A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.

Examination.

First, our non-conformists will tell us, that there was betwixt our Ceremonies, and those of the Papists, even a formall conformity, 〈◊〉〈◊〉, and in part, though not totall and adequate. For

though our Prelates disavowed many, nay most of those super∣stitious and idolatrous ends, unto which the Papists applyed our Ceremonies, yet they still prosessed one end and intention of the Papists in the use of them, to wit, mysticall signification; and this to be a Popish and superstitious end, the non-conformists prove at large in their books.

Secondly, a materiall conformity in Ceremonies, carrieth many times a reall appearance of evill, and scandalizeth actively. It doth not appeare that the Altar which Uriah erected, was formal∣ly the same with that Ahaz saw at Damascus, that it had the same use and intention, the worship of a false God. The text menti∣oneth only a materiall conformity unto it, and for this reason 'tis condemned, 2 King. 16. 10, 11. Peters conformity with the Jewes Gal. 2. was only materiall, not formall, for a Jewish end and pur∣pose, and yet tis blamed by Paul as guilty of an active scandall, vers. 11, 12, 13, 14. Suppose a timerous Protestant in Spaine or Italy go to Masse, and there bow before their breaden God, not out of any intent to honour the Idol, but only for preservation of his life; his presence and bowing will only be materially the same with that of Papists; but will any man think that this can acquit him from the sin of Idolatry? Indeed Aelian var. Histor. lib. 1. cap. 21. excuseth Ismenias a Thobane from adoring the King of Persia, because though he stooped downe before him, yet it was not to worship him, but to take up a ring that he had for the nonce let fall at his feet: but no rationall man will admit of this his apology, because this stooping in common use was the adora∣tion of the King, and interpreted to be such by the King himselfe, and by the spectators.

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

First, the primative Church was of a different opinion.(d) 1.1 The story of Origen is well knowen, how he delivered Palme to those that offered it to the image of Serapis, with this expression of his inten∣tion: come and receive the boughes, not of the image, but of Christ. Yet was he therefore censured as a worshipper of that Idoll.

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

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

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

There was a greater materiall conformity with Popish Cere∣monies in Cathedrals, then in other Churches; but how thin a harvest of converts can they produce? Nay 'tis observed by some, that neare them, Popery thrived more then in other places. I heard a Knight of the royall party once affirme, in the presence of many persons of worth, that he thought there were more Pa∣pists in Wells then in all the County of Somerset besides: and yet of late yeares that Cathedrall outstripped most in England for Ceremoniousnesse. In the times immediately preceding the late troubles, not only the former Ceremonies of the Common-prayer booke were urged with more violence than before, but divers others quite antiquated were revived. But though Popish Ce∣remonies were encreased, we do not find that the number of Pa∣pists was hereby any thing diminished. I shall conclude this with that of Didoclave pag. 540, 541. Formalistae se retinere quosdam ritus Pontificiorum, ut eos lucrifacere possent, & reducere in rectam viam. Deus in dirigendis suis prudentissimus aliam praescripsit ra∣tionem, longè diversam, ut nempe ab omni gentium superstitione & idolatria essent, quantum sieri posset, remotissimi. Nam species con∣formitatis, ant reservatae reliquiae superstitionis & idolatriae illa∣queant

pios, & confirmant idolatras in suâ superstitione & idolatria. Gloriarentur Judaei, ut suprà dixit Constantinus, si viderint religio∣nem nostram non p sse subsistere absque illarum ritibus. Et Hiero∣nymus alt, Judaicas Ceremonias in Ecclesiâ Christianâ retentas non essicere Judaeos Christianos, sid Christianos Judaeos. Augustinus se∣cundum regulam illam à legislatore prudentissimo datam populo suo sic consulit. Si quaeritis, unde vincantur Pagani, undè illuminentur, unde ad salutem 〈◊〉〈◊〉. 〈◊〉〈◊〉 omnes solemnitates ipsorum. Deserite nugas 〈◊〉〈◊〉. Etsi non consentiant veritati nostrae, saltem pu∣deat 〈◊〉〈◊〉 suae.

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

First, See it backt by consonant places of Scripture. Solomon adviseth his young man to walke cautè, as well as 〈◊〉〈◊〉, not to come nigh the docre of the strange womans house, Prov. 5. 8. This had not evilnesse reall, but only the appearance of evill, as being in a cor∣rupt mind an incentive to uncleanesse, and in beholders an occa∣sion of jealousies and suspicions. Now from Solomons interdicting this appearance of evill in speciall, we may by way of Analogy and 〈◊〉〈◊〉 〈◊〉〈◊〉 a fitnesse of forbearing all in generall. Unto this is anagogically applyed the Nazarites precise abstinence from wine, Num. 6. 3, 4. The Nazarite, as you may see there, was to abstaine from wine, from vin gar of wine, from any liquour of grapes, from the materialls of wine, grapes, from moist grapes, from dryed grapes, from all that is made of the vine tree, from not only the kernell, but even the husk of the grape. The Jewes have added, they were not to come nigh a vineyard. With a semblable strictnesse are we to separate from sinne, from all sinne, not only from the kernell of sinne, from a sinne really so, but also from the husk, the appearance of sinne.

The Children of Israell were charged not to doe like the Hea∣then that were round about them, 2 King. 17. 15. where they are interdicted not 〈◊〉〈◊〉 samenesse with, but also likenesse unto their fashions: they were forbidden the fashion of rounding their heads, and cutting their flesh, of marring the corners of their beards, of making any baldnesse upon their heads, or between their eyes, Lev. 19. 28. and chap. 21. ver. 25. Deut. 14. 1. Not because so to doe was simply in

its own nature a sin, but for that it gave shew of a sin, of inordi∣nate sorrow for the departed; of which 'twas then an expression much in use amongst the heathen. Hugo Cardinalis upon the text alledgeth Hosea 2. 16. Thou shalt call me Ishi, and shalt call me no more Baali.

The Gentiles gave the title of Baal, so also of Baalim unto their great and common Idol-God, supposed to be the Sun, and to all the severall images, and representations thereof. And therefore God prohibited application of that title unto himselfe, in worship and invocation: Thou shalt no more call me, ô my Baal: for though there be no harme in the word (it signifying in Com∣mon use husband, as well as Ishi) yet by reason of the ordinary ap∣plication thereof unto Idols, there would have been in invocation of God by that name, a grosse and palpable appearance of Idolatry.(e) 1.2 In 〈◊〉〈◊〉 44. 20. the Priests of the Jewes were prohibited the shaving of their heads, not because it was a thing evill in it selfe, but only that they might not seeme to be like unto the Priests of the bordering Gentiles, who were usually shaven, as appeareth by Baruch cap. 6. v. 31. But because it may be excepted, that most of these rigid, and severe prohibitions, were given unto the Jewes under their pedagogie of ceremonies, and time of bondage, and therefore farther then in a morall admonition lay no restraint upon us Christians. See therefore all this seconded in the New Testament by(f) 1.3 St Jude ver. 23. Where in reference to that le∣gall

pollution, which came by touching the garment of one that was Levitically uncleane, he exhorts Christians to hate the garment spotted by the flesh, that is, saith Gualter, quicquid ingenium carnis sapit, whatsoever hath but a smack or relish of the flesh, all pre∣parations and accessaries of evill, any thing that is neere of kin unto, or but bordering upon vice, thinks Calvin.

Observe here the emphaticall gradation of the Apostle, hate not only the flesh, but the garment spotted by the flesh, not onely the garment overspread, quite covered, but the garment that was but here and there a little spotted by the flesh. Out of Christs garment there issued vertue, which cured the woman that had the bloody fluxe; but contrarywise out of this garment, but spotted with the flesh, exit vis quaedam maligna, there goeth a poisonous kind of infection, which soone will staine a soule with the leprosy of sinne.

Unto this place of Jude I shall adde another out of the Apostle Paul, Heb. 4. 1. Let us therefore feare, lest a promise being left us, of entring into his rest, any of you should seeme to come short of it. Hence 〈◊〉〈◊〉 collects, that we must not only feare, by misbelieving to come short; but to seeme, or give any appearance of coming short. Pareus also hath the like note upon the place, verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, videatur, sollici∣tudine tanta hic opus esse innuit, ut non modo quae revera nos frustrent, sedetiam quae videatur frustratura provide caveamus.

But because (as the old saying runs) praxis sanctorum est in∣terpres praeceptorum, I shall intreate you next to take notice, how this precept hath been exemplified, The Church.(g) 1.4 Cant. 1. 7. pro∣fesseth against, even all shew of communion with false Churches that pretend unto fellowship with Christ, Why should I be as one that turneth aside by the flockes of thy companions?

But to come unto particular examples, and here in the times before Christ, is very remarkeable the couragious and undaunted resolution of Eleazar, against but the appearance of an evill. 2

Mac. c. 6. v. 18. usque ad sinem: When he was besought to bring flesh of his owne provision, such as was lawfull for him to use, and but make as if he did 〈◊〉〈◊〉 of the flesh, taken from the sacrifice com∣manded by the King. v. 21. Why? even this evill appearance, this seeming, this making as if he did eat of the flesh taken from the sacrifice commanded by the King, so deepely disrelished him, as that he chose death before it. For it becommeth not our age (saith he) in any wise to dissemble, whereby many young persons might think that 〈◊〉〈◊〉 being four score years old and ten, was now gone to a strang religion; & so they through mine hypocrisy, and desire to live a little time, and a moment longer, should be deceived by me, and I get a stain to my old age, and make it abominable. v. 24 25. But why mention I 〈◊〉〈◊〉? behold the example of one greater then Eleazar, the example of the rule and patterne of holines unto the Church, Christ Iesus God blessed for ever! whose example, in Morals and matters of or∣dinary obedience, amounts ever unto the authority of a command. How exemplarie he was in this particular you may reade Matth. c. 17. from v. 24, unto the end of the Chapter. There you have him performing an action, not for that omission of it would have been evill, but because in opinion of the Jewes, it would have given shew of evill. For if first, you understand the words, as most Interpreters do, of the tribute to be paid unto the secular Magistrate, then sinfull it had not been in our Saviour to have re∣fused paiment of tribute unto Caesar. For how could the Son to the living God (who was King of Kinges, and Lord of Lords, King of heaven, and earth, whose the earth and all the 〈◊〉〈◊〉 there∣of was,) be justly tributary unto any mortall? The Kinges of the earth take tribute, or custome, not of their owne children, (how∣ever they expect obedience from them) but of strangers; be∣cause paying of tribute denoteth some degree, or kinde of Ser∣vitude. The children then are free, vers. 25, 26. Therefore from all taxes and impositions, justly was to be exempted Christ, the Son of David; there was no reason he should pay tribute unto Caesar: nay more reason (he being of the blood royall) should re∣ceive tribute from the Jewes, than Caesar, a forrainer, having no title to the Crowne, but that which the sword gave him. Not paiment, constant denyall of paiment, had not been (you see) mo∣rally evill in our Saviour; and yet because it would have borne

appearance of an evill, of disloyaltie, and disobedience, and so have drawn prejudices against, and scandall upon his unspotted person, holy and heavenly office, and doctrine: because seemingly it would have crossed a doctrine he afterwards delivered, Render unto Caesar the things which are Caesars: therefore he stands not to pleade his priviledge, but voluntarily parted with his right, payed the tribute, and to pay it wrought a miracle: notwithstanding, Peter, lest we should offend them, goe thou to the 〈◊〉〈◊〉, and cast an hook, and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a peice of money, that take, and give unto them for me and thee, vers. 27.

Or if secondly, with the learned Cameron, you rather conceive to be here meant the halfe shekell, which by prescript of the Ce∣remoniall Law, Exod. 30. was by the Jewes to be paid for the use of the Sanctuary. Why yet so also sinfull it had not been in our Saviour to have refused paying of it: for first, it was a Ceremo∣nie, and the Ceremoniall Law Christ was above, Lord he was of the Sabbath, Matth. c. 12. ver. 8. Mar. c. 2. v. 28. where it is ma∣nifest (thinks Cameron) the Sabbath should 〈◊〉〈◊〉 signify the whole Ceremomall Law. Then secondly, this Ceremony, to∣gether with Sacrifices and all other Legall, typicall Ceremonies, presupposed sin in the party, to whom they were commanded, and were a note, or badge contracted by sinne; and therefore reach not unto Christ, a man without sin. Thirdly, as our Savi∣our well argues, even as Kings of the earth take not tribute of their owne Children, so neither the King of Heaven of his Sonne, therefore seing this halfe shekel is a tribute to be paid to the King of Heaven, for the Tabernacle of witnesse. 2 Chro. 24. 6. Christ was certainely free, and so might lawfully have refused to pay it: Yet because the Iewes would have taken offence, and umbrages at such his resusall, and charg'd it with appearance of a profane contempt of the Law of Moses, and the Sanctuary, therefore he voluntarily paid it, and so became a Jew to the Jewes, as under the Law to them that were under the Law: Notwithstanding lest we should offend, &c. And if this be the sense of the place, what is said of this one Ceremonie, may be applyed unto all; for one of the reasons, and ends, why Christ observed the whole Ceremoniall Law was, to prevent scandall, to abstaine from all appearance of

evill. In nature (saith Cameron) there is, appetitus quidem unionis, which causeth things to be moved, and to rest often, besides the proper condition of their particular nature, whence sometimes light things are moved downewards, heavie things upwards. Unto this appetite of union in nature, there is answerable in grace, the desire to promote Gods glory, which often inclineth and carri∣eth the Godly beyond and besides the ordinary obligations, arising out of their particular and personall conditions and relations. And unto the measure of grace is proportionable the degree of the desire of Gods glory, so that the holier any one is, the more vehe∣mently he desireth the promotion thereof: and if it require any thing to be done of him, why he will do it, although otherwise by vertue of his particular, and personall condition, he be not bound thereunto. Therefore although Christ, secundum 〈◊〉〈◊〉 rationem personae suae, if we eye the speciall consideration, and dignity of his person, was not tyed to keepe the Ceremoniall Law, yet he kept it, in as much as the Glory of God required him so to doe. If you demand how the glory of God exacted this at Christs hands, why Christ himselfe tells us, Nè simus illis scandalo, lest we should offend them; for if Christ had not observed the Ce∣remoniall law, he had doubtlesse wonderfully estranged the Jewes from him.

In observing it then he did but as Kings often doe in stooping to many things, unto which they are no waies obliged, for to win the hearts and affections of their humorous subjects. This ex∣ample of our Saviour, was followed by the Ap••stles, and elders in the first generall Councill at Jerusalem, where they imp••sed upon the Gentiles abstinence from meat offered to Idols, from things strangled, and from blood, Acts 15. 29. Not for that these meats were in themselves uncleane, and abominable, but because they appeared to be so to the froward and peevish Jewes, who were kept off from Christ, because these meats, in which they supposed to be such abomination and uncleanesse, were usually eaten by the Christians. But this was but a temporary injunction they gave to others. Let us view their own practice. Maintenance for preaching was due unto Paul, from both the Corinthians and Thessalonians, and yet he did forbeare exacting it, 1 Cor. 9. 1 Thes. 2. that so he might take away all colour for suspicion of any

mercenary or greedy appetite after gaine, to be in his preaching, and quice cut off all scandalls thereby, which in that dawning of Christianity upon them, would haue put a rub to the progresse of the Gospell, and have made his ministry to be evill spoken off. And of St Paul, the Saints in succeeding ages were sollowers, as he of Christ. Those 〈◊〉〈◊〉, so often, and sharply censured by St Cyprian Epist. 15. 31. 52. lib. de lapsis. lib. de exhortatione Mar∣tyrum, Though they did not sacrifice, or directly deny Christ, were yet by the Church put to their penance, for seem∣ing to deny him, because they either by themselves, or others, at least accepted from the Magistrate bills, or scroules testimo∣niall of their abnegation. Secundus (as Parker relates out of* 1.5 Ba∣ronius) was commanded to deliver his bibles, he maketh answer, Christianus sum & non Traditor. Hereupon he is commanded to de∣liver aliqua Ecvola, that is certaine stuffe which was cast aside for that it had no use. Will be not deliver this to save his life? no not this. It was lawfull, but it had a shew of their sin whome the Church called Traditores for their delivering the holy bookes to be burnt by the officers of the Tyrant Dioclesian.(h) 1.6 Auxentius being commanded by Lici∣nius to set a branch of a Vine-tree loaden with Clusters at the feete of Bacchus his image, presently shaped him this round, and resolute answer, God forbid, O Emperour, that I should do it, for I am a Christian. The matter was not great in it selfe, yet because it would have favoured 〈◊〉〈◊〉, or given manifest appearance of it, rather than do it, he chose banishment from the Court, and losse of the Emperours service. As(i) 1.7 Valentinian, afterwards Emperour, went before Julian the Apostate into a Temple of the Goddesse 〈◊〉〈◊〉, one of the Priests besprincled Julian with a kinde of purging, or holy water, a drop of which by chance fell upon Valentinian, at which he was so extreamely incensed, as that he stroake the Priest, tore, and rent in peices* 1.8 that part of his garment on which it fell with a great disdaine, and holy indignation, throwing it away from him, that so he might* 1.9 avoid the least tincture of their superstitious, and idolatrous reli∣gion. But above all, very remarkeable is the zeale of thek 1.10 boyes of Samosatene, who because a tennis-ball, with which they play∣ed, had but touched the foote of the asse whereon Lucius rode, their Hereticall Bishop, they presently cryed out that it was de∣filed,

(although indeed it was not capable of any morall pollu∣tion) and therefore to purge or expiate it, threw it into the fire in the mid'st of the Market place. This may be thought, but a Childish pranke, and therefore not imitable, however yet it aptly serves to demonstrate that their education, framed them unto a hatred of whatsoever had any remote reference, unto either evill actions, or persons. St Ambrose forbad Monica the bringing of wine and cakes to the Celebrities of the Martyrs, nè ulla occasio se ingurgitandi daretur ebriesis, & quia illa quasi parentalia supersti∣tioni Gentilium essent simillima, as St Austin lib. 6. Confess. c. 2. lest occasion of excessive quaffing should be given to drunkards, and because those parentalia, funerall feasts, were very like to heathe∣nist superstition, the offerings of the Pagans which were made at the Tombs of their parents, and to their ghosts. Bishop Mor∣ton assignes another reason, because this custome, had some re∣semblance of those superstitious, and idolatrous Colorydians, men∣tioned by Epiphanius, who offered cakes to the Virgin Mary, in imitation of that heathenish custome condemned by the prophet Jeremy chap. 7. ver. 18. of such as did offer cakes to the Moone, as unto the Queene of heaven. Now when Monica understood that Saint Ambrose had forbidden this, tam piè, atque obedientèr 〈◊〉〈◊〉 est, ut ipse mirarer, saith St Austin in that forecited place, quod tam facilè accusatrix potius consuetudinis 〈◊〉〈◊〉, quam discep∣tatrix illius prohibitionis effecta sit: she so piously, and obediently embraced this prohibition, as that I my selfe, saith Austin, won∣dered to see her so easily rather accuse her own custome, than di∣spute his command. When once the custome of thrice dipping or sprinkling in Baptisme was used by Hereticks, to signisy a trini∣ty not of persons, but natures in the Godhead, then Saint 〈◊〉〈◊〉 thought fitting that it should be left off, not because it was evill, but for that it might seeme to countenance their 〈◊〉〈◊〉 he∣resie: his words are these, De trina verò 〈◊〉〈◊〉 baptismatis nihil responderi verius potest, quam quod ipsi sensitis, quod in una side nihil officit sanctae Ecclesiae consuetudo diversa, &c. sed quia nunc hucusque ab haereticis infans in baptismate 〈◊〉〈◊〉 mergebatur, faciendum apud vos esse non censeo, ne dum mersiones numerant divinitatem dividant, dumque quod faciebant faciunt, se morem nostrum vicisse glorientur. lib. 1. Epist. 41. Gabriel Biel lectione 38: saith, that the Church of

Rome thought it meet to use common leavened bread in the ad∣ministration of the Eucharist, lest in using unleavened bread, they should be deemed to imitate Ebion the heretick. Nay Rel∣larmine in his recognition of his book de verbo 〈◊〉〈◊〉, admonisheth the Reader, that in the title of the third Chapter of the first book, Divi Pauli is put for Beati Pauli, for in making mention of the Saints, I never approved (saith he) the use of the word divus, or diva, and one of his reasons, is; because amongst the Heathens, 'twas usually ascribed to their false, or fained Gods.

To heape up other, either testimonies, or instances, were to prejudice, if not the authority of those before mentioned, yet your esteeme of them, as if you were not by them sufficiently per∣swaded and convinced. My labour (I suppose) will be better spent in demonstrating unto you the expediency of that, which may seeme rigour in this Doctrine, in discovering unto you what good reasons Saint Paul had to exact so great a measure, and so high a pitch of abstinence from sinne. Those that I will specifie shall be drawn from God, from Satan, from our selves, from our brethren, First, from God, we have these two, our relations unto him, our danger in offending of him.

First, our Relations unto him, he is our Father, our Soveraigne, Christ Jesus is our spirituall husband. Now a dutifull child declines not only disobedience, but whatsoever hath the colour of it; an obedient, and loyall subject startles at not only treason, but also whatsoever may occasion suspicion thereof: a faithfull and chast wife abhorres not only adultery, but whatsoever may make her husband justly jealous, others but suspicious of her chastity. And shall not every child of God, every one that professeth subjection unto heaven, be fearfull of the appearance of disobedience, and undutifulnesse to so indulgent a father as God, of the appearance of Treason and Rebellion against so Almighty a King as God? Doth it not befit the Spouse the Church, every member of Christ to dread all shewes, and signes of disloyaltie, and unfaithfulnesse to so loving a Spouse as Christ Jesus? Did Julius Caesar, but an earthly potentate, thinke it not enough that his wife was with∣out a fault, unlesse withall she was without so much as the sus∣picion of a fault? And will not Christ (thinke you?) who is King of Kings, and Lord of Lords, expect as great unblameablenesse

in his Spouse?(l) 1.11 〈◊〉〈◊〉 Lesbiai to disswade Pompey from flying into Parthia, tels him, that his wife would be lyable to a great deale of danger amongst those barbarous people; and though (said he) they proffer no villany unto her, yet it is an undecent thing to thinke that the wife of Pompey might have been disho∣noured: To disswade us from the appearances and occasions of sin it should, (me thinks) be an effectuall argument, that our soules, which are married unto Christ in righteousnesse, judgment, and holinesse, will hereby be obnoxious unto danger of pollution. What though they be not actually defiled? Yet it is an undecent thing to think, that the Spouse a member of Christ might have been dishonoured, might have been foild with a lust, ravished, var∣quished by Satan, defiled with sinne.

If from these appearances of evill, our relations to God cannot draw us, yet (me thinks) in the second place, our danger in offending of him, should drive us: for he is a consuming fire unto, as the Works, so also the workers of impiety: and how can we then but be afraid to venture on not onely that we know doth, but what we feare others suspect may, deserve the wrath of so sinne revenging a God?

That we should abstaine from all appearances of evill, may, se∣condly, be gathered from Satan, from the consideration, First, of his cruelty and malice against us, Secondly, of his temptations of us?

First, from the consideration of his cruelty and malice against us, which the Scripture shadoweth out by terming him, the enemy by way of excellency, the envious man, the accuser, the tempter, the destroyer, the devourer, a murtherer from the beginning: as also by comparing him unto a roaring Lyon, unto a great red Dragon, and an old 〈◊〉〈◊〉.

Now me thinks we should feare to come, not only under the power, but also into the sight of such an adversary: and yet by rushing upon the shew's, the occasions of evill, what do we but ha∣zard the surprizall of our soules by him?

This will be more apparent from the consideration,

2. Of Satans temptations of us: of his temptations of us to sinne, of his temptations of us to despaire, or at least discomfort, for sinne: because in both sorts of temptations he goes about by

these appearances of evill, to wreak his malice upon us.

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

First then, the appearances of sinne, are a baite whereby Satan allures us unto sin, which if we bite at, our consciences will soone be enlarged to swallow sinne it selfe. Satan well knowing that Gods Children would even 〈◊〉〈◊〉 at your grosse, and more hi∣deous sinnes, such as are, Idolatry, Adultery, Drunkennesse, and the like, therefore cheifly plyeth them with enticements to the signes, shewes, and occasions of them; for these will smooth the passage unto the sins themselves. Of this we have a remarkeable instance in Alipius, who (as St Austin relates Confess. lib. 6. cap. 8) being drawn by his friends importunity to accompany him unto the Roman Gladiatorie Games, yet resolveth though he were pre∣sent with his body, to be absent in his heart, and for that purpose to keep his eyes shut, that he might not defile them with so barba∣rous a sight: yet at last upon a great shout, that the people gave at the fall of one of the Combatants, his curiosity made him be∣hold the occasion, and thereupon he presently became an applau∣sive spectator of that bloudy and inhumane spectacle. An Ita∣lian, as Holerius writes, by his often smelling to the hearb Basile, had a scorpion ingendred in his head: even so wee by our often dallying, and tampering with things that carry a shew of unlaw∣fulnesse, may have Satan, as I may so speak, even formed in us, for as St Hierome saith upon Ecclesiastes the ninth, Diabolus serpens est lubricus, cujus si capiti, id est, primae suggestioni non resistitur, totus 〈◊〉〈◊〉, dum non sentitur, illabitur, that is, the Divell is a slip∣pery serpent, and if we do not keep out his head, that is, his first suggestions, it is not to be doubted but that he will stealing∣ly slide into the most secret corners of the heart: and so we actu∣ated by him, shall at last proceed from things onely appearing 〈◊〉〈◊〉, unto the practise of most horrid and gastly crimes.

Secondly, the appearance of evill is an argument by which he perswades us unto what is in its owne nature evill, for if a man have but slipt into such actions as the best minded judge to have a reall appearance of evill, Satan forthwith will suggest un∣to

him, that he hath by this quite crackt his credit amongst those that are accounted religious: by them (will he say) thou art as much suspected, and as deeply censured for thy seeming evill, as for thy being so: wert thou not better therefore, be as thou seemest, for they cannot think worse of thee then they doe, thy shame, and disgrace, their jealousies, suspicious and censures cannot be greater for sinne it selfe, than it is allready for the shew of it. Now this temptation of Satan, receives great advan∣tage from our nature, for we naturally are addicted to society, and therefore if we finde that upon the signes and shewes of such and such sinnes in our practise, good men condemne us as guilty of the sinnes themselves, and therefore beginne two reserve and estránge themselves from us, refusing any longer to reach out unto us the right hand of fellowship, why, then we will presently have fellowship with the unfruitfull workes of darkness, and couple in with loose, carnall and formall men, whose con∣versation will quickly infect us, so that it will not be long e're we runne with them to the same excesse of riot.

And thus you see how Satan takes occasion from the appea∣rance of sinne, to draw us on unto sinne it selfe, which me thinks should be sufficient to disswade us from them. For is Satan so backward in tempting, or is his invention grown so barren, as that our lives and practise must put arguments into his mouth? is the purchase of hell and damnation so difficult, as that we must needs furnish the Divell with baits to allure us, with reasons to perswade us unto our everlasting perdition, this were folly and madnesse that would want a name.

But in the third place, the signes and appearances of sinne are not only a baite, by which he enticeth us, an argument by which he perswades unto sinne, but withall an encouragement, by which he is heart'ned to goe on in tempting of us, for they make him ga∣ther heart, and hope that we are coming on to sinne it selfe; and this hope will breed diligence, make him a more importunate sol∣liciter, make him to double and strengthen his assaults, to plie us even thick and threefold with temptations: A dog will not runne from a man as long as he throwes bread unto him, and can any man suppose the Divell will flie, so long as he gives place unto him, as long as he throwes himselfe upon temptations, by

practising such things as have a manisest shew of evill? for though in themselves they be never so small, yet will they serve to usher in farther and greater matters: being then preparatives unto sinne, they cannot be (as some have imagined) good sences against sinne: seeming to be evill is not, cannot be a meanes to sheild us from being so, no more then the opening the Gates of a City can be the way to raise the seige of it, or letting go the slu∣ces of a river can be the course to stop its current.

You have seen arguments from Satans temptations of us to sin: take next one from his temptations of us to despaire, or at least discomfort for sin, a temptation of so hideous a nature, as that, me thinks, our actions should not 〈◊〉〈◊〉 it the least advantage. His First labour is by the appearance of sin to make us offend God, but when he cannot proceed so farre, his Second endeavour will be, to make us disquiet our selves: when he cannot wound us by them, he will vex us for them; for he will wrest and miscon∣strue all that we have done unto the worst sense, he will swell motes into beames, mole-hils into mountaines, appearances of e∣vill into realities, and thunder unto us that there is not a pinne to choose betwixt those and these; unto which our soules beeing distracted by the violent importunity of this temptation, will be over apt to give credence. And for a man to be thus tossed between Satans powerfull suggestions, and his own feares and sus∣picions cannot but even crush his spirits, and quite eclipse the peace and joy of his heart.

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

First, a danger of being infected with sinne: what (m) 1.12 Bernard spake of Eves beholding the forbidden fruit, is true concerning every appearance of evill: Et si culpa non est, culpae 〈◊〉〈◊〉 indi∣cium est, & si culpa non est, culpae tamen occasio est, indicium com∣missae, & causa est committendae. Although it be not in it selfe a sinne, yet it is a token, yet it is an occasion of sinne, a token that sinne hath been committed, a cause of committing it for the future. Now our natures are strongly bent to evill, when this (then) our naturall inclination, is furthered by outward occa∣sions,

we may soone be led to the realities of sinne, though the occasions of themselves are weake, they working but as objects, and the objective causality being of all most imperfect, yet Satan is strong, our lusts are strong, these occasions are sutable to our lusts: our soules therefore, by a little helpe from Satan will quickly catch infection from them. For this reason were the Israelites, in the time of the passeover prohibited not onely the eating, but the very having of leavened bread in their houses. For this reason too were the Nazarites forbidden to eat so much as the huskes of the grapes, for if that had been permitted, they would perhaps have soone proceeded to the eating of the grapes, and thence to drinking of the wine it selfe: hence also grew that precise resolution of David, Psal. 101. 3. I will 〈◊〉〈◊〉 no wicked thing before mine 〈◊〉〈◊〉: well may the world, and Divell set wicked things before mine eyes, but for mine own part I will not invite temp∣tations, I will set no wicked thing before mine eyes, as much as I can I will decline the objects, examples, and shewes of wickednesse: do but put fire unto flax, and it will presently be on flame: so present wee unto our loose and corrupt natures the shewes, (which (as you have seen) are also the occasions of evill) and how suddenly will they take fire? This Joseph knew, and therefore when his Mistris sollicited him to that foule act of uncleannesse, he harkned not unto her to lie by her, or so much as to be with her, Gen. 39. 10. but fled, and got himselfe out of her presence, ver. 12. doubting lest the very sight of her might kindle lust. Nay to the shame of many secure and venturous Christians, of this even Sci∣pio an Heathen, and Souldier too, was apprehensive and fearesull, and therefore would not suffer certaine captive Virgins, though of an exquisite beauty, to be brought so much as into his presence Nè quid (faith Florus) de virginitatis integritate delibâsse, saltem vel oculis vid rotur. That he might not seeme to have sipt, or skimmed the honour of their chastity, so much as with beholding them. As Apelles then by drawing the picture of Campaspe fell in love with the patterne of his worke Campaspe her selse, so we from retaining, from affecting the shew of sin, will soone pro∣ceed to a delight in sin it selfe.

Some indeed are so strangely confident of their abhorrencie from sinne, as they doubt not infection from appearance of it:

they can venture into the loosest company, yet so bridle their ap∣petite, as that they feare no excesse; be present at an Idolatrous Masse, and yet be in no danger of being affected with it, unlesse it be with dislike of it.

Surely these men are dropt from Heaven, never borne in sinne, or conceived in iniquity: for they, whose originall is from men, may possibly be drawn away by sinfull objects, and shewes: but these men (forsooth) are above gun-shot, beyond the reach of temptation; Their professed hatred of sinne brings me in mind of Pigmalions aversenesse from women; he was a profest, almost a sworne enemie to woman kind, yet drawing but the picture of a woman, he fell in love with it, and he hug'd, and kist it so long, till at last by the power of Venus (as the Poët fables it) it became a woman: Their case is like; they professe detestation of sinne, and yet delight in some things, that have the appearance, the re∣semblance thereof: let them take heed they dote not so long up∣on these, as that at length by the power of Satan, and the strength of their own lusts, they be transformed into reall sins. I will end this reason with that of Chrysostome, in his fifteenth Homily unto the people of Antioch.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

It will be to 〈◊〉〈◊〉 the occasion, or ground of greatest security. if we do not only flee sins, but such indifferent things also, which are meanes whereby they doe supplant us: for as he who goeth upon the edge of a steepe, and craggy rock, though he falleth not, yet with feare trembleth, and so fals through his trembling, so he who leaveth not sinne a loofe, and a farre off, but approacheth close to the brink of it, hath just cause to live in feare, seeing he hath just cause to feare to fall into it.

Secondly, danger of being punished for sinne, not by God, for he is an Omniscient Judge, and therefore cannot mistake the appea∣rance of evill for evill it selfe: he is a just Judge, and therefore will not punish the appearance of evill, for evill it selfe: but by man, by the 〈◊〉〈◊〉 Magistrate with temporall punishments, by the governours of the Church, with Ecclesiasticall censures, and by all men generally with shame and obloquie. 〈◊〉〈◊〉 you know in the apparell of Ahab, was like to have been kild for Ahab. (n) 1.13 〈◊〉〈◊〉 having on the Cloake, and armour of Pyrrhus, was slaine for Pyrrhus: even so many times some men, for the bare appearance of some crimes, are as hardly thought of, and as se∣verely handled, as if they had committed the crimes themselves. (o) 1.14 Tiberius Gracchus was butchered by the Romans, because it seemed unto them, that by touching his head with his hand, he had demanded a Diadem, when he thereby as a signe only exhor∣ted them to stand upon their defence. Because the Island of Creete seemed to have favoured Mithridates, for this seemings sake, the people of Rome tooke revenge by the sword, Favisse Mithridati videbatur, hoc placuit armis vindicare. Indeed the Lord seeth not as man seeth, he looketh on the heart, and there∣unto squareth his judgment, but man looketh on the outward appearance, 1 Sam. 16. 7. and according to it censureth, and so he may doe, and yet often times judge righteous judgment. For if when there is wanting sufficient evidence of fact, Judges, and Juries should not sometimes proceed upon pregnant signes, and strong presumptions, howmany villanies would passe unpuni∣shed? And if Ecclesiasticall Governours, should not take the same course too, how could they possibly stop the spreading mis∣cheifs of scandall.

This abstinence from appearance of evill, is lastly expedient in regard of our brethren, to avoid scandall unto them.

First, as it is taken by Thomas, and the School-men, for that which occasionally leads unto sin, which puts a stumbling block, or an occasion to fall in the way of others, Rom. 14. 13. for so doe all evill shewes, and that both in the way of the weak, and in the way of the wicked.

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

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

Secondly, as 'tis used vulgarly, and commonly for sorrow, greife, dislike, or displeasure at an action, for it matters not much whether our facts be evill, or beare shew of evill, they e∣qually would wound the hearts, and vexe the righteous spirits of the Godly, and therefore are both violations of Saint Pauls pre∣cepts, Rom. 15. 2. Let every one of us please his neighbour for his good to edification. Valerius Publicola (saith Florus) nè specie arcis offenderet, eminentes aedes suas in planâ submisit: he levelled with the ground his high and losty building, lest he should of∣fend the people with the appearance of a Cittadell: and wilt not thou throw aside a vanity, an excrement, some idle if not mon∣strous fashion, rather than offend thy brother (for whom Christ died) with the appearance of an evil? A 〈◊〉〈◊〉 shame were it, that popularity should prevaile more with a Roman, than Charity with thee, who art a Christian.

But some will be ready to object, that this doctrine is prejudi∣ciall to our Christian liberty. For that reacheth to the use of all things that are of an indifferent nature, and such are these acti∣ons charged with the appearance of evill, and therefore if you streighten us in the use of them, you injuriously deprive us of that liberty which we have in Christ Jesus unto the use of all in∣different things. For answer,

First, those actions, in which there is a reall appearance of evill, are not indifferent in their nature, but evill, and sinfull, for∣bidden, first, by the generall prohibition of scandall, they are per se scandalous of themselves and in their own nature, and therefore 〈◊〉〈◊〉, for à per se ad de omni valet argumentum: prohibited, se∣condly, by those precepts which are against those evils of which they have a reall appearance, because they are a step unto, and occasion of them, whereas 'tis usually said that they are evill only in appearance, this is not to be understood so as to exclude evill from them, but to restraine the evill of them unto this particular: that they have a reall appearance of evill, the meaning is, they

are evill in no regard but this, and this regard, for the reasons a∣bovesaid, is sufficient to denominate them evill: they are all∣waies temptations unto evill, so that there is allwaies committed in them an active scandall. This was the opinion of the vulgar translater, who translates, 1 〈◊〉〈◊〉. v. 22. ab omni specie 〈◊〉〈◊〉 abstinete vos, abstaine from every evill appearance, this reading Cornelius à Lapide and other Popish Expositors think equivalent with 〈◊〉〈◊〉 translation abstaine from all appearance of 〈◊〉〈◊〉, according to it then every appearance of evill is evill, if it be reall and not meer∣ly imaginary. Unto this let me adde that of Suarez allready quo∣ted, an action, saith he, onely evill in appearance transgresseth some virtue, though not per se primo, yet 〈◊〉〈◊〉 consequenti connexione virtutum, by reason of the mutuall connexion and commerce of one virtue with, and dependance upon another.

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

First, however they be in thesi in their generall nature indiffe∣rent, yet they do in casu and in hypothesi become to be acciden∣tally evill, because done against Conscience, when they appeare to be evill to our selves; against charity, when they appeare to be evill unto others: and then we are bound to abstaine from them, though notlege communi, yet lege particulari, by reason of particular circum∣stances.

Secondly, Although our Christian liberty extendeth to the use of all things indifferent, yet ought we in godly wisdome, and dis∣cretion to abridge our selves of the outward exercise of this our liberty, whensoever 'tis very probable that it will become dan∣gerous to our selves, or scandalous to others. Ye have been called 〈◊〉〈◊〉 liberty, only use not liberty for an occasion to the flesh, but by love serve one another, Gal. 5. 13. As free, and not using your liberty for a cloake of malitiousnesse, the 1 Pet. 2. 16. Now we use or rather abuse our liberty for an occasion to the flesh, for a cloake to ma∣litiousnesse, by practising such indifferencies, as have shew of evill; for they, (as I have shewen at large) are likely to prove, as occasi∣ons of sinne unto our selves, so also active scandalls to misguide our brethren, and therefore, though they be not absolutely, and simply in their nature unlawfull to be done, yet they are by accident

unlawfull for me to doe, as long as they carry shew of evill. All things (indeed) are pure (saith the Apostle) but it is evill for that man, who eateth with offence: It is good neither to 〈◊〉〈◊〉 flesh, nor drinke wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weake, Rom. 14. 20, 21. (p) 1.15

What remaineth then but that all be admonished in the Lord Jesus to take to heart a matter so deeply concerning them, both in conscience as a duty expresly enjoined by God, practised by Christ, his Apostles, and Saints; and in consequence, as befitting us as the Sonnes, subjects of God, as the spouse, members of 〈◊〉〈◊〉, as being needfull to defeate Satans malice, to cut off his tempta∣tions unto sinne, and unto discomfort for sin, to avoid sinne, &c.* 1.16 in our selves, scandals unto others, unto the weak, obstinate, and strong. If therefore there be in you any love of God, any care to walke worthy of those high relations you carry to him, any regard to the safety of your own soules, any feare of Satan, sinne, or punishment, any compassion over the Consciences of your poore brethren, keepe a loofe from whatsoever neighbours, and borders upon sinne, whatsoever hath the blush and shew thereof: hate, as(q) 1.17 Ambrose exhorts, not only sinne, but the coate of sinne, the garment spotted by the flesh. Even an heathen will advise, you hereunto.(r) 1.18 Carendum 〈◊〉〈◊〉 solum crimine turpitudinis, ve∣rum 〈◊〉〈◊〉 〈◊〉〈◊〉.

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

First, Safe, and Secure, by it sinne and Satan shall be stav'd off, kept out at daggers end, your own soules secured, kept out of gun shot either of infection or punishment, so that they shall not come nigh, scarce so much as the confines either of Sinne, or Hell.

Secondly, Comfortable: For what an unspeakable comfort will it be unto thy drooping soule in the houre of death, or in the time of spirituall desertion, when thy Conscience can truly suggest, that thou hast been so abhorrent from sinne, as that thou hast shunn'd whatsoever hath been homogeneall thereunto, whatso∣ever hath look't but like unto it, it must needs stop Satans mouth, and make thine own triumph in the calmnesse of a cleare, and good conscience.

Thirdly, Honourable, for 'twill gaine thee esteeme amongst both good, and badones, with those 'twill make thy name precious, twill muzzle the mouthes of these, when they behold such upright∣nesse in thy life, as that thou shunnest not only down-right irre∣ligiousnesse to God, injustice to men, but even their very picture and resemblance, this cannot but extort from them, though never so malicious, an ingenious acknowledgment, that thou art a true Israelite, a sincere Nathaniel, in whom there is sound no guile. Now though our maine and first endeavour must be to keep a good Conscience, yet is not the jewell or precious ointment of a good name, to be in the meane while neglected; our care should be to preserve that likewise unspotted, St Paul, (Acts 24. 16.) pro∣fesseth that he exercised himselfe to have alwaies a conscience void of offence, as towards God: so towards 〈◊〉〈◊〉; and he adviseth us to pro∣vide things honest in the sight of all men, Rom. 12. 17. To walke honestly towards them that are without. 1 〈◊〉〈◊〉. 4. 12. To strive for a good report of them that are without, 1 Tim. 3. 7.

I will but prescribe two cautions directing how we are to ab∣staine from the appearance of evill, and then I shall have done with the generall application of the words. We are to abstaine neither only nor chiefly from the appearance of evill.

First, not only, that were foule Hypocrisy of which yet there are even a generation guilty, who only combate with the sha∣dow of sinne, and in the meane while embrace the body of sinne reall sinnes: who abstaine from the shew of every evill worke' and yet remaine reprobate to every good worke, who professe∣destation of gaine by gaiming, because they conceive it to be an appearance of theft, and yet make no conscience of fraud, deceit, and cousenage in their dealings, who stand at 〈◊〉〈◊〉 with all shewes of uncleanesse, and yet make no scruple of the grossest acts thereof.

Secondly, not 〈◊〉〈◊〉, that were a great incongruity, for so care of the meanes should be greater than that of the end, because ab∣stinence from the appearance of evill, is enjoyned as a preservative against the evill it selfe. The evils themselves therefore should cheifely be avoided, the body of sin should be opposed more than the shadow, than the shewes of sin. The flesh should be abhor∣red in a higher degree, than the garment spotted therewith.

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

First, upon all 〈◊〉〈◊〉 for abstinence from the appearance especi∣ally of some evills.

Secondly, upon some men especially for abstinence from the ap∣pearance of all evills, and then I will put a period to my medita∣tions upon these words.

First, We must decline the shewes of some evils above others, of our Master, our bosome evils. For from them is most danger to be feared, they having commonly most 〈◊〉〈◊〉 from our natures: and Satan besides knowes but too well how our tide stands, he quickly acquaints himselfe with our predominant lusts, and most raging corruptions, and unto them especially fits and accords his temptations: as(s) 1.19 Agrippina, when she poisoned her husband Claudius, mixed the poison in the meat which he most loved.

Secondly, some men above others are especially to decline the appearance of all evils. All publick men should do so, but espe∣cially we of the Ministry. The high Priests and Nazarites, under the Law were not to come nigh a dead body, Lev. 21. 11. Numb. 6. 6. And in imitation of them among the Romans, the Priest might not touch the dead, nay they might not see the dead: for if a Priest pronounced a Funerall Oration, 'twas not without a veile drawn betwixt him and the Corps. Nay a Flaminian Priest might not heare the sound of pipes used at Funerals nor come into a place where there was a grave. Was theere such rituall purity under the Law? such Ceremoniall strictnesse in heathenish Priests? and shall there not be found an answerable degree of morall pre∣cisenesse in the 〈◊〉〈◊〉 of the Gospell? shall they be willingly within sight, sent, and hearing of impiety, except to reprove it?(t) 1.20 As a woman big with Child, for fear, and danger of miscarrying for beareth Physick, violent exercise, and many meats and drinks, which otherwise she might freely use: even so those who travell in birth with the Children of Christ, are put to deny and abridg themselves of many indifferencies. I will eat no flesh, saith St Paul while the world standeth, rather then make my brother to offend, 1 Cor, 8. 13.

Reasons enforcing their abstinence after an especiall manner

from the appearance of evill are two: Because in them they 〈◊〉〈◊〉: First, greater loosenesse in bad ones: Secondly, more hea∣vinesse to good ones.

First, Greater loosenesse in bad ones. 〈◊〉〈◊〉 it is how the low∣er, and more ignorant ranke of men will be hereby strengthned in their downright sinfull courses; Nay if a Minister do but wise∣ly, and lawfully use his Christian liberty the rude vulgar will there∣upon open themselves a gappe unto all licentiousnesse. If he be but innocently pleasant, think they we may be mad. If he but sip, we may carouse. If he spend but some few houres, in his ho∣nest, and harmelesse recreations, the common gamester presently concludes his mispense of both time, and patrimony in gaming to be thence 〈◊〉〈◊〉.

Secondly, more heavinesse to good ones: it grieves the spirits of the righteous to see them in any, it wounds their soules, it makes their bloods, their hearts 〈◊〉〈◊〉 to behold them in a man of God. It becomes not my weaknesse to advise, only in mine own and others behalfe, I unfainedly wish, and pray, that this were seriously thought upon, and practised by us all, that all of us in a tender re∣gard to the reputation, and honour of our high calling would walke with great surcumspection, make strait steps unto our feet, tread every step as nicely, as gingerly, as if we went among snares, walked upon ropes, or pinnacles.

I will conclude with that of Bernard to 〈◊〉〈◊〉, lib. 3. de con∣sideratione, cap. 4. which though written particularly unto him, may yet fittingly enough be applied to every Minister, nay every Christian. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 malas res, & malas paritèr spe∣cies 〈◊〉〈◊〉, in altero conscientiae, in 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. It becomes your holinesse to decline as evill things, so also evill appearances, in that thou consult'st for thy Conscience, in this for thy fame, nay (indeed) if it be not presumption to adde unto the Father, in this thou providest both for Conscience, and Fame: for 〈◊〉〈◊〉 first; for the purity, for the peace of thy Consci nce; for the purity of thy Conscience, to keep it void of offence both towards God, and towards men; for the 〈◊〉〈◊〉 of thy Conscience, to preserve it from the violence of Satans temptations, from the vexations of thine own feares, and jealousies, Secondly, for fame, so to hedg it in from scan∣dall, as that it shall be above the reach of suspicion. Therefore to

goe on in the words of the Father. Puta tibi non licere, etsi alias fortasse liccat, quicquid 〈◊〉〈◊〉 〈◊〉〈◊〉, coloratum, non sit in sama naevus malae 〈◊〉〈◊〉. Think not for the lawfull, though perhaps other∣wise lawfull, whatsoever shall be evill coloured: In thy fame let there not be so much as a spot of evill appearance, so shalt thou follow things, that are of good report, Phil. 4. 8. and thereby quite take off all private prejudices, all open calumnies against ei∣ther thy person, or profession. However thou shalt procure the testimony and approbation of God, and thine own Conscience, and be presented unblameable, cleare from offensivenesse before men, from saultinesse before God, at the appearing of the Lord Jesus Christ: To whom with the Father, and Holy Ghost, be ascribed by us, and the whole Church, the Kingdome, the Power, and Glo∣ry, from this time forth for evermore.

AMEN.

FINIS.

Notes

• (d) 1.1

  Ames dispute about humane Ceremonies pag. 127.
• (e) 1.2

  Dico 〈◊〉〈◊〉 〈◊〉〈◊〉 suisse prehibitam 〈◊〉〈◊〉 Ezek. 44. non quod in 〈◊〉〈◊〉 mala sit, sed nè videren∣tur similes Sa∣cerdotibus Gentilium, in quorum vici∣nia habitabant, qui toto capite raso idolis sacrificabant. Ut ex Epist. Hieremiae, apparet. Quod ex se non esset malum pater, quia Ezechiel, qui Sacerdos erat, jubetur a Deo 〈◊〉〈◊〉. Ezech. 5. & 〈◊〉〈◊〉 Numb. 6. Naza∣raeus completo tempore consecrationis suae, 〈◊〉〈◊〉 radi, Unde Paulo dicit Jocobus Actor. 21. sunt nobis 〈◊〉〈◊〉 quatuor habentes votum super se, his ergo assumptis sanctificato te cum illis, & radant capita sua. Sulum ergo propter viciniam Idolatrarum prohibebantur Sacerdotes Judaeorum radi quae 〈◊〉〈◊〉 causa erat, cur Optati, Hieronymi, & Ambrosii, tempote Christiani sacerdotes non raderentur, sed tonderentur. Nam ad huc 〈◊〉〈◊〉 tempore erant 〈◊〉〈◊〉 Isi∣dis qui caput radebant. Ut Ambrosius Epist. 36. & Hietonymus in c. 44. Ezechielis testantur. Bellar: de Monachis lib. 2. cap. 40.
• (f) 1.3

  Locus hic, qui obscurus alioqui videtur, nihil 〈◊〉〈◊〉 difficultatis, metaphor â benè explicatâ, vult fideles, non tantùm cavere à vitiorum contactu, sed nè qua ad eos contagio pertingat: quic∣quid affine est ac vicinum fugiendum esse admonet, quemadmodum 〈◊〉〈◊〉 de 〈◊〉〈◊〉 〈◊〉〈◊〉 ha∣betur, dicemus tollenda esse omnia libidinum irritamenta, id 〈◊〉〈◊〉 clarius 〈◊〉〈◊〉, si amplietur oratio, nempe ut oderimus non carnem modo, sed tunicam, quae ejus contactu infecta sit. Nam particulaxi ad ampliationem valet, ergo adeo non permittit iudulgentia fovere, uti omnes praepara∣tiones, omniaque accessiora (ut vocant) potius resecari, 〈◊〉〈◊〉, 〈◊〉〈◊〉: in locum.
• (g) 1.4

  Those words Cant. 1. 7. as one that turneth 〈◊〉〈◊〉 side, may be ren∣dred, as one that is recovered or 〈◊〉〈◊〉. This sense the Greeke 〈◊〉〈◊〉 giveth, according to the usuall signification of the Hebrew word: and this covering either is asigne of sorrow and shame: as 〈◊〉〈◊〉 used to cover their faces, Ezek. 24. 17. or of lightnesse and dishonesty, as Thamar was thought to be an 〈◊〉〈◊〉 because she had covered her face Gen. 38. 14. 15. So here the spouse desireth to know where Christ 〈◊〉〈◊〉, lest she should wander about and 〈◊〉〈◊〉 him with sorrow, and be by others reputed an 〈◊〉〈◊〉, for she would 〈◊〉〈◊〉 all appearance of evill. Ainsworth in locum.
• * 1.5

  〈◊〉〈◊〉 〈◊〉〈◊〉 Secundus & ad scipsum 〈◊〉〈◊〉 à Curarore & ordine 〈◊〉〈◊〉 & Be∣neficiarium, qui peterent di∣vinos codices exurendos, eis∣querespondisse, Christianus sum & Episco∣pus, non tradi∣tor: Et cum ab co vellent ali∣qua ecvola sper ecvola intelli∣git res ejectas, nempe quarum nullus est usus, ab, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quodest 〈◊〉〈◊〉, seu 〈◊〉〈◊〉) 〈◊〉〈◊〉 quodeun∣que accipere, 〈◊〉〈◊〉 hoc eis dedisse, exem∣plo Eleazari 〈◊〉〈◊〉 qui nec fingere vo∣luit suillam car∣nem se mandu∣care, ne 〈◊〉〈◊〉 praeberet prae∣varication is ex emplum. Vid.
• (h) 1.6

  〈◊〉〈◊〉 out of Suidas.
• (i) 1.7

  Theodoret l. 3. 6. 15. 〈◊〉〈◊〉. l. 〈◊〉〈◊〉. 6. 〈◊〉〈◊〉. S. 〈◊〉〈◊〉. 6. c. 6.
• * 1.8

  Aug. in 〈◊〉〈◊〉. Collat. die. 3 cap. 13. Damasc.
• * 1.9

  Hist. pag 578.
• k 1.10

  Th od. l. 4. c. 15 〈◊〉〈◊〉. l. 11. c. 〈◊〉〈◊〉.
• (l) 1.11

  Plutarch.
• (m) 1.12

  Bern: tract. de grad. 〈◊〉〈◊〉.
• (n) 1.13

  Plutarch.
• (o) 1.14

  Florus l. 3. c. 14.
• (p) 1.15

  Infirmitas nominat prom∣ptitudinem ad scandalum, of∣fensio autem nominat indig∣nationem, &c. scandalum au∣tem importat ipsam impact∣ionem ad rui∣nam, Aquin. 2. 2 dae. q. 44 art. 1.
• * 1.16

  Application.
• (q) 1.17

  Ambr. 1. 6. Hexaem.
• (r) 1.18

  Quint. 1. 2. cap. 3.
• (s) 1.19

  〈◊〉〈◊〉 Suetonius.
• (t) 1.20

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Psal. 110.