The judgment of non-conformists about the difference between grace and morality

THE JUDGMENT OF NON-CONFORMISTS OF Things Sinful by Accident, and of Scandal.

COuld we but have prevailed with Men of confu∣sed Conceptions, and consounding Pra••••••s, to have been reconciled to Distinctness and 〈◊〉〈◊〉en∣gruity of speech; or at least, with Men of has〈◊〉〈◊〉e, temer〈◊〉〈◊〉ty, and 〈◊〉〈◊〉assion, to have endured it, and patiently heard us distinctly tell them what we hold, we might have spared this trouble to the Reader and our selves.

Those that cannot bear d〈◊〉〈◊〉stinct explication, but in the Dungeon of Confusion still deride or r〈◊〉〈◊〉ge at the Light, which rendering things intelligible, doth open the un∣loveliness of Ignorance, and the errour and sin which are its Progeny, are not the Reader〈◊〉〈◊〉 for whom this is published; but such as have retained so much of Hu∣mane

Nature, as to love the Light, and be willing to know the truth, and to be patient of a little sober consi∣deration that they may know it.

That we may make the matter in question Intelligible, we must open the Nature of Morality, and so of Moral Evil (or Sin,) and what it is to be Evil by Accident; and what Accidents make a thing unlawful to be com∣manded, and what not; and what Scandal is, and how far to be avoided; which we shall do in these Propositi∣ons following.

Prop. 1. MORALITY is either Regulans, or Regu∣lata, (mensurans, or mensurata:) The first is Radically in God's own Mind and Will, and is called by many Lex aeterna; and it is signally, and expressively in Gods Laws; and subord〈◊〉〈◊〉nately in Man's Laws, as they are a Rule to Subjects: Of these we are not now to speak; that is, not of the holiness of God or his Laws, nor of Man's, as they are truly a Rule to Subjects.

Morality as Regulated is subjected in the Minds and Actions of the Creature; specially in the WILL, and in our Actions, as VOLUNTARY; and so even the Laws of Men, as those Men are God's Subjects, and their Laws are Actions good or evil, as Regulated by God's Su∣periour Laws, are the Subjects of the Morality now in question.

Prop. 2. This Morality in Man's Will and Actions is nothing else, formally, but their Relation of Conformity or Disconformity to God's Law, as their Rule; (and sub∣ordinately to subordinate Rules;) and materially to the End and O〈◊〉〈◊〉jects.

Prop. 3. How far this Moral Relation is immediately founded in a Physical Relation, which is before it in order of Nature, viz. in the said Relation of the Will and Acti∣on

to the End and Object as such, antecedently to the Relation to the commanding or forbidding Law, we would willingly open, were it not lest we seem, with Men that love not much distinction, to justifie or excuse them that censure us as guilty of excess herein; and we may do what is now necessary to be done without it.

Prop. 4. No Being as such, no Substance as such, no Habit as a Habit, no Act as an Act, is Morally Good or Evil: For so they are but Quid Naturale; and God doth not command and forbid Natural Beings as such.

Prop. 5. All Moral Good and Evil is subjected in Na∣tural Beings, or Privations, but not immediately as such; but as modified, circumstantiated, and related.

Prop. 6. Good and Evil make up all Morality; there is no third Species: There are many things that are In∣different as to Morality; that is, neither Morally Good, nor Morally Evil; but there is nothing Moral-Indifferent: Meer Natural Beings and Acts are Indifferent as to Mo∣rality; that is, they are not Moral: But whatever is Moral, is Morally Good or Evil, and not Indifferent.

Prop. 7. The Subject and quid absolutum Fundamentale, of all moral good, is, quid positivum, or a real Being; but the Form of moral evil is ever found indeed in a real Sub∣ject, but not always in a real fundamentum. For it is (oft at least) in total Omissions and Privations of the Act, and in Privations of some modal or accidental qua∣lification, or rectitude.

Prop. 8. Yet the formal relations of moral good and evil, are both tru〈◊〉〈◊〉 Relations; even Dis-conformity as well as Conformity, (as curv〈◊〉〈◊〉tude and dis-similitude are, as well as rectitude and similitude:) And a Meer Negative is neither good nor evil, e. g. Negative Non-conformity, which is not Privative Dis-conformity, is no sin; because there be∣ing

not the Debitum inessendi, the non-inesse is inculpable. It seemeth indeed to some Learned Men, that non agere may be moral good; e. g. Non odisse Deum, au〈◊〉〈◊〉 proximum, non ment〈◊〉〈◊〉ri, not to murder, steal, &c. And it's true, that the 〈◊〉〈◊〉 is the thing remotely commanded, or, loco mate∣rie 〈◊〉〈◊〉; but the thing imm••••••ately commanded, is the 〈◊〉〈◊〉 agere: The Will by all these Commands is bound posit••••ely to nill the forbidden Act, e. g. Murder, Adultery, Lying, &c. To nill them is the prime Duty or moral Good (that we say not with Ockam, the only) and not-to-d〈◊〉〈◊〉-them is the secondary, but that is as they are Acts restrained, or forborn, by a Commanding Will: For a Man in Infancy, or the Womb, or in an Apoplexie, or when he is wholly taken up with some other sin, not then to Steal, Lye, Murder, or commit Adultery, is not at all a moral Good. But a meer incogit••••••y, non agere, non velle, may be a true moral Evil: The reason is, because when a right Volition is commanded, (as to love God or Man,) or ••••ight Action, (to do good〈◊〉〈◊〉) not to do it is a breach of the Command: And not to will and not to do when we ought is the commonest kind of sinning.

Prop. 9. Right ordered Actions, Dispositions, and Ha∣bits then as in, or of the Will, directly, and remotely some non agency, are the only things commanded, called morally Good; (save that eorum gratia the Soul and whole man (or person) is well and truly called morall〈◊〉〈◊〉 Good:) And the P〈◊〉〈◊〉ivation and I〈◊〉〈◊〉ordination of Voluntary Actions, Dispositions, and Habits, are the only moral Evil; (save that the person is also called such eorum gratia.)

Prop. 10. An Action may be Indifferent, or of no Morality, as to Election, or Performance; and yet to De∣liberate about that Act may be morally good. e. g. I may

doubt of two ways which are equal to my End (as far as can be known by me,) whether they be so or not; or which is the better: I may be obliged to deliberate whether they are equal or not, to guide my Progress, and end my Doubt: And when I have found them equal, I have found that Comparatively neither of them is mat∣ter of Election, as by reason to be preferred to the other: But yet because I must chuse to g〈◊〉〈◊〉 on, therefore I must take one way and not the other, because I cannot go both: But this is only a chusing to go, and a taking that way, but not a chusing it, which signifieth a rational preferring it. Here my Deliberation is a moral Act, and so is my chusing to go; but my chusing this way, rather than the other, is none: For upon deliberating I found that nei∣ther was Eligible, and Choice no Duty.

Prop. 11. As the smallness of the least Physical Being, though undiscernable, proveth it not to be Nothing; so the smallness of any moral Good or Evil, (Duty or Sin) proveth not that it is no Duty, or Sin at all.

Prop. 12. Moral Good and Evil is it self only an Acci∣dent; for Habits, Dispositions, Actions, and Relations, are Accidents; and Privations are either reductively Ac∣cidents (as some call them) or less than Accidents, even meer nothings, (though from a Nullity or Privation a moral Relation truly result on the Person.)

Prop. 13. Therefore when we say that a thing is Good or Evil by Accident, we mean somewhat more than that the Good or Evil is an Accident it self, (for there is no other:) We mean that it is something acciding (or ad∣ded) to the former Accident or State that maketh it now Good or Evil.

Prop. 14. In an Action there is considerable, 1. The Acti∣on as such, or as specified only by the Faculty, (Intelle∣ction,

Volition, Imagination &c.) 2. The Action as far∣ther specified by the terminating Object; 1. In the first respect, the Gradus Actus is Accidens accident〈◊〉〈◊〉: And an Act may become Good or Evil, by such Intenseness or Remissness as is ordinate or inordinate. And the Ti∣ming it may do the like: (As to be thinking when I should sleep.) 2. In the second respect, an Accident su∣pervening or added to the Object, is said to make that Action Good or Evil by Accident; that is, by an alterati∣on of the specifying Object by some Accident. And this is the commonest Case, and the Sense in which this Controversie in hand is most concerned; which there∣fore we desire to be most observed.

Prop. 15. Any Man therefore that knoweth what true Knowledge is, may easily perceive that he that will Dis∣pute about Bonum vel Malum per se & per accidens, if he would not lose his labour, or deceive must use more dili∣gence in explaining these Terms, than they do that toss them about unexplained, as if they were sufficiently in∣telligible of themselves, to such as some use to make the Receivers of their cholerick and splenetick evacuations. Even Bonum & Malum per se, is not such Ver se qua sub∣stantiam, nor per se qua Actum, nor per se qua Intellectio∣nem, Volitionem aut Praxin execu ivam; but per se ut Accidens substantiae (scilicet Actum) circa Objectum (quod est accidens plerum{que}) sine altero accidente super∣addito. So that the same which now is Bonum vel Ma∣lum per accidens, is called Bonum vel malum per se, in re∣spect to a supervenient Accident: And excluding all Ac∣cidents, or all Good or Evil by Accident; so nothing in the World is Bonum or Malum morale per se (except what is anon excepted. E. G. To Love is an Act; that Act (as is the Habit also) is an Accident: To love a Man as

godly or wise, or as my King or Teacher, is to love him for Accidents; that is, Godliness, Wisdom, Authority, &c. This is Bonum per accidens, and yet Bonum per se, stating the Object thus, without farther Accidents. To love him as an Enemy, and Persecutor, and Silencer of Godly Ministers of Christ, is Malum per Accidens, and yet Malum per se, in respect to farther Accidents. To love the Man is not Evil, but to love him for his Evil. The Exception here is, when we are bound to love the simple Essence, as such, abstracting from all Accidents: The prin∣cipal Instance is of our love to God, (of which more anon;) because God hath no Accidents, and therefore is loved meerly as in his Essence: And no doubt but God is to be loved as in his Essential perfection. But yet we are nono of those that against Pet. Hurtado Mendez, and other Nominals, will undertake to prove, that Relations to the Creatures (which are Accidents) do not truly belong to God; such as that of Creator, Owner, Ruler, Bene∣factor, &c. we leave that Task to the Thomists; and to other Mens judgements how well they perform it.

The next Instance is (our love to Man as Man,) and so to other Created Essences; which we deny not, but add, 1. That Man's Relation to God, as he sheweth his Maker's perfections is a Relation, and that's it that is to be loved morally in Man, at least principally, and never left out: The same we say of other Essences. 2. And the Wisdom, Goodness, and so the moral amiableness of Man (at least the principal) is it self an Accident. The Word of God, and the Worship of God, are Accidents. But yet we say, that the properest Notion of Bonum per se, is, when we love a thing (but specially God himself) as in the simple Essence, 〈◊〉〈◊〉 a supervening obliging Accident: And of malum per 〈◊〉〈◊〉, when God's very Es∣sence

is hated, or not loved: But that any morally hate the very substantial Essence of a Creature, we leave others to prove.

Prop. 16. This holdeth about the very Negative Laws of the Decalogue, e. g. To kill a Man is in it self no moral Evil; else it were sin to Execute Malefactors; and Kings, Judges, and Souldiers were the most criminal sinners: To kill a Man Authoritatively, that is, a Traytor, or Mur∣derer, is good; that is, an Act with its due Mode and Object, which are Accidents that make it good. And to kill the Innocent, or without Authority, is sin by this Accident, of an undue Mode and Object.

To take another Mans Goods or Money is not Malum per se; for it may be done as a Mulct, or by Law on just Cause, or for the Publick defence by Authority, or by his Consent: But to take it without Consent, Right, or Authority, is sin by this Accident. So also of the se∣venth Commandment. The Law forbids the Act as Clothed with its undue Accidents. The Names of In∣justice, Coveting, Murder, Adultery, Theft, False-wit∣ness, &c. all signifie the Acts with the undue prohibi∣ted Accidents. One of our Casuists excepteth only Ly∣ing, as simply per se Evil: But he that Lyeth, sinneth not because he speaketh those same words, but because he speaketh words that, in relation to his own mind, and to the matter, and to the hearers understanding, are false and deceitful: And that Relative Incongruity of the words is the accident that maketh them sinful.

Prop. 17. Man passeth his life among such a multi∣tude of accidents and circumstances, that it is not one, but very many, that every one of our actions is Clothed with, or concerned in, which tend to make it Good or Evil.

Prop. 18. A chief distinction here to be observed, is between Immutable Duties, (supposing our own conti∣nued Faculties) and mutable ones; and those things are principally or eminently called Good or Evil per se, which are so immutably, and no supervenient accident can ever make them otherwise: And in the most notable Sense those things are called Good or Evil per accidens, which by supervening accidents may be changed from what they were before.

Pr. 19. That which is thus immutably Good per se, is Mans Duty to God himself immediately, as he is our Owner, Ruler, Benefactor, and End: Considering this Duty not in this or that time, but in kind, in its season; and supposing our Faculties and Con-causes. For if a Man should be exercising even Love to God when he is bound to sleep for the support of Nature, or if a Man should love God with so passionate an affection as would distract him, this, as so used, is not good; but we never knew any in much danger of so over-doing: Nor is it a Duty for a Man in Infancy, or an Apoplexy, or deep sleep, &c. actually to love, fear, or trust God; and in other such Cases of Impossibility. But when possible, or in its season, it is immutably a Duty: Not so rarely as the Jan∣senist chargeth the Jesuite Casuists to hold, once in many Weeks, or Months, or Years; but Love constraining us to its holy Fruits, must be the very New Nature as it were of our Souls, and the Business of our Lives.

Prop. 20. That which makes this to be Bonum per se immutabile, which no accident can alter, is, 1. Because the Foundations of our Obligations are Immutable, while our Faculties and Powers endure (else they would cease,) for the de〈◊〉〈◊〉itum is a Relation resulting from the meer Be∣ing or Position of the Humane Nature, as related to God:

And God will never change: Therefore unless Man cease to be man, or to be able to act as man, the obligation can by no accident be changed. 2. Because it is a duty to the supreme Ruler and absolute infinite Good; and therefore the very performance of it is exclusive of all changing accidents: For he that loveth God as a means to his fleshly pleasure and prosperity only, and as less good to him than the world, loveth him not as God: And he that loveth him as God, loveth him as the abso∣lute Power, Wisdom, and Goodness, and therefore ex∣clusively as to all Competitors, unless as this love is sin∣fully defective; but that accident of defectiveness maketh not our love to God to be a sin, but the defe〈◊〉〈◊〉t of it as to degree or frequency of exercise is the sin. 3. And also because that God is the Final Object, and Love the Final Act; which together make up the ultimate end of man (including the Vision that kindleth love, and the praise joy, and obedience which express it:) But though mean〈◊〉〈◊〉 may be oft changed, and may be too much loved, yet the ulti∣mate end is unchangeable, and cannot be too much lo∣ved (by true mental love, distinct from distracting passi∣ons;) therefore our Obligations to it are according. So that Love to God is the most immutable Moral Good.

And the same in their place and time must be said of holy Fear, Trust, and Obedience to God, from which no Accident can disoblige us; no Command or Prohibition of man; no suffering of body, or danger of life it self; much less the allurements of sensual delights.

Pr. 21. Accordingly to hate God, to distrust his known Promise, to disobey his known Law, to oppose or perse∣cute his known Interest in the world, in his Word and Worship, Church and Servants, are immutably evil per se; which no Accident can make good or lawful: For the Reasons before given.

Pr. 22. But where the object is mutable, and the circum∣stances of things which the Obligation presupposeth, there the duty or sinfulness is by supervening Accidents mutable: Even Incest, which is a hainous sin, was a duty to Adams Children, because of accidental difference of the case. The killing of an innocent Son, was well con∣sented to by Abraham, when the Lord of Life and of all the world had commanded it; and that consent was an act of eminent goodness, and accordingly rewarded. The borrowing of the Egyptians Goods without intent to restore them, and the robbing of them by taking them away, was well done, when the absolute Owner of the World had by his Precept altered the Propriety. Thus the altering of the Case may alter Obligations.

Pr. 23. But besides the immutable Obligations to God himself, there are many instances of our actions towards men, and worldy Things, which are ordinarily unchanged; and only some rare or supernatural declaration of the will of God doth change them: For as God the Author and Or∣derer of Nature, sheweth us by experience, that he delight∣eth much in the ordinary Constancy of his operations, and rarely changeth the course of Nature; so there is an answera∣ble constancy in the ordinary state and order of Things; and consequently of obligations or duty. And these are the matter of Gods common universal Laws, which ordina∣rily oblige all mankind; These are the matter of the second Table of the Decalogue; and are seconds in point of immutable Obligation to the first (mentioned) sort (our natural duty to God:) For though man be mutable, and God immutable, yet God preserveth so much constancy in Humane Affairs, as is just matter of constant univer∣sal Laws, (though they are lyable rarely to dispensations or exceptions.) And as not murdering, not committing Adultery, not stealing, not lying, or false witness bear∣ing

are such, so also are the meer Positives of the first Table, such as are the acts of Instituted Worship, and the holy observation of the Lords day.

Prop. 24. The Cases of Mans Life, which are more mu∣table, are the matter of mutable Duty and Sin, which are most usually called Good or Evil per accidens, because that mutable accidents, added to the more constant acci∣dents, make them such by change. And so it is greatly to be noted, that the Act which is a Duty to one Man, in one Place, at one Time, &c. may be a sin to another Man, or at another Time, Place, &c. And that new accidents may again come in, and make that Action, that was a sin, to become again a Duty: And more new accidents may make it a sin again; and so over and over: Even as when you are weighing in the Ballance, one Grain may turn the Scales the other way, and two more in the other end may turn them back again; and three more in the other end may yet return them, and so on many times over and over. For Instance, Suppose an honest Man cannot pray without some unseemly faults in utterance; in secret it is his Duty to pray vocally if that most profit and affect his heart; if an exceptious Person be known to over-hear him, it may be a sin to do it audibly: If his Family be capable of bearing it, it is his Duty to do it as he can: If strangers come in that would by scorn make it do more hurt than good, he may be bound to forbear till they are gone: When they are gone it is his Duty again: A Fire breaketh out, or one falleth into a swound, and it is his Duty to forbear: When that is over, it may be his Duty again, &c.

Pr. 25. Two sorts therefore sin against God, that would tye Men to do the very same things, of such a mutable Nature, without excepting the mutation of ac∣cidents:

1. Those that will tye them to it by perempto∣ry Laws: 2. Those that will censoriously reproach or condemn them as sinners, that do not do just as they do, when the Circumstances alter the Case: Many are so guilty who complain of other Mens Impositions.

Pr. 26. Hence it is evident, that Prudence, discerning how the alteration of accidents alter our Obligations, is a very needful thing to Christians, for the same guidance of their hearts and lives: And as Men picture Justice as holding the Ballance, so should Christian Prudence be thought on, even as judging of Good and Evil with the Ballance in our hand, and putting every Grain of consi∣derable accidents into each end: And much errour, cen∣soriousness, disorder, and other sin is in the World, by ignorant Mens judging of things by some mistaken word of Scripture, without prudent weighing of Circumstan∣ces, and discerning which preponderateth: There were Circumstances in which Paul would shave his Head, and Circumcise Timothy, and become a Jew to the Jews; and there were Circumstances in which he saith, If ye be Circumcised Christ shall profit you nothing: Stand fast in the liberty with which Christ hath made you free.

Pr. 27. Hence the common People, who cannot be expected to have a sufficient measure of such ponderating Prudence, do need spiritual Guides; who should be good Casuists, and endowed with so much accurateness of Sapi∣ence, and Prudence, as to be able to examine all the Cir∣cumstances of Actions, (as Physicians must do about their Patients Case) and to see when one Grain or Acci∣dent doth indeed determine them to be good or evil.

Pr. 28. And the Laws of just Governours being made by Men that must be presumed to be wiser than the ordi∣nary Subjects, in the matters which belong to their own

Office; as also the decision of a spiritual Casuist and Pastor; if either of them be put into a Ballance that before stood equal, are an additional Accident which must turn the S〈◊〉〈◊〉ales: Supposing that the former equality, or suspense, was not from the Persons sinful ignorance, or negligence.

Prop. 29. But in such variety of Cases and intricate difficulties, God doth not lay our safety, peace, and com∣fort, upon such degrees of accurateness and Prudence as we cannot attain, though truly willing and faithfully endeavouring it by sincere diligence: Nor is God pleased that Men be over scrupulous, or over solicitous, about lesser doubtful Circumstances; that is, that we neglect the Duty it self, or too much delay it, or live in self-di∣stracting uncomfortable despondencies; making God's service burdensome and grievous to us, either by an over troublesome and tedious care of some less accident, or be∣cause we can do the work no more exactly: Like a Ser∣vant that instead of his days work and journey, would sit down and spend half the day in crying because he can do no better, or in curious enquiries about lesser Circum∣stances: But God would have us upon our sincere wil∣lingness, and a proportionable fidelity in enquiry, to do his service chearfully as well as we can; and to go on as believing that we have a merciful God, a sufficient and a pardoning Covenant, and expect with joy his acceptance of our sincerity.

Pr. 30. He that would tell Rulers that they may law∣fully command every thing which is not evil in the Phy∣sical Action, considered without its Accidents; or that is not evil in the first Accidents or Circumstances that cloth it, will teach them to cast off Religion and com∣mon honesty and justice, and to own more iniquity than ever Mahomet, or any false Prophet to our knowledge,

hath defended, and such as Satan himself hath confessed to be evil.

Pr. 31. No man may command others any action, which is by accident unlawful to be commanded: For it is sin, if sin by accident.) But Rulers may command many things, which the Subject may by accident make sinful for himself to do, (as shall be shewed.)

Pr. 32. For there are some accidents rendring the act sinful, which a Ruler may and ought to make provision against, or prevent: And there are some which he nei∣ther can prevent, nor is bound therefore to forbear or change his Law. For instance,

Pr. 33. No man is bound to forbear a Law or Practice, which is commanded of God, or is necessary to a greater good, (as Gods Glory, the Publick safety, the salvation of many, or himself, &c.) lest some man should turn it to his own sin and ruine: Gods Laws must not be broken, nor the Publick Welfare hazarded, to save a particular person from himself, and from his sinful inclinations to ill doing.

Pr. 34. As to a circumstance that is indifferent antece∣dently to further accidents, and if it be determined one way will do accidentally a great deal of good and a little hurt; and if the other way, it will do a little good and a great deal of hurt; the Ruler, if he foresee it, must de∣termine it the first way, notwithstanding the accidental hurt (whether sin or suffering) which will follow. Be∣cause a greater hurt is more carefully to be avoided than a less, and a greater good more carefully to be endea∣voured than a less: E. g. If the Army be appointed to meet at such a day and place, some few Souldiers (one of a thousand) will mutiny and not appear: If at another time and place, most of them will mutiny. Or if a

congregation be appointed to meet at such an Hour and Place for 〈◊〉〈◊〉ods Worship, and join with such a worthy Teacher, one of an hundred will schismatically separate: If in another Place, at another Hour, with another wor∣thy Teacher, an hundred to one will separate. Here the Ruler must first avoid the greater Evil that by accident will follow. If one pe〈◊〉〈◊〉vish hearer will sinfully separate if the Preacher use Sermon Notes, or if he use such a Translation, such a Metre, such Tunes of Psalms, if he pray freely without a Form, or if he use the same words often as a Form; and it an hundred to one are for the con∣trary, and would separate if he did otherwise, the greater Evil by Accident must be avoided before the less.

Pr. 35. So much are wicked Men inclined to turn all things into sin, that it is not possible to command any thing so good, which bad Men may not make a sinful use of: Sin taketh occasion of God's own Command∣ments, Ro. 7. 8.

Pr. 36. No Ruler is bound to suspect and prevent such unusual dangers of mens sin, or ruine, as fall out beyond all rational fore-sight or expectation, of whose probable event, or possible at least, there was no just evi∣dence.

Pr. 37. Caeteris paribus, an equal certain hurt must ra∣ther be avoided, than an equal uncertain hurt, much more an improbable one.

Pr. 38. The equal danger of a more Publick worthy Person is to be avoided more than the danger of a Pri∣vate, or less worthy Person. And so in other Instances: Rulers must weigh all discernable Accidents, and pru∣dently pr〈◊〉〈◊〉fer the greatest Good, and most avoid the great∣est Evil.

Pr. 39. Seeing it is Accidents that make most Actions

Good or Evil, it is the Office, Skill, and Honour of Rulers to avoid as many ill accidents, and prevent as many sins by accident, as is possible: And as the Multitude of his Patients Funerals is the Physicians dishonour, and the Multitude of Cures is his honour; so is it to the Ruler (allowing necessary disparities) as to Mens sins by ac∣cidents.

Pr. 40. If Good as Good be amiable, then the greatest Good as such is most amiable, and to be preferrd before the less: And when the difference is known, or such as Ru∣lers are obliged to know, the less cannot be preferred with∣out sin; and such as is against the very Nature of Good∣ness, and of Man's Will. It is not therefore a thing in∣different, nor the matter of God's Counsel, which is no Law.

Pr. 41. But to know of several Goods which is most eligible, or the greatest, is a matter of great difficulty in many Instances, in which consisteth no small part of the Christian Wisdom, Work, and Life. The Rules of such discerning are elsewhere laid down, by such as have written on that Subject; see Christian Direct. p. 137. &c.

Pr. 42. A Good that in it self is Lesser may be the mat∣ter of a Greater Duty, pro hic & nunc, because the Grea∣ter may have another season when the Lesser cannot: E. G. to save a Soul, or to build a Church may be a better work than to quench the Fire in an House: And yet for that time the quenching of the Fire may be the greater Duty, because it can be done no other time, when the other may; and so both done in their several seasons are better than one alone.

Pr. 43. A greater Good may be no Duty to him that is not called to do it; as preaching to a Woman, or unable Lay-man: To Rule well as a King is a greater Good than

private Business; and yet private Men must not usurp it, but let it alone as no work of theirs. The Subject must not take up the Rulers work, nor the Child the Fa∣thers, nor the Wife the Husbands, nor the Scholar the Teachers, because it is better.

Pr. 44. A Rulers Command will not justifie all scan∣dal given by the Act commanded, nor make that Act lawful: Nor will all scandal, that we foreknow will thence be taken, excuse us from obeying the Rulers Command in the offending Act. It is therefore a mat∣ter of great difficulty and prudence sometimes to discern, whether the Rulers Command, or the scandalousness, or accidental hurtfulness of the Act, put into the Counter∣ballance, do weigh down the other.

Pr. 45. If Governours determine Circumstances an∣tecedently indifferent, (as the place and hour of Assem∣blies, &c.) that way which some will be scandalized at, and turn to their sin and hurt, when they might have avoided this occasion of their sin, by another way, with∣out any, or so great a hurt; this is the Governours sin so to mis-do: But it may, notwithstanding, be a Duty in the Subject to obey that Determination; because, 1. It is a Command of a Ruler in his place: 2. The thing is supposed not only lawful, but such as doth more good for Concord, as it is a Determination of Authority, than it doth hurt by Mens mistake: (of which we have spoken in another Paper.) As, e. g. some are so offended at the old Metre of our singing Psalms, that they will separate from the worship on that account: Suppose that the Ma∣gistrate, and Pastors, will use them and no other: If they sin in chusing no better, and if my using them be offen∣sive to them that separate, yet is it my Duty and the rest of the Peoples to obey the Magistrate and Pastor, and

joyn with the Church in using them, rather than sepa∣rate as others do (for many reasons.)

Pr. 46. Of the Nature, Kinds, Causes, and Cure of Scan∣dal given and taken, one of us hath written so much (Christian Directory, Tom. 4. p. 80. &c.) as may excuse the omission of the same in this writing.

But we must still desire the Reader to note, that the word [Scandal] is among us variously used: 1. Some∣time by the vulgar for meer displeasing or grieving ano∣ther, especially in matters of Religion: 2. Sometime for [a seeming sinfulness:] So a Scandal is said to be raised of a Man when he is (truly or falsly) accused of sin, especially a disgraceful sin: And a Man is called scanda∣lous, and scandalized, when others (justly or unjustly) report him to be a disgraceful Sinner; and he is called a Scandal in the place where he liveth for that Infamy: 3. The use of the word in the Gospel is, for any thing that is a Snare or Trap or Stumbling-block to others, to keep or hinder them by Temptation, from Faith, Repentance, Holiness, or Salvation.

Pr. 47. Love kindled by Faith, and Faith kindling Love, and Love working in the order of Obedience, is the Sum of all our Duty, or Religion. To love our Neighbours as our selves, and exercise Love in doing good to all as we are able, is indispensible Duty: (We speak of Natural and Moral-legal Power Conjunct: Il∣lu〈◊〉〈◊〉 possumus quod & animae corporis{que} viribus, & jure pos∣sumus:) Seeing then that Love is the fulfilling of God's Law, no Rulers Law can disoblige us from it; no, not to our very Enemies: Nor are they disobliged them∣selves.

Pr. 48. He breaketh the sixth Command [Thou shalt not Murder] who doth not do his best to save his Neigh∣bours

Life in danger: Much more if he voluntarily and unnecessarily do that, which he knew, or ought to know, would be the occasion and means abused to ef∣fect it. He that oweth maintenance to another, and de∣nyeth it him, is guilty of his suffering though he take nothing from him: E. G. He that provideth not Food for the Life of his Child, and famisheth him by such omissi∣on: He that suffereth his Neighbour to famish when he might relieve him: Yea, or his Enemy, except when in Wars, or a Course of Justice, he may take away his Life. He that seeth his Neighbour in Fire, or Water, or among Thieves, and could save him by lawful means, and doth not, is guilty of his Blood. So is he that seeth his Neighbour in Drunkenness, Folly, or Passion, ma∣king away himself, and doth not save him from himself, if he can.

Much more is be guilty of Murder, who wilfully sel∣leth Poyson to him, who he knoweth doth intend to kill his Neighbour, or himself; much more his Prince with it: And if we have any Casuists more loose than the Je∣suites accused by Montaltus, who will justifie this, be∣cause that selling Arsenick, &c. is lawful per se, and un∣lawful only per accidens, ye we suppose that the Jud∣ges would be stricter Casuists, in judging him to punish∣ment that sinned thus per accidens: And as Gods Laws reaching the Conscience are stricter in such things than Mans, so should the Expositors of them be than the Jud∣ges. And we hope that our Casuists will never see a Law so made, that shall Command (or tolerate) all Apothecaries to sell Poyson to those that they know mean to use it to Treason, or Murder; and shall say, you are not bound to neglect your Trade, your Right, or Liber∣ty, to prevent another Mans sin, and abusing it to his

own, or others hurt: Our Law-makers will never say, we may Command this, because it is sin but per accidens: When Interest is against their Errour, who by Interest were led into it, it will then be easie to see the evil of such commanding (yea, or conniving at) sin per accidens. Till then it is hard curing them, whom mistaken Interest blindeth, of the most Inhumane Errour.

Pr. 49. We therefore who are called Non-Con〈◊〉〈◊〉ormists, (and Puritans, by Men whose Interest dictateth re∣proaches) do now confess, that, whereas we once ho∣ped that we had differed but in lesser things from our Ac∣cusers, we do find our selves so far mistaken, as that some of them, who have thought it worth their labour to write vehemently for our reproach and increased suffer∣ings, do differ from us in the Vitals of our Religion, even of our Belief, our Love, and Practice. We mean such as hold [

That all the Obligations of Scandal pro∣ceed purely from that extraordinary height of Charity, and tenderness of good Nature, that is so signally re∣commended in the Gospel:—But if it proceed from humour, or pride, or wilfulness, or any other vitious Principle, then is the Man to be treated as a peevish and stubborn Person; and no Man is bound to part with his own freedom, because his Neighbour is froward and humorous: and if he be resolved to fall, there is no reason I should forego the use of my liberty, because he is resolved to make that his Stumbling-block.

Ecclesiast. Polit. page 231.]

Because this is contrary to that very Religion in which only we hope for Salvation, we take the boldness to put these few Questions to them who thus judge.

Q. 1. Is not Love the fulfilling of the Law, and the End of the Gospel, and Faith working by Love, the Sum

of Christian Religion? Doth not the Law of Nature oblige us to love our Neighbour as our selves?

Q. 2. Doth not God beneficently love his Enemies; even the sinful, the humorous, the proud, and the peevish? Did not Christ come to seek and save them? Is there not joy in Heaven for their Repentance? Doth not God welcome such Prodigals when they return, Luke 16. and call, invite, and intreat them to return?

Q. 3. Are we not Commanded to be merciful as our Heavenly Father is merciful; and to love even our Ene∣mies, and pray for Persecutors, that we may be like him? And is not this a Natural Common Duty?

Q. 4. Hath not God sent out his Ministers to preach home such sinners; and commanded them to do it in∣stantly, in season and out of season, reproving and exhorting, and with meekness, to instruct opposers, if God peradventure will give them Repentance to the ac∣knowledging of the Truth? And must we not labour hard, and suffer much, for to win such Souls?

Q. 5. Should not every thing be valued according to its worth? And are not the Souls of such as you call hu∣morous, peevish, or wilful, worth more than some of that which you call your Liberty? Are they not worth more than a Pipe of Tobacco, or a Cup of Sack, or a Stage-play, or a needless Ceremony; which you ac∣count part of your Liberty? Would you deny none of these to save many Souls?

Q. 6. Would you not deny your Liberty in a Cup of Drink, or a Pipe of Tobacco, to save the Life of one that in humour would destroy himself? or his House, who would set it on fire?

Q. 7. If not, doth this Religion of yours much com∣mend it self to the Nature of Mankind? Or is he that

writeth this fit to report us of the other mind, unfit for subjection, or Humane Society? Can Christians be of your Religion?

Q. 8. Are not Souls more worth than Bodies? And should not the Soul of a Sinner be as compassionately sa∣ved by us as his Body, as far as we are able, and at as dear a rate?

Q▪ 9. Is that Man like to profit his Hearers, or be ta∣ken for a faithful Pastor, or an honour to the Church of England, who would tell them, [I would not forsake a Pipe of Tobacco, or a lawful sport or jeast, to save any of your Souls, who are vitious, humourous, or peevish?]

Q. 10. Doth not this doleful Doctrine tell Men con∣sequently, that they should seek to save the Soul of no Sinner in the World? For if you, 1. Except all that have humour, pride, wilfulness, or any other vitious Principle; 2. And that but so far prevalent as to be re∣solved to make a Stumbling-block of some liberty of ano∣thers: What Sinner almost is not here excluded from your Charity? Who is it that hath not as great sin as some humorous, or peevish stumbling at some lawful thing? or who is it that hath no pride, no peevishness, no humorousness, or at least that hath no vitious Principle at all? Is not that Man perfectly holy? 3. And if to save such an one you would not so much as deny any of your liberty for him, what would you do for him at all? Who can expect that you should bestow any great labour or c〈◊〉〈◊〉st to do good, or save a Sinner, that would not lose a Cup of Sack to save him?

Q. 11. Do you not thus reproach Christ, that set a higher price on Souls, when you value them not at the price of a Cup of Drink? Would you have

it believed that they are purchased by his Blood?

Q▪ 12. Would you have God care no more for your soul, and value it at no higher a rate? Doth he believe the immortality of Souls who will say so?

Q. 13. Should God give such a Law to all his Crea∣tures, for their acting towards your self and one ano∣ther; q. 〈◊〉〈◊〉. [D〈◊〉〈◊〉ny not so much as a lawful Jeast, or Sport, or Ceremony, to win and save any one in the world, that out of any vitous principle will stumble at your li∣berty;] what Family, or Common-wealth, could subsist under such an inhumane privation of love?

Q. 14. If you loved your Neighbour as your self, and did as you would have others do to you, would you deny no lawful thing to save his Soul, though he had some vitious principle?

Q. 15. What will people say of such men as you, if you shall ever preach for Love and Good Works, and would make people believe that its you that are for them, and we against them; when they compare this Doctrine with your words?

Q. 16. Why do such men call us Puritans, as if we succeeded the old Catharists (or Perfectionists) and the Novatians, when we are so far from so vilifying sinners that have a vitious principle, and sin against some lawful thing, by taking it for unlawful, that we know none in the world that hath no vitious principle, and is not to be helped at a dearer rate?

And seeing we find such real difference in our very Re∣ligion it self, from such as this, we cannot wonder if men of such Principles use us and the Nation no better than they do: But we crave their solid resolving of these Doubts, if they will lose so much of their Ease and Li∣berty, for the convincing of persons judged so un∣worthy.

Pr. 50. For our parts we must profess, that we take it to be our duty not only to deny a lawful thing, or our liberty therein, for the saving of Souls that have vitious principles and humours, but to bestow our labours, and endure poverty, reproach, persecution, imprisonment, and, when God calls us to it, death it self, to serve Christ in the saving of such Souls.

Pr. 51. We suppose that Christ and his Apostles were of the same mind, when Christ would have a right hand or a right eye rather lost, than the Soul should be hazar∣ded by the scandal or temptation of it. And when he would pay Caesar Tribute when he was free, rather than o••••end men. And when he so dreadfully speaketh of them that offend or scandalize one of the little ones, even weak Believers, as that it were better for them that a Milstone were hanged on their necks, and they were cast into the Sea: Mat. 5. and 18. 8. Mar. 9. 42, 43. Mat. 17. 27. and 18. 6. Rom. 14. 13, 14, &c. This was S. Paul's judg∣ment, [Let us not judge one another any more, but judge this rather, that no man put a stumbling block, or an oc∣casion to fall, in his Brothers way. I know, and am per∣swaded by the Lord Jesus, that there is nothing unclean of it self; but to him that esteemeth any thing unclean, to him it is unclean. But if thy Brother be grieved with thy meat, now walkest thou not charitably: Destroy not him with thy meat for whom Christ dyed: Let not your good be evil spoken of: For the Kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost: For he that in these things serveth Christ, is ac∣ceptable to God, and approved of men: Let us therefore follow after the things that make for peace, and things wherewith one may edifie another. For meat destroy not the work of God: All things indeed are pure; but it is

evil for that man who eateth with offence. It is good nei∣ther to eat Flesh, nor drink Wine, nor that whereby thy Brother stumbleth, or is offended, or made weak. Hast thou faith? have it to thy self before God: Happy is he that con∣demneth not himself in that thing which he alloweth: And he that doubteth is damned if he eat, because its not of faith: For whatsoever is not of faith is sin. This was Paul's Doctrine then, even to all the Church of Rome.

So on, Rom. 15. 1, &c. We then that are strong ought to bear the infirmities of the weak, and not to please our selves. Let every one of us please his Neighbour for his good, to edification: For even Christ pleased not himself.— Now the God of patience and consolation, grant you to be like minded one towards another, according to Christ Jesus.

So 1 Cor. 8. 9. But take 〈◊〉〈◊〉eed lest by any means this liberty of yours become a Stumbling-block to them that are weak.—13. Wherefore if Meat make my Brother to offend, I will eat no Flesh while the world standeth, lest I make my Brother to o••••end.]

Remember that he that spake this had as great Church-authority as any Bishop, and spake this as an Apostlers and not as a meer private Man.

Pr. 52. The same Author saith, (Eccl. Polit. p. 230.) that this School-distinction (of scandalum datum & ac∣ceptum) is apparently false and impertinent, and the main thing that hath perplexed all discourses of this Article.]

But we see no Reason to think, that the generality of both Protestants & Papists are herein mistaken, & this Wri∣ter is in the right, or that the School Doctors need go to School to him to reform such Errors: It is a Moral Subject, & Given and Taken are morally meant; that is, There is scan∣dal

culpably given, and there is scandal culpably taken only, and not so given. The distinction is of the Parties culpable. All which is culpably taken is not culpably gi∣ven: A man that either purposely or negligently speak∣eth injurious provoking words, doth give the tempta∣tion of wrath to the hearer: But he that speaketh words which in themselves have no tendency to provoke, nor was obliged to foresee that they would provoke, doth give no scandal; (no nor he that justly and aptly reprov∣eth:) But a peevish or impatient sinner may yet take scandal from them. He that leaveth Arsenick where he should know that another is like to take it to his death, whether he do it purposely or negligently (that is by the Wills commission or omission) is the reputed Giver, or Mo∣ral Cause, of that Man's death. But he that leaveth it where he could not know, and was not obliged to fear, that another would so take and use it, may say, It was taken by him, and not given by me.

An alluring Habit, Actions, and Gestures, which have a Natural tendency to provoke others to sinful lusts, have ever been condemned by all sober Divines as Scan∣dal Given; which yet chaste Persons may re〈◊〉〈◊〉use to Take: But if the soberest and modestest Habit prove a Snare, it is a Scandal Taken, and not culpably given: (As a Thief, if he steal my Knife and cut his own Throat with it, cannot say that I gave it him.) He that speaketh words which are apt to tempt the hearer to Treason or Rebelli∣on, doth give the Scandal: But if by the reading of any Chapter in the Bible, any will be incited to Rebellion or Disloyalty; or if by the innocent, necessary, and so∣ber defence of a just Cause, any will be tempted to think unworthily of his Governours or Judges, he Taketh Scandal that is not culpably Given him.

Pr. 53. If a Man were bound to forbear all that others will turn into an occasion of sin, he should not on∣ly lose all his liberty, but omit all his Duty: And to think that we are bound to deny no liberty, or nothing indiffe∣rent to prevent or cure the sin of others, is to deny the common Principles of Humanity; and on pretense of Justice to renounce common Charity, and to become an Adversary to the great Precepts of Christ and his Apo∣stles. Therefore the difficulty is to resolve how far, and in what cases, our liberty must be denyed, to save other Men from sin; and consequently from damnation; which must be determined by the great General Canons: [Thou shalt love thy Neighbour as thy self: Whatsoever you would that Men should do to you, so do to them: Let all be done to Edi∣fication: Prefer a greater Good before a less; and most avoid the greatest Evil: Caeteris paribus, the most Publick good (of many) is the greatest: Sin is a greater Evil, than bodily wants and sufferings.]

No Ruler may Command any thing which is contra∣ry (though but by accident) to the Law of God, in Nature and Scripture expressed: Charity and Justice are Commanded by the Law of Nature and Scripture: When accidentally the Man that fell among Thieves was wounded, and naked, Charity obliged the Priest and Le∣vite to have relieved him. If by accident Fire consume Mens Habitations, Charity requireth others to relieve them.

Especially where the Obligation is great and special, As for Parents to feed their Children: If Rulers forbid them, and so would have them murder them by Famine, the Command is sinful, and the Obligation null; be∣cause they cannot dissolve the Obligation of God's Na∣tural Laws.

And the exercise of Charity to Believers, that are the Members of Christ, is a Duty that none may Counter∣mand; and the Commands of none can disoblige us from: For Mat. 25. Christ tells us that he will judge Men, according to their exercised Charity to his Servants, to everlasting Life, or everlasting Punishment. Yet Christ foreknew, and foretold Men, that much of this Charity must be exercised against the Wills of many of the Rulers of the World.

Much less may Rulers prohibit the due exercise of Charity to Mens Souls, or can oblige Men by such pro∣hibitions: As to instruct an Unbeliever, exhort a Blas∣phemer, Idolater, Adulterer, a Thief, a Murderer, &c. to repent.

And much less yet may Rulers forbid the means of Mens Salvation, to be used by the faithful Ministers of Christ, who by Covenant in their Ordination are speci∣ally thereto obliged.

And least of all may any Rulers Command, or can oblige Men, to kill Men unjustly, or to draw Men to sin, or to deceive them by false teaching, or any thing else, that directly, or by accident, is like to procure their dam∣nation, except in the Cases hereafter excepted.

Pr. 54. Though Rulers cannot destroy Charity, they may Regulate it in due Subordination to God's Laws: E. G. They may make Laws that the Poor shall be kept in their own Parishes, and not beg abroad; and forbid relieving them that so beg. They may forbid Parents to cram their Children to excess. They may forbid Mi∣nisters the unnecessary, and irregular, intruding into other Mens Pulpits, or Assemblies, or Families; and such like.

Pr. 55. And they may forbid Men doing hurt on pre∣tenses

of Charity: E. G. Physicians to give Men perni∣cious Drugs; or Preachers or others, to seduce Men to Idolatry, or blaspheme Christ, or draw Men to Mahu∣me〈◊〉〈◊〉anisme, Socinianisme, &c. or to preach Rebellion, or seek to bring the Subjects into subjection to a Forreign Prince, or Ecclesiastical Usurper; or uncalled and unfit Men, to make themselves unnecessarily Publick Teachers, to the disgrace of the sacred Doctrine which they abuse, and hindrance of Mens salvation, and of the Publick peace and safety.

Pr. 56. In a word, Rulers may forbid all things not Commanded by God, though seemingly Charitable, or good by accident, when contrary accidents notoriously pre∣ponderate, and it is certain, or most probable, to Men of true judgement, to whose Cognizance it belongeth, that the thing will do more hurt than good, and tendeth more to destruction, than to edification▪

Pr. 57. The Time, Place, and other Circumstances of a Duty may be at the Governours Determination, when the Duty it self is not: And they may forbid the Duty it self, as to that Time, and Place, &c. when a greater good, at that Time, requireth it. E. G. They may forbid resting on the Lords-day, in time of a Fire, In∣undation, or a Siege, when defence is necessary: They may forbid some Publick Assemblies in time of a great Pestilence, to prevent infection: They may Command Men out of the Church to quench a Fire, &c.

Pr. 58. It is certain that Rulers have not Power from God to destroy the Duties Commanded by God, on any pretenses of Regulating, or duly Circumstantiating, or ordering them; or of being the Judges: (As is else∣where shewed.) For they have their Power to edificati∣on, and not destruction; and are the Ministers of God

for Good. E. G. If on pretense of forbidding hurtful Preachers and Seducers, they forbid sound Doctrine, or necessary preaching of it. Constantius and Valens might not set up Arrians, and cast out and forbid the Ortho∣dox, on pretense that they were the Judges. So if on pretense of restraining unnecessary supernumeraries, they forbid, or silence, one half the necessary Number: Or if on pretense of keeping Order, they commit the charge of Fifty Thousand or One Hundred Thousand Souls to one, or two Men, who cannot possibly supply the real necessi∣ties of Five Thousand of them; and forbid all others to help the rest, as intruders into another Mans Charge: (On which pretense they might keep almost all the Peo∣ple from the Gospel, by committing a Kingdom or County only to one Man:) So also if on pretense of any cross interest of their own, they would prohibit Christ's Gospel: Or if they will forbid Men to preach, because they will not make a Covenant against some Law of God, or will not lye, or be perjured, or prophane God's Ordi∣nances, or own false Doctrine, or disown the very Law of Nature, calling this Non-conformity, Disobedience, or Schisme. Yea, if they forbid necessary helps to Mens Salvation, because the Teachers be not all of one Opini∣nion about some unnecessary Controversie, or Ceremo∣ny: As if all the Lutherans would silence all called Cal∣venists, or they the Lutherans, or Arminians: Much more unlawful is it for Rulers themselves to be the Ma∣kers of such snares and occasions of dissent, and then to impose them by such penalties, that none shall preach the Gospel of Christ, that will not consent to them, how great soever the necessity be. As, e. g. God hath not forbidden wearing a pair of Horns: If Rulers should make Laws that none shall preach the Gospel that will

not wear Horns in preaching, in token that the Word of God shall push down the Powers of Sin and Satan, this is an unlawful Command. So if on pretense of ordering the Place of Worship, Men be commanded to such a distance, or confined to so small a room, as destroyeth the End of the Work it self, and depriveth most of all possibility of the Benefit.

Pr. 59. Rulers ought not to command any thing which will notably do more harm than good, nor make an unnecessary thing a means or occasion of excluding the necessary Worship of God, or Preaching of his Gospel. Nor will their saying that necessary Teaching is not necessary, or that they are the Judges of Necessity, or that Hereticks are Orthodox, or the Orthodox are Here∣ticks, or that Usurpers only are duly called, and others are Schismaticks, or that ignorant insufficient Preachers are sufficient, or that more in number are not necessary, when indeed they are; none of this will excuse their sin, nor disoblige Christs Servants from the obedience of his Laws.

Pr. 60. If still ignorant or fraudulent men should ask us, ad rancedinem usque, who shall be Judge of Order and Necessity, we again and again repeat our undenyable An∣swer; 1. That the esse rei is before the scire: Either the thing is really true and good which they judge true and good, or it is false and bad; and no mans false judg∣ing will change the thing: (e. g. Our Preaching is sound and necessary, or it is not.) 2. The Magistrate is the Pub∣lick Judge who shall be protected or punished by the Sword. The Pastors are the Publick Judges who is fit for Church-Communion, and who not. And all the Subjects are the rational Private discerning Judges of their Duty: This no man can with a face of Reason deny. But all

these are Subjects to God, and limited by him in their Judging Power, and not enabled to judge falsly, that Evil is Good and Good is Evil: what Good is such by Nature or Accident, they cannot make Evil, and forbid what God commandeth on pretense of judging. They have Power to judge that all the Articles of our Faith are true, but not that any of them are false: They are Judges that the Commands of God must be all kept, but have no power to judge the contrary. In what Cases we may be bound to obey them when they erre, we have opened in another Paper, and may partly be discerned from what is here said.

Pr. 61. The Bishops or Pastors of the Church are above others obliged, to exercise paternal tender love to all the Peoples Souls. If they are peevish, and humorous, and quarrelsome, and proud, and have other vitious Prin∣ciples, it is their Office and Work under Christ to cure them, and to use all that gentleness and forbearance which is needful to their cure; and to become all things (law∣ful) to all men, to win and edifie them: (not doing greater hurt by injuring others, or the Publick Good, for the sake of those that are few or less considerable.) If therefore they should either scandalize them and hinder their salvation by things unnecessary, or whose good will not countervail the hurt; or if they should say, we are not bound to forsake our own Liberty (no not in a trifle) for the sake of such as are inclined to offence by their vi∣tious Principles, they seem to us much to forget or re∣nounce their proper Callings, as well as Humane Chari∣ty to Souls; as if a Physician should say, I am not bound to medicate any that are sick, but only those that are in health. And if all that have vitious Principles be so far

from under the Ministers 〈◊〉〈◊〉are, we see no Reason why the Kingdom should maintain so needless a Ministry, at so dear a rate; nor why they should be had in so much ho∣nour, and why we should not all be silenced at once.

Pr. 62. The sin of tyrannical abuse of Power is so contrary to the Nature of all Good Rulers, and so contra∣ry to their own true interest, peace, and comfort, and final justification before God, and so contrary to the welfare of all Mankind, and doth at this day so much mischief in the world, by serving Satan, maintaining Idolatry, Mahometanism, Popery, and Prophaneness, and keep∣ing out the Gospel from the most of the whole world, that the Flatterers that would for their own ends and carnal interests promote it, and make all odious to Ru∣lers that dislike it, will one day be known to be the great Enemies of Princes and People, of Church and State, of Jesus Christ and God the Soveraign Lord of all.

Pr. 63. And Confusion, Anarchy, Popular Rage, Faction and Sedition, dishonouring our Rulers, and all Rebellions and Schisms, must be odious to all men of In∣terest, Wisdom, and true Religion, as being ultimately against the God of Order, and the Glory of his Wis∣dom and Soveraignty in Government, who is to be ho∣noured and obeyed in Kings, in Pastors, and Parents, and all that are under him authorized to Govern us.

Pr. 64. Perjury, justifying thousands in perjury, de∣liberate lying, covenanting against great and known Du∣ty, corrupting Gods Worship and Church Government, cruel denying christendom and salvation to the Infants of thousands of godly Christians, and casting out godly Christians from the Churches Communion causelesly for a gesture, pronouncing all Atheists, Infidels, Adulte∣rers,

and other wicked Persons saved, so be it they be not unbaptized, excommunicate, or make away them∣selves; none of these, nor any such other, in our judg∣ment will ever be made lawful by any Command or Ac∣cident, nor will ever be lawfully commanded; nor shall we ever number them with Things Indifferent, nor re∣vile or persecute any as humorous, obstinate, disobedient, Schismaticks, or seditious, for refusing them.

FINIS.