Three sermons preached by the Reverend and learned Dr. Richard Stuart ... to which is added, a fourth sermon, preached by the Right Reverend Father in God, Samuel Harsnett ...

A SERMON Preached on St. PETER'S Day▪ at S. Pauls cross in London.

The Text. 1 CORINTH. 10.32.

Give no offence, neither to the Iews▪ nor to the Gentiles, nor to the Ch••rch of God.

GOod Carriage is as well •• point of Religion, as of Ci∣vility, and must be learned no lesse in the Temple, then in the Court: I mean no•• those Antick gestures, whereby men st••i••••

to put off their Countrey, women their Sex, but a conscientious care of outward actions, lea••t by their obliquity, we either hazard the growth of them, whom the Church hath already caught; or hinder their entrance whom she yet longs for. Here then Virtue is the chief Behaviour▪ and (if my Text may judge of carriage) he cannot want complement, that wants not innocency. Boast not now of a Court∣ly garb, or a smooth faining language: Godliness is good manners, and Regene∣ration the noblest birth; yea, he is best bred who giv••s no offence.

Here is a Direction to a great City from a greater Apostle, which may challenge your attentions, because it was written by St. Paul. And this circumstance may add to your patience, that it was sent to Corinth (a Map of this place wherein you are) Achaiae Caput, Graeciae Decus (sai••h Florus) The Head of Achaia, the Glory of Greece. Inter maria quasi spectaculo expo∣sita: It was set upon Waters too, as for a spectacle. Pitty it were, that this Church should want instruction, whose ex••mple may be so doctrinall to her neighbour Cities▪ especially in her greatest want, and in a state so dangerous. Do but consider it.

Corinth was rich indeed, in Gold and Merchandize, in the wealth of Greece, and in the Commodities of all other Nations: only here was her poverty, she was too rich in Religions: For (as if they were to be sold too) she had choice of each seve∣rall sort, Iudaism, Paganism, and Christi∣anism. VVant any Faith? Corinth can fur∣nish you. Here you may descry a Church there a Shrine, yonder a Synagogue: In this place you may see Christ worshipped▪ go on, you may hear Him questioned, and in the next street blasphemed. Nay, the Christian part was not well settled: som•• were of ••trong Resolution, others weak, of an inconstant frame: so that this bap∣tized number scarce seemed one body, the members were so unlike. Amidst this sea of distractions, the Church must needs ha∣zard Shipwrack, if an Apostle be not the Pilot. Hence therefore he draws his dire∣cting Compass, and my Text is the Card which they must sail by, Give no offence, neither to the Iews, nor to the Gentiles, nor to the Church of God.

To come nearer the Text.

You know, the best L••wes have com∣monly the meanest birth, th••y are begot∣ten by mens ill man••ers: the wickedness

of all humane kind gave life to the Deca∣logue; and this precept here was more immediately occasioned by some abuse in Corinth, concerning things offered up to Idols. The D••linquents were c••iefly of two sorts: some Christians (valiantly wicked) would adventure to eat meats at the Pa∣gans religious Feasts▪ ••n the midst of an I∣dol-Temple: and the fault once past, it was easy (they thought) to dispute themselves ••nocent. For had not S. Paul himself taught them, that An idol was nothing? as little able to unhallow meat, as to sanctifie it? what hurt then in these solemn meetings, where they might maintain friendship, without loss to Religion? the apostle replies, v. 19. An idol indeed is nothing: but these things are sacrificed to Devils, and therefore ••o partake in these religious meetings, is to communicate with Devils; a fact in its own nature, and in it self unlawful. Nay (besides the crime) it was most grosly scandalous, first to the Iewe••, who must ••eeds hence imagine the Disciples were Idolators; and then, what h••pe of their conversion? se∣condly, to the Gentiles, for if Christians will be their associates, their religion sure was not then so blameable. Las••ly, to the Church, who must needs grieve, that her

••irst sons should be Apostates; but espe∣cially to those of the weaker sort, whose mouths might (by such facts) be brought to ••at that which their consciences ab∣horred.

Others there were that did offend more modestly, whose actions were in themselvs indifferent, only they were too careless, and therefor•• to be accounted sinn••rs, be∣cause they made others sin. Such were they that forbare the Temples, and yet did eat too, with the offence of others. ••or see, these meats may lawfully be bought in the Market, v. 25▪ where they were often sold for their Priests commodity (as H••ro∣dotus intimates in his Eut••rpe, and S. Aug. in his 78. Prop. upon the Romans) they might lawfully be eaten too at each privat meeting, v. 27. yet if a Christian chanced to light upon a Professor, who in a Cour∣teous unkindness will needs forewarn him, Take heed, these thing••s were offered up to I∣dols: in this case, either to buy, or eat, were sinfully uncharitable: not that the act in i•• self is unlawful, but that it is thu•• made scandalous.

These things premised, my text straigh•• follows, and (with their help) admits this Division:

Here is,

• 1. A Precept, ••ive no offence.
• 2. Its application. Neither to the Iews, &c.

The precept must thus be doubled:

Give no offence.

1. By doing things in themselves un∣l••wfull, as by eating publickly in an Idol-Temple.

Give no offence.

2. By an uncharitable carriage in things indifferent, as by eating carelesly in pri∣vate converse.

The application is likewise doubled▪

1. It respects those that are without: Neither to the Iews, nor to the Gentiles.

2. It concerns the Sons of the Church: Neither to the Church of God.

My discourse will insist upon these two particulars:

Give no offence,

• 1. In ••nlawfull things.
• 2. In things indifferent.

And to each of these severall parts, I shall annex that two-fold Application, de∣siring, that in all things unlawfull and in∣different, Iewes and Gentiles (strangers) may be free from scandall, and our own Church from offence.

VVe read, that Peter (this daies Saint) was checked by our Apostle, about this point we have in hand, I withstood him to the face (saith he) for be was to be bla∣med, Galat. 2▪ the reason was, because by his dissembling carriage he had seduced Barnabas, and g••ven scandal to the new-won Gentiles, which were at Antioch. How this can stand with Peters commandi••g supremacy, let the Jesuits see to it: I on∣ly observe from S. Aug. Est laus, &c. (tis in his 9. Epistle.) 'Twas Peters honour, that he was thus rebuked, for it app••a∣red by his serious amendment, how good he was, and how tractable, and his re∣pentance gave this unquestioned testimo∣ny, that his heart was as full of humility, as it was of zeal.

Beloved, he best keeps this day, who imitates this Apostle, who doth as well follow, as remember him: and without all doubt, the only way to become a Saint, is to be such an Auditor. Thus then do these Apostles both preach unto you, St. Peter by his example, and S. Paul in the words which I have chosen, Give none of∣fence, neither to Iew nor Gentile. And first hear what I called my first part, Give none offence, by doing things which in themselves are unlawful.

What an Offence is, may best be known by that Metaphor wherein my Text decy∣phers it, For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (the word implied which we render Offence) properly signi∣fies some let, that hinders our sure footing; •• stone perhaps, or the like impediment, wherby our feet trip, an•• faulter. And you know that Christ is not our life only, but our true way to life, by faith in him we all here walk towards heaven. He therefore may be said to offend us, at whose bad actions we either stumble, and so slack our p••ce▪ or else at whose vile example we fall flat down, and grow lame by impenitency. T••rtulian will have it, Malae rei exemplum aedificans ad d••lictum: An edifying sin, that helps to build up ••ransgressions. For, when upon the foundation of a bad example, we are brought to lay our sin too, then the building ••s compleat; the Schools that they may make this Vice more conspicuous, op∣pose it to a Vertue, which they call Cor∣rectio frat••um, Brotherly reproof, a chief, and main part of Charity. For, we were not created for our selves alone, nor may we learn for this reason only, to become lea••ned, bu•• that we may be Teachers too. We are so far bound from offending, that we must ••o good to others. Twas the

Quaere of Cain: Am I my Brother•• Keeper.

The dispute is too subtle, whether all seducing crimes be offences or no, espe∣cially when they do harm beyond the Actors intention? as when Ammon cou••ted Thamar, was it Incest, or a Scandall? for his intent was not his si∣sters ruine, but his own foule delight▪ The more wary Doctors conc••ude, it was both: but I leave it, Athen•• is more fit for such Discourses, and I must remember we are now at Co∣rinth.

It may better deserve our thought••, to consider with what variety of dan∣gerous attempts Scandal besets our weak∣nesse, how it bids open war, and useth our own Passions, as Engine••, to assaul•• us. In this man it deals by Love, in the next by Fear, a third it assailes by Ha∣tred: it (indeed) bribes our affection••▪ and makes them all turn Traytors to the Soul. This appears in that grand sinne of David, that offensive and murthe∣rous Adultery; this sin darted Scandals, and gave wounds to all them that did bu•• hear it: 1. To his own people by Love and Respect, for David was honourable▪

and because a Prophet, his life was thought exemplary: if then he turn wanton, who will not follow him? probably there were some among the people, who would sooner be brought to think Adultery no sin; then to hold David vitious. Thus Cato's drunkenness gave scandal to strict Seneca, whose Philosophy could not dis∣cern the Vice it self, because it was cloa∣thed in a grave example. 2. Upon the Philistins it wrought by hatred: they de∣••ested his Person, and from hence began to blaspheme his God too: what hope now to make them Prosely••es? nay, what reproachful words would they not utter? behold the fruits of this Iewish Faith, whose very Prophets are adulterous? 3. Search Ioab's actions, and 'tis probable, his Masters sin made him sin for fear. If D••vid decree Vriahs murther▪ he must not but act it; for the Letters were his direction, and (alas) he dares not spare, if they be bloudy. But Ioab was herein most valiant, he durst neglect the com∣••and of God, that he might please a Man. Of all Traytors this passion is the basest, which makes us sin for company, and to please great ones, as if, where they are wick••d, it were sawcy to be good, or ill

manners that our innocency should be thought to reprove our betters. Sulpitius Severus observes this of Nero (in the 3. of his History) that it was his own bad life, which made him hate Christians: for he still thought they censured him, and could not but expect what they knew he deser∣ved. Would the Disciples but have turned bad to please him, they might (no doubt) have kept their Faith, by forfeiting their Manners: but they had learned rather to suffer for Truth, then to sinne for Fear.

You see, by Davids fact, how true it is of this infectious sin, what holy Cyprian hath of those who were present at the old Pagan-sports, Discit facere, dum con••uescit videre (in his 6. de spectaculis.) At these sports each Spectator becomes an Agent, and acts a part by seeing Actors play.

It appears then first, what this sin is▪ and then how many ways it assaults us: in both (you see) it is dangerous, and what need we have of a strict prohibition. If you'l believe a Critick, my Text is most punctual, & must needs forbid all kinds of this obliquity, because it forbids the least. For 'tis not said here, Give no scandal one∣ly, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ be free from of∣fence,

as well from the Less, as from the Greater Evil. We read in the 9 to the Romans, at the last verse (and S. Paul did borrow it from the Prophet Esay) Behold, I lay in Sion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in the Hebrew 'tis Lapis of∣fensionis, but Petra scandali, a stone of of∣fence, but a Ro••k of scandal: So then from that we may slip, but perhaps recover; from this a man falls headlong down, and ••he chance is desperate. Our last Trans∣lators seem to approve it too in the 14. to ••he Romans, and the 13. verse, That you put not in your Brothers way, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they render, A stumbling block▪ and an occasion to fall. Thus then we stumble by an Offence, but we fall by a scandall. When mean men grow vitious, their sins may be but stones: but when our Leaders err, what Rocks are their transgres∣••ions? If this or that man sin, some few may ••tumble: but when Crimes become pra∣ctises, then some fall down wounded, and others lie stark dead.

Observe too, that as there may be ••eresie in our lives: So there may be ••rimes in our Opinions. We may deny God in our workes (saith Saint Paul) ••••though our tongues be silent: and 'tis

as plain in Scripture, that bad Doctrine is Fornication although the false Prophet be ne're so cha••te. 'Tis true then Men may speak Rocks as well as act them, and make the wayes of the Church as dangerous by their stony Opinions, as by their foul Examples. Who doubts but a Corinthian Elder might give as great of∣fence by teaching falsly concerning those meats, as he could by eating in a forbid∣den place? nay, 'tis plain▪ this passage is concerning Doctrine too: for (without all doubt) the Apostle did not more la∣bour to correct the Deeds of this Church, then to mend the Errors of their mis-led Opinions. Give then no scandall▪ neither by Life nor Doctrine▪ neither by wicked acts, nor more vile Opinions, let neither your hand cast stones, nor your tongue utter rock•• to the People; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Give none offence in things unlaw∣full.

The application followes, Neither to the Iewes, nor to the Gentiles, nor to the Church of God.

But what? In one Corinth so many factious varieties? Iewes against Gen∣tiles, and both these too divided from

the Christians? amidst these distracti∣ons, 'tis best sure to be Neutrall; for who would yet make choice of any Faith? Let the Scribe either yeild to the Gospel, or the Sophies of Greece to the Law of Moses, or else let S. Paul give way to the Philo∣sophers. As things here stand, to look on is the best course, and the most compen∣dious way to avoid all scandall, is to turne Atheist.

Good, politique bl••sphemy! pendulous Corinthians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whirled about with every wind, which bloweth them whither it listeth▪ Now they turn wi••h the Iewish Scribes, anon with Christs Apostles, ere long they change this holy faith, if ei∣ther a Stoick chance to dispute with them, or an Epicure to invite them. Sometimes they approve highly of the Christian Be∣liefe, because they see, 'tis back'd by the Iewes owne Prophets, and guarded with such armed Legions of convincing argu∣ments. Again, they remember, that Pa∣ganism is Corinth's old Religion, and their giddy brains straight doat upon Antiqui∣ties. In the mean time, these Changelings give none offence, their ambiguous po∣stures are so far from displeasing, that you would think S. Pauls▪ owne carriage

was not more absolute. To the Iews they become plain Iews, to the Grecians Gen∣tiles, and (for a spurt too) they can be∣lieve as much, as the most firm Apostle▪ yet here is the difference: S. Paul altered the cloaths of Religion, but these men change the body. He was content to yield in Ceremonies, but these (with greater ease) put off their faith too. Our Apostle did it, that he might by all means save some, these, that by no means they may displease any; and so that all be friends, no matter for salvation.

Is this the way to live inoffensive? must the Remedy be worse then the Disease it self? and is there no course to cure a scandal▪ but by more horrid Atheism? If our Faith displease, let us answer with Tertullian, Bonae res neminem scandali∣zant, nisi malam mentem▪ Good meats displease none, but the distemperate Pal∣lates: and must the wholesome dishes be barr'd the Table, because they offend the Aguish? no scandal, in this case, is me∣dicinable: You know a Physician offends the sick, that he may the more surely cure him. If to do well, cause discontent, we then offend, not against men, but their errors, and in this regard we are tender

to the Persons themselves, when we strike down their ignorance.

There are men of a resolved opinion, to whom S. Paul here writes: for sure those unsettled braines have not more need of Physick then of an Apostle. It is the Apo∣stles ••ule▪ Stand fast in the faith, and then yet, Give none offence, neither to th•• Iewes &c.

A large compass to a Christian man, the whole world is made his Theater, his Charitie must negotiate with all men▪ and (for his Masters gain) he must hold commerce with all, even with those that hate him too. He is apt enough to pro∣vide for the Houshold of Faith; but Iewes and Gentiles are made his charge too.

It were to be wished, that Saint Paul had written these words to Rome, because (sure) they never heard of what's here said to Corinth: For would they then within the same Walls entertain Iewes, and yet worship Images? Would they make themselves as accurst by Sc••••dall, as the Iewes by Infidelity? Nay, thats not enough to Worship them, they must bee taught to doe wonders too, to Groane, and Weep, and Bleed,

that the people may be sure to think so many Pictures▪ so many Deities. So that there's now no better sport in Rome, then to see a Picture play a Miracle, and a slie Iew discover it.

But is not this Offence the Wisdome of the See? this scandal is publick policy, and the whole world is beholding to it. For the Iewes conversion is a sign too fatall, and argues an end, not of their power onely, but of the universe; and bet∣ter an offence perhaps, then this great dis∣solution.

They may reply, the scandall is passive only, the Iews indeed are offended, but the fault lies in themselves. For, to paint God the Son in the same shape he tooke, or the Holy Ghost in that shape wherein he descended, is so reasonable that it needs no Proof▪ And because Daniel stiles God the Father; The Ancient of Dayes, doth it not follow, that he may well undergoe the similitude of a Grave old-man? Yes sure: and so they might paint Cato like a Woman too, because Paterculus describes him, ••omo Virtuti simillimus: A man like to Virtue her self, and Virtue may be pictured. Bellarm. 2. Eccl. Triumph. cap. 8.

But they must know, to paint a Deity, besides the scandall, tis unlawfull too; Thou shalt make no similitude, for you saw none in the day that the Lord spoke unto you in Mount Horeb, Deut. 4.15. They must make no Image of God then, for twas of Him they saw no similitude: In this Truth the Fathers are all peremptory, that God must not be portrayed: So Clem. Alexan∣drinus, Athanasius, Hierom, Augustin, Theodoret, and others: nay, Rome's own Doctors, Durand, Abulensis, and the Iesuits acknowledge it; only with a nice fixion (which they learne from Trent) they can avoid both all these Authors, and the strict Law in Deuteronomy; You must make no similitude: True, of the Nature of God, or of his Essence; but you may of his Attributes, as by an old man you may represent his Eternity.

A meer Invention! But yet, some Jew may say, Old age is rather an Emblem of Mortality. If such distinctions may be suffered, Christ died in vain to take away the curse of the Law, for these mens wits could abrogate it. Admit but this Art, and say, what Law can hold us? we may then sin confidently, and (instead of Re∣pentant teares) laugh at some new di∣stinction;

You may not use Sorcery: True, not with that Witch at Endor, to get some poor reward; but you may perhaps with Sylvester the second, that you may gain a Popedome.

'Twere good they would learne from the Civilians, Non est distinguendum, ubi non distinguit Lex, To distinguish with∣out warrant from the Law it self, is not Art, but presumption.

Yet, I would they did but make them: the Scandall is intollerable, when they adore an Image. And yet, see! they grow more offensive by desending it. The di∣••tinction between Service and Worship, between an Idoll and an Image, what Jew doth not deride? and when they say, they worship not the Pictures themselves, but that which they represent, this doth increase their laughter. For, what Iew will think, his ••ore-Fathers (whom yet the Prophets called Idolaters) could so far doat, as to terminate their Worship upon Gold and Stones? They worship∣ped God in an Image: and what is it else, that he forbids in our second Commande∣ment? for, to think, that he there prohi∣bits either the worship of an Image it self, or of a false Deity under an Image, were

to accuse the Law-giver of vaine repeti∣tions: for they we••e both forbidden in the precedent words, Thou sh••lt have none other Gods before me. In th•••• there∣fore his meaning is not, to forbid the worship of a False God, but the false worship of a Tru••; not the Adoration of Images themselves, but of God in Images. There is no Iesuit so ••mpudent, as to deny Aarons Calfe to have been an Idol; and yet, that in this similitude the p••ople did worship to the God of Israel, (besides the Circumstance of the Text) it appears by the confession of their own Divines. The Text I quote from N••he∣miah in the ninth of his Historie, at the 18. verse, where he relates this passage: yea, when they had made them a molten Calfe▪ and said, Iste est De••s Tuus, This is thy God, which brought thee up out of Egypt: Thy God, that is, the similitude of thy God. For Israel could not think the Image brought them up: that were to make the power of the Calfe older then the Calf it self: and as much as to say, the Idol brought them up out of Egypt fourty dayes before it was made.

To say, That in this Image they did

worship to the Egyp••ian gods, is a con∣ceit fit for none but a Iesuit. For, what colour hath it? The Iewes well knew, that it was Abraham•• God who had destroyed their Land, and slain their first-born children, who had made the same Sea a W••lke to ••h••••n, and a Gulph to Pharo••h. They knew too, tha•• while they lived by the Egyptians gods, they felt nothing but slavish bond••ge, and yet more bloudy cruelty. Is it probable then, they could imagine that they owed their deliver••nce to ••hose savage Deities? Could they thinke that Egypts gods would preserve strangers▪ and drown their own known Votaries? What? shall Pharoah die, who sacr••ficed to them, and yet they triumph who d••d neglect them?

I know, the Scripture speaks it of••en, the Iewes by this molten Calfe did for∣get God that redeemed t••em: but who knowes not the meaning of this com∣mon Phrase? To offe••••d God is not to re∣member him: our sins are our Forge••ful∣ness. To serve God contrary to his ex∣press commands, is both to worship and forget him.

The Text I quoted is yet more forcible, They sayd before the Molten Calf, This is thy God which brought thee forth: and (if they'l believe their own Burgensis) 'tis a sure Rule in Scripture, when ever Elohim is taken either for Great men, as Iudges, or the like; or else for false gods, tis stil joyn'd with an Adjective, or a Verb of the plurall number (tis in his Additions to Lyra upon the first of Genesis:) But in this Text, the Verb is singular, Iste Deus Tuus, quife∣cit te ascendere. It followes then, they worshipped not an Egyptian God, but the God of Heaven in an Egyptian man∣ner; they adored not the Idoll it self, but God in the Idoll.

To make all sure: Hear Aarons Pro∣clamation: He built an Altar before it, and cryed, saying. To morrow shal be a Feast to Iehovah. To Iehovah, Gods own pro∣per Name, and not communicable to any (as all Learned men acknowledge) a Name held by the Iewes so superstitiously peculiar, that they'l now a daies scarce sound it. So that, he who affirmes Aaron called his Calfe Iehovah, but yet sure he meant it was some Egyptian Deity, might as well say too (were it for his purpose) that when the Priest called for Moses

••e sure did still meane Pharaoh.

I end his words: To morrow shall be a feast to the Lord: to the Lord then, though under an Idoll. Rome's own Doctors do confess this Truth: Abulensis, in 7 Quaest. upon Exod. 22. Ferus upon the 7. of the Acts, Peres. de Tradit. part. 3. and (which they must stand to) the new Catechisme put out by Pius Quintus, cap. 14. upon the first Commandement; Bel∣larmine too, though he calls it a flat lye in Calvin (2. de Eccles. Triumph, cap. 13.) he strait saith, it is probable in the same place, F. alterum.

I might further instance in Ieroboam's Calves, Idolls, as all acknowledge, and yet that in them they did worship to the God of Iacob, appeares by Iosephus (a polite learned Iew) who lived much a∣bout the time of our Saviour, and there∣fore in this point rather to be heard, for his Persons sake, then these men for their Art. In the 8. of his Antiquities a•• the 38. Chapter he makes Ieroboam ••hus speak to the People: Behold, as Solomon bu••lt God a Temple, so have I honoured him by these Golden Calves; Worship now that God at Dan and Bethel▪ which yee once did at Jerusalem. And Iehu (a Prince of Iero∣boams

faith (for the Text saith, From hi•• sins he went not) with what courage did he massacre the Priest•• of B••al, and crie•• unto Iehonadab, Come see my zeal for the Lord of Hosts, 2 Reg. ••0 16. He could not indure that Baal should be God, but still he had his Calves too, he worshipped, it seems, the God of Heaven, but yet it was in his Idols.

Judge now, I pray you, which are more tolerable, the worst at Corinth▪ or the best at Rome? There some few took meat in an Idol-Temple, but here all deal with Idols themselves. They say, they fix their hearts on God: so did those worst Co∣rinthians▪ and yet their mouths made them Idolaters, and then how these mens knees can scape, I know not. For (me thinks) in case of false Religion, lesse hurt should come by eating, then adoring. It were good, if (for the Iews ••ake at least) they would leave their C••ucifixes, and their whole Heaven of Poppets, an Heathenish (they are their own Cassanders words) and gross kinde of worship. For, to what purpose? unlesse perhaps His Holinesse imagines that he can neither truly succeed Peter, without denying his Master, nor represent Aaron without Idolatry.

Nor are their Laws lesse offensive, then their Divinity. For, would it not make a Iew smile to see a Priest more severely punish'd for Marriage, then for Fornica∣tion? as if the Christian Religion held Wedlock criminal; or at least did more zealously endeavour the execution of her own fancies, then of Gods own Will and Commandements: Nota unum mirabile; plus puniter Castitas quam Luxuria (the gloss upon Lancell in his Instit. de his qui promoveri non possunt) 'Tis strange (saith the Canon••st) with us; Nuptial chastity i•• more strictly punished, then the most wan∣ton lust.

Yet, I wish that Rome only were to be found guilty of these scandalous trans∣gres••ions, or ••hat our Land were as free from those sins which offend the Iews, as 'tis from the Iews themselves: Adulteries then would be less frequent, and ••his day be accounted a Day of Rest, and not of Riot. That biting Trade would then be left, wherein (I know not by what ince∣stuous gain) Coine begets Coine upon it self: and we ••••ould take care either to strangle the gnawing Serpent, or else to make it tooth-less: shall I call it the Cir∣cumcision of the Land? It is a burthen

(they say) that neither we, nor our fore-fathers were well able to bear: must not this crime make the Iewes to abhor our Christian cruelty? for with this tearing Engine they oppresse strangers only, but we grind our own Brethren.

Nor is it improper to speake here of Iewes and of Gentiles too, the whole World is a fit subject for this great Audi∣tory. I doubt not, there are here present, who converse with both Nations, some for Profit, and some for Delight; no peo∣ple, but some here may either by com∣mand perhaps, or else by Curiosity, be brought to deal with them. You then that go down to the Sea in Ships, and whose way lyeth in the midst of great VVaters, give ye none offence, neither to the Iews, nor Turks, nor Infidels, least your ill lives beget their blasphemy, and whilst you make your selves a scorne, you make your mighty God contemptible. Use no fraud in bargaining, nor deceit in your slack performance, lest Christ himselfe suffer, while your tongues offend. For, will strangers think him a God, whose servants are all Atheists? Will they be brought to worship Christ▪ when your owne workes deny him? Thinke not to thrive, if for

your sake your Saviour prove a lo∣ser.

May they please to heare too: If any here hath to do with our late plan••ed Co∣lonies, whether in Virginia, or in other places; they are seated (you know) in the midst of the Gentiles, and therefore my Text affords this Caution: Let them give none offence; let care be taken that those men you send, be taught first to know God at home; lest our Plantations be held to be but Goal-deliveries, and our Land be thought rather to transport her Crimes, then her Religion. Let them be forced to forbeare a Savage cruelty, lest (what others have already done) they make our Saviours name grow odious to the Pagans, and cause them to speake through bitternesse of soul, There is no Hell but Ch••istendome.

But (that all may partake) I must turn this Application into a Song of praise. Glory be to God▪ th••t we a••e not constrained to dwell in Meshek, nor to h••ve our habita∣tion among the Tents of Kedar. For our Brittish Church is herein blest beyond this of Corinth, that she neither hears the Gentiles to question, nor the Iewes to blaspheme her Saviour. VVe all here ac∣cord

in that one Halelluj••h, Praise, and Honour, and Glory, and Renown, and Po∣wer be unto him that sits on the Throne, and to the Lamb for evermore.

But yet (in too true a sense) we want not them without, men which owe their birth to the Womb of this Church, and yet now they scorn to call her Mother, Recusants in the hearts of our chiefest Cities. Nemo tam propè procúlque nobis. The Grecians at Constantinople live not so farre from us, as these men do in Eng∣land.

There are too, who separate upon more slight pretences, because (I thinke) our Church consists of Men: for, sure, th••ir strict profession must have us all turned Angel••. You see our state, as the Lilly among the Thorns, so should our Church bear her selfe amidst these opposi∣tions. Corinth had I••wes and Gentiles, whose conversation did (no doubt) pierce her soul; and yet she must be inoffensive, her flower must still remain smooth and harmless: so we have those too, who will needs be without, and to these we sh••ll perform what S. Paul injoins us, if (with the L••lly) the scent of our Doctrine re∣main stil sweet▪ and our lives be kept white and innocent.

But are we not condemned already? It seems by our Opposites, that we give sca••∣dall, and that we give Offence. We teach (say they) that God is the Author of sin, and their fat cares are prick•• wi••h this sharp blasphemy. Do we t••ach it? but where, I wonder? in what place? in what Author? you see, if the Lilly will bear no Thorns▪ these men can sow them on. If our Church can give no scandal, yet they'l▪ make her to do it. Yea, this is Ro••es choicest Art, fir••t to ••eign us Her••ticks, and then to rail at us. But yet, they learnt this cunning from the Gentiles; for just thus (saith Minutius) did they deal with the primitive Christians: Obstruunt pecto∣ra, ut ante nos incipiant homines odisse, quàm nôsse. They possess mens minds with forgeries, that they may make their Hate to prevent their knowle••ge, that men may learn to detest and abhor us, before they know what we are. Nor yet do they here cease to quarrel: our scandals (it seems) are yet more numerous. It offends them that we hold Faith to be a strict personal confi∣dence: that we say, A man may sometimes be sure of his salvation. It troubles them that we allow not Free-Will to be a main Agent when we are first converted; and

they indure not to heare, when we deny Works to be meritorious. In the 8 of Saint Matthew (where our Saviour taught the abrogation of Iewish Ceremonies, and that the worst Meats could not de••ile us) the Text intimates, the Pharis••es were ••ffen∣••ed; nay, and his Disciples from hence seem to intre••t his silence. Master, seest thou not t••at th••y are ••ffended? But did our Saviour regard it? Let them alone (saith he) They are blind leaders of the blind. Christ meant to teach us, when men grow discontented at the Truth it selfe, the offence is taken onely, not given; and they be said then, rather to make, then to receive a scandall.

But yet, is it Rome that cavils? wil that See censure, as if she meant to call our Doctrine Scandalous? Hypocrite! Let her first cast out the Beames out of her owne eyes, and so perhaps those things which in ours are thought Motes, s••ee'l then account for ornaments. In her, there is murthering of Princes maintained by Mariana, Aequivocation by Cardinall Tolet, and some other Casuists; Dispensa∣tions and prices upon Remission of sins; Inprimis for Adultery so much, Item for Sodomy so much; it is urged by their own

Espansaeus upon the first of Titus from the Book call••d Camer. Apost. Desperate conclusions! plain enough in their Wri∣tings, and yet made more legible by the bloudy Commentaries of their detestable attempts, witnesse the death of the late King of France, and Garnets Examina∣tion in England.

But I leave her: they are not her crimes that can make us innocent. Our Doctrine may soon be cleared; but these take of∣fence at our bad lives too, and both sorts of opposites appear most eager in this hot pursuit: Bellarmine proclaimes it openly; With the Catholiks (saith he) there are some wicked; but not one good among the Prote∣stants: in his 13 Chapter de Not. Eccl. Indeed our answer to this may be a smile; and let it suffice the Iesuite, that we now know his Faith by his Charity; 'tis magna proposito, sed nimiùm audax (saith their wandring Spalatensis.) The Cardinall (by his place perhaps) did there speak big in∣deed, but yet, 'twas very rashly: and (for ought I know) he hath not yet recal'd it.

He that reads S. Bernard to Eugenius, or Petrarch, or Mantuan, would wonder the Divines of Rome should grow so cen∣sorious, since ••hey have so displayed the

foul abominations of that impious City, that I am sure the Scripture scarce speaks worse of Sodome.

I dare not call Sanctity of life a true note of th•• Church; for then Plato, when he had feigned a Common••wealth had almost feigned a Church too: but yet I am sure it is a Duty▪ ••and concerns thi•• place no less (nay perhaps more) then Corinth. She had a Church (Christian in∣deed) but 'twas corrupt: it had abuses in the H. Eucharist, and doubts too about ••he Resurrection. But wee professe our Faith reformed, and what shall wee an∣swer, when men demand, Shew us this Faith by your Works? 'Tis easie to say▪ the Beliefe is reformed, but shew it in your manners. For, do not they live in the midst of ignorance, whose works are works of darkness? If our People remain still profane, our Gentry Luxurious, and our Clergy careless: If our Devotions be grown so cold, that they scarce afford ei∣ther Almes to others, or Prayers to our selves: If our poor yet pine before us, and our wealthy become most malicious∣ly covetous, possident ad hoc taentum, ne possidere ••lteri liceat, as S. Cyprian speaks

in his second Epistle, they grow rich for spight, and hoard up the fruits of the Earth, not so much that they may fee•• themselves, as that they may starve o∣thers: If corruption bear Rule in our Courts of Justice, & inter leges docetur, quod Legibus int••rdicitur (as the same Fa∣ther speaks in his Book de Spectac.) and men learn crimes from those that profess the Law themselv••s: If Felix blush not to turn Tertullus, and (rather then Saint Paul shall evict a cause) a Iudge will be an Orator: If our Trades be grown to Cozenage, and he accounted the best bred Artisan, that knowes to cheat most smoothly: if our streets still smell of Sur••ets and our whole Land mourn for the Riot of her People: Say, gives not this scandall to those without? will not they deride our Faith, which bears no better manners? I hope far otherwise. But if these things be so, may we not then take up those words of Aeschines, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we are borne the Paradox and Riddle of our Times, A Reformed Church without a Reforma∣tion?

Know (Beloved) to win those who now scorn our Communion, not so much

our Tongues, as each of our Lives must Preach. They'l not heare us speake, to wh••m yet the sound of our good workes will prove most shrill and audible. Your strict, upright carriage will teach them how pure our Doctrine is. Thus may you turn each place into a Temple, your Ex∣amples will be for Sermons; and so (un∣••wares) these men will be at Church, in ••espite of their Recusancy. But if Charity hath not, as yet, wrought in you such tendernesse of heart, as to regard Iews and Gentiles, yet forbear notorious offences at least, in favour of the Church of God; the second part of this application, N••t to the Church of God.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in my Tex••▪ S. Paul might (with more ease) have sayd, Nei∣ther to the Iewes nor Gentiles▪ n••r to the Christians. VVhy these words [Neither to the Church of God?] He meant sure, to add some strong perswasion unto a Law so requisite. For see, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sele∣cted number; and you know, choice things must be handled with care. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the choice of God; and who dares offend what hee delights in? For this Churches s••ke cease from open sins; their sight is contagious, we wo••nd not our

selves alone, we murther out Spe••ta•••••••• Goodness (indeed) may dwell by it selfe, as Lot in the midst of Sodome: but Sin is far more plausible; her winning carriage will soone gain Troops, and quickly invite whole multitudes. Iudas may with more ease be an Apostle alone, then a Traytor without company.

Heare this, ye Rulers of the People, whose actions are as commanding as your Authority, who by reason of your emi∣nency in place, have as many to imitate, as obey you; let this feare you into inno∣cency: ponder hence the weight of your future account. For their transgres∣sions are begotten by your Examples, other mens sins increase your reckoning▪ It was Satans Master-peice, that the Gods of the Gentiles were (for the most part) feigned Criminous, Vt vitiis hominum (saith Minutius) quaedam Authorita•• p••∣raretur, That men might then think they sinned by Authority. For, what Pagan would not be angry or wanton, when Iu∣piter (his greatest god) did as well lust, as Thunder? I have sayd ye are Gods, saith the Psalmist. Yea, Magistrates are gods▪ and therefore when their sins grow open to the World, each mean man will think••

••••••••elf priviledged: I said, Ye are Gods, but ye shall dye like men: and therefore Saint Cyprian can best fore∣warn you, Faenore quan••ò fuerit amplior summa dignitatis, tantò magis exigitur usura poenarum: Take heed, upon your sins Gods vengeance will turn Vsurer, accor∣ding to the Loane of your place and emi∣nency; such interest must you pay in pain and destruction.

Consider this too, ye that affect to sin afore a Witness, as if their testimony were as delightfull, as the sin it self. You that have made your selves Factors for Hell, and indeavour by all meanes possible to make a Proselyte; that in∣snare tender yeares, and turne good∣nesse of disposition into the confusion of him that bears it. Alas, Hos pudet non esse impudentes (as Saint Aug. has it) It makes these young ones blush, that they cannot be more impudent, and they ad∣mire to see, how well it becomes you to be wicked. Your example works not only ••pon their lives, but their opinion too: for, to see men sin so confidently, to see crimes become daily practises, makes them ••hink that sins are but meer Complements, and this dull Innocency, want of Breeding,

Peritior, quò turpior judicatur (as Saint Cyprian speaks) they are in love with this your Art of sinning, and think it no lesse then a great commendation, to be so courtly impious. Thinke not to es∣cape with this fond excuse, I intreat them not, I desire not their pre∣sence: know (vaine man) that such deeds have their Eloquence, and that those sinnes are more perswasive, then honest, invitations. Avoid, shun all such compa∣ny, and if you will needs be wicked, yet be not scandalous.

Nor is it enough to forbeare vice onely; in case of Scandall; a Christian Statesman must ••oregoe his Liberty, he must be content to cast himselfe into bonds, that he may free his neighbour. In∣deed we are a Royall Priesth••od, and each here may speak it (without any note of ty∣ranny) All things are lawful for me: but yet, in these things indifferent, we must confine our selves to the good of others. Each man should be a Law un••o us, and we must be as well feareful to offend a Brother, as to breake a Commandement. All things are lawfull for us▪ but all things ••re not expedient. We may do all things:

yet lend an ••ar to what is here mentioned in the second Precept: Give none offence, by an uncharitable carriage in these things of indifferency.

It is a Rule of the Canonists (and they borrowed it from their owne Innocentius, lib. magnae de Vol. Ext.) In all our actions three things must be observed: Quid Li∣ceat, Quid D••ceat, Quid Expediat: What's Lawfull, what Decent, and what Expedient. Our actions must not be Law∣full only; for he that does no more then he is bound to, is rather Wary then Good, and has learnt onely safe Dishone∣sty, how by keeping the Kingdomes Laws, he may abuse her people. Non omne quod licet, etiam honestum est, saith Paulus the acute Civilian: That Pagan could distinguish between strict Law and Hone∣sty. In Rigor things may be done, which yet are neither Decent in the actor him∣selfe, nor expedient for the Common-wealth. It's thus in the Church too: Ma∣ny things hath God here left in their own selves indifferent: he hath therefore not forbidden them, because they may often∣times be done with safety▪ And yet, can∣not we be free, except we become inju∣rious? Is there no way to shew our owne

Liberty, but in our neighbors destruction? Grant these things to be lawfull, yet they may be unseemly, and shall we shame our selves? they may be expedient too; and shal we indanger others? It is not enough to keepe the first Precept, to forbeare things unlawfull; a Christian man must be wary too in matters of indifferency.

But did not Christ dye to free us? shall Precepts then still bind us in these slights of Ceremonies? What? shall meats and Vestments, and each gesture trouble us? If in these things we remaine yet solici∣tous, what Iew can be more servile? Lo! see a Canaan in the midst of Egypt▪ free∣dome in the house of bondage; and in the ••hains of the Gospel of Christ, no less then a true Royalty. The Iews were to abstain, as well from eating those consecrated meats, as from imbrewing their hands in the bloud o•• their Neighbours; for such things being unto them both made in themselves unlawfull, these meats were as well a Crime, as the Murther. But, when Christians were injoyned to ab∣staine, it was not for any impurity in the things themselves, but lest they should give ••candall to those they lived with.

They were forbidden to eat: but yet taught too, that al those meats were in th••mselves most lawfull. Thus were they at the same time both free and fetter'd: their consci∣ences were inlarged by▪ Knowledge, and their mouths shut up by Charity.

For observe, our Christian liberty con∣sists rather in that we know, then in what we do▪ If we be firmly resolved, that such things are indifferent, our Freedome re∣maines untoucht, although for our out∣ward act, we be either ruled by Decency, or else awed by Scandall; though either the Princes Sword doth command our actions, or the Keyes of the Church di∣rect them. In the Civi••l Law, when a Servant received his Freedome, hee straight left off to be slavish to his Lord; but yet, he was still bound to be obse∣quious, hee was tyed to some few im∣ployments, and the Law cals them Opera libertorum, a Free mans services: It is so with us▪ God hath freed our soules from that old Iewish Vassalage; but yet (know this too) we must now still be dutifull. All things are lawfull for us, there is our ma∣nu••ission; yet saith my Text, Give none offence, we still owe these Free-services. Nay, in such things indifferent, my Text,

and the Church, and the Magistrat••, all thes•• may bind the conscience, and yet the conscience be free: yet here is the diffe∣rence: my Text binds immediatly because tis Scripture: the Prince and the Church by means of Scripture, because of this, and such like Texts, Ye must be subject for conscience sak••▪ Rom. 13.

Understand then▪ Conscience is two fold: there is a co••science of the ••hing it self, or else a co••science of our outward actions. 1. For the things, neither d••th my Text attempt•• it, nor can any humane power make that in it selfe unlawful, which God hath left for indifferent. Meats offered up to Idols may be forbidden indeed but yet they are not unlawful. My Text (I grant) prohibits their use; but yet it turns not their nature. Nor can the Laws of the Church make a Corinthian conceive as bad of these meats, as of Adultery. Tis this first consci∣ence, this free opinion▪ wherin dwels Chri∣stian liberty, and tis therfore a gift most fit for God, because no man can alter it. 2. For our outward acts, these may be limi∣ted▪ and in them, we are bound in consci∣ence, as to keep my Text, so to observe Authority, Give none offence▪ by eating things offerd up to Idols: what Corinthian,

whose hands were not bound by the strict tye of this most solemn precept? Nay, this Law did bind his conscience too, yet was his conscience free, because he was taught to abstaine, not so much from the meats themselve••, as (in them) from offences▪ he learnt to forbeare (not in a I••wish slavery▪ as if those meats were in them∣selves impure, but) in a Christian, tender respect, because they were then found scandalous. You see here, this Precep•• binds our Consciences, and yet preserves our Liberty in things indifferent; it in∣joynes a duty, and yet implies no bondage. I thus leave it: and now take up this Ap∣plication:

Give no offence in matters of indifferency, n••ither to the Iews nor to the Gentiles. Doth then the Gospell take care of Iewes? and shall Gentiles finde respect among these Christian precepts? Here is Charity most proper to our Faith, that can first love her Enemies, and make pious mention of Iews and Gentiles, before it name Gods owne Church. It seems in the conversion of these Aliens, it is not enough to pray for them: no, nor to preach alone: Ceri∣monies must be imployed too in this most Christian assault▪ that what we cannot

••ffect by strength, we may, at least, work ••y stratagem. This was S. Pauls own Art, when he meant to vanquish the unbelie∣ving Iews under our Lords dominion. He prayeth for them, My hearts desire and Prayer to God for Israel, is, That they may be saved, Rom. 10. And he Preaches too at Iconium, and Ierusalem, and Rome, as you may read in S. Lukes History. These Batteries may fail, and therefore he tries one Engine more: In indifferences, To the Iewes, (saith he) I became a Iew, that I might win the Iews (in the 9. of this Epi∣stle, verse 2.) S. Paul attempts both Na∣tions: At Ierusalem he abstaines from meats, hee vows and purifies, no Iew seems more Leviticall: But, in Greece, all things are lawfull for him: an Epicure may go beyond him in Gluttony, but yet no man in Freedome. This practised Soul∣dier did truly apprehend, that the Gentiles were as well to be won by a careless car∣riage, a•• the Iews by his Austerity. Nay, the whole Church was taught this policy, to yeild in Cerimonies, that she might gain in Faith. For it was a Canon in that first Christian Councill: They must abstaine from meats offered up to Idols, from blood▪ from things strangled, &c. in the 15. of

the Acts. It was the onely way to make the Iewes accept our Faith, because it im∣braced their Manners.

What ••qual eye hence, discries not the Christian course of our first Reformation? We had to deale wi••h neither Iews nor Gentiles, but yet with a Church so corrup∣ted, that it was not so much a Church as corruption. It was indeed, and is most fouly blemi••ht, most mortally deform'd; but yet may deserve the same respect, that these grosse strangers did. We owe (at least) so much to Romes Votaries, as the first Church paid to the Iew, ••nd to the Gentiles▪ What marvel then, if we reform, and so use her Liturgy? if we fi••st rectifie, and then keep her Ceremonies? see here, S. Paul (with the Iewes) commands to abstaine from meats, yet it was for no Iewish reason. We may yet keep Roman indiff••rences, if we leave Romes opinions. For, though the Body of her Faith be sick, yet may her Garments be com••ly: nay, that Church may be dead in her clo••ths, and yet her cloaths not infected.

But violently to scorne old Rites, to re∣ject all Ceremonies, therefore only because they are now worn at Rome, must not this needs give scandall? Wil not they hence

think our Zeal but Malice, our Reforma∣tion Enmity, and that we desire not so much to be in the Truth, as to be in Op∣position? Many erre, saith Calvin (yea, they are Calvins owne words) many now erre by indiscretion in Ceremonies, Vi∣deas quosdam quibus sua Libertas non vi∣detur consistere, nisi per esum carnium Die Veneris, in ejus possessionem vene∣rint (it is in the 3. of his Institut. the 9. Cap.) Many (saith he) thinke themselves not Lords of their Christian Liberty, unless they take poss••ssion of it, by eating ••lesh on a Friday. I hope this place affords none such; you can content your selves with a more modest Freedome▪ and have learnt with them, at least to forbeare too when meats may be scandalous. Here is none (I hope) that do purposely affect to F••ast and to Revell upon those dayes of Fast∣ing. You know, that such are rather law∣lesse then ••ree, a••d by their ostentation of Liberty▪ doe give notice onely, what slaves they are to their ill-tempered zeale.

Had S. Paul been of some mens opini∣ons, he should have said rather, Give offence to the Iewes: for their onely way was, to cure a Church by compleate opposition.

If a stick (saith Cartwright) be crooked, i•• must be bent as much the other way, that it may (at length) gain straightness. Since Rome hath been too ful of Ceremonies, our only care is, to have none at all. A wood∣den Rule! fitter for the Workmen at L••∣baenon, then the Priests of the Sanctuary▪ (unless perhaps their Priests be workmen) But, keep the Allegory: It seems, they have bent the stick, and 'tis now the other way as crooked as before. If they intend to make all streight (by their own confession) they must loose their hands, and from hence they may learne to commend our Church. Before, we are streight already; but why should England be so crooked back∣wards, ••ince the most strict Reformer•• have beene content to keep some Romish Ceremonies? In Geneva they use Godfa∣thers in Baptisme, and unleavened Bread at the Supper of the Lord; yea, Romes owne Wafer-Cakes. Should our Church have given entertainment to such que∣stioned Ceremonies, what divisions would have insued? VVhat great thoughts of heart? Reuben (one Tribe) would have controlled all Israel, though Deborah (the Church it selfe) should have excused it, though Barack and all her Champions

should have grown valiant in her defence. Yet, take heed Reuben; to scorne a Mo∣thers-Authority, is as well rebellious, as to impaire a Fathers honour; and for this of∣fence, thou mayst justly be barred of all Dignity.

Nor did we choose those Rites only be∣c••use Rome approved them (I would not that ye should so conceit me) no, they are Ancient; and so as well ours, as theirs: They are Decent, in affording Garments fit for our Faiths owne wear∣ing: They are Expedient too, and serve as expressions of our zeale, and helps to Devotion. So that, in the choice of these our Rites, respect was had, not to the Iewes alone and to the Gentiles, that is, to those who will needs be without; but to the Sons of this our Mother, but to the Church of God: which is the second part of this last Application, Nor to the Church of God.

And sure shee deserves respect: For, our Church is not (as some pretend) (I know not whether with more hate or folly) grown ore with Rust; not so, but (with the Eagle) she hath renewed her age; she is ve••y ancient, but yet young in Beauty: and ••aving worn out the wrin∣kles

of Error and Corruption, shee's now again grown primitive. A Church become so famous for her Faith▪ that forraign parts intreat her Communion, as a more special favour, an Estern Patriarch, and an Asian Bishop. I have seene their Letters (saith C••saubon••) to our most Reverend Metropolitan (it is in his Epistle to the King before his Exercit.) that Learned Frenchman doth there further professe, That no Church comes nearer to the first, then this of ours▪ and that ever they who doe e••vy her felicity, doe praise her mode∣ration: Buc••rs words may deserve your attention (they are in his Discourse upon our Common Prayer Booke, written at the intreaty of Arch-Bishop Cranmer) So soon (saith he) as I underst••od the English Liturgie, I gave thanks to God, by whos•• grace your Ceremonies we••e b••come so pure∣ly performed; for there I found nothing▪ but either borrowed from the Word of God, or (at least) what did not oppose it, if it be t••ken in a faire construction.

Shall our Church gaine this respect from strangers, and will we (her owne Sons) offend her? Are they within the Curtains of her owne Tent, that can first neglect her Rites, and then scorne at her

Censures? A Scandall in an high degree! It offends those that are weake in the Church, and makes them to suspect our Doctrine it selfe, to see our Rites so que∣stionable: It abuses the good that are o∣bedient, and makes some imagine, th••t their filial conscience is nothing else, but a time-serving policy: It hinders the strong too, and consumes their time, to recall a wilfull son, which should be spent to gaine a forrein Enemy. But, I see 'tis with the Church, as with our Saviour: He is neglected at home, and yet from the East men come to reverence him: and, for our Liturgy, tis sure with the Pro∣phets works, as with their persons, They are not without ••onour, save in their owne Countrey, and amongst their owne peo∣ple.

Some there are indeed, who still cry out of Weakness, who sit not easie, though on their Mothers Knees. They complain, her cloaths do offend their tender eyes, her Rites (they say) are scandalous, and they must be reliev'd by that Text in S. Paul: If meate offend my Brother, I will eate no ••lesh while I live, that I may not offend my Brother. It followes then, that for thei•• weak sakes, we must forbeare these Ceri∣monies.

But is the reason the same? To eat, is a private action in common converse, wherein each man is true Lord of himselfe, he may command his actions, and therefore (in this case) to use conni∣vences is still to be thought most commen∣dable; nay, S. Pauls Example hath bound us to do it. But, we speake of actions pub∣lique, solemnly designed for our Religious Meetings, actions injoyn'd by Lawes, and approved by the far more, which is the Rule of Lawes.

And must Statuts be altered upon the suggestion of each private subject? or Cannons, upon the unresolved thoughts of each Private voluntary? this course would soone bring a kingdom to ruine, and a Church into confusion. Should we give such content to these few that dislike, we should displease multitudes that approve our Ceremonies; and so, instead of a pre∣tended slight offence, we should run our selves upon a true grosse Scandall. Those who cry out so much, Their weakness is offended, should be mindfull of this our Precept too, Give ye none offence to the whole Church of God.

But, these weak men, when meane they to grow strong? Si nunquam grande∣scunt,

non Lacte, sed Aceto educatos fuisse certum est, (saith Calvin upon the like oc∣casion, in the place I quoted) If these will grow no stronger, its apparent, they were still nursed, not with milke, but with Vinigar. Good Satyrists! instead of drinking in the Christian faith, they suck nought but Invectives. Let these men heare Peter Martyr speake: Non semper, &c. Wee must not alwaies (saith that worthy Dr. of our first Reformation) yeeld to the weak in things indifferent, but so long only, till they have beene perfectly instructed; if yet they stagger, their infirmity deserves no further respect: (tis in his Loc. Com. 2. lib. 4. cap. 32.) And it is plain, that these have had Time and Meanes to learne that these things are indifferent; and will they neg∣lect, or (rather) refuse instruction? If they neglect it, then that of the Civilian holds: Data culpa aequiparatur dolo: There is guilt in this gross negligence. And if they refuse it, the Casuists agree, that in this case, Scandalum pusillorum fit Pharisaeorum, when men will not heare, their infirmities turn pure malice, and of weak Christians they become stout Phari∣sees, and then we are taught to offend such men from our Lords own Example.

But, while I indevour to follow my Text, I do mistake my Auditors. The words enjoyne me to speake of this sub∣ject, although (I presume) 'tis in this place lesse necessary. If any here bee weak indeed, Sanari potius, quam op∣pug••ari volo, (as Saint Aug. speakes of the Manichees) I desire to cure rather then to oppose him. Sure, the greatest fault lies in our owne Tribe, who had rather bee factious then poore; and will choose sooner to Please the itching eares of some liberall people, then to advance this our cause of the Church of God. It comes from these unwor∣thy Levites, who sell their Tongues to speake like Micah (their good Master) and can be content to teare the Church-Garments, so they goe whole themselves.

But would you know how to direct your Carriage in these things indiffe∣rent? Saint Ambrose givs you a Rule, (and him Saint Augustine did still ••c∣count for an Oracle:) Ad quam forte Ecclesiam veneris, ejus morem serva▪ si cuiquam ••on vis esse scandalo, nec quen∣quam tibi. ('tis in his 118. Epistle) Keep still the Cerimonies of the Church

you live in, if you desire neither to give a Scandall, nor to take it. A direction grounded (sure ••) upon Saint Paul's owne practise, who (you see) could both eat at Corinth, and yet abstaine a•• Ierusalem: and Saint Ambrose fol∣lowed him, On Saturday (saith he) I ••ate at Mi••laine, because 'tis there the Custome; but I fast at Rome, for that great City doth use another Cerimony. So Monica (Saint Agustins pious Mo∣ther) on Saturdaies did fast in Affrick, and yet still eate at Millaine▪ as you may see it in the same Epistle. I'le adde but one more of Calvin, (as Baza relates it in his life) who at the supper of the Lord did alwayes communicate with common bread at Stratsbourg; and yet he still used W••f••rs at Geneva. And let the same minde be in you; so shall ye performe what is here injoyned, and neither give Scandall to the Church it self, nor yet offence to your owne opinions; so the God of Peace and of Truth shall be with you, the blessings of Truth upon your Faith, and peace upon your Actions.

Here then is Corinth made your Exam∣ple, a Church thats truly militant, that's

besieg'd with the Tents of the Iewes, and Legions of the Gentiles? the Lawes of her warfare are ••••range; she is bound to fight with her opposits, and yet she must not offend them; nay, she loseth the field, if she destroy her enemies; She is to give no scandall, neither in unlawfull things, nor matters of indifferency, neither in sins, nor in Cerimonies. Innocency must guide her life, and Charity her Carriage. The end of the war is peace, that Christians may agree among themselves, and Iewes and ••entiles may be the Church of God.

You see now a Precedent, be ye now followers of it: be firme in the faith, and then (as much as in you is) have peace with all men. Give no just offence in un∣lawfull things, let not your sinnes make your lives scandalous; and in things in∣different, let not your scandals make you sinfull; let your conversation be still found spotlesse, and your whole carriage charitable, that they who will needs be without our Church, may still be too without an Apology. And Thou O (Three and yet one) God unite our great distractions; take the Vaile from the eyes of the Iewes, and blindness from the Gentiles: Teach the Errors of our Time

to submit to the Truth, and Factions to thy peace; that so there may be one Sheep-fold and one Shepheard, that all may be one Church of God, under one Son of God: and then Come Lord Iesus, come quickly. Amen. Amen.

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