The cause & cure of offences in a discourse on Matth. 18:7 / by R. Kingston ...

THE CAUSE and CURE OF Offences.

St. MATTH. 18.7.

Wo be to the man by whom the offence cometh.

THE Disciples of the holy and blessed Je∣sus, hearing their Roy∣al Master discourse of his Death and Pas∣sion,* 1.1 like Alexan∣der's Captains, every man looks for a Seigniory: somebody they think must be Lord-Deputy on Earth, when Christ is gone to his Glory; * 1.2and therefore ambitiously enquire, who should be the person dignified with superiority in that Kingdom of

the Messias, which they suppos'd would now be erected upon earth. One thinks his Merit shall prefer him; another, his Intimacy; ano∣ther, his Affinity; another, his Se∣niority: but our Saviour, who knew their Thoughts, and understood their unwarrantable Designes was after worldly Gain, and secular Grandeur, drives them from that unhallowed inquest with Words and Signs too. First,

* 1.3With a Word of Admonishment, The greatest among you must be as one that serves: and unless they lowred those aspiring thoughts, and abandoned their ambitions designs after Great∣ness, they could not enter into the Kingdom of Heaven; they could not truly and indeed be his Disciples, or deserve the very name of Christians. As if he had said, Should your Gifts and Graces prefer you, should you obtain what you wish, and be the uppermost Garments in the mystical Body of Christ; yet may you not contemn or despise your Underlings. But on the contrary, the greater dig∣nity you acquire, the more service will be expected; the larger portion

of Favour is bestowed, the higher Obligation lies on you to be benefi∣cial to others; for herein you com∣ply with the grand design of eter∣nal goodness, who is unwilling the meanest person on earth should be lost, that might with our indulgent and charitable methods be recovered to the knowledge and exercise of Godliness.

The next warning is by a Sign. A little Child coming in his way, our Saviour sets him in the midst of his haughty followers; saying, Unless they became as little Children in their innocency and unconcernedness, Heaven was no place for them. As if he had thus reproved their sinful affectation of Dominion: You that aspire to the highest place in my Kingdom, if you persevere so diame∣trically opposite to the Laws of Chri∣stianity, the lowest Class will be too good for you. And lest such emi∣nent Grandees should scorn to take their Copy from a Childs hand, he tells them in what esteem these Pu∣nies are with him; Receive a little one, (saith our Saviour) and you re∣ceive me: offend a little one, and you

offend me. Beware then, whoever you are that pretend to belong to Christ, that you make not the fall of others, steps for your selves to rise by: That being great men, or ha∣ving advantage by Authority, or the luckiness of befriended Circumstan∣ces, that you wrong not, nor offend, the genuine Babes of Christ, and in∣stead of a temporal Happiness, incur an endless Wo: For wo is to the man by whom the offence cometh.

Which words are the denuntiation of a sad Curse against those that scan∣dalize or offend Christ's little ones: Yet notwithstanding our duty is so plainly explicated and represented in Gloss, and Case, by the several Com∣mentaries of St. Paul upon this com∣mination of our blessed Saviour; the words being misunderstood by the Ignorant, and misapplied by the Litigious, I hope it will not be thought waste of time to explain them.

The Greek Grammarians tell us the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies the Prop or little piece of wood in a Trap or Pitfal, that supports the de∣vice, and being touch'd lets it fall;* 1.4 but I suppose naturally hath a more

general Notion, and signifies any thing that makes one halt, or limp, or that occasions a man to stumble or fall, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to halt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and such like; wherefore 'tis rendred sometimes a Stumbling-block, that which in He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and St. Peter expresses by another Greek word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it denotes then any thing done by us, whereby another is hindred in his course of piety, in his way to Hea∣ven. So that to scandalize or of∣fend, is to discourage, grieve, or af∣flict them, to stagger, and make them doubtful in their thoughts of Reli∣gion; and by our Advice, or Exam∣ple, to mislead them from vertuous courses, and to encourage others in sinful practice.

What this Woe or Curse was which our Saviour denounc'd against offen∣ders, we may easily understand by taking our measures from the sixth Verse: For our Saviour could not meet with a Metaphor near home to express the horror of his indignation and resentment by: It seems the four Capital punishments used by the Jews, 〈◊〉〈◊〉 too ••aint colours to de∣lineate

his frightful figure with, and therefore borrows a word from the Syriac Tongue, whose custom it was in notorious cases to drown Malefa∣ctors; He that offends one of these little ones, (saith our Saviour) it were good for him that a Milstone was hanged about his neck, and be drowned in the depth of the Sea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the repeating the same thing in two Synonymous words, much aggravates the sence. Thus Aristophanes his Scholiast informs us, that the Grecians when they inflicted this punishment, put a weight upon the criminals Neck: And our Savi∣our, to shew how much he is offended at the offence given to his little ones, appoints the weight to be a Milstone of the largest size, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mola jumentaria, such a one as was usually turned about by the help of Asses, which might sink him to the lowest Abyss of misery.

Now this being compared with the words of the Text, it acquaints us, that the heaviest Woe, the bitterest Curse, and the hottest place in Hell, is appointed for the man by whom the offence cometh. For though it must

needs be that offences come, yet Gods wise permission of them does not hinder his just vengeance upon them, as not laying any necessity upon the will of man, and consequently not lessening his Guilt or penalty.

St. Jerom hath told us,* 1.5 that this doom pointed at Judas alone, by whose suddain and traiterous Plot, as our Saviour forewarned, all should be offended. But what need we settle it upon one man, when the foregoing words tell us, that the whole world is full of offenders, full of offences; corporeal offences, which holy David was beset with, Traps, and Snares in his way; spiritual of∣fences, which the Prophet Malachi spy'd, when men were made to stumble at Gods Law.

These are of two sorts; active, or passive: active, of themselves, or by accident. Of themselves 〈◊〉〈◊〉 when the work and intent both 〈◊〉〈◊〉 vicious. So by accident, when a good work ap∣pears evil, or fails in some needful cir∣cumstance.

Passive offences are taken or given. Given, by the broad offences of o∣thers: Taken, by our own Malice:

One, the offence of the little ones; The other, the offence of the Pha∣risees. The one attended with a vae, the other with a Sinite: Wo be to those that give the little ones an of∣fence; but if the Pharisee take an offence where none is given, wo be to himself.

To lay open the terms in a word; the little one is a weak Christian; the offence, an obstruction or impedi∣ment in the way of his Salvation; the wo, an endless torment.

Now to rive this great Block in sun∣der, we shall find several pieces big enough to stumble at; big enough to kindle an everlasting fire, to bring an everlasting wo upon us: whether we consider the deportment of our Tongues or our Lives, offences are gi∣ven by both.

I will begin with a mad Engine, that lies in a wet place, yet vomits fire. The venome of other creatures are in their Tail, but the poyson of man is in his Tongue: There are men that have adders poyson under their lips;* 1.6 whose sole employment is in mischievous words; giving a loose to a dangerous precipitancy,

where they should use the curb of a religious restraint. St. James out of our own mouths will inform us, that the least part of our selves gives the loudest report. The Tongue is a lit∣tle Member, but boasteth great things.* 1.7 If the Soul be puffed up with haugh∣tiness, it is the Tongue that speaketh proud things; and when the thoughts are conspiring into a Mutiny and close Rebellion, at last they burst out, With our Tongues we will prevail; who is Lord over us?* 1.8 To what unholy and irreligious purposes is that use∣ful faculty of Speech perverted, and that which was design'd for the be∣nefit of Mankind, become the com∣mon disturber thereof? that we have great cause to conclude with St. James, If any man offend not in word,* 1.9 he is fit to be accounted in the num∣ber of those that can inoffensively govern the whole body. The fairest Garden is spoil'd without an Hedge. Had our Grandmother Eve but sen∣ced in her Tongue, she had not lost her Paradise, nor bequeath'd the un∣happy Legacy of sin and misery to her Posterity. Job obtained a victo∣ry over the Devil with silence: he

that fill'd his body with Ulcers, could not blister his Tongue, nor exaspe∣rate that unruly member to charge his Creator foolishly. 'Tis the great policy of Satan, to continue our Vas∣sallage by the same methods by which he first procured it, viz. a phrenetick Garrulity: we all fell, be∣cause Eve could not hold her peace; because she would say that to her Husband, she had not learn'd of her God. When broad chinks and cran∣neys are seen in the walls of our House, we begin to fear its downfal; and why do we not as well the fatal Prognosticks of unclosed Mouths? How many Christian-souls have been crush'd to death, yea, sunk down to Hell? How many a credu∣lous Ear hath sucked offence in? how many Houses have fallen into dis∣cord and jars, for want of stopping up the gaping chinks and cranneys of a wide Mouth? But that I may be a little more particular, our Tongues are apt to offend, as in many others, so chiefly in these things; ei∣ther in the broaching of errour, or the concealment of truth, or in the rash publication of it; by vile Ca∣lumny,

by corrupt Counsel, by Flatte∣ry, or by Filthiness.

You see what a large Field I am got into, and how many stones of offence lie about it: and though So∣lomon says, He that removeth stones shall be hurt therewith;* 1.10 yet I go on to prepare the way of the Lord and his little ones; beseeching you all to remember that you are not at a Mu∣sick-lecture, to have your Ears tick∣led; but at the Chair and Tribunal of Christ, to have your offences ar∣raigned, to have your lives bettered. And now as I have been always care∣ful not to give offence by making a Satyr on any religious Party, the same method I shall still pursue, as far as it consists with my duty to∣wards God, the peace and quiet of his Church, and the discharge of my own Conscience.

In the rank of offensive Tongues, I will first present you with the false Prophet, the teacher of Lies, which causeth many unstable Souls to erre from the faith once delivered to the Saints; the Priests (saith Malachi) are departed out of the way, and then no wonder that the People stumble

at Gods Law: some fat gobbet those spiritual Guides step aside for, and care not whom they mislead for com∣pany. When Physicians design to purge a Sucking-child, they com∣mand the Nurse, and not the Child to take the Potion, that with more safety in the Nurses Milk the Child may receive the benefit of the Me∣dicine. The Devil is no less skil'd in poisoning the Babes of Christ; for thus the two great Clerks of Rome, the voluminous Cardinals, and their succeeding Jesuites, have in∣fused corrupt Articles into our com∣mon Creed, have taught people to shake off obedience to their lawful Soveraign, and to expect Wreaths of Martyrdom for bloudy Assassinati∣ous. 'Tis true indeed, they call us Hereticks, and charge us with Schism in departing from their Communi∣on; but these calumnies will easily be blown off, and like bullets shot against Heaven, fall upon their own heads: for we withdrew not from them, till they gave the offence by departing from the Catholick Faith. And to prove this, I need no other testimony than their Tridentine

Creed, which in those Articles where∣in they differ from the Church of England, is neither true, ancient, nor Catholick, but an entire Apostacy from it, and without controversie, is the most Catholick, and greatest Here∣sie in the Christian-world. View it first in their Doctrine of Transubstan∣tiation; an Opinion that upon due examination and choice, no man can embrace without reproaching his Maker and Redeemer, by renouncing his very Reason and outward Sen∣ses: For to make me believe that to be Flesh which I see and taste is Bread, is to turn fool or madman; and for an unwarrantable Faith, for∣feit both my Reason and Sense: and by the same reason they would ju∣stifie this fond and absurd Notion, a man may as well believe the Picture of a man to be the man himself. If the Church of Rome would lay aside their Fire and Faggot, (the strongest argument that ever yet they brought to prove it) and tell us which of Christs Bodies it is that is corporeally in the Sacrament, whether his glo∣rifi'd, or not glorifi'd body, and clear it from all those monstrous absurdi∣ties

which that opinion is guilty of, they would greatly oblige us; for till they have done this, they must give us leave to believe it a real and substantial contradiction.

And notwithstanding Gods solemn prohibition against the worship of I∣mages delivered in fire, with Thun∣der and Lightening, on the Mount;* 1.11 yet in a direct opposition, the Church of Rome command under dreadful Anathema's, that religious worship be given to them.* 1.12 Aquinas says, that the same Worship is to be given to the Image of Christ, as to Christ him∣self:* 1.13 And this is avouch'd by Pedro de Cabrera super loc. to be the Do∣ctrine of their whole Church, and the contrary to be heretical.* 1.14 Thus impudently sacrilegious dare they be, though the Scripture saith, Cursed be all they that worship graven Images, and boast themselves of Idols.* 1.15

Again, the Church of Rome for∣bids the use of the sacred Oracles to Laicks,* 1.16 and hath therefore placed the holy Bible in the front of prohibited Books, and Anathematiz'd all those that should dare to translate it into any Language vulgarly intelligible:

and to strengthen this ungodly De∣cree, the Sons of that Church have superadded many slight and under∣valuing expressions, tending to les∣sen the esteem of God's holy Word. One tells us, that if the Scriptures were not strengthned by the autho∣rity of the Church, they were of no more value than Aesops Fables.* 1.17 A∣nother of their Authors (inriched with the same brazen modesty) says, that the people were permitted to read God's Word, was the invention of the Devil!* 1.18 Blush O Heavens, and be astonished O Earth, at such daring impieties! Tell it not in Gath, nor in the Streets of Askelon, lest whole Christianity be stigmatiz'd for a de∣lusion, through the wickedness of those that bear the world in hand they are the onely Catholick Chri∣stians.

The Doctrine of deposing Kings, disposing their Kingdoms, and au∣thorizing Subjects to destroy their lawful Soveraign, they not onely stoutly deny even to death, but ac∣cuse us of scandalizing both them and their Religion, in charging the act of one man as a blemish on the

whole Church. And for the more credit to their charge, they vapour with a Decree of the Council of Con∣stance, which (as they say) for∣bids the murder of Crown'd Heads.* 1.19 'Tis true, by this Council the Mur∣der of Kings is covertly forbidden, but tacitely implied; for it onely makes the horrid act unlawful, where it wants the Judges Sentence: But if his Holiness, or any General of an Order, sentence them, it renders the proditorious act not onely Lawful, but Meritorious. And that this was but the opinion of one man, viz. Mariana, is a grand mistake; for 'tis a Doctrine taught in their Schools, justified by their Practices, and main∣tained in their Writings, as might be made appear from Ribadenira, Be∣canus, Windects, Stapleton, and the rest of that lawless herd of Ignatian Casuists: Nay, 'tis a Doctrine whose bloudy hand can never be concealed, nor the stain wash'd off from their Church, whilst the triumphant Ora∣tion of Pope Sixtus the Fifth con∣tinues extant in the world, which he made to his Cardinals in the Con∣sistory upon the barbarous Assassina∣tion

of Henry the Third of France, after he was stab'd to death by Cle∣ment a Dominican Fryer, assimilating it with the mystery of the Incarnati∣on and Resurrection, and with the acts of Judeth and Eleazar. Again,

When Gerrard design'd the Mur∣ther of the Prince of Orange, he had encouragement, and blessing, from the Warden of the Fryers at Tourny; and the Jesuit his Apologist, says, That Gerrard did that deed, pour la bien de vertu!

Campian the Jesuit, having Com∣mand from Rome, and associated by William Parry, conspired the death of Queen Elizabeth.

Gordon, Chreiton, and Abercany, Jesuits, plotted the death of King James; and this traiterous design was forwarded by two Breves from Clement the Eighth: and Cardinal Bellarmin calls Garnet, and his fellow Oldcorn, Martyrs, and for such are Register'd in the Jesuits Catalogue of Martyrs, Printed at Rome, 1607. Of these sanguinary Attempts, I could give you instances us{que} ad nauseam; but for the present let these suffice.

What hath been said, I hope is suffi∣cient

to prove, that their bloudy Te∣nent of King-killing, is not the Opi∣nion of one man only, but that some of all Orders in that Church have bin guilty of it; and tho Charity may encline me to believe, that ma∣ny Loyal persons of the Romish per∣swasion, do abhor those Jesuitical principles and practices, yet the Pope, nay, the whole Church cannot be acquitted, till they have punished those Church-men of his, who have publickly abetted such treasonable Conspiracies, censured Mariana's, and such other Books as have commen∣ded Regicides, to the great scandal of Religion; and by his Pontifical decree, provided better for the safety of Kings, than his Colledge of Jesuits have: for till this be done, and they have given us as many years experi∣ence of their Loyalty, as they have of their Treachery, 'twill be of dange∣rous consequence to believe them in∣nocent: For what faith, or trust, can be reposed in those men, whose Church perswades them to be wicked, and covers all their hell-bred Con∣trivances under the umbrello of Re∣ligion, which does nothing else but

give scandal to it, and bring upon themselves an endless Woe?

Now having done with these kil∣ling Nurses, I could gladly break off this unsavoury Theme, but that there is another Sect amongst us, whose Poysonous Doctrines are as baneful if we take not heed: 'Tis one of the present Troubles we groan under; a proud company of male-contented Bablers (who are Priests of their own making, and the sictitious Idols of abused Phancies), having imbibed Seditious principles, from them un∣wary Zealots have suck't not the Sin∣cere milk of the Word, I will be bold to say, but a poysoned dose of Schism and Prejudice. Thus the Stars fall from Heaven, the waters below are turn'd into wormwood, and the drinkers dye. What mischievous offences have overspread the bosom of great Britain? What splenative rage, and opprobrious words, are cast on the face of Authority? What stumbling-blocks are daily thrown out, to check harmonious Peace, and united Devotion, since troublesome, rebellious, and testy Spirits were both indulged and applauded!

'Tis now grown a necessary point of Purity, to muzzle Assemblies into Schism and Faction, to snivel out a demure Lye, instead of a holy Doctrine, to vent a Libel instead of a Use, to bring in suspition that Thames and Tyber have joyn'd Channels, and that our Government, Rites, and Liturgy, are wholly Romish, or Antichristian. With this soure milk the Babes of Christ are publickly fed, and yet the Non-conforming Presbyters would be thought no Offenders.

The boysterous Thunders of Hea∣ven strike not the top of Olympus; but saucy Seducers are now found, that fear not to blast the height of Majesty, overthrow the Seats of Superiority, and tear Allegeance out of the peo∣ples hearts; and instead of casting St. Peters Net into the wild lusts of Mars, translate the blessed Gospel of Peace in∣to the iron language of Blood and War, Trouble and Discord. Truly how∣ever such clamorous Zealots boast of the certainty of their Election, Christ hath mark'd them with a woe of re∣jection. Woe to those barbarous Pilats that mingle blood with their Sacrifices; Woe to those furious Sampsons that must

have multitudes to perish with them; Woe to the Seducing Prophet, by whom the offence comes.

But truth as well as errour may occasion an offence; good Counsel, like the Peach-tree, may bring forth poysonous fruit in one place, and wholsome in another. The messages of Heaven are oft compared to show∣ers of rain, which falling in due season makes a plentiful year; but scarcity follows unseasonable showers: That which in one place avails, in another annoys; it inricheth our fields, but dirtieth our streets. Woe be to those Clouds (saith Bernard) that send such showers, as make foul work among us, but bring forth no Fruit.

A word spoken in due season, and sit place, hath an excellent savour; but when both these are wanting, the audience goes away worse. Among others, there are three waies of giv∣ing offences, even in the publication of Truth.

• 1. Either by scrupulous Doctrine,
• 2. By bitter Rebukes, or
• 3. By personal Invectives.

First, We have some that while they would be thought Solid, do in∣deed

prove but saucy Divines; on all occasions they are rushing into the hidden Secrets of God, and perplex their weak people with the thorny mysteries of Election and reprobation; a doctrine which is fitly ranked a∣mong those things that profit being unknown: Not that I deny, but there may be excellent matter drawn from such high Points; but the Brain must use her knowledge, as she doth her spittle, and vent no more of it, than may stand with the bodies welfare. The bright countenance of Moses was vayled, when he was to deal with the people, whose benefit he prefer'd be∣fore his own applause. It were far better men obscured the light of their knowledge and learning, than that they should display it to affright o∣thers, or dote about questions that breed envy and evil surmises. There are in our Religion several Mysteries, and holy Scripture contains many things above the reach of our quickest Ca∣pacities; and in nothing more men give offences, than in going about to explain Mysteries, and give an ac∣count of such things, which them∣selves acknowledge to be incompre∣hensible.

And this is not my opinion only, but (what some men will think strange) 'tis Mr. Calvin's also: for at the close of his Doctrine of decrees, he advises Ministers to be very wary of proposing this Doctrine to the people, for fear of giving them offence and disturbance: For if a man (saith he) should come into a Congre∣gation, and thus bespeak them: Friends and Christians, I am here sent to you to preach the Gospel; but I must acquaint you aforehand, that there are but two or three among you, those (that are the Elect) that are like to be ever the better for my Ministry; and as to the rest of you, there's Horribile Decretum, a dreadful Bar in your way, that all the Preaching in the world can do you no good; and the Ordi∣nances of Christ, apply to them as you will, can never prove available to your Salvation: His hearers would run out of the Church, and cry the man were out of his Wits. This just re∣sentment was extorted from the Gene∣va-Oracle, by an ingenious reflection on his own Scheme, and the unhappy consequence he foresaw it would pro∣duce; and I heartily wish his caveat

might be observed by his followers. For certainly it would conduce more to the Glory of God, and the Interest of Christianity, if men would let those things that are mysterious re∣main so, and employ themselves in promoting Justice, Honesty, and se∣rious Devotion; and instead of repro∣bating one another into the Regions of darkness, to do offices of love and friendship one towards another, and adorn the Doctrine of our Saviour by our mutual good-will, and service∣ableness to our brethren.

Secondly, Publick Rebukes, (un∣less like Jonathans Rod they be dip∣ped in honey) offend all. The rough hands of Esau were unfit for Superi∣ority. Sinners like blind men must be led gently, not haled by violence. What gets the Merchant by a Tem∣pest? Who had not rather drink at a sweet Fountain, than a brinish Sea? who raises a fallen man, that bows not himself down? sleepers ought to be waked gently: for as frightful and violent rousings have driven many into wild Lunacies; so wounded and broken hearts are cast into despair, prophane ones into fury and viru∣lence,

by the offensive harshness of a bitter reprover. St. Chrysostom ob∣serves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That too unreasonable, or importunate reproof, is apt to make the Sinner first shameless, and then obdu∣rate.

In the List of the Beatitudes, we are to be first Meek, and then Merci∣ful: we must be merciful to the Soul of our brother; but we must have the Spirit of meekness in our selves first. To correct other mens offences in anger, is to be guilty of greater than theirs. How have those grim Ora∣tors forgot this, that vomit nothing but fire and brimstone! that breath nothing but judgment and condemna∣tion! that thus unadvisedly skare di∣stressed souls from the door of Christs mercy! The Jews have a saying, It were better we were cold in our graves, than we should make our brother pale in a publick assembly: Our reproofs are allowed to glow with the ardent desires of our Neigh∣bours reformation; but if we suffer them to grow so hot as to blister the skin of his Reputation, it is reproaching, not reproving. God Almighty, I am

sure, hath a quarrel to those rigorous masters, that have not strengthened the diseased, not healed the sick, nor bound up that which was broken;* 1.20 but in∣stead of a pious condescention to their Infirmities, have by bitter taunts encouraged them to presume, or frigh∣ted them to desperation.

Thirdly, Personal invectives offend all: our blessed Lord brought not his Traitor upon the stage in publick view, but deciphers him in general terms, One of you shall betray me. St. Paul would have his Timothy to re∣buke and intreat all; but gives him no commission by a particular re∣flection to scandalize any. We are Fishermen, and must cast in a com∣mon bait, without design to wound any single person in the common e∣steem; lest instead of reforming his vices, we give him a real offence, and make the sore rankle worse for being vanned with the publick Air. How ill-becoming is it then in our low-spirited predicants, that choose a Text on purpose to begin a braul! and Raise a Doctrine to revenge some Peccadillo on their silent Auditors! This is to Preach our selves, and not

Christ, and him crucified; to bring in∣to contempt Gods sacred Ordinance, and to make the more serious part of our discourses to be slighted, for blending our little quarrels with the holy message, and driving on some de∣sign of our own, under the mask of a more holy Employment. One would think the foolishness of this Vice might obstruct a further pro∣gress: For it neither procures us Friends, nor removes our Feuds; but on the contrary, enrages our enemies, and makes them assume an unjust de∣fence, rather than fall under a just shame. In whatsoever Sphere we move, 'tis good neither to bite nor fawn, but rather subscribe to him that said,

Nolo minor me timeat, despiciatur major.

An even and humble carriage to all men, especially whilst dispensing the sacred Word, makes men look like Embassadors of Christ, and such whose Religion is not vain, spending it self in idle & frivolous taunts, but is circum∣scribed within the bounds of Charity, that will neither hear nor speak any thing that may directly occasion an Offence.

Our blessed Saviour restraining the hostility and murther of the Tongue, threatens hell-fire to them that call their brother fool. Meaning, that all language which does really, and by in∣tention, disgrace him in the greater in∣stances, is as directly against the Chari∣ty of the Gospel, as killing a man was against the Justice and Severity of the Law: And although the Word it self way be used to reprove the indiscreti∣ons and careless follies of an idle person; yet it must be used onely in order to his amendment, by an authorized per∣son, and within the limits of a just re∣proof, upon just occasion, and so as may not do him mischief in the event of things. And though some men justifie their personal rebukes, from examples in Scripture, as from our Saviour calling his Disciples 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foo∣lish, and St. James using 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vain man, the same in signification with the forbidden Raca; and St. Paul call∣ing the Galatians mad, foolish and bewitched; and Christ calling Herod Fox, &c. Yet is their practice not warranted hereby, unless it be done in the some manner, and with the same mind: if it be for correction and re∣proof

toward persons deserving it, and by persons whose authority can war∣rant it, and this be done prudently, safely, and usefully, it is not contume∣ly; but when men upon all occasi∣ons revile an offending person, lessen∣ning, sowring his spirit and his life, despising his infirmities, tragically expressing his lightest Misdemeanour, being tyrannically declamatory and intolerably angry for a trifle: These are such who, as Apollonius the Philo∣sopher said, will not suffer the offen∣ding person to know when his fault is great, and when 'tis little: For they who always put on a Supreme anger, or express the least anger with the highest reproaches, make no diffe∣rence between him that robs a House, and him that breaks a Glass. Non plus oequo, non diutius oequo, was a good rule for reprehension of sinners. He that reproves too long, does reproach and harden the Offendor; he that does it too bitterly, betraies his own anger, and is guilty of rayling; if too loud, he is immodest; if too publick, he is unmanly; and if too personal, he is imprudent, for no clamorous person can be wise. The cure of which evil

consists in following St. Pauls Exhor∣tation, Let all bitterness and clamour be put away. Spare the person, but not the sin; for he carries a witness in his bosom, that tells him he is the man against which the arrow of re∣proof is shot; whereas the opposite dealing will rather shame the sinner, than amend him. Voe increpanti, Woe to the bitter reprover by whom the offence comes.

Fourthly, Yea, and non increpant too; our very silence may give an offence: But one Erring man is wink∣ed at, saith Origen, and the whole Church is wounded. What mercy is this, to dispence with one, and to de¦stroy all! How ost is all Israe•• punisht for the fault of one Acha•…•… Concealed enormities imply a per∣mission that encourageth to perpetra∣tion; and now that which might have been blown away with a word is grown a rooted example. Suc•• Prophets had Jury in Isaiahs time that smooth'd up the people in lyes•• Prophets that should have bee•• Heads, and indeed were nothing bu•• Tayls; nothing but tails to cover fil∣thiness:* 1.21 Or as Ezekiel amplifie••* 1.22

that homely Caracter, They were grown Foxes with great tails, as sit as could be to hide or wipe away the noysomness of a sinning people, as Foxes with their dangling singles do their filth, that they may not be sen∣ted by their loud threatning enemies. O Mercenary wretch, saith St. Au∣gustin, thou sawest a Wolf endanger∣ing the Flock of Christ, and rannest away! How ran I away? will some old Levite reply, that sticks faithfully to his Glebe and vails; why, here I live, here am I Canonically resident; how do I run away? That Father will tell you, you are then fled, when your lips are sinfully closed; when either to keep a commodious friend, or to shun a furious enemy, some leud man shall be let alone in his impie∣ties. How many luxurious wantons might have been chast and regular? How many in whom the sparkling Canary hath drowned Reason and Grace, might have start up rigid Paterns of Temperance and Sobriety! How many gripple Mammonists might have become renown'd Mi∣racles of Bounty, if some holy and wholsome tongue had given a timely

assault, and come in to the rescue of the precious Image of God, so mise∣rably defac'd by an unchristian conni∣vance? But on the contrary, that which is our shame, and should be our sorrow, we suffer Gods Name to be dishonoured and blasphemed, Christs body to be torn and mangled afresh with Oaths, and his truth im∣paired with impious Absurdities, yet never open our mouths in their vin∣dication! What preposterous madness is this! should our friends Coat but sit disorderly on his back, we would pre∣sently rectifie the immodish errour: But his life is wretchedly debauch'd and dissolute, and we never stop him in this dangerous Carreer. Is not the Soul of more worth than the Ray∣ment? this at most but an unfashion∣able blemish, but the other fearful and extreamly perilous. Might not the Jew suffer the beast of his Neighbour to fall and perish; and shall we suffer the Soul of our brother to be undone to all eternity? God forbid; let us rather by good advice, snatch them as brands out of the fire. And this is a duty not confin'd to those of the Ministerial Function onely, who must

needs want the frequent and requisite opportunities, but indispensibly in∣cumbent upon all men who fear God, and wish the good of humane Souls.

Easie observation will make it ap∣parent, that the neglect of this Duty hath caused the greatest degeneracy in Christianity, and made Religion esteemed the most inconsiderable part and end of our lives: That ge∣neral remisness visibly in Piety, is chiefly, if not wholly, to be attributed to this sort of slavish Compliance, which even Conscientious men are too apt to admit of, in relation to o∣ther mens vices; by which they re∣ceive a currant stamp and approbati∣on, whilest a prudent reproof would certainly work a Shame, if not a Conviction in the sinner. Now this unfriendly and unchristian Custom, is usually warranted upon the preten∣ded Civility of the Age, and Freedom of conversation, which allows every man an uncontroulable priviledge of living his own life: And then it must be no less than rudeness and imperti∣nence, to introduce any religious Cau∣tions. Indifferency here makes the

best company; and any reluctant dislike of Sin, spoils and disturbs it: And so Christ himself must now be excluded, as an unfit Companion for Publicans and Sinners. All concern for his Honour must out of civility be disclaimed, even by his own fol∣lowers, because to the Jew he is a stumbling blook, and to the Greek Phi∣losopher foolishness. As the transcen∣dent Graces and Gifts of Gods holy Spirit are almost levelled with moral Virtues, so those Gospel-duties, such as the fear of death could never yet dispence with, must now be restrai∣ned and limited, by the rules of a pre∣tendedly civil, i. e. a licentious Con∣versation. Nay, so far has this endea¦ring and obliging humor prevail'd, that men are afraid to stand up in the Cause of God, lest they should affront his Enemies; but must live in constant rebellion to their own Consciences, on the petty obligation of Civility and Manners falsly so call∣ed: Whereas according to the rule of good Manners, that is certainly th•• highest rudeness, to dare to appea•• irreligiously in the sight of them tha•• have by a solemn and sacred Vo••

engaged themselves in a contrary Profession. For as in civil matters, to conceal Treason includes an equal guilt, and is obnoxious to the same punishment with the actual offence: So in this case also, he that does not reprehend a sinner, is little less than a cringing assistant to anothers debau∣chery. For shame therefore, my bre∣thren, let it not be said of you, that you love the Society of wicked Wretches, better than the blessed Fel∣lowship of Angels; and that you had rather hear your God and Saviour a∣bused, than disturb your hellish com∣pany: and will hazard the damna∣tion of your souls, out of Courtship to the Devil, rather than be counted absurd among unreasonable men. It was this filled the soul of Isaiah with amazement and horrour, if the Fa∣thers construe him right: Woe unto me, saith that generous Seer, because I am a man of unclean lips:* 1.23 He cannot praise God with the singing Seraphim, saith Jerom, because his lips are un∣clean, and their foulness arose from hence, that they had not faithfully reproved wicked Ʋzziah. All Ely's personal holiness is eclipsed with the

guilt of those hainous Transgressions he winked at.

The Prophet Hosea exhibits a com∣plaint against a sort of Priests, Canni∣bals rather, that eat up the sins of the people:* 1.24 for as the Viands we eat, af∣ter a short digestion become our own flesh and blood; so the Sins of the people which we smother and palliate, being thus swallowed, become our own. The sacred Ministers of Justice, in what Orb soever they shine, will easily apprehend how much this Lesson con∣cerns them, especially in this dismal Juncture of publick affairs; and per∣mit me (not as an imperious Dictator, but) as an humble Suppliant, to ••ntreat you to remember that the sins of o∣thers, which you labour not within your powers to prevent, are yours in the guilt, as well as those of your own personal commission: and the exer∣cise of Lenity in grand Enormities, brings a woe upon your own heads For to justifie the Wicked, and condemn the Righteous, are both alike to God Have a care therefore, you earthly gods, that you give no Indulgence o•• Countenance to that generation of Vi∣pers, that would be poysoning the

Cups of sacred Monarchs, and thrusting their stings into the innocent hearts of merciful Princes, or sucking the Royal blood of their lawful Soveraigns. And as you have any love or regard for that Religion which is pure and peace∣able, truly Antient, Catholick and Apo∣stolick; or any abhorrency to that inchanting City fully of Idolatry, Su∣perstition and Blasphemy; any concern for the safety of his Majesties Person, Crown and Dignity, and your own Freedom and Property, that you would vex those Midianites that trou∣ble you with their wiles; and correct those Amalekites which conspire the ruine of our Israel, and endeavour once more to make England, Issachar like, couch under the burden of a Romish or Phanatick Vassalage, 'Tis as mani∣fest as the Sun on the Meridian, that the mischief, intended is acted with two hands, (as the Prophet most em∣phatically), the best of which is a Bry∣er, and the most righteous of them shar∣per than a Thorn-hedge;* 1.25 which gives us cause to implore the assistance of both arms against them, the strength of the Brachium seculare, to be added to our weaker Ecclesiastical coertions,

to manacle those mighty men in out∣ragious Wickedness, who every where confront not us, but God, in open Re∣bellion or private Treachery, in a Conclave or a Conventicle. Doth the Sun in his imagined Progress meet with Constellations full of venome and irregularity? their hurtful malice is corrected by his beneficial Raies: Doth he meet with benign and tem∣perate Planets? they have strength and influence added to them by that Superiour Light. What do we look for from the Superiour Powers, but the approbation & encouragement of the virtuous Stars, and the Cure and Cor∣rection of the Malignant? And here I cannot but complain of those Stum∣bling-blocks that stop the course of Justice; Our Constables Assize and Session blanks, and our Church-war∣dens Visitation bilks: Oh abomina∣ble partiality! they that are alwaies inveighing against the Times, to in∣dulge the petulancy of a mistaken Zeal; and come forth all the year with eager Complaints against those that sit at the Helm; they that are daily bellowing out their Discontents, and arraigning their Governours failings;

they that find all things amiss in the management of publick affairs; when themselves are inspected (and it lies in their power and office, by virtue of the solemn Oath of God, to redress these grievances, by presenting the Offen∣ders to the cognizance of their Supe∣riours) like surly Elephants endure no representment of their ugliness, not the least aspersion of a disorder. A∣broad in the Church or State, they will tell you nothing is right; but on their own dunghills, in their own Parishes, or Constableries, omnia bene, all is as it should be. Thus these poor Officers plunge themselves into Perjury, for fear of some frowning Sir; and disoblige their Consciences, because they will not displease their Neighbours; and by concealing past offences, bring them into a custome, which no vigi∣lance can remove. Voe silenti, woe to the silent Tongue by whom the offence comes.

Fifthly, And now Calumny follows with her mouth full of Poyson, ready to blast and offend all. As Timothies Pipe enkindled the rage of the figh∣ting Macedonians, so spleen and hatred are stirred up, with the rayling ac∣cents

of a malevolent Tongue. The spies of Canaan, as an honest Rabbin observes, did but discredit the trees and the ground, and the stone-walls, and a thousand mischiefs ensued: how many evills may we then think do they bring on themselves and others, who sharpen their tongues to wound and disgrace men! When our Savi∣our ask'd his Disciples what men were wont to say of him, had they been ad∣dicted to the vice of raising quarrels, they might a reply'd, One calls you a Demoniac, another a Samaritan, ano∣ther a Wine-bibber; these are the good∣ly Characters you get from a thank∣less people: But these harsh and ap∣probrious titles are kept from his ear; they tell him nothing but their good words; One calls you John Baptist, another Jeremy, another some great Prophet. The lips of Christs Spouse are like a thread of Scarlet; yea, indeed, like that Scarlet thread which Rahab tyed to her window, not to strangle any, but save all. The lips of a true Christian are tyed with such threads as prevent mischief, but breed none. It would be well done of our shrill Dames, and imperious

Women, to think a little on Rahab, and keep their houses unhurt with the Scarlet thread of silence and mo∣desty. We should not then have our ears fill'd, and our hearts wounded with domestical brauls; we should not have groundless and rancorous tales so currant among us; we should not have every small spark made a mountain of Aetna, if this Scarlet thread of Silent and Modesty Charity were but religiously fastned to the door of our lips. But Grave and Good men, for ought I see, are as ready to over-lash, as that weak Sex; and let me tell them, such offences are worst. A ball of wool or leather hurts not where it lights; but a bullet spit with violence from the mouth of a Canon, causes Towers and Bulwarks to moul∣der into dust: So men of gravity being once heard to bolt out rash and unjust Verdicts, the weak Christians that cannot judge must needs stumble. How hath the canker'd mouths of some demure Levites, who had first got a reputation of singular Sanctity, blasted the face and form of our re∣nowned Church, inslam'd peoples hearts with a rude and spightful Opi∣nion

of the Reverend Prelates set o∣ver them! How have these great Wheels set the lesser a going, that now too many Families are become houses of Inquisition, when every Notch'd Ideot will as freely as falsly talk of those men, in whose aweful pre∣sence 'twould be sawciness for them to speak at all without permission. The Bible these holy Railers seem to hug, hath told them, if a Ruler be re∣proach'd, a bird of the air (which Hugo the Cardinal thinks is an evil spirit) shall accuse them of it; and that if they inure their Tongues to speak evil of Dignities, and despise Dominions, they are filthy dreamers, not true Disciples. Our Lord hath put cases of an offending eye, and hand, and foot, but we hear nothing of an offen∣ding head; That, says Cajetan, challen∣geth more regard, than to be prophan'd by any vulgar breath, or to be censured by any thing under Heaven. How much then they are to be reproved, that in their Conventicles set their lungs to sale to encourage Sedition, and promote a new Rebellion by justify∣ing the last; I leave it to God and their own Consciences to judge: but

it makes me very suspitious they are of the same spirit with Diotrephes; (for there is a strange temptation in being a Head, or Ruler, though but of a Faction) and that their constant bel∣ching such malicious words, disloyal glances, and uncharitable reflections against their lawful Superiours, pro∣ceeds from that ambitious love they have to Preheminence; which slains their Zeal with such an aversion to those Humilities and due Submission they owe to others.

Methinks 'tis mischief enough in the busie tales of Detraction, that ill opinions are bred by it, Unkindness foster'd, Charity quenched, and Jarrs raised that many times end in Blood, that we need not add to it the displea∣sure of an enraged Deity. Solomon tells us, There are six things the Lord hates, and the seventh he counts a foul abomination. Pride and Bloodiness, and wicked Imaginations, were hate∣ful enough; but there is yet a worse, a more abominable thing, a scandalous Babler, a sower of Discord among brethren: this shall be laid in our dish in that terrible Judgment, that we sat like grim Judges, and spake

harshly against our brother, and slande∣red our mothers son. This is a fruitful, though a foolish Vice. For through the help of the Devil, and our corrupt Nature, whensoever we have a mind to throw dirt at one another, there is enough to be found in every street. The Apostle tells us, In some things we offend all. Which renders it the greast imprudence imaginable, for him that hath a house made of glass, to throw stones at his neighbours windows, when the slightest requital will quickly demolish the brittle Fa∣brick of his own Reputation.

Alterius dictum aut factum ne carpseris unquam Exemplo simili ne te derideat alter.

And however we set a grave look up∣on it, as if we had done nothing amiss; however our own Oracles please us; however we rise up from our gar∣rulous Bench, forgetting the mischief is done both to the audience and accu∣sed; Yet the severe Judge of Heaven and Earth will call us to a strict account, and make us at last see the foulness of that Vice we accounted

none; and then voe detrahenti, Wo be to that man by whose detracting tongue the offence comes.

Sixthly, Pernicious counsels are Of∣fences of the Tongue also, and as gross and spreading as any. Sin is then grown to a fearful height, when it delights to spread its infection; when the leud man takes up his seat in the Chair of Pestilence; when like a Do∣ctor of the Chair, those evils that he practiseth himself, he seeks to teach others. The Spirit of God finds fault with the Church of Pregamus, that she had a sort of men that held the Doctrine of Balaam; upon the na∣ming of which, some will think, saith Origen, there were some in St. Judes time that studied the Black Art, some profound Wizzards that pretended the hidden skill of that old Serpent. No, that man teacheth the Doctrine of Balaam, that follows his example in perswading unwary souls to the commission of scandalous Actions. It was Balaams bad counsel, that laid the fair women of Moab as stum∣bling-blocks before the People of God. Seducing perswasions, which either stumble us in the waies of Goodness, or

lead us into a vitious course, (and so pull the wrath of God on our heads) these are the Doctrines of Balaam. Thus the Serpent seduced Eve, and she Adam: Thus Solomons wives turn his heart from God, and crafty Achi∣tophel puts Incest into Absolons head: Thus a litigious wretch that hath un∣done himself in Suits of Law, lies like a gloing coal ready to kindle others; for none proves a deeper knave, than a spent fool. Thus the corrupted Advocate puts Lies and Perjury into his Clyents mouth, for the mainte∣nance of an unjust Cause. Thus furi∣ous Revengers bring in Seconds, to embrue their hands in blood: Thus Country-Tiplers are grown Rashers and Anchova's to one another: Thus one Sacrilegious Cormorant, the Bell-weather of the Parish, encourages a∣nother, and he a third, to a conceal∣ment of the Churches due! How fear∣ful and lamentable is it to conceive what a deal of this scandalous Ware is openly vended in City and Coun∣try! How the gripple Shopman nur∣tures his Apprentice in a Trade of Lyes: how the ravenous Cheater draws on his landed Novice to Dice

and Drabs: How one cries out with Solomons Ruffler, Come, let us take our sill of love till the day break: another, Come, let us lay wait for blood: another, Let us lurk privately to undo the In∣nocent; let us joyn purses, and find out the strong drink, and continue till night at the wine-boles.

How would the King take it, should War and Tumul arise, to have his own Guard enticed from him, to serve on the Enemies side! we are by Bap∣tism become of the houshold and re∣tinue of God, and shall we make it our studie to pluck his Servants away from him, to corrupt his houshold with traiterous counsels, and perswade them to serve on his Enemies side, and not look for a furious revenge, not so much as a rebuke from our Mi∣nisters mouth? Truly 'twould be well-pleasing to us, that we might alwaies come to you as the gracious Heralds of Peace: But Christ Jesus hath given us an example, to thunder in such a Case as this, to ring it aloud in the terrible Ruffians ear, Voe male consulenti, Wo be to the man by whose pernicious counsel the offence comes.

Seventhly, How have I forgot that tempting Syren, whose enchanting Songs lulls incautious Marriners in∣to a sound sleep, while their Vessel splits upon a Rock! That crafty Panther, whose odoriferous breath enticeth herds of Cattel after him to their own destruction; I mean the smooth and flattering Tongue, by which the Offence comes. As the Shell-fish is mounted alost in the Eagles Pounces, to be shattered with the greater fall: So frail men are highly extol'd by their pick-thanks, but 'tis to tumble them down into a depth of Sin. The pre∣cious balms of ungodly men have a secret dose of Poyson in the composi∣tion; that Oleum peccati & Oleum vene∣ni, are used promiscuously in the He∣brew Dialect. Now as dogs pursue their game best, when the huntsman excites them to sport and courage with his voice: so wicked men run more eagerly into vitious courses, when they are encouraged to it by their obsequious Flatterers. 'Tis now nick-nam'd a poynt of good Manners, a token of Humility and Gentleness, to sooth and applaud men in Vice and Vanity: and he that basely

stoops not to those inhumane applian∣ces, shall be reported Proud, Peevish, and Envious. But know your friends, know your enemies better, whosoever you are that love to be tickled with the glosing tongues of parasitical ob∣servers. To steal our Houshold-pro∣vision were a gross theft; but to be rob'd of our Seed-corn, was a worse damage. What are our inward af∣fections, but seminaries of all the goodness can be derived from us? Now these affections are stol'n and spoyl'd, when oily tongues, to endear themselves, & patch up the rents in tat∣ter'd fortunes, shall so egregiously abuse us, as to think well of our own enormi∣ties, and pursue what we should most abhor. What can mischief us more, than the pilfering of our hearts, and depraving our inclinations? for by this means the very Seeds of Grace are risled away, and we are left barren (like the Fig-tree) to the curse of an incensed Judge. Woe be to them that call good evil, and evil good; that put light for darkness, and darkness for light. Vae Adulanti, woe to the flat∣tering Tongue by which the offence comes.

Eighthly, And may we not rank those in the List of Vocal Offenders, from whose unsavoury Jests, lascivious Songs, and scurrilous Pens, balls of Wild-fire are cast abroad to inflame others; whose Bills, like tame Ducks, are ever dabling in stinking mud? How is our tuneful Melody scandaliz'd with debauch'd Airs; the harmless recre∣ative Instruments of Musick, trans∣form'd into the Engines of Mischief, our entertainments fly-blown with and loose and abusive Catches! I hope none will be so uncharitable to think I con∣clude all under Offences that musically recreate themselves, and delight others; no, for Gods people may be merry within the limits of filial duty: 'tis the abuse onely that I declaim against, who am of Aristippus's mind:

In libri Patris Sacris, Mens quae pudica est nesciet corrumpier.

But these empty sounds vanish into Air, and reach but to few; we have found a way, with the publication of obscene Pamphlets, to make our offen∣ces Eternal, and are become universal Bauds to the whole world. Cupid is

Crown'd a Laureat, and that unchast license which hath been expung'd and hiss'd at in Heathen Poets, is hug'd and applauded in Christian. The Jews have a saying, that when Scurrility is heard without, the door rots; the door! nay, the Audience rather; for rotten communication is the quickest cor∣rupter of good Manners.

Can we think Almighty God be∣stow'd our breath on us to no other purpose, but to blast his Image? Can we think our Creator intended us for nothing else, but to be the Devils bel∣lows? Oh woful merriment, that af∣flicts our God, and grieves his Spirit and holy Angels, to make sport for the Devil and his infernal Crew! Let no evil commnication, saith the holy Apostle, proceed from you mouth; and presently adds, Grieve not the Spirit of God. Go now, unhappy drols, and think to delight your fond admirers with an obscene Jest: but remember, that truly Religious hearts are griev'd; nay, the Spirit of God is griev'd with those that thus hazzard their souls, to purchase the reputation of Facetious Blateroons. Hath Christ pronounc'd weeping and woe to them that laugh

now: How then can they think to escape, that do not only admit, but cause and further this vain and frolick excess. Oh lamentable and heedless folly! to kindle a wanton delight in some loose heart, to feed a lascivious ear, and make our company merry, we bring on our souls a sorrowful woe. Voe turpiloqui, woe to the scurrilous Tongue by whom the offence comes.

Ninthly, Derision and Mockage is the last offence I shall arraign in the Tongue: For, O foolish Galatians, who hath bewitched you! saith the chosen Vessel. As the grumbled Charm of a Witch, some think will strike dead a little child, so the goodness of a weak Christian, with every breath of derisi∣on is almost blasted. How little a thing staies a boat on the river, and startles a horse by the way-side! no less easily are we deter'd in a course of Goodness. Some frail disordered man hath the symptomes of a growing Cure upon his Soul, has mew'd off his sick feathers, and now begins to startle at his former excess; to forbear his brain-shaking Cups, and hell-invented Oaths; has ty'd up his Tongue to the good behaviour, and imposed on his

Conversation the strict Rules of Religion: and now the fleering drunkards make Songs upon him; the scorns and taunts of his old Mates lie in his way, and he falls a∣gain upon the same rock of offence. Another is mildly dispos'd, and would wink at a wrong, but hot-spurs are hissing his pusillanimity; he shall be mark't out for a Coward and Milk-sop, that dares not incur the guilt of a spontaneous Murder, to gratifie some beastly humour. Should a sort of poor Christians be redeem'd from the Turkish Gallyes, what would we think of him that should endeavour to be∣tray them again to their old servi∣tudes? Is a soul loosed from the power of Sin and Satan, what a horrid villany is it to ensnare it again into that Cap∣tivity! Whosoever he be, that thus nips the buddings of Grace, like the cruel Egyptians, he does but strangle the Hebrew Babes that God would have preserved; and like Tyrannous Herod, put Christ to death, when he is first conceived and born in a regene∣rate heart. But the most degenerate sort of scoffers, and dregs of mankind, are those that scoff at Religion, and de∣ride

our hopes of another Life, as the Phantasms of a melancholy Priest, or the Politick stratagems of some cun∣ning Statesmen, to keep people in awe. We are cast into the very Dog-daies of Atheism and Ungodliness, and live among those which scoff at such things that are most Sacred and to be trem∣bled at. Oh the frequent darings of Divine Vengeance, that continually pierces our ears, and wounds our hearts! and those vented in such direful expressions, that the most deeply damned in hell could never be guilty of worser. Wonder not if this be the Cordolium of all that are religiously sensible in the land, if it puts them into the weeping Prophets Iliaca passio, My bowels, my bowels, I am pain'd at the very heart; for 'tis enough to raise a paroxysm of grief and indigna∣tion in the holy Apostle, and make the hearts of good men sink and dye in them, to see how prodigiously leud and impudent men are grown. Yea, those dull souls who are insipid and dreggy on all other arguments, are by the Devils, and the Leviathans help, grown eloquent in abusing God and Religion, to magnifie their abus'd

Corpuscularean Philosophy.

Tell them of a God, and they laugh aloud at your folly, who are so tame and childish to believe what you never saw; and pitty your ignorance, for being deluded by the men in black, into the melancholy thoughts of Reli∣gion. Democritus and Epicurus are polite Authors, and in better credit with such, than Moses, St. John, or St. Paul; and Hobs's borrowed Hypothesis, than the sacred Volumes of the Old and New Testament.

Quis fando temperet à lachrimis?

They can solve the Phoenomena of Nature, without the allowance of a Deity; and derive the worlds Origi∣nal from a Fortuitous concourse of Atomes. Thus these imperious A∣theistical Dictators, boast themselves the only men of Learning and Discre∣tion; stigmatizing all others, as igno∣rant Rusticks, and illiterate Buffoon's, that have nothing of generosity, who dare not set their mouths against Heaven, and defie the Authority of their Maker. Now to blunt the edge of this scoffing Wit, which boasts of so

easie a Victory over despised Christiani∣ty; Pray consider, that their onely argument is taken from Sense, unless they enforce them with Oaths, the usual Graces and Ornaments, and the only proof they have for such wild discourses; and are to be pitied and pray'd for, but not disputed with, lest we spread the contagion, having to do with such as had rather loose Heaven, than live soberly; and have no other reason why the say there is no God, but because 'twould be well for them there was none. 'Tis a strange de∣lusion that hath infatuated these ab∣surd Animals, that they dare sport with the flames of Hell, in scoffing at God and Goodness, and the same mo∣ment startle at their own Shadow, frighted with the noise of Thunder, and are as fearful of being alone in the night, as other vermine are of light and company.

O quam multos dominos habet, qui unum non habet!

Every surprizing accident skares them from their Principles; there being nothing more evident, than that the

greatest Atheist is alwaies the most notorious Coward. Thus we read of Antiochus, when he enjoyed the constant series of a smiling fortune, boasted himself Superiour to God him∣self; but when the inconstant Goddess withdrew her Beams, and appear'd unto him under a cloud of Troubles, he chang'd his note; for having re∣ceived a fall out of his Chariot, and his insolency curb'd by an immediate blow from Heaven, he could say then, as too many of our Atheists do upon the assault of a disease, and the fears of death (Pray God it be not then too late)

Justum est hominem mortalem subditum esse Deo.

It is meet and requisite for mortal men to be subject to the immortal God. Tell me, I pray you, that pretend to be so great masters of Reason, whether 'tis not more agreeable to the principles of right Reason, to believe a God, than deny it; if so, then give over (ye men of sense) those sordid extravagan∣cies, that render you Clowns to Hea∣ven. Burlesk no more upon God,

nor cast disgrace upon the holy and blessed Trinity: For if frail man com∣pacted of infirmities is so jealous of his Honour, that (by the commands of Hell) he thinks himself oblig'd to duel him that stains it; How will God Almighty be jealous in taking ven∣geance against such as blaspheme his Godhead, neglect their own Salvation, and choose rather to venture their whole Happiness in gratifying their corruptions, than provide for their own Safety by examining their groundless surmises? And you that have better learned Christ, be intreated t•• shun the Society of such scoffing A∣theists, who would laugh you into e∣ternal mourning, and mock you from the exercise of Piety, till the Dev•…•… claim you by Prescription. By 〈◊〉〈◊〉 stratagem or device hath the Devil•…•… much disheartned from Religion, an•• afflicted men for it, as by Scoffers, wh•• make themselves the main promote•…•… of his Cause, and advancers of hi•• Kingdom: by no methods hath th•• Devil more instructed those tha•• would be bad, and discouraged other•• from being good, than by these ac∣cursed instruments of Cruelty. Whe••

the Jews could not withstand the mi∣raculous coming of the Messias any other way, they took shelter in a taunting proverb, Can any good come out of Nazareth? When the convin∣cing power of Miracles had proclaim'd his Divinity, and the Works that Christ did had declar'd he was the Son of God, they had no way to prevent believing on him, but Is not this the Carpenters Son? Thus also fares it with Religion, that they who have their minds estran∣ged from it, from thence take an occa∣sion to scorn and deride it. But if no∣thing else can perswade you to rise out of the Chair of Pestilence; See the ex∣amples of Gods Judgments upon Scor∣ners: Ishmael mocking Isaac, was bani∣shed the pleasant land, and exposed as a prey to forreigners: Michal mock∣ing David for dancing before the Ark, was punished with the sorrow & shame of barrenness. Machivel that mock∣ing Atheist, dyed in the prison of Flo∣rence; and Julian that made Christia∣nity a derision, expired in a most hide∣ous and cruel manner. Nothing is more just and equitable, than for the impudent in sin, to be dashed out of coun∣tenance, and to be beaten with their

own Weapons; for the Lord scorneth the scorners, and will mock at their Calamities when they come, who mock'd at God before they was in∣flicted: take heed therefore you of∣fend none of God's little ones, those that begin to tast sweetness in the Word of God, and the promises of the world to come; but rather strengthen the weak hands, and the feeble knees, and encou∣rage all men in the way of Goodness. But Changelings sometimes pass for the Babes of Christ, and while I am pleading for the Righteous, I would not patronize a counterfeit in the ways of malice and disobedience, in the ways of guilt and dissimulation, (which ma∣ny now take for the streight paths of Christ). I think we do well to stop your course, and to deride your devi∣ation: but far be it from us to retard you in the ways of Jesus, the good old way wherein you may find life for your Souls; the ways that are strewed with Love, Peace, Meekness, and Hu∣mility; woe be unto us if we call you not (as we do daily) to walk therein: but if any by precept, or example, put you from the pursuit of these real Graces, Voe deridenti, woe be to that

man, by whose deriding Tongue the of∣fence comes.

The next member that upon ar∣raignment will be found guilty of Offences, is the Eye; a part of the body endued with so much excellency, and withal so much iniquity, that I know not whether it may more invite your admiration or your sorrow; for when the heart corrupts the eye, and the eye betraies the heart, it stains its own glory, by agreeing with the mind in the service of Iniquity; it renders the eye an egregious offender: for if with a greedy aspect it looks upon food, without charging the stomach, 'tis guilty of Gluttony; if on a woman to lust after her, 'tis guilty of Adultery; if it beholds riches with covetous de∣sires, it hath committed Robbery; if on anothers good, with an eye of evil, it commits the sin of Envy; which is the meaning of our Saviours reprehensi∣on, Is thine eye evil, because mine is good? But as if the vice of the husband-men were transformed into a virtue, sinful man is continually reviving it, in repining that his fellow labourer in the vineyard that came in late, should receive equal wages with himself, who

like Coesar and Pompey can endure no equal, nor second to rival him in his victorious Atchievements: Hence it is that Envy is called the green-sickness of the Soul, that feeding upon cinders, or rubbish, contracts the stature, impallids the body to a hectick leanness, and through default of the liver, spots the face with gutta Rosacea, as the effigies of the man by whom the offence comes. This is he that cannot endure the abi∣lities of any, should be admitted com∣petitors with his feeble acquirements; thinks illustrious merits an upbraiding his own defects, and that he is lighted into envy by the splendour of his ri∣vals virtues, against whom he hath no other quarrel, than what the Affricans have against the Sun, Ʋrit fulgore suo; or what one had against Demosthenes's candle, onely because it stood in his light. This sin of Envy renders men more vitious than devils; for we no∣where read, that they envy one ano∣ther: Besides, their malice ariseth from the want of that good which they have lost, and these envy that good which another hath found. And now through the suggestions of Ma∣lice, the sinner wracks himself with

jealousies and surmises, to perswade himself each Candidate is his enemy, that he hath a greater share in the love of the Popularity; and this puts him upon base and ungenerous employ∣ments, to satisfie an unreasonable and impatient jealousie; sends him as a spy into every dark corner, to discover that which only dwells in his own imagination; and all this while he hath perhaps been fighting with his own Chagrene Ghost, and hath had no other enemy, than his own ill nature. This makes it a kind of misery to be excellent, because it is sure to be atten∣ded with malignity; it being the con∣stant guise of poorer spirits, those brats of mouldy clay, to erect obelisks to their own obscure bearings, out of the ruines of others: and since they are unable to raise themselves to the esteem of their adversaries, they endeavour by Calumny (or the exercise of their be∣friended, not acquired authority) to bring them down to the same ignoble level with themselves. This is a stone of Stumbling, and a rock of offence, for Christians to malign each other: * 1.26for he that hateth his brother is in darkness until now; but he that loveth abideth

in the light, and there is no occasion of stumbling in him. But that which aggravates the offence, and makes the sin become so excessively sinful, is, that the only cause for which the envious man is enraged against his brother, is that for which Cain slew Abel, be∣cause his own works were evil, and his brothers good. And that this hath been the constant practise of this devi∣lish vice, will appear when we fur∣ther consider, that for this cause Jo∣sephs brethren sold him; and it was virtue in David, that provoked Saul to seek his life; and the Ninevites re∣pentance, that distempered Jonas; for this cause (namely unparallel'd good∣ness) 'twas, that the Jews conspired the death of our Saviour, and which made the Roman Governour endea∣vour his releasement, because he knew that for envy they had delivered him. This is even the nature of envy, to assault the worthiest persons, whose eminency shines beyond others in glo∣rious Actions, but meddles not with such as be of meaner quality. But to perswade men from the practise of this unchristian and unmanlike vice, know, that Divine Justice hath

appointed this sin to be the torment of it self; for Envy, like cankered Brass, feeds upon his own substance.

Justius invidia nihil est, quae protinus ipsum Authorem rodit excrutiat{que}suum.

But I shall rather prescribe Antidotes against this poyson, than shew the punishment that attends it: and to that purpose, if thou seest another a∣bound in Learning, Judgment, or the like commendables, be not so envi∣ous to thy self, as to be vexed at that which may better or inform thee, if thou wouldst make a right use there∣of.

If thou hear him defend the Truth with applause of others, let not a per∣verse emulation tempt thee to main∣tain the contrary, to the subverting of the hearers: for there is, saith Na∣zianzen, a happiness even to be over∣come. And it is far better to be ho∣nestly vanquished, and quit the field, than to obtain an inglorious Victory, with the shipwrack of true Religion. If thou see another endued with spi∣ritual Graces, as Virtue, Knowledge,

Temperance, Patience; here is matter for thy godly Emulation, but not for thy bitter Envying: thou shouldst strive to match him in the exercise of holy duties, but not to damp his ala∣crity by malitious detraction. Ac∣cording to our Saviours precept, our light should so shine before men, that they seeing our good Works, may glorifie our Father which is in Heaven. Therefore let not thy envy be the cloud to dim the light of anothers works, and thereby hinder so much glory, as might redound to thy heavenly Fa∣ther. * 1.27 Although such a man were thy enemy, yet because Almighty God is glorified by him, he ought to be thy friend: and now because God is glo∣rified by him, shall he therefore be thy enemy? God forbid! Remember whose work he is doing, and en∣courage his faint endeavours with the addition of thy service, and help to effect what thou dayly prayest for; That Gods will may be done on Earth by thee, and thy fellow-servants, as it is in Heaven by the glorious An∣gels.

The Tongue is now wormed, and the Cataract of Envy over the Eye is

touch'd; but I must lead you on with Ezekiel to more abominations, to more offences in our lives; they are of two sorts, injurious and exem∣plary.

First, The injurious offences are ap∣parently indigitated in our Saviours words: for who receiveth his little ones, but their hopeful benefactors? and who on the other side gives them offence, but their spiteful opposers? And here our old Complainants are ready to commence their suit, in rec∣koning up the hard measures offered to their Zealous guides, who are exil'd their Pulpits, stript of their Maintenance, rated, fined, persecu∣ted, as their word is; whereas the con∣trary is most evident, Being treated, through the kindness of some, and the remisness of others, more favourably than the Law allows, and their pra∣ctice deserves. And when they fall under any pecuniary mulct or cor∣poral restraint, their punishment is of themselves; they cannot be called in∣nocent Sufferers, but injurious Agressors. I would to God they would once learn to saddle the right Ass: for, as St. Augustin said of Sara and Hagar,

the Maid did more persecute the Mistress by her pride and sauciness, than the Mistress did her Maid by the severity of her discipline: and notwith∣standing the Dissenters clamorous Charge, upon a Melius inquirendum, 'twill be found, that Schismaticks do more persecute and offend the Church, than holy Church doth persecute or offend them: and so unhappy conse∣quences have been the issue of their lucrous ingannations, that the Church better endured the Swords of Tyrants, than the tongues of Schismaticks: for while we smarted, Unity remained; but while these Anticeremonian Bigots are believed, the Church is obnoxious to ruine, by the seeds of division they sowe amongst us.

But that which spreads the conta∣gion, is, that the Schismatical tenents of some Non-conforming brethren, like ill weeds in a fat soil, have done greater mischief through the good opinion men have of their personal Sanctity. They are good men! and (by a bad consequence) all they do must be so accounted.

But what can the pretence amount to, when examin'd by an intelligent

and unprejudiced soul? for 'tis not flourishing the banner of goodness, that can priviledge men from either errour or sinning: neither ought the unreprovableness of mens converse in other things, countenance their Schis∣matical opinions, or Church-dividing practices, against the light of divine Scripture, and right Reason. Let mens Gifts and Graces be as large as they themselves would have it believed, must not men of honesty live under Laws, and submit to every Ordinance of man for the Lords sake? Surely however they whisper the contrary, they dare not speak it aloud, lest they be as openly convicted to resist the Or∣dinance of God, and purchase to them∣selves Damnation.

These are the gildings and varnish of those selfish intrigues, whereby men of good hearts, but weak heads; and women, who have weakest judg∣ments, but strongest wills and passions, are cozened into a good opinion of these painted out-sides, to embrace a Cloud instead of Juno, and forsake a peaceable Church, to be members of a contentious Conventicle. I take no delight in searching the wounds, or

displaying the faults of a religious Party; but in so noble a Cause 'twould be a sin to hold my peace: Meam injuriam patienter tuli, injuriam contra sponsam Christi ferre non potui. 'Tis a deplorable offence, that men of excel∣lent parts and improvements, which might be eminently serviceable to the Church of God, should abuse their lear∣ning to the maintenance of a Schism; and instead of winning souls to Hea∣ven, with busie and ill-boding diligence compass sea and land to draw prose∣lytes to a party. How many Kilns and Barns (the present threshing-sloors of discontented Jebusites) are turned into Trojan horses, from whence publick mischiefs proceed! How many souls are heedlesly led by these stubborn and furious guides, into a bitter di∣staste of their common Mother the Church! how many into a Peevish disesteem of their able and pious In∣structers! yea, which is most lamen∣table, into a true loathing of their spi∣ritual Food. But to return to inju∣rious offences, cast your eyes I, beseech you, about you, and every corner will afford you such, as under a pre∣tence of Purity, root up the Vineyard

of God, affront Majesty, scorn Laws, and pursue their hateful designs, with all the violence of disloyal and affrighting insinuations: whose deadly Talons (like the soaring Eagle) are onely bowed in (I fear) for want of an op∣portunity to prey and ravin. Another way of discerning the humour and malice of injurious Sectaries, is in the bitter Colycinthos they shred into the pots of those profits they relish not. Let some Reverend Divine but cross and discountenance Schismatical fan∣cies; let him but walk in the waies of Meek obedience and Humble con∣cord, he shall be defam'd in their Con∣venticles, and called either a Tory, a Papist, or at best a Papist in Masque∣rade; he shall be defrauded in their Contracts, excluded their Houses, de∣prived utterly of all their Contributi∣ons: his heart shall be broken with dayly affronts and oppositions; his in∣tents cross'd, and his desires hinder'd: the Reverence due to his Function shall be detain'd; and by telling the Vul∣gar he is a man of Arbitrary Princi∣ples, he preacheth Obedience to Laws, he is therefore of a persecuting spirit. And by these arts having prejudiced

the Factious many, nothing but the salt scorn of a sour face shall be cast up∣on him. His domestick necessities, and painful maladies, shall be so far from any share in their aid, or pity, that they shall rather become matter of mirth and mockage amongst them; his grave shall be made for him, and his knell rung in the votes of unmer∣ciful people, e're God takes him away: Nay, which is worst of all, his holy Labours shall be despised, his Rebukes slighted, and his Doctrine tax'd; his Church either quite forsaken, or thinly resorted to. And are not these offen∣ces enough to stumble one; Nay, to hinder the course of Christs Gospel? to keep many good wits from entring upon a Function, that, in the conscien∣tious discharge of it, brings nothing but barrenness and vexation? Truly, if they can shew us no better fruit of their boasted holiness, like the barren ground the Hebrews are told of, they have a curse at their elbow. Vae injurianti, Wo be to that man, by whose injurious dealing the Offence comes.

But injurious offences cannot be thought all that our Saviour meant;

for when he puts those cases of an offending Eye, and Hand, and Foot, we understand it not of our own members, as if they should offer us violence. We proceed therefore to the last block, the exemplary offence; and this I will devide into three parts, and in them shew you.

1. That Offence may be given by the indiscreet management of a good work.

2. By the unreasonable use of an in∣different thing: And

3. By the foul example of a work in its own nature evil.

1. In the performance of a good work commanded by God, we are not to balk an offence, but as much as in us lies to remove a misprision. 'Tis better an offence should be given, than any of Gods sacred Truths should be betray'd. Si aliqui sunt infirmi, & scentia destituuntur, non o∣portet ut nos eorum causa Christiana libertate fraudemur:* 1.28 what though some are weak, and destitute of know∣ledge, there is no reason that we for their cause should be cheated of our Christian liberty. We must not regard their offence, who refuse to be healed,

unless we our selves become sick. In those works which fall not under a strict command, we are to do that which we cannot omit without an offence; and though 'tis certain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nothing can be so spoken or done, but it may be spoken against: yet when we consider that the Cere∣monies of our Church (about which Dissenters make their pretence to quarrel) are but few in number, are sig∣nificant in their nature, and advanta∣geous to the grand designs of Religio•…•… in their use, our Christian liberty consists in this, That we have leave 〈◊〉〈◊〉 do them, without the imputation of Sin•• nay, 'tis so far from being a Sin or Offence, to comply with our neighbor•• in such plainly innocent usages, and harmless customes; or with the wil•• of our Governours, when they com∣mand us such things, that it would be both sin and scandal to refuse so to do•• for our refusing to comply with eithe•• of these, can hardly proceed from any better principle, than a proud af¦fectation of Singularity, or at best from a superstitious Scrupulosity. St. Pa•…•… would have us abstain from every ap∣pearance of evil; but wills us not to

think every thing evil which some men call so; for in that good old way which the covenanting Consistorians & blind Papists call Superstition & Heresie, we may truly worship the God of our Fa∣thers: for God judgeth not as man judgeth.

2. In the use of indifferent things, we have two lights to shew us our way; Faith, and Charity; Faith pon∣dering the nature of the thing it self, to settle the wavering conscience: Charity prescribing the time and man∣ner, lest we incur danger, and our weak brother offence. Truly a scandal taken from the use of indifferent things, if it proceed meerly of weakness and ignorance, is to be pitied and ten∣der'd. The Apostle is ••ull of war∣nings, serious warnings, that we lay not a stumbling-block before our weak bro∣ther, that we cause him not to perish for whom Christ dyed: and for his own part avers, he would eat no flesh as long as he lived, rather than it should stick in another mans stomach. But doth he mean that his weak brother should keep him for ever thus cautelous? Or doth he yield to their infirmity onely so long till the truth be taught him? Yea verily: for if our weak brother af∣ter

a clear instruction will yet remain blind, and stumble at every thing, his weakness is no longer to be yielded un∣to, but to be corrected. Pertinacia potius quam imbecillitas, saith a learned Divine; you are mistaken, my scrupu∣lous brethren, you are mistaken, 'tis rather Obstinacy, than Infirmity; 'tis rather wilfulness, than weakness in you, since there is nothing in our worship of God committed that is unlawful, or omitted that is necessary. You that are Dissenters contend for trifles, we for order and obedience: as for ex∣ample, in our English Church many people stumble at our publick Rites decent Gestures, and Vestments; and challenge us fiercely of these as offen∣ces. But give me leave to tell you that these ungrounded notions, how plausible soever, are but the dreams of some misty sleepy brains: for the De∣vil, that he may keep the world un∣der these delusions, 'tis his usual knack to burthen the forms of Gods Worship with clamour and vulgar prejudice, lest the union of Christians should de∣stroy his Kingdom, or lessen his Sub∣jects. I appeal to any indifferent man, whether it be not more injurious

to Christian liberty, to follow the humorous dislikes of private and petu∣lant spirits, which require the omission, or to yield obedience to lawful Autho∣rity, which by mature advice com∣mands the use of such things, as are otherwise, and in themselves, equally indifferent for use or forbearance. The respect of private scandal ceaseth, when just authority determines our liberty: and that restraint which pro∣ceeds from special duty, is of superiour reason to that which is deriv'd from common charity: We ought to bear a greater regard to our publick Gover∣nours, than to our private brethren; and be more careful to obey them, than satisfie these. 'Tis true, we are commanded be not conformed unto this world;* 1.29 but the main import of the words, and design of the Apostle, is in what follows: But be ye transformed by the renewing of the mind: Newness of mind, is that Substantial duty of Christianity, which makes all other things lawful unto us. To the in∣different things of the world we may conform for quietness sake; to the things of decency and order, we should conform for conscience sake; onely to

the wickedness of it we should not fashion our selves.

But since I know that our adversa∣ries out of interest cannot be quiet, but will (notwithstanding all that can be said to the contrary) load innocent Ceremonies with scandalous Epithets (for by this craft they get their livings) let me demand of them, How came you so weak, that are so pure? How long hath the lawfulness of these things been cleer'd among you? what pains hath been taken by our reverend Pre∣lates? What evincing arguments have fallen from the Lips and Pens 〈◊〉〈◊〉 our reverend Divines? what stone 〈◊〉〈◊〉 offence have we not removed, to make your way cleer? And now let th•• world judge, if our holy Mother th•• Church, who but maintains her ju•…•… Right and Liberty, be to be taxed for giving offence, or not rather her wea•• Sons, which shut their eyes against th•• light, to be sharply reproved for the•…•… wilful disobedience. Yet am I no•…•… so uncharitable to think, that every one which dissents from the doctrin•• of this or that Church must be stig∣matized for a Schismatick: No, if a dissenter be meek and modest, humble

and holy, and makes no breach in the Church's Ʋnity; such a one hath the temper of a sober Christian, and will do no mischief to Religion: but when dissenting about indifferent things, is managed with Pride and Passion, Rage and Malice, tending to the sub∣version of Government and good Or∣der; Then 'tis manifest there is something more in the case than Con∣science, and the man is become Facti∣ous. When a weak scruple against the Sign of the Cross, shall make men Rebels against the Crown; when a su∣perstitious abhorrence of a white Ve∣sture, shall make us dye our gar∣ments in blood; and a furious zeal against an Organ, shall make men call for the confused noise of Drums and Trumpets, 'tis manifest they have lost the temper of sober Christians, and deserve the hateful name of Rebels, as well as Schismaticks. 'Tis a strange delusion that hath seized some which scruple at an innocent Ceremo∣ny, who against all convictions and armies of reason will be troubled, and will not understand; this is very bad; but 'tis worse that he should think him∣self to be the more godly man, for being

thus troubled and diseas'd; and that upon this account he shall fall out with his lawful Soveraign, calumniate his Actions, reproach his Counsellors, abuse his subjects, and quarrel with his Government, and despise it; this man nurses his scruple, and instead of cu∣ring a Boyl, dies of a Cancer: or is like a man that hath strained his foot, and keeps his 〈◊〉〈◊〉 for ••ase; but by lying long there, falls into a Lip••∣thymie, and that bears him to his grave. Thus calling themselves to doubtful disputations, (instead of pra∣ctising known duties), they go on deceiving and being deceived, to their own discomfort here, and misery hereafter. But I gladly shift the Scene; intreating my dissenting and scrupulous brethren to remember, it is all our duties to obey and do what is commanded; not judging our Judges, but quietly submitting to their Injunctions, who watch for our souls, and must give an account to God. But if so many mischiefs and offences proceed from indifferent things, what shall we think of gross and infectious evils, the misleading acts of the vitious or indulgent Ruler, the Riots and Ra∣pines

of the rich, the leud examples of Church-men, Parents and Masters, do∣mestick fails, the foul slips of the Re∣ligious, the mutual seducements of men and women by scandalous ha∣bits, Cum multis aliis, &c.

The Ruler is first. As Jacobs Sheep brought forth Lambs agreeing in colour with the pill'd rods they cast their eyes on; so many people, ei∣ther out of a greedy hope to thrive by a servile imitation, or out of a vain ambition to follow their betters, take courses of the same tincture with the Scepters of Authority. When the Clock strikes not in due season, we blame not the weights or movement, but the Clock-keeper; and whom are the fails of the Vulgar ascribed to, but their eminent Guides? Let Bal∣tazar carouze in the hallowed boles of the Temple, and all the Court will pledge him: let Queen Vasti con∣troul her husband, and all the scatter∣ed Dames in the Country-provinces will take the Reins into their own hands. Why did the Heathens so fu∣riously rage? who did the people ima∣gine a vain thing? The Psalmographer resolves us, The Rulers of the earth

took counsel together against the Lord, and against his Anointed. Who could imagine a people so laden with the favours of a gracious Messiah, that saw their sick restored, their blind in∣lightened, their lame walking, and their dumb speaking; yea, their dead bodies brought to ••ife! Who would imagine after these beneficial works, they should put him to so base and bitter a death? Had not Herod and Pilat, had not Annas and Caiaphas, had not the Chief Priests and the Ruling Elders took counsel together against the Lord, and against his Anoin∣ted? Therefore, as if the guilt of all this had stuck on the Princes and Rulers, the holy Psalmist directs his advice to them onely: Be wise now therefore, O ye Kings, be learned ye that are Judges of the Earth. It is with men as with fishes, if the head begins to putrisy, the body can be worth nothing; if the head be sick what can the heart do but faint, and the body but languish? If a Ruler hearken to lyes, (saith Solomon) all his servants are wicked. And here turning our woe on the Romish and Factious Grandees that have hearkned to lyes,

and led people into mischievous in∣ventions: how are we bound to bless God for the upright and moderate sway, the inoffensive and meek car∣riage of our Royal Head, and his sub∣bordinate Deputies, whose very lives may as well silence a saucy Libeller, as their authority?

But this word gives them another memento: Authority hath a Sword in her hand; and if she bear it in vain, sin is heartned, and offences given. The old Gyants were called Nephilim, Cadentes, not as if they fell from Heaven, but because other men asrigh∣ted with their grim looks, were ready to fall down and swoon away. A∣mong us, 'tis rather the over-gentle, than the terrible Rulers, are the right Nephilim, that make men fall into a custome of sinning: for as Moses Rod cast on the ground became a Serpent, so the Rod of Justice that falls from the Magistrates hands for earthly respects, what does it prove but a destroying, a poysoning Serpent? therefore is it good Counsel given by the Son of Syrac, Let no man seek to be a Judge, who is not able to take away iniquity, lest at any time he fear the person of

the mighty, and lay a stumbling-block in the way of uprightness. Honour on a Fools back is as Snow in Summer, as Rain in the time of Harvest, not onely unfit for himself; but pernitious to others: for as Summer-Snows cor∣rupt the Fruits, and Harvest-Showers rot the Corn; so a weak Ruler is the spoil of a Country. And though we may thank God that even this way we are better provided, yet our Saviours Item (like Philip's boy) may stand for a Remembrance; when sin and partiality would get admission, Voe Rectoribus, wo be to the exalted man by whom the offence comes.

And now if oyled Paper would be writ on, I could try the Rich of this world how prone they are to scatter Offences; as St. Paul says, They fa•…•… themselves into divers snares and tem∣ptations, and bring others into the same trap. Riches in the Hebrew Dialect have a name that implies Stability; they are called Jechum, as if they made a man to stand sure: but if they make our selves stand, and others fall, what are they but un∣righteous Mammon? Our Saviours

Churl was arrayed in Purple, which is a bloudy colour; and how many of our great mens Robes are dyed in the bloud and wrack, and offensive spoil of their poor Neighbours; yea, in the pillage of the Temples? How many of these dry Nurses have Breasts great enough, but yield no Milk for the Babes of Christ, whose houses stand like Beech-trees, onely for Beasts and Drunkards to be sheltered under; or like Oaks of Bashan (as the Pro∣phet speaks) that have nothing but A corns for a few Swine, while the poor and indigent are deni'd sitting relief, and forced to rob, pilfer, and offend God, if not to challenge him of unjust partiality?

2. 'Tis another offence I take it in men of Quality, that many of them are become the Patrons of Schism, and instead of their true Mistriss, that heavenly and religious Wisdom, that is both pure and peaceable, like Er∣rant Knights in the Pores legend, have embraced an ugly Witch with her angry and fantastical face, the masked Hypocrisie of cunning Zea∣lots; that such men whom our Pul∣pits have spewed out for retaining

their old Principles of Disobedience, Tumult, Schism, or Heresie, shall by these great ones be hug'd and listened to as the onely Oracles of Infallibility. O how they bless and admire them∣selves (and are proclaimed by o∣thers) as the grand Sticklers of their Party, because they have a Nonconfor∣ming Levite to their Priest! Is not this an offence, that you that impose Laws upon us, are the first breakers of them your selves, and think you do God good service, while you fight against him, in disturbing the peace of the Church and Kingdom?* 1.30 Combu∣stible matter is not more incident to ruine by its vicinity to the flames, than your inferiours are by tracing your steps. You know well, the ho∣nour and respect that belongs to your qualities, cannot exempt you from the common Obligation and Law of Religion; but the greater your per∣sons are, the more enforcing is your interest to be religious, because your Examples are more leading and influ∣ential. Be not, I beseech you, the Ring-leaders into Schism, but be Fol∣lowers of solid Piety and sincere Re∣ligion: for this will adorn your bea∣rings,

and ennoble your Souls and Names in the lasting Records of Hea∣ven. And on the contrary, wo be to them that adde fuel to the fire of Dissention: Voe diviti, Wo be to the man by whose abused riches or honours the offence comes.

3. 'Tis a great exemplary offence in the judgment of all the sober and un∣prejudiced world, that our Nonconfor∣ming Brethren give, in separating from the Church of England, because in our publick Service we use Set Forms of Prayer: and because they think themselves innocent, though but for the advantage of accusing us first, ••s laying these stumbling-blocks in th•• way to Peace and Ʋnity; I shall tak•• off this Sanctimonious Vizor, (mad•• onely to startle the unwary admirers, that gaze on the outside onely) and make it appear to all that are not guarded with the Shield and Buckle•• of Irrationality, That they themselves are the men by whom the offence comes.

And that I may leave them with∣out quarrel, I shall make them both Judge and Party, and endeavour to convict or acquit them by a Jury of

their own packing, and their own Creatures being Judges. This makes Religion contemptible (saith Mr. Ba∣xter) when we are perceived to place Religion in unwarrantable Separations, and affected Singularities from a true Church, and have no other pretence, but that they pray by a Book, and we pray without one: These are the Com∣plaints that make our Houses and Streets ring, that our Governours are Persecutors, because they would com∣pel you to hear a man that is Confor∣mable, and pray with such as use the Liturgie, and communicate with a Pa∣rochial Congregation. These are the no Crimes you charge on the Churches score, and the foundation on which you build the Wall of Separation, and estrange your selves from the best Church in the world. But how you will answer this to God Almighty in the Great and Terrible Day, is my wonder and astonishment: And therefore entreat you to consider whether these are sufficient causes to make Rents and Divisions in the Church, and raise Contentions and Heart-burnings amongst those which agree in all fundamental truths. No,

but rather on the contrary, if you had (as God bethanked you have not) a just cause to refuse Communion with our Church in some instances; yet you ought not therefore to proceed to a total Separation from it, or to e∣rect new Churches in contradistinction to us, or gratifie the humorous dislikes of them that do, by joyning with them. You often call us Popish Pre∣latical Priests; but if you will believe Mr. Baxter, he says. You are the great Factors of Rome, and Ʋpholders of the Triple Crown: For (saith he)* 1.31 thou∣sands have been drawn to Popery, or confirmed in it by your Separation already; and I am perswaded that all the Arguments else in Bellarmine, and all other Books, have not done so much to make Papists in England, as the Divi∣sions among our selves; yea, some Professors of strictness in Religion, and of great esteem for godliness, have tur∣ned Papists themselves, when they were giddied and wearied with turning.

They know but little of the world, who perceive not that our Differences are the Contrivances of the Romish Cabal to ruine us: Read the Bishop of Rhodes's History of Henry the

Fourth of France, and Campanella's Spanish Monarchy; where, after a long discourse of the intended Inva∣sion of England by the Monarchs of Spain and France (incited thereto by the Commands and Benedictions of Rome, as well as their own Ambition) they especially declare their judge∣ments of the means and instruments to be employ'd for the Ruine of the English Church in this sort, that there was no better Artifice, than by causing Divisions and Dissentions among the English: And to this purpose they advised it as the onely way, to erect certain Schools and Academies in Flanders, that the Students thereof may disseminate Seeds of Division in Natural and Theological Sciences: which would discompose their Opini∣ons, and unsettle their Judgments: for (say they) the English are en∣clined to Novelties, and are no less violent in defending them. And how considerable the effects of this Contri∣vance has been, their late horrid Con∣spiracies against our gracious King, do manifest. And you, my dissenting Brethren, of whom it may be said, as Chemnitius spake of the Monks con∣cerning

Pelagianism, You defie the Heretick, and foster the Heresie: for while you separate from us, you do no less than make your selves Agents to accomplish their designes, in over∣throwing a Church you acknowledge to be true, and promote the Errours of Antichrist.

Many sad Examples might be pro∣duced to this purpose;* 1.32 but I delight not to vex a Wound by a continued application of Corrosives: I shall therefore proceed to answer the main Objections against the use of our Common-prayer-book; the first of which is,

Object. Praying by a Set Form, is a humane invention, and sinful, because not commanded in Scripture.

Answ. In answering whereof, I must invoke again the assistance of Mr. Baxter, (for they that raise these Spectrums are best skill'd in laying them:)

* 1.33"If by false Worship, saith he, you mean forbidden or not com∣manded, we (i. e. the Presbyterians) worship God falsly every day, and in some part of the matter, very oft our Disorders, Confusions, Tautologies, and unfit Expressions are all forbid∣den,

and so false Worship: and if God prohibit it in the Liturgie, he prohibits the same in extemporate Prayers; in which some good Christians are as failing as the Li∣turgy. And as the words of the Liturgie are not commanded in Scripture, so neither are the words of our extemporate or studied Ser∣mons or Prayers. God hateth e∣very sin in every Prayer, but he ha∣teth the avoiding of Prayer and due Communion much more; and you but strain at Gnats and swallow Camels, while you thus eagerly con∣tend for the Shadow, and let the Substance glide from you; giving us cause to think these Niceties are but the Bones that the Devil throws amongst us to break our Teeth with, and in the mean space reject the whol∣some Food of our Souls."

Open your Eyes, I beseech you, and you will easily discern how you are imposed on, and made the Engines of their Malice, who would destroy both us and you. Methinks I hear the Papists, Independents, Anabaptists, and Quakers, hissing each Party on, saying, There, there, so would we have

it: One while crying, Throw Dirt enough on the Surplice, and be sure some will stick; call the signe of the Cross the Mark of the Beast; tear in pieces their Liturgie, and call it the Popish Mass-book: Another Sect say∣ing, Bate them nothing; and others, Stand it out, and yield to nothing; with a deal more of this insignificant Jargon: Who are well assured, that if there be once a right Understanding, and consequently a mutual Agree∣ment betwixt the Episcopal and Pres∣byterian Parties, they must of necessi∣ty dwindle into their Original No∣thing; or like rotten Houses, when the substantial Props they lean on are taken away, moulter to dirt, and bury themselves in their own Ruines. Have a care therefore you warm not these Vipers any longer in your bo∣soms, by espousing their Quarrels: for if ever they come to be strength∣ned with power, will turn their stings against their Nourishers; as the In∣dependents have done against you once already.

Object. But the Covenant (i. e. the Scotch Covenant) (say they) where∣in we have lifted up our hands to the

most High, makes it unlawful to hold Communion with any that use a Liturgy.

Answ. I shall again make bold with Mr. Baxter for this reason, that Law∣yers affirm, there needs no greater con∣viction of an Offender, than the Confessi∣on of one of the Complices: His words in answer to this Objection are these:

"No man of us all hath need or ought to go to the Covenant to know what is his duty in the Worship of God, but onely to the Scriptures: for if Scripture make it not a duty, the Magistrates Law will make it a sin; and if Scripture make it not a sin, the Magistrates Command will make it a duty."

And in p. 9. and p. 88. of his Defence of the Principles of Love, resolves it thus:

"To pre∣fer no publick Worship, or a worse, before the Liturgie, is deformation and prophaneness: for all the refor∣med Churches in Christendom do pro∣fess to hold Communion with the Church of England in their Liturgie, if they come amongst us where 'tis used: Therefore it seems to me to be Perjury and Covenant-breaking, either to prefer no publick Worship

before the Liturgie, or to refuse Com∣munion with the Churches that use it, as a thing meerly on that account un∣lawful."

Consider further, that your Sepa∣ration savours of Novelty, (which a∣mong the Wise and Holy, without a∣ny further aggravation, renders it scandalous) and our practice cor∣responds with Antiquity, whose cu∣stom in the first and purest times was, to pray by Forms: Nay, the Antients pronounc'd it a sin to do otherwise in their publick Devotions. And though I urge not their Practices and Opi∣nions, as Principles of infallible ve∣rity, to command your belief; yet I hope you will admit them as grounds of credibility, to facilitate your as∣sent, being handed to us by those that cannot be imagined not to know, being so near; nor be suspected to com∣bine flalsly to impose on us, being so pious. And if you want an Exam∣ple, take it from the Disciples; who out of a sense of their own wants, be∣spake their Master, thus: Teach us to pray, as John taught his Disciples.

I beseech you therefore, consider in time, what you are doing: for if

Mr. Baxter prophecies right, he tells you, That Separating will at last ruine the separate Churches themselves: for no instance can be given (saith he) of a separate Church of a hundred years standing. To conclude, the same Au∣thor saith, The Protestant Religion must be kept up by the means of the Parish-Ministers, and by the Doctrine and Worship then performed; and they that think and endeavour that which is con∣trary to this, of what side soever, shall have the hearty thanks and concurrence of the Papists. O that now, my dis∣senting Brethren, you would be per∣swaded to lay aside all prejudice and partiality, self-ends and interests, and follow the things that make for peace: Suffer your Reasons to awake; put on Modesty, be clothed with Humility, and call no men, or decent Custom, Popish or Antichristian, till you are assured by an infallible signe it is so; lest you be found fighters against God, and slanderers of your Brethren: Be not rash censurers, but judge righteous judgment, lest you abuse the truth it self, and call the Spouse of Christ an Harlot.

The Church of England is bare∣fac'd,

hath no Idols to obscure, no spi∣ritual Cheat with which to delude you; for the representing of which, we should stand either in need of darkness, or a false light: we have no∣thing in our publick profession which the wisest men, the most pious Chri∣stians, may not practice; nothing in our Faith which they ought not sted∣fastly to believe. It is onely want of Enquiry, and a sober Examination, that the purity of our Churches Do∣ctrine is not more generally embra∣ced; 'tis because the calmness and so∣briety of its Devotion, the moderation of its Discipline, the largeness of its Charity, are not more impartially en∣quired into, that men mistake us, divide from our Communion, trouble the world with their impertinent noise and clamour, and administer matter of offence to many thousands in Eng∣land, who are hardened into an utter neglect of Godliness by the unwar∣rantable Singularities, and the scanda∣lous sins, especially of those Professors that have been most addicted to sinful Separations; without receiving occa¦sion, or giving a reason for it.

And to conclude, I am afraid that

all those Scruples that have been ur∣ged to vindicate a Separation from our Communion, will be found too light at the day of the Lord, to counterpoise the vast guilt of Schism and Disobe∣dience. Could you make it appear that your Salvation was in the least hazarded by Communion with us; if you could not have Peace, but upon those ill terms of parting with Truth and Holiness; could you demonstrate that in any thing we are departed from the true Church, your Separation was warrantable: but since 'tis evident our Church hath preserved intire that Faith which was once delivered to the Saints, without any loss or innovation; since all the Laws and Rules of holy and Christian life, are by our Church taught; since men may conform to all the Constitutions of our Church, and yet be as holy as the best of Saints in any Age of the world; since there is nothing herein commanded, that ever God did forbid; and since all this we are able to prove by the clearest De∣monstrations, it must necessarily fol∣low, they incur a Wo that call good evil, and light darkness.

4. 'Tis no less a hainous offence also

to separate from a true Church, un∣der a pretence that notoriously sinful Members are received into Communion with it. This is to strain at a Gnat, and swallow a Spider; and to prevent an imaginary guilt of Pollution by o∣thers, incur a real guilt of Schism in themselves. And though by dispen∣cing with Humility and Charity, they magnifie themselves, and brand those they separate from, with the disgrace∣ful Epithets of ungodly and profane, and with the Whore in the Proverbs, wipe their mouths, and say, they have done no harm; yet in the judgment of St. Paul, the sin of Separation is so dangerously infectious, that the per∣sons guilty of it are to be set in the first rate of Offenders, and to be shun∣ned as soon as descried: Mark them that cause Divisions and Offences, con∣trary to the Doctrine you have learned, and avoid them.* 1.34 Divisions are the In∣telligences that put the Orbs of Of∣fences into motion, and are the prime subversion of the Church; which o∣therwise is rarely endamaged: for whilst it is united, Satan is not ad∣mitted, nor Scandals started; which makes the Apostle in another place so

passionately resent the injury offered to the Church by Divisions, that he wishes they were cut off that trouble it, by unsetling and removing its Vo∣taries from their first Station.* 1.35

And you will have no cause to think this a severe process, since there is more mischief threatned to the Church of God, and less hopes of reco∣very in a Separatist, than a more no∣tified Malefactor: A debauch'd man, if discreetly reprehended, will blush and tremble at his Miscarriage; but an Ableptick Schism-Master will dis∣dain, insult, and spurn at him, that by a modest Reproof would turn him from the errour of his way; besides, a Sect-maker disturbs the peace of the Church, tears its Ʋnity, and paves a Causey to destruction, whilst the other onely perverts himself, and disquiets but his own Conscience. But admit some of the Members of our Church were as bad as they would render them, it makes no Pallizado for their Conventicle: for as long as the Church sojourneth on Earth, bad men will be mixed with the good; and they de∣serve a sharp reprehension (in the o∣pinion of Mr. Calvin)* 1.36 that tumultuously

depart from the Church, or by unseaso∣nable rigidness endeavour to overthrow it. And Christ Jesus in propounding this Parable (saith the same Author) would bridle and moderate their Zeal who think it unlawful to have Com∣munion with none but pure Angels; and they that preposterously make haste to root out all that displeaseth them, do as much as in them is, pre∣vent Christs Judgment, and usurp the Angels Office.

Mr. Perkins tells us,* 1.37 that faults in the manners of Professors, is no warrant for our Separation: for tho vices (saith he) appear in the lives of Ministers and People; so long as true Religion is taught, and the Sacraments duely ad∣ministred, it is a Church, and we may not depart from it.

Mr. Hildersham makes it is Doctri∣nal Observation upon the fourth of St. John 22. * 1.38That those Assemblies that enjoy the Word and Doctrine of Salva∣tion, though they may have many cor∣ruptions in them, are to be acknowledged the true Churches of God, and such as none of the faithful may make separation from.

I am almost assured, they would

think it little less than Sacriledge, not to allow these men to be theirs; and whether it be not an offence for those of a second Edition to make their practices clash with these allowed Do∣ctrines, let Conscience judge: Onely give me leave to make this use of their Doctrine, That 'tis extreamly sinful for Presbyterians to separate from the Church of England, their own cele∣brated Teachers being Judges.

Our blessed Saviour refused not to communicate with the Twelve, though he knew one of them was a De∣vil; nay, he lived and died in Com∣munion with the Jewish Church, though 'twas abominably corrupted; and was so indulgent and graciously appli∣cable to sinners, that the Pharisees call'd him a Companion and Friend of Publicans and Sinners.

One reason why Christ would be baptized among the common sort, is rendred by Spanheim to be, that he might convince the World he was no Friend to those Opinions that debarred men from frequenting the means of their Salvation, under the colour of their present unworthiness: for he came not to call the righteous, but sin∣ners

to repentance. It is the works, not the workers of darkness, that the Apostle enjoyns us to have no fellow∣ship with. Judas his personal action in eating the Pascal Lamb, was an abo∣mination; but it had no reflection on the Apostles that communicated with him: for as their Faith and Piety did not sanctifie him, neither did his ini∣quity defile them, or hinder the benefit of their worthy receiving. The Sons of Ely were practically vitious, scanda∣lous Sons of Belial;* 1.39 yet the People that communicated with them were Gods people. Scripture almost every where is loud in the commendation of unanimous Congregations; but stigmatizeth the privacy of a disjoyn∣ted Separation.

Neither is it fit for you, my dissen∣ting Brethren, to complain against our Parochial Communions: for the de∣testation of our Offences, is no Privi∣ledge nor Plea before Gods dreadful Tribunal, for the prosecution of your own, though spun with a finer thread: First cast out the beam that is in your own eye, and then you may see clearer to take the mote out of your brothers eye.

Give me leave, I pray you, out of love to your Souls and the Church's peace, to be plain with you: for I must not, I dare not flatter you, by sowing Pillows under your Elbows, and calling you pretious Souls, Gods elect people, and your lawless Mee∣tings the Assembly of Saints, until I have other proof of your immunity from the common Errours of others, besides your own naked affirmations. Do not delude your selves, nor suffer your Hirelings to do it: you are not better than others, but are dayly con∣victed of Pride and Covetousness, Envy, Malice, and Ʋncharitableness, Dissimu∣lation, Lying, Over-reaching, and Hy∣pocrisie, to every discerning eye; and the reason why it is no more notorious to the common view, is, you have learn'd the knack to indulge each other in your close iniquities, to palliate your open wickedness, and obscure your own Crimes by defaming others.

But were you as eminent Vessels of Honour as you would be thought to be, yet you may not disdain those that are but of wood and stone, as un∣worthy your Societies. 'Tis one of Machiavil's principles, that who they

stagger with one wrong, they must utterly cast down with more; which you make your practice, if you endea∣vour not by uniting with us, to ward off that blow that from the hand of our common Enemy is falling on us. 'Twould well beseem the goodness you pretend, to return and strengthen us with your better Members (if you have any such) that we may be thereby enabled to mend what is amiss, and bless God for the mercy of making men to be of one mind in a house, and stilling the Outrage of an unruly Faction: And I beseech God Almighty to en∣due us all with a sorrowful apprehensi∣on of all our Offences, that our Parochial Assemblies may be more sober and de∣vout, and that your separate Churches may be more just, humble, and chari∣table; that we may all study to preserve the unity of the Spirit in the bond of Peace, all minding the same thing; and that there may be no Divisions amongst us, but that with one mind and one mouth we may serve the living God; that his Name may be glorified, our Sins purged, all our Souls saved, and avoid that wo that belongs to them that cause Divisions and Offences. Ve Segregatori,

Wo be to them that separate them∣selves, sensual, having not the Spirit.

5. Neglecting the service of God in the publick Offices of Religion, un∣der the fallacious pretext of being a∣bove those subsidiary helps, or being better employ'd on the Lords day at home, is a most injurious and scanda∣lous offence. Do you provoke the Lord to jealousie? are you wiser than he, that you usurp a priviledge of doing onely what is right in your own eyes, in opposition to the all-wise commands of a Deity? Many Opinionists have done wickedly; but this in pride and ingratitude exceeds them all. Wo be to him that is alone, in the want of a spiritual Guide to correct his wander∣ing, and direct his feet in the right paths. For so pernicious is an affected curiosity to be wiser than our Neigh∣bours and Teachers, that it forces men upon dangerous precipices to their destruction: Whereas abiding in their Station with a meek and humble obe∣dience, in a plain and well-ordered Devotion, would have made them better men, if not more knowing Christians. To decline offences, to be careful and conscientious in our

several actions, is a purity that every man ought to strive after; but to cheat the world into a belief that we do so, onely by separating from our Brethren, is a double iniquity. You think you are above Ordinances; but I doubt it is nothing but a wanton fa∣stus, and proud temper of spirit, that makes you boast so: and if your own arrogance and presumption would give you leave to lay aside the flattering glass of Self-love, you would find you stood in greatest need of them.

Object. But, say they, we can better employ our time at home, and read good Books, and better Sermons than our Ministers can make. And in these studied Excuses, take themselves to be no less zealous, but onely more discreet than their Brethren, who do not the like; when indeed they are guilty of folly and wickedness: Of folly, in ascribing as great applause to our private Devotions (which lose their vertue, and have no promise of audience, being done in opposition to God's publick Worship) as the uni∣ted Orisons of religiously disposed persons in Gods House of Prayer: And of wickedness, in offering Sacri∣ledge

for Sacrifice, robbing God of one duty, and paying him with another; with-holding the greater, and yet would seem conscientious in the less. Whilst thus contemning the Precepts of Heaven, and the Communion of Saints, in doing their own Will, they lose the benefit of both: Who hath re∣quired these things at your hand? Religion is not a thing left to the ar∣bitrary fancies of men, to cull out from that diversity with which the World abounds, what best pleases themselves; neither are the ways and mediums of the exercise of it, put in∣to their power; but as God is the Ob∣ject of Worship, so the means and man∣ner by which, and how he is honoured, and his Servants benefited, must be circumstantiated by himself; his Will, and not ours, must be the sole and ad∣equate Rule. All Ordinances do not work necessarily, as the Sun enlightens the sable Skies; nor physically, as ha∣ving an inherent power to produce their effects: but they are operative by the sacredness of their Institution. Be wise then, O Christians, in main∣taining a venerable esteem of our Church devotions, where God by so∣lemn

Prayer is invoked, the Word preached, and the Sacraments rightly and reverendly administred; being as Babes for hunger and thirst after them, though not for knowledge and un∣derstanding in them. 'Tis a no less common than dreadful observation, that those that leave the Church-Assemblies, do at last bid adieu to Religion also: Which that we may prevent, 'tis ex∣pedient we forsake not the assembling of our selves together, as the manner of some is, but account it a special favour from God, when we may congregate our selves freely to worship the God of our Fathers. And that our obedience may keep pace with the mercy, let us provoke one another to the dis∣charge of this duty, saying, Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, to pray before the Lord, and with praises make his Name glorious. But alas, we might rather expect the removal of this Bles∣sing, than the continuance thereof, for our exceeding faultiness and negli∣gence. God hath given a long and happy rest to the Land of our Nativi∣ty, with advantages of giving our at∣tendance at the posts of the doors of the

Lords house: We are not driven, like the Primitive Christians, of whom the world was not worthy, to assemble by stealth in Dens and Caves of the Earth, being persecuted, afflicted, and tormented; but the Gates of the Lords House have been open to us, and we have or might have had free access to his Altars. While other Na∣tions have heard the terrible noise of Cannons, and the dismal effects of War and Bloud-shed, the shreeks of Widows and Orphans, we have had the musick of Bells calling us to the House of God, and there the melody of Psalms, and Hymns, and spiritual Songs. We read in Acts 9.31. that the Churches had rest through all Judea; and what use did they make thereof? Did they grow careless and wanton, kick against the Breasts that gave them suck, and spurn at those Knees whereon they were dandled? Did they contemn Or∣dinances, slight the Sacraments, throw contempt upon Prayer, and despise Prophecying? Did they lose their first love, and neglect the good oppor∣tunities which God gave them for their increase in Holiness? No, they were edified, and walked in the fear of the Lord, and were multiplied.

Oh let us follow these pious Exam∣ples, in loving the place where Gods honour dwels, and answering the end for which they were appointed. He that frequents the place of Gods Wor∣ship, hath an early Title to a Blessing: for though many are found of God that sought him not, yet few or none ever sought him but they shall find him, though it be in the last Watch of the night: Nay, sometimes those who have had ill designes in going to Church, yet God hath made it work for their good, and of unwilling Audi∣tors, framed willing and real Converts. St. Augustin in a proud humour of carping, entred the Church of St. Am∣brose, but departed with a broken and bleeding heart: And who can tell but God may work as great a change on you, if you would not fly the means that God hath appointed, and wilfully neglect so great Salvation?

Let us at last, with the shrill Cock, not onely awake others, but clap our own sides. A sinning Priest is the fall of many, and the offence of all: It was a lamentable sight in the Prophets eye, that the very stones of the Sanctu∣ary were stumbling-blocks in every street.

What doth embolden sin more? what doth occasion more spiritual falls, than the foul Example of a Church-man? who is heavenly in his Pulpit onely, but out of it given to all excess of riot. Oh how barbarously and cru∣elly do they wound the Gospel of our Lord Jesus, that preach it to the World, yet live as if they intended to go to Heaven some other way than that which they teach their Auditors! Nay, how is it possible his discourses against sin, and of Heaven and Hell, should prevail to the amendment of o∣thers, who hath no care of his own Soul? for the love men have to their Vices, with a little help from the De∣vil, will easily perswade them the whole is fictitious, or else that Heaven may be obtained, and Hell escaped, upon easier terms than the Priest tells them. How odious is the name of some old Heretick that hath fill'd the Church with Garboils and Blas∣phemy? yet a crafty Heretick, in St. Bernard's account, hurts less than a leud Minister: for Hereticks poyson the Church but with Words, with giddy Tenents, and airy Speculations, which vulgar heads are not capable of;

but each shallow Ideot will spy a dis∣order in our lives, and sooner follow our Vices, than maintain our Opini∣ons. Divines may not think to carry it as some more wittily than truly say Physitians do, to have the Sun see their good deeds, and the grave ab∣scond their failures. No, my bre∣thren, in the very walls of your houses holes will be dig'd (as in the Prophe∣cy of Ezekiel) to spy out your secret a∣bominations; we cannot erre, but with the Snail, we leave our slimy filth to publick view; and what need we wonder, that our Messages miscarry, and that the following slock are tumbling down, when their Shep∣herd is walking on the edge of Rocks! The River Nilus, as Aristotle tells us, hath a marvellous Stone in it, which if ground to powder, and given to a dog in some proper Vehicle, he will never be able to spend his mouth. Beloved, that harsh and austere life, as it were the Stone of Nile, if we soften it in liquor and voluptuous courses, we quite lose the vigor of our rebu∣king voice, the authority of our holy Embassie! What do we sweating in Pulpits, if we love and practise the

Vices we declaim against! Divinity is a strange kind of Physick, that ef∣fects no Cure, unless the Physician take it as well as the Patient. Who pulls a drowning man out of a deep stream with a dry hand? Joash his Arrow is then prevalent, when the Prophets Arm is joyned to it. A merry Souldier struck a bird dead, from which his Comrades expected an Augury; saying, How should these silly creatures direct others, that can∣not secure themselves? Who goes to a Barber for his bread, or to a Victual∣ler for his cloth? and who will e're hope to receive direction for Holi∣ness from them, in whom there is nothing to be seen but Vice? We often complain, and it may be justly enough, of prevailing Faction a∣mongst us; but I am sure nothing so much promotes their interest, as the scandalous lives of some that exercise the Ministerial Function among us. The late incomparable Bishop, Dr. Jer. Taylor, tells us,* 1.40 If we live Holy, our Doctrine will be true, and that truth shall prevail: but if we live Wickedly and Scandalously, every little Schismatick will put us to shame,

and abuse our Flocks, and feed them with Colocynths and Hemlock; and place Heresie in the Chair oppointed for our Religion. 'Tis an errour I know, a fond and precise errour, to think the Power of Gods Word, or the benefit of the Sacrament, should be tied to the holiness of him that mi∣nistereth. The Church in the Can∣ticles is a Garden of Nuts:* 1.41 and if the Law of God that is planted here, be a Nut, we may safely eat the Kernel, though it come from a slovens hand. But truly it were to be wished, that as the beautiful Heavens above our heads, are infinitely rais'd from earth, most different and opposite to her Centre; so the Messengers of Heaven were as far remov'd from the base and sinful customes of this corrupt World, that instead of refreshing Fountains, they were not Whirlpools to draw into danger such as are about them: For as the Ivy and Elm, for the People and Pastor grow together: The people, saith Jeremy, take ill courses:* 1.42 and the reason is added in the next words: The Prophet and Priest are profane men. Therefore St. Paul thought it would ask more than an ordinary care;* 1.43 that

it would be a point of high prudence in us, to be honest men, not onely in the sight of God, but in the eyes of the World also. Even Kings and Empe∣rours have refused to quench their extreme thirst with offered Water, when their Armies had none: they would not give an example of Intem∣perance: Why then do they that are Sacred to God, offer themselves up to swinish excesses, with the hazard of so many Souls? The Whale espying her young ones at a low water, left in danger of the almost-dry shore, spouts such abundance of water upon them, that they can swim away in that ar∣tificial Tide.* 1.44 Did we truly regard the welfare of the Servants of Christ Jesus, we would part with our Li∣quor, to save their Souls; we would abandon our delights, we would cast out a drunken humour, to bring them again into the right way: and this we may learn from the Indian Ocotochlus, that having obtained his Prey by a great noise, invites other beasts to feed on it; and when they are sated, feeds on the rest, that the poyson wherewith he abounds, might not injure his mes-mates by feeding

with them. What a shame is this to us men! to us consecrated Priests! that will abstain from none of our Cups, from none of our Carouses, from none of our vain delights, how scandalous, how infecting soever.

Truly, the best remedy I can com∣mend unto us of the Clergy, who are set upon a hill, for religious Example, or the peoples Scorn and Derision, is a holy Privacy and Retiredness; at least a careful choice of our Company. It is on record in Leviticus 14.36. That the Priests of God must not come into a polluted house. They that are strangers to the course of our lives, will judge of us by the quality of our company. We loose our masculine Gravity, and get contempt by Familia∣rity: We throw the Honour of our Function too prodigally into a com∣mon bosome, whiles we are seen mixing at Feasts and merry meetings with light and dissolute persons. Our Sa∣viour is observed never to stay long at Capernaum: it was a place of plea∣sure, and, as Druthmarus tells us, was much haunted for that purpose, even by the Grandees of Rome. People are prone to take offence that Church∣men,

should share in those pleasures, or haunt those places, which yet them∣selves will freely enjoy. The damned Churl thought he must be a man of another world, that could convert his brethren. How shall Souldiers wound their enemies, if their Battalion stand not aloof? how shall we vanquish humane corruptions, if we keep not from them? St. Paul wished himself separate even from Christ, for his bro∣thers sake; and shall not we separate from leud and debauched Societies, for as great a matters doth it not hinder men in the way of Salvation to be insensible of their own errings? and who will think that he goes a∣stray, while his Pastor is in his com∣pany? should no scandal ensue, yet we pull a stain upon our selves: For he that sorts with uncivil men, shall hardly come off untainted.

While the Hebrew Multitude sports and dances, and worships a gol∣den Calf, Moses is on the Mount with God, praying and weeping, and inter∣ceding for the sins of the people Let the world take her course, and pur∣sue her follies it is not for us, my holy Brethren, it is not for us to mix with

it: it would become us better to re∣tire, and pray and weep for publick offences: not to lie as stumbling-blocks, and pull Gods anger upon us; but to stand in the gap, and turn away his wrathful Indignation: This were the way to be held in greater account, if we were less seen; to be more conspi∣cuous, if we were more hidden; if like the Halcyon birds, we came not out but to calm a tempestuous, Sea, to remove troubles, and to bring peace to the vexed Conscience. Woe be to them that gad abroad on contrary errands, even to raise stirs, and to cause offences. Vae Sacerdoti, wo be to the Church-man, by whose irregu∣lar Life the offence comes.

A sinful complyance with the humors of Factious people, against the pre∣scribed Order of Holy Church, is a∣nother offence in Clergy-men; and too many such false brethren there are a∣mongst us. I speak this to their shame, who like Aristotles first mat∣ter, are capable of any form which profit shall stamp upon them, and will be any thing, but what they ought to be: for in declaiming against abuses, their meaning is not to have them

redressed, but by disgracing the pre∣sent posture of things, to make a way for their own exploded Discipline; it being a certain Rule, that he which perswades a multitude that things are not as they ought to be, shall ne∣ver want Rewards, nor Auditors; because under this fair and plausible colour, whatsoever they utter passeth for good and currant: These are the seeming friends that do more hurt to the Church of England, than her pro∣fessed enemies: For open force is not so dangerous, as close dissimulation. In which respect it may be truly said of our Church, what is spoken of the Eagle in the Greek Apologue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that died with the greater horrour, because she received her mortal Wound, with a Dart which was winged with a Feather of her own kind. These serve not the Lord Je∣sus Christ, but their own belly, who creep to the Altar to devour the Church's Morsels, whilst privately they cry, Down with it, down with it, even to the ground. And though by Subscription they have given us an assurance of their Submission, yet by conforming with a grudging conscience,

out of necessity, and not with a ready mind, do more undermine the Chur∣ches Impositions, than the Nonconfor∣mists themselves. They were unhap∣py in their Education, and (to prove they are like glass, which once being crack'd, does ever remain craz'd and unsound) do continue obstinate and incorrigible, in their sneaking obnun∣tiations: and accordingly when they are called to execute the Ministerial Function, if they may do it safely, and without censure, 'tis ordinary without any remorse, to the great scandal of poor people, and the hard∣ning them in their Errours, upon all occasions, to neglect the Constitutions of the Church: as for instance, if a zealous and rich Male-content desires the Baptism of his Child may not be accompanied with the Sign of the Cross, it shall, to please this Opinionist, be censured as a Romish use, and omitted accordingly; though the Incumbent is sensible, that very act renders him Perjured in the wilful breach of his Oath of Canonical Obedience. If a sick person intreats the Prayers of the Congregation, the Office of the Church for that purpose shall be ne∣glected

in the Desk, to shew how far the Mimick can exceed the Churches prescription in his Extemporary abili∣ties in the Pulpit, And because the common Devotions of the Church must precede the Sermon, they shall be so irreverently hurryed over, that the people may easily perceive the Heteroclite performs them not as Prayers, but as an imposed Task, for which he mourns in secret. These are the slights which our Semiconfor∣mists use, to secure the good Opinion of the Factious, and to stigmatize their Zealous brethren with the Name of Rigid Conformists, who but conscio∣nably perform what they apprehend to be their Duty. This gives us cause to complain with the Prophet, that the Leaders of the people cause them to erre, and deserve to be sharply rebuked, that they may be sound in the Faith, and not tossed to & fro with every wind of popular oblimation. For though they applaud themselves with the gilded title of moderate Men, they are in plain and true English, the Pest and Bane of our Church, whose ambodex∣try contributes not to the strength∣ning of the Edifice, but to the demoli∣shing of the Fabrick

[Object.] But did not St. Paul exhort men to Moderation by his own example, when he became all things to all men, that he might gain some?

[Answ.] The sum of these words, so often and erroniously brought to justifie this omnifarious principle, imports no more than this, that he denyed himself in the use of his liberty, to gain those that were not acquainted with the extent of it; and dealt with all sorts of men in that way, which he thought most probable to convert them to Christianity, and keep them in the regular profession of it: Not that he sneaked and dissembled, and made weak people think that he was of their mind; and so confirmed them in their mistakes and follies: Nor had he any regard to the humours of unreaso∣nable and meerly captious people, that will be finding faults upon no ground at all: this must needs be unworthy of an Apostle; for it is so of all inferiour Ministers, and likewise of every pri∣vate Christian. Let me therefore in∣treat you, my brethren, who are too guilty in this particular, not to sacri∣fice your Souls to your Fortunes, nor repair a subsistence with the least breach

of your Consciences: But for time to come approve your selves faithful, by employing your best diligence to in∣form the judgment of others, (especi∣ally those that seem to have your Persons in admiration) concerning the Nature and Use of those things they oppose with so much fury; and not humour them in their petulant dislikes, and pernicious errours; nor suffer them to continue therein with∣out your rebukes, either publick, or private, as prudence shall direct, and opportunity minister occasion: and this will be a means to pacifie the God you have angered, the Con∣sciences you have grieved, the Church that you have wronged, and your Souls and Brethren whom you have offended. Voe Semi-christiani, woe to the partial Conformist, by whose sin∣ful compliance the offence comes.

There be little ones in the Family too; little ones in a literal sense, such as our Saviour was now pointing unto: and here I must bring you forth the Guardians of Youth, Parents, and Poedagogues, and Heads of Fami∣lies, who either by negligent nur∣ture, or naughty examples, are guilty

of an Offence. What an offence was it in Noahs Family, to see the old man so drown'd in his excess! How is Cham heightned with scorn and derision, Shem and Japhet dejected with shame and grief, at the ill example of their aged Father.

As water follows the track of your fingers end, so young children with the least word or deed, are drawn away: I speak that which I have seen with my Father, and you do that which you have seen with your father, saith our blessed Saviour.* 1.45 How ready are chil∣dren to do that which they see done by their Parents! Beware therefore, all you that have attained this Reverend Name, that you let not your children see you do or speak, that which they cannot do or speak after you, but they must sin.

The most powerful motive to sin, and that which maketh a forcible entry into the Soul, is Vice armed with the authority of a Parent; be it Lying, Swearing, Drinking, or Ga∣ming, that usual, though dangerous Sport, which doth not so much re∣create, as infect them with all ill cu∣stomes, of lying, and couzenage, and the like abominations

Many times, on the other hand, Parents corrupt their children with too much indulgence and mildness towards them, never finding in their hearts to chastize them, upon a foo∣lish conceit, they are too near our bloods to be controuled. What! do not vermine, and other superfluities proceed from our own bodies, yet being noysome are cast forth? How shall Amaleck be chased away, if the Rod of Moses be not lifted up? How shall growing corruptions be rooted out, when Discipline and due cor∣rection are laid aside? it was this plunged King David in a world of Woe; for cockering one of his Sons, he felt the loss of two: Had Amnon been chid by his Father, he had not perhaps been murthered by his Bro∣ther. Yet so far are many from ob∣serving these things, that they rather cherish them in their faults, hearing their leud words with applause and smiling, as the tokens of a pregnant Nature; which fond indulgence, as it is still pernicious to children, by unsinew∣ing their minds and bodies into all kind of Luxuary, so it proveth many times no less disastrous unto Parents,

who are commonly most grieved with those whom they breed most wantonly: Then feeling the sad truth of Syracides his Observation, Cocker thy child and he shall make thee afraid, play with him and he will bring thee to heaviness.* 1.46 He that will let his chil∣dren alone till they have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Animum consilio ac ratione firmatum, a fixed and setled judgment, shall find evil habits so fixt and permanent, that good counsel will be too easie a remedy.

'Tis another offence in point of Nurture, that they who would not lay the Fruit of their Orchards on a dank floor where it would rot and putrifie, will yet suffer the Fruit of their Loyns to be depraved and corru∣pted in bad company, which is the plague & bane of all Goodness; whose poysonous leaven more infecteth, and sinketh deeper into the soul, than all the precepts of Virtue and Godli∣ness can do on the contrary: Such Parents are like the Estrich that is hardned against her young ones; who provide not for their children the sincere Milk of the Word, that they might grow thereby: But from the

time of their being washt in the Laver of Regeneration, take no more care, but expose them forthwith to such lusts & conversations, as are much more wild and savage than those beasts* 1.47 in the comparison; to which they cannot choose but be a prey. They strive indeed (as the moding term is), to educate them into men betimes; that is, make them conversible and bold: and since for that they must engage them into frequent company, where they see and hear mens follies, that I say no worse, by that means they come to have their understandings stored with nothing but the modes and sins of Conversation; filled with froth and mud, for want of religious prin∣ciples being instill'd and wrought in∣to their minds before these evil days came on.

'Tis another offence in point of Nurture, that young ones for durty respects are forced to a course of life either in the Church or Kingdome, which they neither affect, nor are fit for. A man would think the maid that let in St. Peter to a warm Hall, and a good fire in a cold night, had done him an high curtesie, but it pro∣ved

a manifest injury: for that very maid drew him first to the foul sin which he shortly after commit∣ted. So men think they have fairly acquitted themselves in Offices of love and care, if they can bring up a child to be a Scholar. Nay, the violence of some rigorous Pedant (who, I verily think, is as deep in our Saviours wo, as any other) shall make him one whether he will or no: and now an Advowson is bought for him, the maid hath opened the door: world∣ly policy and covetousness hath brought the youngster into the high Priests Hall to the fire-side; but how oft doth sin and offences follow! your Scholar perhaps hath neither body nor brain fit for his Function; and then like cruel Palamedes, you have but laid your child before Ʋlysses Plough to be run over; or like our Lords Tempter, you have but led him up to the Pinacle of the Tem∣ple to get a fall. This might have been prevented, if you had gone to work like the old Spartans; they would feel the palms of a mans hand, whether they were hard or soft, whether he were like to be a painful man, ere

they would choose him into a pub∣lick Office. We should do as much in the tryal of Wits and Inclinations, ere we mark out a little one for his profession: for many times the King∣dom is robbed of a good artificer, and the Church over-charg'd with a bad Minister.

In Heads of Families 'tis an of∣fence that there is no more care took of a Servants Soul: the Master * 1.48 imposes his Vices upon his whole Family, as if they were to be the badges and cognizances to witness whom they belonged to; as if they thought it a disparagement to their qualities, to go to Hell without an honourable Retinue. Hence dis∣orders and drunkenness are winked at, as if they made for the Masters cre∣dit; as if Bounty could not be seen but in a Deluge, or Hospitality stood in staggering; that many of them are wholly kept with Kitchin drudg∣ery, or wordly employment, from the service of God. Voe patri, Voe patri familiâs, Voe lactantibus! woe be them that give suck, if they bring up their babes no better; woe to the Parent, to the good man of the house, by

whose ill example or loose Govern∣ment the offence comes.

There are offences we see in the fails of Superiours, there are offen∣ces too in the fails of the religious. As pilferers regard not empty Cottages, but prey and break into rich houses to rob and spoil; so that cunning tempter bestirs himself most to rifle such hearts as are richly fraught with the graces of God: and many times his desire is attained; for through those relicks of corruption that still reside in the best of us, we are too prone to stumble into the paths of sin. Certainly, Religion it self getteth a blot in the fall of a just man; how is the Name of the Lord blasphemed, when the man after his own heart is found an Adulterer? let him there∣fore that thinks he stands sure, let him that professes the Name of Christ with zeal and ardour, let him take heed lest he fall, lest the prophane Phili∣stins rejoyce, and uncircumcised hearts triumph over goodness it self, in the fall of her zealous Votary.

None so much detriment Religi∣on, as those that profess a believing in Christ, but in their conversations de∣ny

the Lord that bought them. Now what is this, but to act the Heathen under the Honourable name of a Christian, and offend more heinously for being invested with that Sacred Title? as the higher our Prerogative is, so much the greater is our fault. The very Religion we profess, is an aggravation to our sins; he that knows his Masters will, and squares not his life accordingly, does but load his Soul with the greater guilt and more intolerable punishment. There may be some excuse for ignorance, but the contemptuous and wilful sins of professors, will not obtain an easie pardon; to him that knoweth to do good, and doth it not, to him it is sin.* 1.49 With what face can we look up and call our selves by Christs Name, who are shamefully upbraided by the practice of a Pericles, Socrates, and A∣ristides, who are accounted Heathens and Barbarous? what prodigies of baseness do we Christians make our selves, upon the account of our scan∣dalous practices, whose holy Religion laies undispensible obligations upon its followers, only to think upon and to do whatsoever things are honest,

whatsoever things are just, whatsoever are of good report: and it is heartily to be wished, that men would not pride themselves in the mistaken signs of Grace, and think their condition good, only because they have per∣swaded themselves to believe so; but would endeavour to be true and real Christians, that the Name of God and Religion be not evil spoken of for their miscarriages.

Lastly, Men and Women offend one another, by that wanton garb of Apparel they have taken up. Light Weeds I know are accounted but a slender fault, but why should not our Pulpits arraign that which Esai∣ahs did? how doth that noble Pro∣phet lift up his voice like a trumpet, proclaiming an heavy woe to those that draw iniquity with cords of vani∣ty? To steal a silken string were no great Robbery; but how if a rowe of Diamonds hung upon it? how if on these things we count but light and vain toyes, monstrous iniquities do depend? Pride and haughtiness, oppression and envy, scandal and lust, what goodly Patrimonies do they not exhaust? what works of mercy

do they not devour? what honest eyes do they not offend? what hearts do they not batter? O God, what do we mean to indanger one another? why do we kindle the flame of Lust in anothers bosome? should our own hearts be innocent, yet we draw sus∣pition and envy upon our selves. Our blessed Saviour would have us wise as Serpents, and 'tis a piece of the Ser∣pents wisdom, that coming abroad to drink, he leaves his poyson at home, lest other Creatures perish by his in∣fection, that drink at the same Spring. Let us, my brethren, be thus wise; does any infectious evil reside in our Souls, any poyson of Asps lurk un∣der our tongues, any foul enormity appear in our lives, any unjust violence defile our hands, any scandalous Weeds hang on our backs; either spit your poyson out, or so smother it, that it hurt none but thy self. Was not young Jacob, saith St. Ambrose, even then an happy man, when he was turned out to the wide world, when he was fain to forsake his Countrey, and Friends, and his Fathers house? how happy a Voyage did that forlorn wanderer make, that thus saved his

own life, and his Brothers innocen∣cy? get thee gone, O man, get thee gone from thy brothers sight, if there be ought in thee that offendeth his eye, or woundeth his Soul; and that for thy brothers sake, for thy Saviours sake, for thy own sake.

First, for thy Brothers sake: for by thine offensive carriage thy weak Bro∣ther perisheth.* 1.50 Methinks every word is a new enforcement; offend him not, for he is thy Brother; offend him not, because he is weak; offend him not, because he perisheth by it. The Jews that sought our Saviours life, would be thought Abrahams Children; but Christ fetcheth their Pedegree from Hell; they are of their father the De∣vil, who was a Murtherer from the be∣gining.* 1.51 How was the Devil a Murthe∣rer? he came not with a Sword or Poniard at his side, but whispered a wicked word, and killed us all: he killed our bodies, he killed our Souls too, when our fore-fathers were tempt∣ed to sin. Now if those that sought the bodily death of our Saviour, were in this the brats of that murderous Feind, how can we think better of them that seek the destruction of

Souls, since it was of the Soul too that the Devil was a Murtherer from the beginning? By killing a man, thou dost but rob him of that Breath which is common to him with other Creatures; but by leading him into a vicious course, thou strippest his Soul of that life of Grace, which the Angels of Heaven are more happy in than in their natural being: mur∣ther the Body, and thou takest but his Soul from it; but mislead his Soul, and thou takest away his God.

2. As for thy brothers sake, so for thy Saviours sake too, take heed of offences, lest thy weak Brother pe∣rish for whom Christ dyed. Consi∣der, O Man, saith holy Bernard, if the Son of God gave up his pretious Blood to redeem the Souls of men, do not they persecute him worse, who rob him of his purchased Souls, than the Jews did, who shed his pretious Blood? 'tis one of the Laws of God, that if a stack of Corn, or Corn-field, had been burnt up, he that kindled the fire was to make amends for the loss. For a whole year the poor Hus∣bandman had took pains for that ho∣ped•…•… crease; but it was not one, nor

two, nor three, but thirty three years together, that the Son of God labou∣red hard to get a crop of Souls into his Garner: what fearful Agonies did he go through! what a bloody sweat bedewed his face, that these fruits might prosper and grow! and rather than go without this fruit, he would give his life for it: every Christian Soul is (as it were) a sheaf of this harvest, which after so many toylsome endeavours of that careful Husbandman to bring it to maturity, if thou shalt now scorch and burn up, by mis-leading a man first into the crooked paths of sin, and at last plunge him into the unquenchable flames of Hell; hath not the Lord of the Harvest Reason to look these consumed sheaves, this spoyled crop, this wastful detriment should be made good? and how this restituti∣on should be made, God Almighty hath directed in another case: If a man dig or open a pit, and an Ox or an Ass fall therein, the owner of the pit shall restore the price of the beast.* 1.52 By drawing thy brother to sin, thou hast opened a bottomless pit, in which his Soul is everlastingly plunged: and

since thou canst not restore that peri∣shed Soul, thou must be accountable to God for the price of it; and what was the price of thy Brothers Soul, but the pretious blood of the Son of God? let me intreat you therefore to consider in time, that it is no petty driblet, no trifling arrearage thou runnest into, but it is those invaluable drops of thy Saviours Blood thou art now guilty of: and with what pay∣ment can'st thou wipe out such a score! why, if there be none else, it must be such a recompence as the Mosaical Law exacted, a life for a life, an eye for an eye, a tooth for a tooth, a burning for a burning, a wound for a wound. Hast thou been an helper of thy Brothers destruction? a Soul must go for a Soul, a burning for a burning; thou that hast brought his Soul with∣in the reach of those endless torments, canst look for no less to be the portion of thine inheritance, than to be cast ir∣recoverably into the merciless and devouring flames of Gods everlasting displeasure.

3. For thy own sake, give no of∣fence: for as Moses loads him with fearful curses, that shall remove the

bounds of his Neighbours land; so the Law of God hath fenc'd in the Souls of men; and he that makes them common, which that Divine rule had inclosed, stands liable to the se∣ven curses of the Son of God, woe be to that man; and thus we find it of old: for as they that intend to destroy any devouring beasts of prey, can do it no better way than by kil∣ling those that are great with young; so Almighty God hath always took vengeance on the Parents and Au∣thors of sin, that he might root out the young cubs in their Dams belly.

When the Jews were consulting what to do with him that gathered sticks on their Sabbath-day, Gods O∣racle instructed them to stone him to death, because (as Theodoret states it, though the fault in it self were a light one) he was the first that offended in this kind: the first man that violated that Sacred Law, & in his mis-leading act, as in the Womb of a she-Wolf, the future transgressions of others lay bleeding. For this cause, when that vile Traytor Judas had hang'd him∣self, his bowels gush'd out on the ground, because he was the first man that laid

wicked hands on the body of Christ. Now when that bloody Wolf had devoured the consecrated sop, me∣thinks all those indigested Gobbets unworthy receivers take in, were now contained in his belly; God therefore provides that belly should be pre∣sently ript up, and those bowels gush out, that these horrible profanations, even in their Dams belly, might re∣ceive their Deaths wound. The Ser∣pent, saith Chrysostom, was punish'd worse than the woman, the woman worse than the man; Isabel that de∣vis'd the mischief, worse than Ahab that took away the vineyard: so thou that art the moving cause of a∣nothers destruction, must look for an heavier torment than those thou hast seduced: the people of God were plagued for sinning with the Daugh∣ters of Midian, but the Midianite was worse plagued for laying those stumbling-blocks before the people of God.

What a spotted Chronicle attends that Son of Nebat, Jeroboam, he that set up his glittering Calves to keep the people from the Temple of God! this scandalous affront was so taken to

heart, that almost in every page it is complain'd of: whensoever the slips of other Princes fall into mention, Jero∣boam is cry'd out of as the ring-leader; Jeroboam the Son of Nebat that made Israel sin. So hateful to God was the offensive Idolatry of this man, that even long before he rejected the Tribe Jeroboam came of, he chose not the Tribe of Ephraim (as the Psalm speaks)* 1.53 and Theodoret venters to tell you why, Because it was of this Tribe Jeroboam descended, who pluck'd away Ten Tribes from the Worship of God. Even in this life the plagues of God meet with scanda∣lous sins, a blemish'd name, outward mishaps, and the fierce sting of an accusing Conscience. But our Savi∣ours woe implies more, the lasting tor∣ments of another world; and therefore he says, 'twere better a milstone was hanged about thy neck, and thou cast in∣to the Sea, than these offences were given; for that Massy piece could only sink thy body to the Seas bot∣tom, but leud and offensive courses will at last drown both Body and Soul too in the Sulphurous lake of Hell-fire.

Now to keep off the blurs of fol∣lowing offences, or the woes of offences already come, I advise men to three things; Restitution, Circumspection, Mor∣tification.

1. First, in case of offences already given, I advise Restitution. For can we think Almighty God takes more care of our Silver, than of our Souls? no! one Soul is of more value with him, than the wealth of the whole world: if then he will have Zacheus restore that base Metal that was un∣justly taken away, how much more doth he look some amends should be made for a pretious, for an immortal Soul? have thy publick aberrations given the world an offence? let thy publick amendment proclaim thee to be a new man. As those Eastern Sages while they stay'd with Herod, lost the sight of the Star, but when they left Herod met with it again: so if thou hast lost the splendor of thy good name, by wallowing in a known sin, recover it again by forsaking thy vi∣tious courses. Hast thou drawn men by thy leud suggestions? draw them to God by thy good Counsels; if that fail, by thy fervent prayer: if

the same parties thou canst not reco∣ver, bring in others instead of them; as, if thou hast borrowed so many Crowns and couldst not repay the ve∣ry pieces, it is enough if thou re∣turn an equivalent sum. But thou wilt say, It lies not in my power to do this, I shall but get mocks, and do no good. Let not that obstruct thy holy endeavours; for whether they turn or no, thou shalt be no looser; the God of Heaven is a gratious pay∣master; and as the hired labourer that hath digged in the garden, or held the plow, hath not his payment deferred till the flowers blowe, or har∣vest appear, but is immediately dis∣charged, though those prosper not: so if thou work in the vineyard of God by thy good Counsels, and ho∣ly examples, whether the fruit be an∣swerable to thy pains, or not, thou shalt be sure of thy reward in heaven.

2. Since these things are thus, since every stumbling-block we lay in our brothers way, doth but kindle our flame higher in the next world; what manner of persons ought we to be! how holy and spotless in our converse! how strict and cautelous in our lives,

like those nimble Creatures in Ezekiel?* 1.54 what a sort of Eyes had we need have on all sides? how importunately should we invoke God, to order our steps aright, that we hurt not our feet against the stones! to keep the dore of our mouth, that we of∣fend not with our tongues; and the win∣dows of our eyes, that they gaze not on forbidden objects; to manacle our hands from violence and oppression, and restrain our feet from revenge! how diligently should we all watch, lest we enter our selves and draw others with us into temptation?

3. But if offences will come in spight of our circumspection, our Saviours Counsel may help all; do but cut off these offend∣ing parts with the keen razor of a sober mortification, and thou art safe; whether it be a wanton eye, or a griping fist, or a foot too swift in the pursuit of a bloody revenge; whether it be a licentious tongue, or a quaffing Weazand, or the lap of a scanda∣lous weed; whatsoever irregular lust it be that laieth a stumbling block, an occasion to fall in thy brothers way, do but pare them away with the dreadful remembrance of their imminent woe, lest the offending part being now spar'd, thy whole body be afterward cast into Hell.

Now to God the Father, Son, and Holy Ghost, be ascribed all honour and glory, world without end. Amen.

FINIS.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

Notes

• * 1.1

  Mark 9.31.
• * 1.2

  34
• * 1.3

  35
• * 1.4

  Aristoph. Suidas Lexic. voc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  In Com∣mentar. Matth. 18.
• * 1.6

  Psal. 52.4.
• * 1.7

  Jam. 3.5.
• * 1.8

  Psal. 30.12.
• * 1.9

  Jam. 3.2.
• * 1.10

  Eccles. 10.9
• * 1.11

  Deu. 27.15
• * 1.12

  Jo. Azor. tom. 1. lib. 9. c. 6.
• * 1.13

  Sum. par. 3. q. 25. art. 3.
• * 1.14

  Zac. Bovir par. 2. reg. 1. p. 189.
• * 1.15

  Deut. 27.15.
• * 1.16

  Concil. Tri∣dent. 22. Sess. c. 8. 9 Canon. Ind. ex∣pur. regul. 5.
• * 1.17

  Vid. Chem∣nit. exam. de S. Ca∣non, p. 47.
• * 1.18

  Peris. de tradit. par. assert. 3.
• * 1.19

  Concil. Const. Sess. 15.
• * 1.20

  Eze. 34.4.
• * 1.21

  Isai. 9.15.
• * 1.22

  Ezek. 13.4.
• * 1.23

  Isai. 6.5.
• * 1.24

  Hos. 4.8.
• * 1.25

  Mic. 3.4.
• * 1.26

  Joh. 1.2.9.
• * 1.27

  Chrysost.
• * 1.28

  Pet. Martyr
• * 1.29

  Rom. 12.2.
• * 1.30

  Ubi subli∣mior prae∣rogativa, ibi major culpa. Sal∣vian, lib. 4. de guber∣nat. Dei.
• * 1.31

  Defence of the Princi∣ple of Love p. 52.
• * 1.32

  Vid. Dr. Ashton's Postscript to the case of Scandal
• * 1.33

  Lib. id. pag. 53. ad 60.
• * 1.34

  Rom. 16.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est attentè, diligenter, quasi ho∣stes è spi∣cula obser∣vetis. Biza in loc.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.36

  Calvin. in Mat. 13.36
• * 1.37

  Expos. on St. Jude, v. 9. Amplified on Gal. 1.2
• * 1.38

  Lecture the 36.
• * 1.39

  2 Sam. 12.29.
• * 1.40

  Sermon to the Uni∣versity of Dublin.
• * 1.41

  Cant. 6.11
• * 1.42

  Jer. 23.10.
• * 1.43

  Rom. 12.17
• * 1.44

  •…•…nat.
• * 1.45

  John 8.38.
• * 1.46

  Ecclus. 30.9.
• * 1.47

  Lam. 4.3. Job. 39.14.
• * 1.48

  Gent. Calling.
• * 1.49

  Jam. 4.17.
• * 1.50

  1 Cor. 8.10.
• * 1.51

  Joh. 8.44.
• * 1.52

  Exod. 21.33.
• * 1.53

  Psal. 76.67.
• * 1.54

  Ezek. 1.