­ken liberty to be unchristian, and by scandalous ea­ting of meates offered to Idols 1. Cor. 8.12. sinned in woun­ding their brethren; and through their sides Christ.

The Apostle having begun the cure hereof Cap. 8. by tenting the griefe, now takes it in hand againe to apply the playster, not pressing the Synodicall Constitution, but the ground of it, the reason of scandall: and for making and keeping peace he mar­rieth together the Law of Charitie with the Law of Faith. The Law of Faith layes abroad the Do­ctrine, omnia licent: the Law of Charitie contra­cteth the use, Omnia non expediunt. Defect in the Do­ctrine entrencheth upon Christian libertie, excesse in the Vse breakes out into unchristian licentious­nes. Christian Charity therefore is assigned to be the moderatrix of Christian libertie; casting one eye to [Page 3] God, Charitas in Deum, Verse 31. Whether yee eate, &c. the other to our brethren, Charitas in proximum, Verse 32. Give no offence, &c. which precept that it may the better enter, is headed with his owne ex­ample. Even as I, &c.

A faire example whether wee looke to the mat­ter, or the manner, his action, or his aime. In the

• 1. A plausible practice: Even as I.
• 2. A profitable purpose, Not seeking, &c.

The first an­swereth to foure Circumstantiall questions,

• 1. Quis, who is the example: I, e­ven as I
• 2. Quid, what is the matter: please
• 3. Quibus, whom: All men
• 4. Quatenus, Wherein: in all things.

The second answereth one maine question, Quor­sum? to what end this [...]?

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

1. Quis. I.] I that have no lesse libertie, no lesse authoritie, no lesse knowledge, both of my libertie and authoritie then the best, yet I please, doe even as I. A right and compendious methode of teaching as in all arts, so in the Schoole of Pietie. First, a [Page 4]rule, Give no offence, Secondly, an example, even as I. So Christ our head-schoolemaster: Matth. 5.48. Be ye per­fect, there is the precept, as your heavenly Father is perfect, there is the patterne. To teach all by precepts is tedious: Longum iter per praecepta: to teach altogether by example is dangerous: the rule gives authoritie, the example addeth efficacie, and where the example followeth the rule, we may both more easily, and more safely follow the ex­ample. But of all examples none so pregnant and powerfull, as when the teacher voucheth himselfe for example. Even as I. Precepts offer to drive, Examples to lead: the example of others leadeth by the eare, our owne leades by the hand. That practicall oratory, 2. Thess. 3.9. To make our selves an example to you to follow us, is the most powerfull Charme of Rhetorike, leading people by the eyes, as Hercules did by the eares. Even as I.

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

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

What a reverend awe shall we stamp into our peo­ples hearts, if we do both [...], and [...], 2. Tim. 2.15. Galat. 2. [...]4. preach roundly, and live squarely, Tit. 2.7. in all things shewing our selves a patterne of good workes. Na­turalists tell us that the Lion, the King of beasts, and terror of his subiects, yet stands in feare of a Cocke, and of fire. The divine Story tels mee as much (Marke 6.20.) Herod was a Lion as well as a Luk. 13.32, Foxe, The Prov. 20.2. feare of a King, is as the roaring of a Lion, and yet hee feared poore Iohn Bap­tist. Was it as he was fire? Ioh. 5 35. Iohn was a burning and shining light, burning in his zealous prea­ching, and shining in his strict living? or was it as he [Page 6]was a Cocke crowing to awake him out of sin, and laying hard at him with his Non Licet, It is not law­full for thee to have thy Brothers wife: for though this Cocke crowing did not prevaile here so much as with Math. 16.75. Peter, to draw bitter teares of sound re­pentance, yet much it did, he was a parcell-penitent, he did many things. But yet me thinks it should not be Iohns preaching that hee feared, for [...], 'twas sweet to heare him as musicke, hee heard him gladly. For what then did that Lion so feare this Cocke? surely it was for the clapping of his wings, that as he crowed to others, hee roused up himselfe in austere devotion; the text saith as much: Herod feared Iohn knowing that he was a iust, and a holy man. Herod feared Iohn not so much for the Thundring of his preaching, as for the Lightning of his life: for what Nazianzen hath in his Epitaph on great S^t. Basil was due to this great Iohn: [...]. His words were thunder, his life lightening.

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

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

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

Let us deare Brethren, make Triacle of this poy­son, and with the more caution carry our selves Phil. 2.15. blamelesse, and harmelesse, the Sons of God [...], in whose coat Momus may find no hole, but what his malice shall make, that we may shine in the midst of [Page 8]a crooked and perverse nation, as lights in the world. Such lights to our people as the Starre to the wise­men, Math. 2.9. going before them till we bring them home to Christ; that calling them after us, as Phil. 4.9. doe the things which ye have heard and seene in me; to all our Christian exhortations, our good exam­ple may come in with Amen, Even as I.

But you (Beloved Brethren of the Laity) that use to see the light, and not heare the voice, here is no lesson for you, either to neglect your Ministers good doctrine, when his life is bad: or to follow his bad life, when his doctrine is good. If his life confute his doctrine, you may not stand of with Barak? Iudg. 4.8. If thou wilt goe with me I will go; else not. Noahs Car­penters may build a good Arke to save others, though themselues be drowned for not entring: A sicke Physitian may make thee whole; and the Feri­man may row thee right, though his face turne the contrary way. If for heeding your Ministers evill life, yee should not heed his good Doctrine; take heede you be not Donatus his Disciples rather then Christ's, who tutored the auditors even of Scribes and Pharises Math 23.1. to doe as they say, though they say and doe not. If on the other side, his doctrine condemne his life, he teacheth you better, then to do even as I. Examples doe well to second rules, not to make them: yea rather an example without, especially against a rule, is an unruly example. Lot in his drun­kennesse, David in his adultery, and Peter in his denyall give us example not to trust examples e­ven of the best. He that will draw after every light, may hap to be misled by some ignis fatuus, or delu­ded, [Page 9]by rotten though shining wood. It is the roy­all prerogative of the Lord Paramount, to take from none, but give to all, both rule and example. 1. Pet. 1.16. Be ye holy, the rule his owne, As I am holy, himselfe the example. His only sonne onely shares with him in this royalty, Ioh. 13.15. I have given you an example, and that example may stand for a rule, that yee should doe as I have done to you; but all subordinate examples (like generasubalterna) take from their superior as they send downe to the inferior; nor may you safely write after their Copie, where they recede from the originall Archetype: but must alwayes under­stand, what we find here exprest, the patterne for imitation, even as I, to draw after it a faithfull limi­tation, Be yee followers of me, as I am of Christ, in the very next verse; Ro. 15.3. for Christ pleased not himselfe, I doe please even as Christ: do you even as I please, and that is the Quid, The second quaere, what is the example. I please.

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

Distinguish then. There is a pleasing carnally and [Page 10]a pleasing Christianly; the first he there detesteth as damnable, the second he here professeth as laudable and imitable. Carnall pleasing is propterse, deter­mineth in our selves, and our owne ends: Christi­an pleasing is propter Deum, looketh over and be­yond our selves to the salvation of men and glory of God, Not seeking mine owne profit, but the pro­fit of many, that they may be saved. How then did he please, and not please men? not [...] making merchandize of the Word, either for favour, profit, or credit, the three golden Balls that men pleasers usually run after. Heare his owne protestation 1. Thess 2.5. Not with flattering words, to curry favour; nor a cloake of covetousnes, for turpe lucrum; nor of men sought we glory, digito notari & dicier, hic est: Thus he did not please men.

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

Pleasing hee was both in his Doctrine and Conversation: first in teaching hee pleased, not so much in the matter, seeking placentia (that is Ier. 6.14. a badge of salse Prophets) as for the manner, speak­ing truth placenter; faithfully yet wisely to become with men; he could handsomely close Act. 26.27. with A­grippa, that he might get within him, but would [Page 11]never have humored his Vncle Herod, with his He­rodias, nor sow pillowes under any sinners armehole: no pleasing in dispendium veritatis, all his pleasing was in Compendium Charitatis. How easily may we trace in his Epistles that artificiall piece of Oratory to make and keepe Benevolos auditores, to hold their eares while he teacheth, and their hearts, while he turneth them?

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

And now (deare brethren) iudge whether it be Apostolicall, to gall our hearers with tart invectives, to exasperate them with conceited nickes, and to please our selues in displeasing them. Did you ever know any soule converted, any man cured, with such gall and vineger? wee shall as soone catch fish with a naked hooke. I may not presume, I know [Page 12]my unworthines to teach teachers (especially such as many of you) It is our Apostle to whom now we all goe to schoole, and he teacheth us to please, that wee may profit. 2. Tim. 2.25, 26. to instruct with meeknesse, &c. as the way to recover soules. Repre­hensions like Pils are naturally distastfull, wee had need administer them with the sirrupe of good af­fection.

Yee know, the good Mother Truth hath a bad daughter dogging her: Gal. 4.16. veritas odium: our Apostle either was, or feared to be haunted with her, I am be­come your enemy, because I tell you the truth? now must our skill be, to get in the Mother, and keepe out the daughter and how may that be? [...], Ephes. 4.15. let naked veritie goe no longer naked, but be clothed with the robes of her sister Charitie: Speake the truth in Love; and then it may be Hatred that knoweth her Mother but naked, may passe by and not owne her in that attire. Suppresse wee An­ger, eagernesse, indignation, and such other passi­ons as may arise from displeasure in the speaker, and are apt to breed displeasure in the hearer; and expresse a loving feare, a wel-wishing tendernesse, pitty and such other affections, as are both the Daughters and Mothers of Love. And to follow our Apostle, in this holy art of pleasing, let the soules wee labour to save, see in our face, theare in our tongue, and fecle in our heart, that we grieve for their sinne, and feare for their danger, and pitty them for both; and speaking out of these bowels of love and compassion, I hope, these precious balmes shall not breake their head, but may in time by Gods [Page 13]grace supple and mollifie their heart.

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

What now Paul? become a politique Proteus, a time serving Dissembler? No: that good Father will come into be his Compurgator, Non simulantis astu, sed compatientis affectu: All this his turning, was but to turne them unto God, being covetous of nothing but men, and fishing for nothing but soules; being loath to loose so precious a substance, by standing on a circumstance; or to hazard a soule, by nice sticking at a Ceremony. Who will not ra­ther [Page 14]commend, then blame the tender Nurse 1. Thess. 2.7. (to whom hee compared himselfe) for playing the childe, that shee may still the childe? or who ever counted it a Diminution to Elishaes greatnesse, that he contracted and drew in himselfe, 2. Kings 4.34. that so he might apply his face to the childes face, his hands to the childs hands, &c. thereby to recover the dead childe to life? In the like posture is our bles­sed Paul, bowing himselfe to please that he might save, and in this posture calleth upon us to follow him, and with him to follow the things that make for peace, and things whereby one may edifie another. Rom. 14.19.

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

Mistake not then (my brethren) as Samuel did Gods call for Elies: this pleasing and peaceable gen­tlenesse, is a vertue not only in Aristotles Morall, but in Gods Theologicall Philosophy: not a com­plement [Page 15]of a Courtier, but an ornament of a true Israelite. Said I an ornament? I wronged it, it is the soft wooll of Christs sheepe, the very liverie of Gods Elect, Col. 3.12. Put on as the Elect of God bow­els of mercie, kindnesse, &c.

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

3. All men.] that is, as some would have it, all good men: and so make the Iew, & Gentile to meet in the Church of God, Verse preced. But it may plainly appeare to bee a large circumference drawne about that triangle, the Iew, and Gentile, and the Church of God, standing in triangular opposition each to [Page 16]other, and each both to the third: the Iew that was under the Law, the Church that was under faith, and the Gentile, neither under the Law, nor under faith. As hee offended not the fish alreadie within the net, lest they should run out, so hee pleased the fish without the net, that they might come in: that they which obey not the word, may without the word be wonne by conuer sation. 1. Pet. 3.1. As he was 2. Cor. 11.28. iealous ouer these Corinthians, whom he had alreadie espoused to Christ; so was hee zealous in wooing more; travailing farre with Eliezer to win Rebecca, (though a Pagan) Gen. 24.22. with brace­lets and Earings, pleasing things, so to bring her home to his Master.

The Schooles teach us that the ground of true love is the participation of eternall blessednesse: now the prophanest worldling, the Turke, the Pa­gan have in them a nature capable of that commu­nion and fellowship. There is a potentia remota, though not proxima: no sensible disposition, yet no flat impossibilitie, but that he may one day (for ought I know) be brought to be partaker of the inheritance of the Saints in light. Since then there is in me a desire, and in him a possibilitie (though as yet not no probabilitie) that hee may be in good time my fellow heire of Heaven, and Citizen with the Saints, I must love his nature, and wish to meet him both in grace and glory, though I hate his wickednesse with a perfect hatred, as the barre that yet keepes him out from that communion of blisse. And indeed how can I love his good if I hate not his evil? how can parents love their childrens salvatiō, [Page 17]and not detest their vices, that would hurrie them to damnation? perdita volunt vitia, servatos filios; their desire is to have their sinnes destroyed, and their sonnes saved.

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

Wherefore I cannot but pittie divers good soules, whose zeale in Iehues march out-runnes their iudge­ment, & with unadvised haste dasheth them against Salomons Eccles 7.16. Iustus nimis, wrapping the vice and the man in the same extremity of violent detestation. What? please a lewde and prophane man? an ene­my to God and all goodnesse? no, I defie him, as I doe the Deuill and all his workes. Spare a little; there is great difference betweene the Devill, and a deuillish man: the one an enemy irreconciliable, the other an enemy, but may turne friend. Is he a blas­phemer, and a Persecutor? such was our Apostle, 1. Tim. 1.13. Is he an Idolater, Adulterer, &c? And such were some of you. 1. Cor. 6.11. Secondly, the one is past redemption, his damnation is knowne; So is not the other. Thirdly, the Devill I may not pray for: for the spitefull contemners of Religion I may, I must, even as Steven, Acts 7.60. even as Christ, Luke 23.34. and to looke no further then this Chap­ter. [Page 18]S. Paul forbids fellowship with Devils, Verse 20. but alloweth fellowship with unbelcevers, Verse 27. and Christ himselfe practised it, Luke 15.2. Ea­ting and drinking with Publicans and Sinners, and none but Seribes and Pharises censured him for it.

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

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

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

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

The evill like the for bidden tree, Gen. 3.3. in me­dio paradisi, next to hand, hath non licet written, his sound is prohibition; Noli me tangere, his fruit [Page 20]destruction [...]. The middle are things in­different, in their nature and essence neither good nor bad, but in their act and existence no longer neutrals, but either good in their use, or ill in their abuse: good when we please, evill when we give offence by them. The evill is forbidden, the good commanded, [...] neither forbidden nor com­manded.

Concerning the evill; wee may not please any man in sinne: we may not sinne to please any man. Will you have the Embleme of a Flatterer? take the little Wren of Egypt, Trochilus. who to feed his owne belly picketh the Crocodiles teeth, and with his tick­lous and pleasing delight causeth him to yawne wide: which Ichneumon, the Rat of Pharaoh, wat­ching and taking that advantage, shooteth suddenly into the bowels of the Crocodile, and eateth ont his belly. They that please for advantage, and hu­mour men securely sleeping in their sinnes, performe such another office, in making open way for the Ser­pent of Eden. I remember that once the Devill taught that beast to speake, Gen. 3. and it was to please his Master, thereby to tickle him to death: yee shall be as Gods: And once I finde God opened the mouth of a beast, Numb. 22.28. and hee spake to reprove his offending Master, and to save him by displeasing him. I leave you to iudge whether the plaine tell-troth Asse were not a better servant, then the subtile flattering Serpent. For if I should please any man by heartning and hardning him in sinne, I rivet it faster upon him, and yet I should make the sinne mine owne; a poore piece of friendship, if [Page 21]insteed of saving my friend from drowning, I should lovingly embrace him, and keepe him under water, and my selfe with him.

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

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

Yet more, I may not sinne to please, though for some spirituall good; as to keepe off sin from some other, and draw it on my selfe; no not to prevent another sinne in my selfe: in evils of punishment, è malis minimum, but in evill of sinne, è malis nullum. No nor yet may I doe it for the end of all ends the [Page 22] glory of God; least God take us up, as Iob did his friend, Will yee speake wickedly for God? Iob. 31.7. non defensoribus istis, &c.

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

Secondly, in Good things we must please, not on­ly in ioyning the adverbe with the nowne, in doing a good thing well, in a good and unoffensive man­ner, but also, sometimes in for bearing it, where is danger of offence. What? (will you say) is not O­missioboni mala? and will you Rom. 3 8. doe evill that good may come thereof? yea the omission of good is the evill of omission; and simply evill, when the duties are simply necessary: but since affirmative precepts binde not adsemper (it being impossible to do them all at once) charity must looke out with the eyes of discretion, for the ubi and quando, and other cir­cumstances necessary attendants on vertuous acti­ons. A wise man will thinke what the wiseman ad­viseth Eccles. 3.1. There is a time for all things. If thou suffer thy brother to sin, thou sinnest in suffe­ring [Page 23] Levit. 19.17. Thou shalt plainely rebuke him: and yet I may sin in reprooving, if I reproue him for sin unfeasonably, when he is in passion, as mi­nistring Physicke in the fitt. Againe, We can doe no­thing against the Trueth, but for the Trueth, 2. Cor. 13.8. Yet to avoid offence, sometimes some truths may be concealed. For though we need not stum­ble at scandalum Pharisaeorum, malitious excepti­ons, but keepe on our way, and turne them off with Christ's Let them alone, &c. Mat. 15.12, 14. yet wee must be so tender of Scandalum Pusillorum, such as stumble of weaknes, as to prevent their offence, our hand may hold from doing some kinde of good not presently necessary, and our tongue from spea­king some truth not importantly materiall; but to deferre the one, and conceale the other, untill by suf­ficient and mature instruction that rocke of offence (like the dead body of Amasa) be remoued out of the way. For as S. Hierom adviseth, Whatsoever spirituall good may be omitted without preiudice to that triple trueth of life, of righteousnes, and of Do­ctrine, we should let it passe (understand pro hic & nunc, that is, deferre or conceale it) rather then give offence to Iew or Gentile or the Church of God.

Thirdly, Indifferent things, which are our pre­sent All, and the maine obiect of pleasing in all things: in all things indifferent, wherein God hath not tyed up our hands, by any either expresse or im­plicite command; but left us in bivio, upon due weighing of circumstances to take or leave. So that as Bernard saith, In medijs lex positaest obedien­tiae; so in these indifferent things especially must we [Page 24]shew ourselves peaceable, inoffensive, pleasing, that we neither wound in them, or for them, our weake Brother by scandall, or authority by contempt, or the Church by faction. That where humane autho­rity commandeth, and divine authority doth not countermaund, we retaine our conscience free from Doctrinall necessity, yet stooping the outward Man to Obedientiall necessity, Yee must needes be subiect. Rom. 13.5. and that not patience perforce, not onely because of wrath, but for conscience sake. For how­beit such lawes of man lay not any direct and im­mediate tye upon the Conscience (There is one Lawgiver that can save or destroy, (Iam. 4.12.) Yet they so bind us indirectly and mediately, that Whoso­ever resisteth the power, resisteth the ordinance of God, and is bound over upon breach of the good beha­viour, they that resist, receive to themselves damnati­on, Rom. 13.2.

Pliny telleth vs that Snakes encompassed in a cir­cle of Betony, fight one with another till they kill each other, and will not to the death come over that inclosure. If either the Lawes of the Realme, or the Constitutions of the Church, should lay a tie of sin upon us, in such case should we shew Christian valour, (yet not in resisting or striking, but) suffering blowes, wounds, martyrdome, rather then vio­late that Axiome, We must obey Godrather then men, Act. 5.29. But while we may obey them not contra Deum, but sub Deo, in Deo; yea and obey God in the Men who are the powers ordained of God, he expect­eth we should peaceably and humbly submit our selves 1. Pet. 2.13. to every ordinance of man for the Lords sake. [Page 17]In a word; where there is no danger of sin in keep­ing the peace of the Church or Common-wealth, it is a sin to break the peace: and every moderate Chri­stian, that owneth God for his Father, and the Church for his Mother, must learne for their sakes to doe as our Apostle here exampleth us, please all men in all things.

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

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

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

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

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