Thirty-Six Sermons

AD CLERUM.

The Second Sermon.

At a Visitation at Boston, Lincoln, 24th.April, 1621.

A Little before, at the fourth Verse, St. Paul had delivered a Conclusion sound and comfortable and strengthened it from David 's both experience and testimony in Psal. 51. A place pregnant and full of sinews to enforce it. The Conclusion in effect was, That Nothing in Man can annul the Covenant of God. Neither the original unworthiness of God's Children, through the universal corruption of Nature; nor their actual unfaithfulness bewrayed (through frailty) in particular trials, can alienate the free love of God from them, or cut them off from the Covenant of Grace; but that still God will be glorified in the truth and faithfulness of his promises, notwithstanding any unrighteousness or unfaithfulness in Man.

But never yet was any Truth so happily innocent, as to maintain itself free from Calumny and Abuse. Malice on the one hand, and Fleshliness on the other, though with different aims, yet do the same Work. They both pervert the Truth, by drawing pestilent Corollaries from sound Conclusions; as the Spider sucketh poison from medicinal Herbs. But with this difference; Malice slandereth the Truth, to discountenance it; but Fleshliness abuseth the Truth, to countenance itself by it. The cavilling Sophister, he would fain bring the Apostles gracious Doctrine into Discredit: The carnal Libertine, he would as fain bring his own ungracious behavior into credit. Both, by making false (yet colorable) Inferences from the former Conclusion. There are three of those Inferences; but never a good. The First: If so, then cannot God in reason and justice take vengeance of our unrighteousness. The Colour: for why should he punish us for that, which so much magnifieth and commendeth his righteousness? [ But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous that taketh vengeance? ] The Second Inference: If so, then it is unjust either in God or Man to condemn us as sinners, for breaking the Law. The Colour: for why should that action be censured of sin, which so abundantly redoundeth to the glory of God? [ For if the truth of God hath more▪ abounded through my lie unto his glory, why yet am I also judged as a sinner? ] The Third, and last, and worst Inference: If so, then it is a good and wise resolution, Let us sin freely, and boldly commit evil. The Colour: for why should we fear to do that, from which so much good may come? In this Verse of my Text [ And not rather, let us do evil that good may come. ]

This last cavilling Inference, the Apostle in this Verse both bringeth in, and casteth out again: bringeth in as an objection, and casteth out by his answer. An answer which at once cutteth off both it, and the former Inferences. And the Answer is double; Ad rem, ad hominem. That concerneth the force and matter of the Objection; this the state, and danger of the Objectors. Ad rem, in the former part of the Verse [ And not rather (as we be slanderously reported, and us some affirm that we say) Let us do evil that good may come:] Ad hominem, in the latter end [ Whose damnation is just. ] In the former part there is an Objection, and the Rejection of it. The Objection. And not rather, Let us do evil that good may come. The Rejection thereof with a Non sequitur; implying not only the bare inconsequence of it upon the Apostles conclusion, but withal, and especially the falseness and unsoundness of it taken by itself; As we be slanderously reported, and as some affirm that we say, Let us do evil, &c.

My aim at this present is to insist especially upon a Principle of practic Divinity; which by joint consent of Writers old and new, Orthodox and Popish, resulteth from the very body of this Verse, and is of right good use to direct us in sundry difficulties, which daily arise in vita communi, in point of Conscience. The Principle is this, We must not do any evil, that any good may come of it. Yet there are besides this, in the Text divers other inferior Observations not to be neglected. With which I think it will not be amiss to begin, and to dispatch them first briefly; that so I may fall the sooner, and stay the longer upon that which I mainly intend.

Observe first the Apostle's Method, and substantial manner of proceeding: how he cleareth all as he goeth; how diligent he is and careful, betimes to remove such cavils (though he stepped a little out of his way for it) as might bring scandal to the Truth he had delivered. When we Preach and instruct others, we should not think it enough to deliver positive Truths: but we should also take good care, as near as we can, to leave them clear; and by prevention to stop the mouths of such as love to pick quarrels at the truth, and to bark against the light. It were good we would (so far as our leisure and gifts will permit) wisely forecast, and prevent all Offence that might be taken at any part of God's Truth; and be careful as not to broach anything that is false, through rashness, error or intemperance; so not to betray any truth by ignorant handling, or by superficial, slight, and unsatisfying answers. But then especially concerneth it us to be most careful herein; when we have to speak before such, as we have some cause before hand to suspect to be, through ignorance, or weakness, or custom, or education, or prejudice, or partial affections, or otherwise contrary minded unto, or at leastwise not well persuaded of, those Truths we are to teach. If the ways be rough and knotty, and the passengers be feeble jointed and dark-sighted, it is but needful the Guides should remove as many blocks and stones out of the way, as may be. When we have gone as warily as we can to Work, Cavillers (if they list) will take exceptions: it is our part to see we give them no advantage; lest we help to justify the Principals, by making ourselves Accessories. Those men are ill advised, however zealous for the Truth, that stir in controverted points, and leave them worse than they found them.

This from the Method.

Observe secondly, the Apostles manner of speech, 〈 in non-Latin alphabet 〉 , Translators render it, As we are wrongfully blamed. As we are slandered. As we are slanderously reported. And the word indeed from the Original importeth no more; and so Writers both profane and sacred use it. But yet in Scriptures by a specialty it most times signifieth the highest degree of Slander; when we open our mouths against God, and speak ill, or amiss, or unworthily of God; that is, 〈 in non-Latin alphabet 〉 , and properly, the sin we call Blasphemy. And yet that very word of Blasphemy, which for the most part referreth immediately to God, the Apostle here useth, when he speaketh of himself and other Christian Ministers, 〈 in non-Latin alphabet 〉 , as we are slandered, nay, as we are blasphemed. A slander or other wrong, or contempt done to a Minister, qua talis, is a sin of an higher strain than the same done to a Common Christian. Not at all for his persons sake; for so he is no more God's good creature than the other; no more free from sins, and infirmities, and passions, than the other. But for his Calling's sake; for so he is God's Ambassador, which the other is not: and for his works sake; for that is God's Message, which the others is not. Personal Slanders and Contempts are to a Minister, but as to another man; because his person is but as another man's person. But slanders and contempts done to him as a Minister, that is, with reference either to his Calling or Doctrine, are much greater than to another man: as reaching unto God himself, whose person the Minister representeth in his Calling; and whose errand the Minister delivereth in his Doctrine. For Contempt S. Paul: is express elsewhere; He that despiseth, despiseth not man, but God. And as for Slanders, the very choice of the word in my Text inferreth as much. The dignity of our Calling inhaunceth the sin; and every slander against our regular Doctrines, is more than a bare Calumny; if no more, at least, petty blasphemy, 〈 in non-Latin alphabet 〉 , as we are slandered, as we are blasphemed. That from the word.

Observe Thirdly, the wrong done to the Apostle and to his Doctrine. He was slanderously reported to have taught that which he never so much as thought: and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty [ As we are slanderously reported, and as some affirm that we say. ] The best Truths are subject to mis-interpretation: and there is not that Doctrine, how firmly soever grounded, how warily soever delivered, whereon Calumny will not fasten, and stick slanderous imputations. Neither John's Mourning, nor Christ's piping can pass the Pikes: but the one hath a Devil, the other is a Glutton and a Wine-bibber. Though Christ come to fulfil the Law, yet there he will accuse him as a destroyer of the Law, Matth. 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Matth. 22. [ Give unto Caesar the things that are Caesar's ] yet there be that charge him, as if he spake against Caesar, John 19. and that in the very case of Tribute, as if he forbad to give Tribute to Caesar, Luk. 23. Now if they called the Master of the House Beelzebub, how much more them of his Household? If Christ's did not, think we the Doctrine of his Ministers and his Servants could escape the stroke of men's tongues, and be free from calumny and cavil? How the Apostles were slandered as Seducers and Sectaries, and vain Bablers, and Heretics, and Broachers of new and false and pestilent Doctrines, their Epistles, and the Book of their Acts witness abundantly to us. And for succeeding times, read but the Apologies of Athenagoras, and Tertullian, and others: and it will amaze you to see what Blasphemous, and Seditious, and Odious, and Horrible Impieties were fathered upon the Ancient Christian Doctors, and upon their Profession. But our own experience goeth beyond all. Sundry of the Doctors of our Church teach truly, and agreeably to Scripture the effectual concurrence of God's Will and Power, with subordinate Agents in every, and therefore even in sinful actions; God's free Election of those whom he purposeth to save of his own grace, without any motives in, or from themselves; the immutability of God's Love and Grace towards the Saints Elect, and their certain perseverance therein unto Salvation; the Justification of sinners by the imputed righteousness of Christ, apprehended and applied unto them by a lively faith, without the works of the Law. These are sound, and true, and (if rightly understood) comfortable, and right profitable Doctrines. And yet they of the Church of Rome have the forehead (I will not say to slander, my Text alloweth more) to blaspheme God and his Truth, and the Ministers thereof for teaching them. Bellarmine, Gretser, Maldonado, and the Jesuits; but none more than our own English Fugitives, Bristow, Stapleton, Parsons, Kellison, and all the Rabble of that Crew, freely spend their mouths in barking against us, as if we made God the author of sin: as if we would have men sin and be damned by a Stoical fatal necessity; sin whether they will or no, and be damned whether they deserve it or no; as if we opened a gap to all licentiousness and profaneness; let them believe, it is no matter how they live, Heaven is their own cock-sure: as if we cried down good works, and condemned charity. Slanders loud and false, yet easily blown away with one single word, 〈 in non-Latin alphabet 〉 . These imputations upon us and our Doctrine are unjust; but 〈 in non-Latin alphabet 〉 , let them that thus mis-report us, know, that without repentance, their damnation will be just.

It would be time not ill spent, to discover the grounds of this observation, and to press the uses of it something fully. But because my aim lieth another way; I can but point at them, and pass. If seldom Truth scape unslandered, marvel not: the reasons are evident. On God's part, on Man's part, on the Devil's part.

To begin ordine retrogrado, and to take them backwards. First, on the Devil's part; a kind of Contrariety and Antipathy betwixt him and it. He being the Father of Lyes, and Prince of darkness, cannot away with the Truth, and with the Light: and therefore casteth up slanders, as Fogs and Mists against the Truth to bely it, and against the Light to darken it. Secondly, on Mans part: And that partly in the understanding; when the judgment, either of itself weak, or else weakened through precipitancy, prejudice, or otherwise, is deceived with fallacies instead of substance, and mistaketh seeming inferences for necessary and natural deductions. Partly in the Will: when men of corrupt minds set themselves purposely against the known truth, and out of malicious willfulness (against the strong testimony of their own hearts) slander it, that so they may disgrace it, and them that profess it. Partly in the Affections; when men, overcome by carnal affections, are content to cheat their own souls, by giving such constructions to God's Truth, as will, for requital, give largest allowance to their practices; and so rather choose to crooken the Rule to their own bent, than to level themselves and their affections and lives according to the Rule. Thirdly, on God 's part; who suffereth his own truth to be slandered and mistaken. Partly in his Justice, as a fearful judgment upon wicked ones, whereby their hard hearts become yet more hardened, and their most just condemnation yet more just. Partly in his goodness, as a powerful fiery trial of true Doctors, whose constancy and sincerity is the more approved with him, and the more eminent with men, if they flee not when the Wolf cometh, but keep their standing, and stoutly maintain God's Truth, when it is deepliest slandered and hotly opposed. And partly, in his Wisdom, as a rich occasion for those whom he hath gifted for it, 〈 in non-Latin alphabet 〉 , to awaken their zeal, to quicken up their industry, to muster up their abilities, to scour up their spiritual armor, (which else through dis-use might gather rust) for the defense and for the rescue of that 〈 in non-Latin alphabet 〉 , that precious truth whereof they are depositaries, and wherewith he hath entrusted them.

These are the Grounds. The Uses, for instruction, briefly are, to teach and admonish everyone of us; that we be not either; first, so wickedly malicious, as without apparent cause to raise any slander; or secondly, so foolishly credulous, as without severe examination, to believe any slander; or thirdly, so basely timorous, as to flinch from any part of God's truth for any slander. But I must not insist. This from the slander.

Observe fourthly, how peremptory the Apostle is in his censure against the slanderers or abusers of holy truths: Whose damnation is just.

Some understand it with reference to the slanderers; As we be slander, ously reported, and as some affirm that we say: whose damnation is just: that is, their damnation is just, who thus unjustly slander us.

Others understand it with reference to that ungodly resolution: Let us do evil, that good may come: whose damnation is just: that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions are good; and I rather embrace both, than prefer either. I ever held it a kind of honest spiritual thirst; where there are two senses given of one place, both agreeable to the Analogy of Faith and Manners, both so indifferently appliable to the words and scope of the place, as that it is hard to say, which was rather intended; though there was but one intended, yet to make use of both. And so will we. Take it the first way: and the slanderer may read his doom in it. Here is his wages and his portion, and the meed and reward of his slander; Damnation. And it is a just reward. He condemneth God's truth unjustly: God condemneth him justly for it, [ whose damnation is just. ] If we be countable (and we are countable at the day of Judgment) for every idle word we speak; though neither in itself false, nor yet hurtful and prejudicial unto others: what less than damnation can they expect, that with much falsehood for the thing itself, and infinite prejudice in respect of others, blaspheme God and his holy Truth?

But if it be done on purpose, and in malice to despite the Truth, and the professors thereof: I scarce know whether there be a greater sin or no. Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable sin, the sin against the holy Ghost: by some, the very sin itself. I dare not say it is so; nor yet that it is unpardonable, or hath final impenitency necessarily attending it: I would be loath to interclude the hope of Repentance from any sinner; or to confine God's Mercy within any bounds. Yet thus much I think I may safely say; it cometh shrewdly near the sin against the holy Ghost, and is a fair (or rather a foul) step toward it, and leaveth very little hope of pardon. That great sin against the Holy Ghost, the Holy Ghost itself in the Scriptures chooseth, rather than by any other, to express by this name of Blasphemy, Matth. 12. And whereas our Apostle, 1 Tim. 1. saith, That though he were a Blasphemer, yet he obtained mercy, because he did it ignorantly in unbelief: he leaveth it questionable, but withal suspicious, whether there may be any hope of Mercy for such as blaspheme maliciously, and against knowledge. If any man's be, certainly such a man's damnation is most just.

But not all Slanderers of God's Truth are of that deep die: not all Slanderers sinners in that high degree. God forbid they should. There, are respects which much qualify and lessen the sin. But yet allow it any in the least degree, and with the most favorable circumstances, still the Apostles sentence standeth good: Without Repentance their damnation is just. Admit the Truth be dark and difficult, and so easily to be mistaken: admit withal the man be weak and ignorant, and so apt to mistake; his understanding being neither distinct through incapacity to apprehend and sort things aright, nor yet constant to itself through unsettledness and levity of judgment. Certainly his misprision of the Truth is so much lesser, than the others willful Calumny; as it proceedeth less from the irregularity of the Will to the judgment. And of such a man there is good hope, that both in time he may see his error, and repent expressly and particularly for it; and that in the mean time he doth repent for it implicit, and inclusively in his general contrition for, and confession of, the massy lump of his hidden and secret and unknown sins. This Charity bindeth us both to hope for the future, and to think for the present: and S. Paul 's example and words in the place but now alleged, are very comfortable to this purpose. But yet still thus much is certain: He that through ignorance, or for want of apprehension or judgment, or by reason of whatsoever other defect or motive, bringeth a slander upon any divine Truth, though never so perplexed with difficulties, or open to cavil: unless he repent for it, either in the particular, (and that he must do if ever God open his eyes, and let him see his fault) or at leastwise in the general; it is still a damnable sin in him; His damnation is just. We have the very case almost in terminis laid down, and thus resolved in 2 Pet. 3. In which are some things hard to be understood, (observe the condition of the things; hard to be understood) which they that are unlearned and unstable, (observe also the condition of the persons, unlearned and unstable) wrest, as they do also the other Scriptures, to their own destruction. Where we have the matter of great difficulty, hard to be understood; the persons of small sufficiency, unlearned and unstable: and yet if men, even of that weakness wrest and preve • t truths, though of that hardness, they do it 〈 in non-Latin alphabet 〉 , to their own destruction, saith S. Peter there 〈◊〉 their own just damnation, saith S. Paul in my Text. This from the Censure in the first sense.

Take it in the other sense, with reference to this ungodly resolution, Let us do evil, that good may come: it teacheth us that no pretension of doing it ( in ordine ad Deum, for God's glory,) to a good end, or any other color whatsoever, can excuse those that presume to do evil; but that still the evil they do is damnable, and it is but just with God to render damnation to them for it. [ Whose damnation is just. ] And thus understood▪ it openeth us away to the consideration of that main Principle whereof I spake, and whereon by your patience I desire to spend the remainder of my time; namely this: We must not for any good, do any evil. For the farther opening, and better understanding whereof, (since the rule is of infinite use in the whole practice of our lives;) that we may the better know▪ when, and where, and how far to apply it aright for the direction of our Consciences and Actions; we must of necessity unfold the extent of this word evil, and consider the several kinds and degrees of it distinctly and a part. We must not do evil, that good may come.

First, evil is of two sorts. The evil of fault, and the evil of punishment. Malum delicti, and Malum supplicii; as Tertullian calleth them: or, as the more received terms are, Malum Culpae, and Malum Poenae. The evil we commit against God, and the evil God inflicteth upon us. The evil we do, unjustly, but yet willingly: and the evil we suffer, unwillingly, but yet justly. In a word, the evil of sin, and the evil of pain. Touching evils of pain; if the Case be put, When two such evils are propounded, and both cannot be avoided, whether we may not make choice of the one, to avoid the other. The resolution is common and good from the old Maxim, E malis minimum, we may incur the less, to prevent the greater evil.

And this Principle in my Text is not a rule for that Case: that being propounded concerning evils of pain; whereas my Text is intended only of the evils of sin. We are here hence resolved, that we are not to do any evil, that good may come of it. for all which yet we may suffer some evil, that good may come of it. Although (to note that by the way) the common answer e malis minimum, even in the evils of pain, is to be understood (as most other practical conclusions are) not as simply and universally, but as commonly and ordinarily true. For (as one saith well) perhaps there are Cases, wherein two evils of Pain being at once propounded, it may not be safe for us to be our own carvers.

But I must let pass the Questions concerning the evils of Pain, as impertinencies. The evils of sin are of two sorts. Some are evil formally, simply, and per se; such as are directly against the scope and purpose of some of God's Commandments: as Polytheism against the first, Idolatry against the second, and so against the rest, Blasphemy, Profaneness, Disloyalty, Cruelty, Adultery, Injustice, Calumny, Avarice, and the like; all which are evil in their own nature, and can never ( positis quibuscunque circumstantiis ) be done well. Othersome are evil only respectively, and by accident: but otherwise in their own nature indifferent, and such as may be, and are done sometimes well, sometimes ill. To know the nature of which things the better, since they are of singular use for the resolution of many Cases of Conscience: we must yet more distinctly inquire into the different kinds (or rather degrees) of indifferent things; and into the different means, whereby things otherwise in nature indifferent, become accidentally evil for their use.

Indifferent things are either equally, or unequally such. We may call them for distinctions sake (and I think not altogether unfitly) indifferentia ad utrumlibet; and indifferentia ad unum. Indifferentia ad utrumlibet, or equally indifferent things, are such, as (barely considered) are arbitrary either way, and hang in aequilibrio, between good and evil, without turning the Scale either one way or other, as not having any notable inclination or propension unto either rather than other: as to drink fasting, to walk into the fields, or to lift up ones hands unto his head, &c. Now concerning such things as these, if any man should be so scrupulons, as to make a matter of conscience of them, and should desire to be resolved in point of Conscience whether they were good or evil; as namely, whether he should do well or ill, to walk abroad into the field a mile or two with his friend, the thing itself is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it: the Action of walking, barely considered, being not considerably either morally good, or morally evil.

And I say withal [ barely considered ] for there may be circumstances, which may make it accidentally evil. As to walk abroad in the fields, when a man should be at Divine service in the Church, is by accident morally evil, through the circumstance of Time: as, on the contrary, But yet still, these and other circumstances set aside, barely to walk, or barely not to walk, and the like, are Indifferentia ad utrumlibet, things in their own nature (and that equally) indifferent.

Things unequally indifferent are such, as though they be neither universally good, nor absolutely evil; yet even barely considered, sway more or less rather the one way than the other. And that either unto good, or unto evil. Of the former sort are such outward actions, as being in Moral Precepts indefinitely commanded, are yet sometimes sinfully and ill done: as giving an Alms, hearing a Sermon, reproving an Offender, and the like. Which are in themselves good; and so to be accounted, rather than evil, though some unhappy circumstance or other may make them ill. Of the latter sort are such outward actions, as being in Moral Precepts indefinitely prohibited, are yet in some cases lawful, and may be well done: as, swearing an oath, travelling on the Sabbath day, playing for Money, and the like. Which are in themselves rather evil than good, because they are ever evil, unless all circumstances concur to make them good. Now of these actions, though the former sort carry the face of good, the latter of evil; yet in very truth both sorts are indifferent. Understand me aright: I do not mean indifferent indifferentiâ contradictionis, such as may be indifferently either done, or not done; but indifferent only indifferentia contrarietatis, such as (suppose the doing) may be indifferently either good or evil: because, so they may be done, as to be good; and so they may be done also, as to be evil. But yet with this difference, that those former, though indifferent, and in some cases evil, are yet of themselves notably and eminently inclined unto good rather than evil; and these latter proportionably unto evil rather than good. From which difference it cometh to pass, that to the Question barely proposed concerning the former actions, whether they be good or evil; the answer is just and warrantable, to say indefinitely they are good: and contrarily concerning the latter actions, to say indefinitely they are evil.

Which difference well weighed (to note that by the way) would serve to justify a common practice of most of us in the exercise of our Ministry against such as distaste our doctrine for it, or unjustly otherwise take offense at it. Ordinarily in our Sermons we indefinitely condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, and going to Law, and retaliation of injuries, and Monopolies, and raising of Rents, and taking forfeiture of bonds, &c. and in our own coat Non-residency and Pluralities. Most of which yet, and many other of like nature, most of us do, or should, know to be in some cases lawful; and therefore in the number of those indifferent things which we call Indifferentia ad unum. You that are our hearers should bring so much charitable discretion with you, when you hear us in the Pulpits condemn things of this nature, as to understand us no otherwise, than we either do or should mean, and that is thus: that such and such things are evil, as now a days, through the corruptions of the times, most men use them, and such as therefore should not be adventured upon without mature and unpartial disquisition of the uprightness

But this by the way.

Now to proceed. There are divers means whereby things not simply evil, but in themselves (either equally or unequally ) indifferent, may yet become accidentally evil. Any defect or obliquity, any unhappy intervening circumstance is enough to poison a right good action, and to make it stark naught. I may as well hope to grasp the Sea, as to comprehend all those means. I make choice therefore to remember but a few of the chiefest; such as happen oft, and are very considerable. Things not simply evil, may accidentally become such; as by sundry other means, so especially by one of these three: Conscience, Scandal, and Comparison. First. Conscience, in regard of the Agent. Though the thing be good, yet if the Agent do it with a condemning, or but a doubting Conscience, the Action becometh evil. [ To him that esteemeth anything to be unclean, to him it is unclean; and he that doubteth, is damned if he eat, because he eateth not of faith, chap. 14. of this Epistle.] Secondly, Scandal; in regard of other men. Though the thing be good, yet if a brother stumble, or be offended, or be made weak by it, the action becometh evil. [ All things are pure; but it is evil for that man who eateth with offense, ver. 20. there.] Thirdly, Comparison in regard of other actions. Though the thing be good, yet if we prefer it before better things, and neglect or omit them for it, the action becometh evil, [ Go, and learn what that is, I will have mercy and not sacrifice: Matth. 9.]

The stuff thus prepared, by differencing out those things, which undistinguished, might breed confusion; our next business must be, to lay the rule, and to apply it to the several kinds of evil, as they have been differenced. I foresaw we should not have time to go thorough all that was intended: and therefore we will content ourselves for this time, with the consideration of this Rule, applied to things simply evil. In them the Rule holdeth perpetually, and without exception: that which is simply evil, may not for any good be done. We know not any greater good (for there is not any greater good) than the Glory of God: we scarce know a lesser sin (if any sin may be accounted little) than a harmless officious lie. Yet may not this be done; no not for that. Will you speak wickedly for God, and talk deceitfully for him? Job 13. 7. If not for the glory of God; then certainly not for any other inferior end: not for the saving of a life, not for the conversion of a Soul, not for the peace of a Church, and (if even that were possible too) not for the redemption of a world. No intention of any end can warrant the choice of sinful means to compass it.

The Reasons are strong. One is; because sin in its own nature, is de numero ineligibilium: and therefore as not eligible propter se, for its own sake, (there is neither form nor beauty in it, that we should desire it;) so neither propter aliud, with reference to any farther end. Actus peccati non est ordinabilis in bonum finem; is the common resolution of the Schools. In civil and popular elections, if men make choice of such a person, to bear any office or place among them, as by the local Charters, Ordinances, Statutes, or other Customs which should rule them in their choice, is altogether ineligible, the election is de jure nulla, naught and void; the incapacity of the person elected making a nullity in the act of election. No less is it in moral actions and elections, if for any intended end we make choice of such means, as by the Law of God (which is our rule, and must guide us) are ineligible; and such is every sin.

Another reason is grounded upon that Principle, Bonum ex causa integra, Malum ex partiali. Any partial or particular defect, in Object, End, Manner, or other Circumstance, is enough to make the whole action bad; but to make it good, there must be an universal concurrence of all requisite conditions in every of these respects: As a disfigured eye, or nose, or lip, maketh the face deformed; but to make it comely there is required the due proportion of every part.

The intention then, be it granted never so good, is insufficient to warrant an Action good, so long as it faileth either in the object, or manner, or any requisite circumstance whatsoever. Saul pretended a good end, inspring the fat things of Amalek, that he might therewith do sacrifice to the Lord: but God rejected both it and him, 1 Sam. 15. We can think no other, but that Uzzah intended the safety of God's Ark, when it tottered in the Cart, and he stretched out his hand to stay it from falling: but God interpreted it a presumption, and punished it, 2 Sam. 6. Doubtless Peter meant no hurt to Christ, but rather good; when he took him aside, and advised him to be good to himself, and to keep him out of danger: yet Christ rebuked him for it, and sent him packing in the Devils name, Get thee behind me Satan, Matth. 16.

But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And certainly, be it as fair and glorious, as we could be content to imagine it; such it will prove to be, if it set us upon any sinful or unwarranted means: indeed no good intention, but a bad. For, granted it must be, that the Intention of any end doth virtually include the means: as in a Syllogism, the premises do the Conclusion. No more then can the choice of ill means proceed from a good intention, than can a false Conclusion be inferred from true Premises: and that is impossible.

The light of the body is the eye; and of the work the intention. No marvel, when the eye is evil, if the whole body be dark; and when the intention is evil, if the whole work be naught. That which deceiveth most men in judging of good or bad intentions, is, that they take the end and the intention for one and the same thing: betwixt which two there is a spacious difference. For the end, is the thing propter quid, for which we work, that whereat we aim in working, and so hath rationem causae finalis: but the intention is the cause à qua, from which we work, that which setteth us on working; and so hath rationem causae efficientis. It is therefore an error to think, that if the end be good, the intention of that end must needs be good: for there may as well be a bad intention of a good end, as a bad desire of a good object. Whatsoever the end be we intend, it is certain, that intention cannot be good, which putteth us upon the choice of evil means.

Methinks the Church of Rome should blush, (if her forehead died red with the blood of God's Saints, were capable of any tincture of shame) at the discovery of her manifold impostures, in counterfeiting of Relics, in coining of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory indexes, in juggling with Magistrates by lewd equivocations, &c. Practices warrantable by no pretence. Yet in their account but piae frauds; for so they term them, no less ridiculously than falsely: for the one word contradicteth the other. But what do I speak of these, but petty things, in comparison of those her louder Impieties? breaking covenants of truce and peace; dissolving of lawful, and dispensing for unlawful marriages; assoyling Subjects from their Oaths and Allegiance; plotting Treasons, and practicing Rebellions; excommunicating and dethroning Kings; arbitrary disposing of Kingdoms; stabbing and murthering of Princes; warranting unjust invasions; and blowing up Parliament houses. For all which, and divers other foul attempts, their Catholic defense is the advancement (forsooth) of the Catholic Cause: Like his in the Poet, Quocunque modorem, is their Resolution: by right, or wrong, the State of the Papacy must be upheld. That is their unum necessarium: and if heaven favor not, rather than fail, help must be had from hell, to keep Antichrist in his throne.

But to let them pass, and touch nearer home. There are (God knoweth) many Ignorants abroad in the world: some of them so unreasonable, as to think they have non▪ plus'd any reprover; if being admonished of something ill done, they have but returned this poor reply, Is it not better to do so, than to do worse? but also, what necessity of doing either so or worse; when God's law bindeth thee from both;

But what? will some reply: In case two sins be propounded, may I not do the lesser, to avoid the greater; otherwise must I not of necessity do the greater? The answer is short and easy: If two sins be propounded, do neither. E malis minimum, holdeth as you heard (and yet not always neither) in evils of pain: But that is no Rule for evils of sin. Here the safer Rule is, E malis nullum. And the reason is sound, from the Principle we have in hand. If we may not do any evil, to procure a positive good; certainly much less may we do one evil, to avoid or prevent another.

But what if both cannot be avoided, but that one must needs be done? In such a strait may I not choose the lesser? To thee, I say again as before, Choose neither. To the Case, I answer, It is no Case: because, as it is put, it is a case impossible. For, Nemo angustiatur ad peccandum: the Case cannot be supposed, wherein a man should be straitened, as he could not come off fairly without sinning. A man by rashness, or fear, or frailty, may foully entangle himself; and through the powerful engagements of sin drive himself into very narrow straits, or be so driven by the fault or injury of others: yet there cannot be any such straits, as should enforce a necessity of sinning; but that still there is one path or other out of them without sin.

Say, a wicked man through heat of blood make a wicked vow to kill his brother: here he hath by his own rashness brought himself into a seeming strait, that either he must commit a murder or break a vow; either of which seemeth to be a great sin, the one aga, inst the fifth, the other against the third Commandment. But here is in very deed no strait or perplexity at all: Here is a fair open course for him without sin. He may break his vow, and there's an end. The Egyptian Midwives, not by their own fault, but by Pharaoh 's tyrannous command, are driven into a narrow strait, enforcing a seeming necessity of sin: for either they must destroy the Hebrew Children, and so sin by Murder; or else they must devise some handsome shift to carry it clean from the King's knowledge, and so sin by lying. And so they did; they chose rather to lie than to kill, as indeed in the compatison it is by much the lesser sin. But the very truth is, they should have done neither: they should flatly have refused the King's Commandment, though with hazard of their lives; and have resolved rather to suffer any evil, than to do any. Absolutely, there cannot be a Case imagined, wherein it should be impossible to avoid one sin, unless by the committing of another. The Case which of all other cometh nearest to a Perplexity, is that of an erroneous Conscience. And still there is a way out betwixt those sins, and that without a third: and that way is deponere erroneam conscientiam. He must rectify his judgment, and reform the error of his Conscience, and then all is well. There is no perplexity, no necessity, no obligation, no expediency, which should either enforce, or persuade us to any sin. The resolution is damnable, Let us do evil that good may come.

I must take leave, before I pass from this point, to make two Instances: and to measure out from the Rule of my Text an answer to them both. They are such, as I would desire you of this place to take due and special consideration of. I desire to deal plainly, and I hope it shall be (by God's blessing upon it) effectually for your good, and the Churches peace. One instance shall be in a sin of Commission, and the other in a sin of Omission.

The sin of Commission, wherein I would instance, is indeed a sin beyond Commission: it is the usurping of the Magistrates Office without a Commission. The Question is, Whether the zealous intention of a good end may not warrant it good, or at least excuse it from being evil, and a sin? I need not frame a Case for the illustration of this instance: the inconsiderate forwardness of some hath made it to my hand. You may read it in the disfigured windows and walls of this Church: Pictures, and Statua 's, and Images; and for their sakes the windows and walls wherein they stood, have been heretofore, and of late pulled down, and broken in pieces and defaced, without the Command, or so much as leave, of those who have power to reform things amiss in that kind. Charity bindeth us to think the best of those that have done it: that is, they did it out of a forward (though misgoverned) zeal; intending therein God's glory, in the farther suppression of Idolatry, by taking away these (as they supposed) likely occasions of it. Now in such a case as this, the question is, Whether the intention of such an end can justify such a deed? And the fact of Phineas, Numb. 25. (who for a much like end, for the staying of the people from Idolatry, executed vengeance upon Zimri and Cozbi, being but a private man, and no Magistrate;) seemeth to make for it.

But my Text ruleth it otherwise. If it be evil, it is not to be done, no not for the preventing of Idolatry. I pass by some considerations otherwise of good moment: as namely, first, whether Statua 's and Pictures may not be permitted in Christian Churches, for the adorning of God's House, and for civil and historical uses, not only lawfully and decently, but even profitably?

To pass by these; consider no more but this one thing only, into what dangerous and unsufferable absurdities a man might run, if he should but follow these men's grounds. Erranti nullus terminus: Error knoweth no stay; and a false Principle once received, multiplieth into a thousand absurd conclusions. It is good for men to go upon sure grounds, else they may run and wander in insinitum. A little error at the first, if there be way given to it, will increase beyond belief. For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he thinketh amiss, and to do the part and office of a Magistrate (which must needs have been their ground, if they had any, for this action;) there can be no sufficient cause given, why, by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer Justice, execute Malefactors, or do any other thing the Magistrate should do; in case the Magistrate slack to do his duty in any of the premises. Which if it were once granted, (as granted it must be, if these men's fact be justifiable) every wise man seeth, the end could be no other but vast Anarchy and confusion both in Church and Commonwealth: whereupon must unavoidably follow the speedy subversion both of Religion and State. If things be amiss, and the Magistrate help it not; private men may lament it, and, as occasion serveth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they not make themselves Magistrates to reform it.

And as to the act of Phinehas: though I rather think he did; yet what if he did not well in so doing? It is a thing we are not certain of: and we must have certainer grounds for what we do, than uncertain examples. Secondly, what if Phinehas had the Magistrates Authority to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth Verse of the Chapter, where the story is laid down, Numb. 25. 5. especially parallel'd with another story of much like circumstances, Exod. 32. 27. that as there the Levites, so here Phinehas drew the Sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so: yet Thirdly, (which cutteth off all plea, and is the most common answer ordinarily given by Divines to this and the like instances drawn from some singular actions of God's worthies;) Men of Heroical spirits and gifts, such as were David, Sampson, Ehud, Moses, Elias, and some others, especially at such times as they were employed in some special service for the good of God's Church, were exempt from the common rules of life: and did many things (as we are to presume) not without the secret motion and direction of God's holy and powerful Spirit, which were therefore good in them (that secret direction being to them loco specialis mandati, like that to Abraham for sacrificing his Son) but not safe or lawful for us to imitate. Opera liberi spiritus, say Divines, non sunt exigenda ad regulas communes nec trahenda in exemplum vitae. The extraordinary Heroical Acts of God's Worthies are not to be measured by the common rules of life, nor to become exemplary unto others. Of which nature was David 's single combat with Goliath: and Sampson 's pulling down the house upon himself and the Philistines;

Of which last fact we have our blessed Savior's judgment in Luk. 9. that it was done by the extraordinary and peculiar instinct of God's spirit, but it is not to be imitated by others, without particular certain assurance of the like instinct. Where when the Disciples would have called down for fire from Heaven upon the Samaritans, and alleged Elias for their precedent; Lord, wilt thou that we command fire to come down from Heaven and consume them, as Elias did? His answer was with a kind of indignation (as both his gesture and speeches show) Nescitis cujus spiritus estis; You know not what manner of spirits you are of. Elias was endued with an extraordinary spirit, in the freedom whereof he did what he then did: but it is not for you or others to propose his example, unless you can demonstrate his spirit. And if Phinehas 's Act also was (as most think it was) such as these: it can no more justify the usurpation of Magistracy; I have stood the longer upon the discovery of this sin, that men might take right judgment of it; and not think it either warrantable or excusable by any pretension of zeal, or of whatsoever other good: and that both such as have gone too far this way in their practice already for the time past, may acknowledge their own oversight, and be sorry for it; and others seeing their error may for the time to come forbear such outrages, and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to give you another in a matter of Omission.

Every Omission of a necessary duty is simply evil, as a sin. But affirmative duties are but sometimes necessary; because they do not obligare ad semper: as, being many, it is impossible they should. And many times duties otherwise necessary, in case of Superior reason and duties, cease to be necessary pro hic & nunc: and then to omit them, is not to do evil. Among other necessary duties this is one, for a Minister furnished with gifts and abilities for it, to acquaint God's people with all material needful truths, as he can have convenient occasion thereunto. And (such conveniency supposed) not to do this, is simply evil. Now then, to make the Case and the Question. The Case thus: A Minister hath just opportunity to preach in a Congregation, not his own: where he seeth, or generally heareth some error in judgment, or outrageous sin in practice, to be continued in with too public allowance: He hath liberty to make choice of his Text and Theme, and leisure to provide in some measure for it; and his conscience telleth him, he cannot pro hic & nunc direct his speech with greater service to God's Church, than against those errors or sins. He seeth on the other side some withdrawments: his discretion may perhaps be called in question, for meddling where he needed not; he shall possibly lose the good opinion of some, with whom he hath held fair correspondence hitherto; he shall preserve his own peace the better, if he turn his speech another way. This is the Case. The Question is, Whether these latter considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?

The rule of my Text resolveth negatively: they are not sufficient. The duty being necessary, pro hic & nunc, it is simply evil to omit it; and therefore it may not be omitted for any other good. I deny not, but a Minister may with good discretion conceal many truths from his flock; at least the opening and amplifying of them: if they be not such as are needful for them to know, either for the establishment of Faith, or practice of Life; as not only many nice School-points and Conclusions are, but also many Genealogies, and Levitical Rites, and other things even in the Scriptures themselves. Nay, more: a Minister not only in discretion may, but is even in Conscience bound, at least in the public exercise of his Ministry, to conceal some particular truths from his Auditory; yea, though they be such as are needful for the practice of life, and for the settling of men's Consciences: if they be such withal, as are not fit to be publicly spoken of; as are many Resolutions of Cases appertaining to the seventh Commandment. ( Thou shalt not commit Adultery; ) and some also appertaining to the eighth (Thou shalt not steal. ) Our men justly condemn the Popish Casuists, for their too much liberty in this kind in their Writings: whereby they reduce Vices into an Art, under color of reproving them;

There be enormous sins of this rank, which a modest man would be ashamed so much as to name especially in public. Now of these, only the generalities would be touched in the public; the specialities not unfolded, but in the private exercise of our ministry: nor yet that promiscuously to everyone that should out of curiosity desire satisfaction in them; but only to such men; (and that but only so far) as they may concern in point of Conscience, and of practice. Besides these, there are other Cases many, in which it may be more convenient to conceal, than to teach some divine truths at some times, and in some places.

But yet in the Case here proposed, if it be a truth questioned, about which God's people are much distracted in their opinions; much mistaken by some through error in judgment; much abused by sinful, especially public practice, occasioning Scandals and offenses among brethren; likely to be overwhelmed with custom, or multitude of those that think or do against it; and be otherwise of material importance: I take it, the Omission of it upon seasonable opportunity, is a grievous sin, and not colorable by any pretence. Beloved, the Minister is not to come into the Pulpit, as a Fencer upon the Stage, to play his prize, and to make a fair flourish against sin. (Here he could have it, and there he could have it, but hath it nowhere) but rather as a Captain into the Field, to bend his forces specially against the strongest Troops of the Enemy; and to squander and break thorough the thickest ranks; and to drive at the fairest. It is not enough for a Prophet to cry aloud, and to lift up his voice like a trumpet, and to tell Judah and Israel of sins, and of transgressions at large: but if he would whet them up to the battle, he must give a more certain sound; he must tell Judah of her sins, and Israel of her transgressions. If there be in Damascus, or Moab, or Ammon, or Tyrus, or Judah, or Israel, three transgressions, or four more eminent than the rest: it is fit, they that are sent to Damascus, and Moab, and Ammon, and Tyrus, and Judah, and Israel, should make them hear of three or four, more than all the rest. Sins and Errors, when they begin to get head and heart, must be handled roughly. Silence in such a case is a kind of flattery: and it is almost all one when sin grows outrageous, to hold our peace at them; and to cry Peace, Peace unto them. Our Apostle in Act. 20. would not have held himself sufficiently discharged from the guilt of other men's blood, if he had shunned (as occasion was offered) to have declared unto them 〈 in non-Latin alphabet 〉 , even the whole counsel of God.

In my Application of this Instance and Case, blame me not, if I do it with some reference to myself. Being heretofore by appointment, as now again I was, to provide myself for this place against such a meeting as this is; as in my conscience I then thought it needful for me, I delivered my mind, (and I dare say, the Truth too, for substance) something freely, touching the Ceremonies and Constitutions of our Church. And I have now also with like freedom, shown the unlawfulness of the late disorderly attempts in this Town; and that from the ground of my present Text. I was then blamed for that; I think unjustly; (for I do not yet see what I should retract of that I then delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it. You have heard now already, both heretofore, that to judge any man's heart, and at this time▪ that to slander any Truth, are (without repentance) sins justly damnable: 〈 in non-Latin alphabet 〉 , they that offend either in the one, or the other, their damnation is just. To preserve therefore both you from the sin, and myself from the blame, consider I pray you with reason and charity, what I shall say.

You that are our hearers, know not with what hearts we speak unto you: that is only known to our own hearts; (and to God who is greater than our hearts, and knoweth all things. That which you are to look at, and to regard, is, with what truth we speak unto you. So long as what we preach is true, and agreeable to God's Word, and right reason: you are not upon I know not what light surmises, or suspicions, to judge with what spirits or with what dispositions of heart we preach. Whether we preach Christ of envy, and strife, or of good will; whether sincerely, or of Contention; whether in pretence, or in truth; it is our own good or hurt, we must answer for that; and at our peril be it, if we do not look to that. But what is that to you? Notwithstanding every way, so long as it is Christ, and his truth which are preached, it is your part therein to rejoice.

Let me then demand: Did I deliver any untruth? It had been well done then to have shewn it, that I might have acknowledged, and retracted it. Did I speak nothing but the truth? with what conscience then could any that heard me, say, as yet I heard some did; that I preached factiously, That I came to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction, I hate it: my desire and aim, next after the good of your souls, was, above all, the Peace of the Church, and the Unity of Brethren. For casting bones (if that must needs be the phrase) they were cast in these parts long before my coming, by that great enemy to peace and unity, and busy sower of discord, the Devil: otherwise I should not have found at my first coming such snarling about them, and such biting and devouring one another, as I did. My endeavor was rather to have gathered up the bones, and to have taken away the matter of difference, (I mean, the error in judgment about, and inconformity in practice unto the lawful ceremonies of the Church) that so, if it had been possible, all might have been quiet, without despising or judging one another for these things: For thanks, I hold not that worth the answering: alas, it is a poor aim for God's Minister, to preach for thanks,

For the choice of my Text and Argument, both then and now: how is it not unequal, that men, who plead (so as none more) for liberty and plainness in reproving sin, should not allow those that come amongst them, that liberty and plainness against themselves and their own sins; I dare appeal to yourselves. Have you never been taught, that it is the Ministers duty, as to oppose against all errors and sins in the general, so to bend himself (as near as he can) especially against the apparent errors and sins of his present auditory? And do you not believe it is so? Why then might I not; nay, how ought I not, bend my speech, both then against a common error of sundry in these parts in point of Ceremony, and now against the late petulancy, (or at least oversight ) of some misguided ones:

Is it not time, trow ye, to thrust in the sickle, when the fields look white unto the harvest? Is it not time our Pulpit should a little echo of these things, when all the Country far and near ringeth of them?

For my own part; however others censure me, I am sure, my own heart telleth me, I could not have discharged my conscience; if, being called to this place, I should have balked what either then or now I have delivered. My Conscience prompting me, all circumstances considered, that these things were pro hic & nunc necessary to be delivered, rather than any other: If for any outward inferior respect I should have passed them over with silence; I think I should have much swerved from the Rule of my Text, and have done a great evil, that some small good might come of it. But many thousand times better were it for me, that all the world should censure me for speaking what they think I should not; than that my own heart should condemn me for not speaking what it telleth me I should. And thus much of things simply evil.

I should proceed to apply this Rule, We must not do evil, that good may come; unto evils, not simply, but accidentally such: and that both in the general, and also in some few specials of greatest use; namely, unto evils which become such through Conscience, Scandal or Comparison. In my choice of the Scripture, I aimed at all this: and had gathered much of my provision for it. But the Cases being many and weighty, I foresaw I could not go onward with my first project, without much wronging one or both: either the things themselves, if I should contract my speech to the scanting of time; or you, if I should lengthen it to the weight of the matter. And therefore I resolved here to make an end, and to give place (as fit it is) to the business whereabout we meet. The Total of what I have said, and should say, is in effect but this: No pretension of a good end, of a good meaning, of a good event, of any good whatsoever; either can sufficiently warrant any sinful action to be done, or justify it being done, or sufficiently excuse the Omission of any necessary duty, when it is necessary. Consider what I say, and the Lord give you understanding in all things. Now to God the Father, Son, and Holy Spirit, &c.

AD CLERUM.

The Third Sermon.

At a Visitation at Boston, Lincoln, March 13th 1620.

I N the First Verse of this Chapter S. Paul proposeth to himself an Argument, which he prosecuteth the whole Chapter through, and (after a profitable digression into the praise of Charity in the next Chapter) resumeth again at the fourteenth Chapter, spending also that whole Chapter therein: and it is concerning spiritual gifts, (Now concerning spiritual gifts, brethren, I would not have you ignorant, &c.) These gracious gifts of the holy Spirit of God, bestowed on them for the edification of the Church; the Corinthians, (by making them the fuel▪ either of their pride, in despising those that were inferior to themselves; or of their envy, in malicing those that excelled therein) abused to the maintenance of Schism, and Faction, and Emulation in the Church. For the remedying of which evils, the Apostle entereth upon the Argument: discoursing fully of the variety of these spiritual gifts, and who is the Author of them, and for what end they were given, and in what manner they should be employed; omitting nothing that was needful to be spoken anent this subject.

In this part of the Chapter, entreating both before and after this verse of the wondrous great, yet sweet and useful variety of these spiritual gifts, he showeth, That howsoever manifold they are, either for kind or degree, so as they may differ in the material and formal; yet they do all agree both in the same efficient, and the same final cause. In the same efficient cause, which is God the Lord by his Spirit, ver. 6. [ Now there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. ] And in the same final cause; which is the advancement of God's glory, in the propagation of his Gospel, and the edification of his Church; in this verse. [ But the manifestation of the Spirit is given to every man to profit withal. ]

By occasion of which words, we may inquire into the nature, conveyance, and use of these gifts. First, their nature in themselves, and in their original; what they are, and whence: they are the works of God's Spirit in us; [ the manifestation of the Spirit. ] Secondly, their conveyance unto us; how we come to have them, and to have prope • ty in them: it is by gift; [ it is given to every man. ] Thirdly, their use and end; why they were given us, and what we are to do with them; they must be employed to the good of our Brethren and of the Church; it is given to every man [ to profit withal. ] Of these briefly, and in their order; and with special reference ever to us that are of the Clergy.

By manifestation of the Spirit here our Apostle understandeth none other thing, than he doth by the adjective word 〈 in non-Latin alphabet 〉 in the first, and by the substantive word 〈 in non-Latin alphabet 〉 in the last verse of the Chapter. Both which put together, do signify those spiritual gifts and graces whereby God enableth men (and specially Church-men ) to the duties of their particular Callings for the general good. Such as are those particulars, which are named in the next following verses, the word of Wisdom, the word Knowledge, Faith, the gifts of healing, working of miracles, prophecy, discerning of spirits, divers kinds of tongues, interpretation of tongues. All which, and all other of like nature and use, because they are wrought by that one and self-same Spirit, which divideth to every one severally as he will: are therefore called 〈 in non-Latin alphabet 〉 , Spiritual gifts; and here 〈 in non-Latin alphabet 〉 , the manifestation of the Spirit.

The word [ Spirit ] though in Scripture it have many other significations, yet in this place I conceive it to be understood directly of the Holy Ghost, the third Person in the ever-blessed Trinity. For First, in ver. 3. that which is called the Spirit of God in the former part, is in the latter part called the Holy Ghost: [(f) I give you to understand, that no man speaking by the spirit of God, calleth Jesus accursed; and that no man can say that Jesus is the Lord, but by the Holy Ghost. ] Again that variety of gifts, which in ver. 4. is said to proceed from the same Spirit, is said likewise in ver. 5. to proceed from the same Lord, and in ver. 6. to proceed from the same God: and therefore such a Spirit is meant, as is also Lord and God; and that is only the Holy Ghost. And again, in those words, in ver. 11. [ All these worketh that one and the self-same Spirit, dividing to every man severally as he will; ] The Apostle ascribeth to this Spirit the collation and distribution of such gifts according to the free power of his own will and pleasure: which free power belongeth to none but God alone, Who hath set the members everyone in the body, as it hath pleased him.

Which yet ought not to be so understood of the Person of the Spirit; as if the Father, and the Son, had no part or fellowship in this business. For all the Actions and operations of the Divine Persons, (those only excepted which are of intrinsical and mutual relation ) are the joint and undivided works of the whole three Persons: according to the common known Maxim, constantly and uniformly received in the Catholic Church, Opera Trinitatis ad extra sunt indivisa. And as to this particular, concerning gifts the Scriptures are clear. Wherein, as they are ascribed to God the Holy Ghost in this Chapter; so they are elsewhere ascribed unto God the Father, [ Every good gift and every perfect giving is from above, from the Father of Lights, Jam. 1.] and elsewhere to God the Son, [ Unto everyone of us is given grace, according to the measure of the gift of Christ: Eph. 4.] Yea, and it may be, that for this very reason in the three verses next before my Text, these three words are used; Spirit in ver. 4. Lord in ver. 5. and God in ver. 6. to give us intimation, that these spiritual gifts proceed equally and undividedly from the whole three persons; from God the Father, and from his Son Jesus Christ our Lord, and from the eternal Spirit of them both, the Holy Ghost, as from one entire, indivisible, and coessential Agent.

But for that we are gross of understanding, and unable to conceive the distinct Trinity of Persons in the Unity of the Godhead, otherwise than by apprehending some distinction of their operations and offices to us ward: it hath pleased the Wisdom of God in the holy Scriptures, (which being written for our sakes, were to be fitted to our capacities ) so far to condescend to our weakness and dullness, as to attribute some of those great and common works to one person, and some to another, after a more special manner than unto the rest; although indeed and in truth none of the three persons had more or less to do than other in any of those great and common works. This manner of speaking Divines use to call Appropriation. By which appropriation, as power is ascribed to the Father, and Wisdom to the Son; so is Goodness to the Holy Ghost. And therefore, as the work of Creation wherein is specially seen the mighty power of God, is appropiated to the Father; and the work of Redemption, wherein is specially seen the wisdom of God, to the Son: and so the works of sanctification, and the infusion of habitual graces, whereby the good things of God are communicated unto us, is appropriated unto the Holy Ghost. And for this cause, the gifts thus communicated unto us from God, are called 〈 in non-Latin alphabet 〉 , spiritual gifts, and 〈 in non-Latin alphabet 〉 , the manifestation of the Spirit.

We see now, why spirit? but then; why manifestation? The word, as most other verbals of that form, may be understood either in the active or passive signification. And it is not material, whether of the two ways we take it in this place, both being true, and neither improper. For these spiritual gifts are the manifestation of the spirit actively: because by these the Spirit manifesteth the will of God unto the Church; these being the Instruments and means of conveying the knowledge of salvation unto the people of God. And they are the manifestation of the spirit Passively too: because where any of these gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence that the Spirit of God wrought in him. As we read it Acts 10. that they of the Circumcision were astonished when they saw, that on the Gentiles also was poured out the gifts of the Holy Ghost. If it be demanded, But how did that appear? it followeth in the next verse, [ For they heard them speak with tongues, &c.] The spiritual Gift then is a manifestation of the Spirit, as every other sensible effect is a manifestation of its proper cause.

We are now yet further to know that the Gifts and graces wrought in us by the holy Holy Spirit of God, are of two sorts. The Scriptures sometimes distinguish them by the different terms of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 : although those words are sometimes again used indifferently and promiscuously, either for other. They are commonly known in the Schools, and differenced by the names of Gratiae gratum facientes, & Gratiae gratis datae. Which terms though they be not very proper, (for the one of them may be affirmed of the other; whereas the members of every good distinction ought to be opposite: ) yet because they have been long received, (and change of terms, though haply for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrels;) we may retain them profitably, and without prejudice. Those former, which they call Gratum facientes, are the Graces of Sanctification; whereby the person that hath them, is enabled to do acceptable service to God, in the duties of his General Calling: these latter, which they call Gratis datas, are the Graces of Edification; whereby the person that hath them is enabled to do profitable service to the Church of God in the duties of his particular Calling. Those are given Nobis, & Nobis; both to us, and for us, that is chiefly for our own good; these Nobis, sed Nostris; to us indeed, but for others; that is, chiefly for the good of our Brethren. Those are given us ad salutem, for the saving of our Souls: these ad lucrum, for the winning of other men's Souls. Those proceed from the special love of God to the person; and may therefore be called personal, or special: these proceed from the General love of God to his Church, (or yet more general to human societies: ) and may therefore rather be called Ecclesiastical or General Gifts or Graces.

Of the first sort are Faith, Hope, Charity, Repentance, Patience, Humility, and all those other holy graces fruits of the Spirit, which accompany Salvation: Wrought by the blessed and powerful operation of the holy Spirit of God, after a most effectual, but inconceivable manner, regenerating, and renewing, and seasoning, and sanctifying the hearts of his Chosen. But yet these are not the Gifts so much spoken of in this chapter; and namely in my Text: Every branch whereof excludeth them. Of those graces of sanctification first; we may have indeed probable inducements to persuade us, that they are, or are not, in this or that man: But hypocrisy may make such a semblance, that we may think we see spirit in a man, in whom yet there is nothing but flesh: and infirmities may cast such a fogg, that we can discern nothing but flesh in a man, in whom yet there is spirit. But the gifts here spoken of do incur into the senses, and give us evident and infallible assurance of the spirit that wrought them: here is 〈 in non-Latin alphabet 〉 , a manifestation of the Spirit. Again, Secondly, those Graces of sanctification are not communicated by distribution, Alius sic, alius vero sic;) Faith to one, Charity to another, Repentance to another: but where they are given, they are given all at once and together, as it were strung upon one thread, and linked into one chain. But the Gifts here spoken of are distributed as it were by doal, and divided severally as it pleased God, shared out into several portions, and given to every man some, to none all; for to one is given by the Spirit the Word of Wisdom, to another the Word, of Knowledge, &c. Thirdly, those Graces of sanctification, though they may and ought to be exercised to the benefit of others, who by the shining of our light, and the sight of our good works, may be provoked to glorify God by walking in the same paths: yet that is but utilitas emergens, and not finis proprius; a good use made of them upon the bye, but not the main proper and direct end of them, for which they were chiefly given. But the Gifts here spoken of, were given directly for this end, and so intended by the giver, to be employed for the benefit of others, and for the edifying of the Church; they were given to profit withal.

It then remaineth, to understand this Text and Chapter of that other and later kind of spiritual Gifts: Those Graces of Edification, (or Gratiae gratis datae) whereby men are euabled in their several Callings according to the quality and measure of the graces they have received, to be profitable members of the public body, either in Church or Common-wealth. Under which appellation, (the very first natural powers and faculties of the Soul only excepted, which flowing à principiis speciei, are in all men the same and like;) I comprehend all other secondary endowments, and abilities whatsoever of the reasonable Soul, which are capable of the degrees of more and less, and of better and worse; together with all subsidiary helps any way conducing to the exercise of any of them. Whether they be First, supernatural graces, given by immediate and extraordinary infusion from God: such as were the gifts of tongues and of miracles, and of healings, and of prophesy properly so called, and many other like; which were frequent in the infancy of the Church, and when this Epistle was written, according as the necessity of those primitive times considered God saw it expedient for his Church. Or whether they be, Secondly, such as Philosophers call Natural dispositions: such as are promptness of Wit, quickness of Conceit, fastness of Memory, clearness of Understanding, soundness of Judgment, readiness of Speech, and other like; which flow immediately à principiis Individui, from the individual condition, constitution, and temperature of particular persons. Or, whether they be, Thirdly, such as Philosophers call intellectual habits: which is, when those natural dispositions are so improved, and perfected by Education, Art, Industry, Observation, or Experience, that men become thereby skillful Linguists, subtle Disputers, copious Orators, profound Divines, powerful Preachers, expert Lawyers, Physicians, Historians, Statesmen, Commanders, Artisans, or excellent in any Science, Profession, or Faculty whatsoever. To which we may add, in the Fourth place, all outward subservient helps whatsoever, which may any way further or facilitate the exercise of any of the former graces, dispositions, or habits, such as are health, strength, beauty, and all those other Bona corporis; as also Bona Fortunae, Honor, Wealth, Nobility, Reputation, and the rest. All of these, even those among them which seem most of all to have their foundation in Nature, or perfection from Ar • , may in some sort be called 〈 in non-Latin alphabet 〉 , spiritual gifts: in as much as the spirit of God is the first and principal worker of them. Nature, Art, Industry, and all other subsidiary furtherances, being but second Agents under him; and as means ordained or as Instruments used by him, for the accomplishing of those ends he hath appointed.

And now we have found out the just latitude of the spiritual gifts spoken of in this Chapter, and of the manifestation of the Spirit in my Text: From whence not to pass without some observable Inferences for our Edification: We may here first behold, and admire, and magnify the singular love, and care, and providence, of God for and over his Church. For the building up whereof, he hath not only furnished it with fit materials, men endowed with the faculties of understanding, reason, will, memory, affections, not only lent them tools out of his own rich storehouse, his holy Word, and sacred Ordinances: but, as sometimes he filled Bezaleel and Aholiab with skill and wisdom for the building of the material Tabernacle; so he hath also from time to time raised up serviceable Men, and enabled them with a large measure of all needful gifts and graces, to set forward the building, and to give it both strength and beauty. A Body, if it had not difference and variety of members, were rather a lump, than a Body; or if having such members, there were yet no vital spirits within to enable them to their proper offices, it were rather a Corps than a Body; but the vigor that is in every part to do its office, is a certain evidence and manifestation of a Spirit of life within, and that maketh it a living Organical body. So those active gifts, and graces, and abilities, which are to be found in the members of the mystical body of Christ, (I know not whether of greater variety or use ) are a strong manifestation, that there is a powerful Spirit of God within, that knitteth the whole body together, and worketh all in all, and all in every part of the body.

Secondly, though we have just cause to lay it to heart, when men of eminent gifts and place in the Church are taken from us, and to lament in theirs, our own, and the Churches loss: yet we should possess our Souls in patience, and sustain ourselves with this comfort, that it is the same God that still hath care over his Church; and it is the same Head Jesus Christ, that still hath influence into his members; and it is the same blessed Spirit of God, and of Christ, that still actuateth, and animateth this great mystical Body. And therefore we may not doubt, but this Spirit, as he hath hitherto done from the beginning, so will still manifest himself from time to time, unto the end of the world; in raising up instruments for the service of his Church, and furnishing them with gifts in some good measure meet for the same; more or less according as he shall see it expedient for her, in her several different estates and conditions: giving some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ, till we all meet in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. He hath promised long since, who was never yet touched with breach of promise, that he would be with his Apostles (and their successors) always unto the end of the World.

Thirdly, where the Spirit of God hath manifested itself to any man by the distribution of gifts, it is but reason, that man should manifest the Spirit that is in him, by exercising those gifts in some lawful Calling. And so this manifestation of the Spirit in my Text, imposeth upon every man the Necessity of a Calling. Our Apostle in the seventh of this Epistle, joineth these two together, a Gift, and a Calling; as things that may not be severed: As God hath dictributed to every man, as the Lord hath called everyone. Where the end of a thing is the use, there the difference cannot be great, whether we abuse it, or but conceal it. The unprofitable Servant, that wrapped up his Masters Talent in a napkin, could not have received a much heavier doom, had he mis-spent it. O then up and be doing: Why stand ye all the day Idle? Do not say, because you heard no voice, that therefore no man hath called you: those very gifts you have received, are a Real Call, pursuing you with continual restless importunity, till you have disposed yourselves in some honest course of life or other, wherein you may be profitable to human society, by the exercising of some or other of those gifts. All the members of the body have their proper and distinct offices, according as they have their proper and distinct faculties; and from those offices they have also their proper and distinct names. As then in the body, that is indeed no member, which cannot call itself by any other name, than by the common name of a member: so in the Church, he that cannot style himself by any other name than a Christian, doth indeed but usurp that too. If thou sayest, thou art of the body: I demand then, What is thy office in the Body? If thou hast no office in the Body, then thou art at the best but Tumor praeter naturam (as Physicians call them) a Scab, or Botch, or Wenne, or some other monstrous and unnatural excres • ency upon the body; but certainly thou art no true part and member of the body. And if thou art no part of the body, how darest thou make challenge to the head, by mis-calling thyself Christian? If thou hast a Gift get a Calling.

Fourthly, We of the Clergy, though we may not ingross the Spirit unto ourselves, as if none were spiritual persons but ourselves: yet the voice of the World hath long given us the Name of Spiritualty after a peculiar sort; as if we were spiritual persons in some different singular respect from other men. And that not altogether without ground, both for the name, and thing. The very name seemeth to be thus used by S. Paul in the 14. Chapter following, where at ver. 37. he maketh a Prophet and a Spiritual man all one, (and by Prophesying, in that whole Chapter he most what meaneth Preaching: ) If any man think himself to be a Prophet, either spiritual, let him acknowledge, &c. But howsoever it be for the Title, the thing itself hath very sufficient ground from that form of speech which was used by our blessed Savior, when he conferred the ministerial power upon his Disciples; and is still used in our Church at the collation of Holy Orders, Accipite Spiritum Sanctum, Receive the holy Ghost. Since then at our admission into holy Orders we receive a spiritual power by the imposition of hands, which others have not; we may thenceforth be justly styled Spiritual persons. The thing for which I note it, is, that we should therefore endeavor ourselves 〈 in non-Latin alphabet 〉 , so to stir up those spiritual gifts that are in us; as that by the eminency thereof above that which is in ordinary temporal men, we may show ourselves to be in deed, what we are in name, Spiritual persons. If we be of the Spiritualty, there should be in us anothergates manifestation of the Spirit, than is ordinarily to be found in the Temporalty. God forbid, I should censure all them for intruders into the Ministry, that are not gifted for the Pulpit. The severest censurers of Non-preaching Ministers, if they had livd in the beginning of the Reformation, must have been content, as the times then stood, to have admitted of some thousands of Non-preaching Ministers, or else have denied many Parishes and Congregations in England the benefit of so much as bare reading. And I take this to be a safe Rule: Whatsoever thing the help of any circumstances can make lawful at any time, that thing may not be condemned as universally, and de toto genere, unlawful. I judge no man's conscience then, or calling, who is in the Ministry; be his gifts never so slender; I dare not deny him the benefit of his Clergy, if he can but read: if his own heart condemn him not, neither do I. But yet this I say; As the times now are, wherein learning aboundeth even unto wantonness; and wherein the world is full of questions, and controversies, and novelties, and niceties in Religion; and wherein most of our Gentry, very Women and all (by the advantage of long Peace, and the customs of modern Education, together with the help of a multitude of English Books and translations) are able to look through the ignorance of a Clergy-man, and censure it, if he be tripping in any point of History, Cosmography, Moral or Natural Philosophy, Divinity, or the Arts; yea, and to chastise his very method and phrase, if he speak loosely, or impertinently, or but improperly, and if everything be not point-vise: I say, as these times are, I would not have a Clergy-man content himself with every mediocrity of gifts; but by his prayers, care and industry improve those he hath, so as he may be able upon good occasion to impart a spiritual gift to the people of God whereby they may be established; and to speak with such understanding, and sufficiency, and pertinency (especially when he hath just warning, and a convenient time to prepare himself,) in some good measure of proportion to the quickness and ripeness of these present times, as they that love not his Coat, may yet approve his labors▪ and not find anything therein, whereat justly to quarrel: showing in his Doctrine (as our Apostle writeth to Titus) uncurruptness, gravity, sincerity, sound speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of him. They that are called spiritual persons, should strive to answer that name by a more than ordinary manifestation of spiritual gifts. And thus much shall suffice us to have spoken concerning the name and nature of these spiritual gifts, by occasion of the title here given them, The manifestation of the Spirit.

Consider we next, and in the second place, the conveyance of these gifts over unto us; how we come to have a property in them, and by what right we can call them ours. The Conveyance is by deed of gifts; the manifestation of the Spirit is given to every man. Understand it not to be so much intended here, that every particular man hath the manifestation of the Spirit, (though that may also be true in some sense;) as that every man that hath the manifestation of the Spirit, hath it given him, and given him withal to this end, that he may do good with it. Like as when we say, Every man learneth to read before he learn to write; it is no part of our meaning to signify each particular person so to do, (for there be many that learn neither of both;) but we may only intend to show the received order of the things to be such, as that every man that learneth both, learneth thut first. As we conceive his meaning, who directing us the way, to such or such a place, should tell us, Every man rideth this way; and as we conceive of that speech of the Ruler of the Feast in the Gospel, Every man at the beginning setteth forth good Wine, and then after, that which is worse; though there be many thousand men in the world that never rode that way, or had occasion to set forth any Wine at all, either better or worse: very so, ought we to conceive the meaning of the universal particle, Every man, both in this, and in many other like speeches in the Scriptures; with due limitations, according to the tenor and purpose of the thing spoken of. It mattereth not then, as to the intent of this present speech (be it true, be it false otherwise,) whether every man have received a spiritual gift, or no: only thus much is directly intended that every man who hath received such a gift, hath received it by way of gift. All spiritual graces, all those dispositions, habits, and abilities of the understanding part, from which the Church of God may receive edification in any kind, together with all the secondary and inferior helps that any way may conduce thereunto; they are all the good gifts of God. The manifestation of the Spirit is given to every man.

The variety both of the gifts meet for several Offices, and of the Offices wherein to imply those gifts, is wonderful; and no less wonderful the distribution of both gifts and offices. But all that variety is derived from one and the same fountain, the holy Spirit of God: and all those