A TREATISE Concerning A CHRISTIANS CAREFUL ABstinence from all appearance of Evil: Gathered FOR THE MOST part out of the Schoolmen, and Casuists:  
Wherein The Questions and Cases of Conscience belonging unto the difficult matter of Scandal are briefly resolved:  
By HENRY JEANES, Mr of Arts, lately of Hart-Hall in OXON, and Rector of the Church of Beere-Crocombe in .  
OXFORD, Printed by W. TURNER for H. CURTAIN 1640.   

HONORATISSIMO PHILIPPO Comiti Pembrochiae, & Montgom: Illustrissimi Ordinis periscelidis Equiti: Regiae Familiae Archicamerario: nec non Maj●stau Regiae à secretioribus Consiliis, etc.  
Honoratissime Comes,  
IGnoscar, precor, laesus honor, tam solenni tanti nominis convicio, & impunè liceat augustam illam & praenobilem titulorum seriem vili huic, & alioqui periturae, chartulae praefigere. Ea siquidem obscura est Authoris simul & Operis infirmitas, ut prorsus metuat sine validiore praesidio in publicum prodire, & perenni gaudeat lucis fugâ, ni precario & praepotente potiatur favoris radio: vestro sc, qui malignos quoscunque Criticorum halitus cohibere valet, & praetenues hasce studiorum Primitias Laetiori messe secundare. Aggreditur, sat scio, parvulus hic Liber, materiam lubricam & ancipitem, de abstinentia ab omni specie mali, seu de fuga scandali, verendumq, est, ne apud Censores duriusculos scandalum sibi creet, & fastidium. Attamen qualis, qualis est, tuo stipatus patrocinio securè prodit, nec iniqua moratur malevolorum scandala, modò ne sit dignitati vestrae justo of fendiculo.  
Amplitudini tuae Sacellanus, & Servus omni officii genere obstrictus, HEN: JEANES.   
1. THESS: 22. Abstain from all appearance of Evil. 
OUR Apostle directs us, in the Verse immediately preceding this Text, concerning Good, in this Text concerning Evil. Towards Good he exacts a prudent wariness▪ towards Evil, a scrupulous fearfulness: towards good, a prudent wariness; Prove all things, and then, hold fast that which is good. Nothing, how colourable soever is to be received hand over head, before trial and examination by the balance of the Sanctuary: for, Vitia virtutes mentiuntur, (saith Gregory) vice is masked under the skin of virtue, falsehood disguised under the face of truth: so that the one is often mistaken for the other. The grossest enormities have been glast and coloured over with the names, and face of virtues; the most poisonous heresies have often gained the esteem and applause of Orthodox Tenants: and therefore as we must stead fastly retain that which is truly true and good; so must we prudently discern and carefully distinguish between that which is sown deed, and in truth, and that which is so only in show, & colour; this we must reject, that keep, and hold fast. Prove all things, hold fast that which is good. But he requires now towards evil a fare different carriage: there he looks for a scrupulous fearfulness. Though we must not hold fast any thing that hath but the appearance of good, yet we must abstain from but the appearance of evil.  
Abstain from all appearance of evil; 
Cor. Alapide.  or from every evil appearance: the words are and may be rendered indifferently, either way, both renderings being equally consonant to the truth, and original.  
In the words our Apostle meets with a cavil, rise among the Libertines of our and former times, who when their scandalous courses are charged upon them, baffle of all with this plea; that they are not intrinsically sinful. Can I (will the profanest Libertine say) but once fee such and such things proved in themselves to be unlawful: why, I would make no more words of the matter, but soon forbeate them. I, but have they the blush, the appearance of evil? that should be motive enough to shun them.  
Abstain from all, etc.  
But are we sure this is the Apostles meaning? are not the words capable of another interpretation? First, some mislike our translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, species, by appearance, & rather think it should be meant logically, for sort or kind, and so the words thus rendered: Abstain from every sort, or kind of evil. That it may be so, Mat. Flac. Illiricus determines that it is so, the Syriac interpreter, and after him Faber, and Beza resolve. But I would feign know upon what ground they are thus singular against the current of both Ancient, and Modern Expositors. Setting aside this place, the word occurs (as I think) in the whole new Testament but four times, In Luke 3.22.9.29. John 5.37.2 Cor. 5.7. and in none of these places is it, can it be taken in a Logical notion. If not elsewhere, why here? especially seeing such an exception is not enforced by the scope, coherence, any other circumstance of the Text, or any absurdity otherwise unavoidable.  
But some dream of a foul absurdity, that would ensue upon translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, species, appearance. If every appearance of evil should be abstained from, then should good things, the best things be eschewed, for they commonly appear to be evil unto sense, and carnal reason's, that discern not the things of the spirit of God. How easily may an acute wit set false faces upon them, & work a bad conceit of them into either ill or weak apprehensions▪  
This fear will quickly vanish and be discovered to be idle, and vain, when anon we shall explain that distinction of appearance of evil, into real and imaginary; for the present therefore, leaving these men, proceed we secondly, to others, who agree with us in interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a vulgar, familiar, and common sense, for appearance: but then their exposition is not so general, as ours; for they restrain the place to matters of doctrine▪ and will not allow it to be extended to matters of practice; & countenance they think the context gives their gloss, for the Apostle having at the 19 verse exhorted not to quench the spirit, in verse 20. prescribes a means for cherishing the Spirit, viz: a reverend demeanour towards the Word of God. If ye will not quench the Spirit, despise not prophesying: and next: lest that some should except: are we thus reverently to receive promiscuously all prophesyings, and doctrines preached unto us, 
Heming●●● in locum.  and not to beware of some, of false prophesying and doctrines, the Apostle, say they, more distinctly directs, how we should demean ourselves. First, towards all prophesying in general: how, secondly, towards true; how, thirdly, towards false. First, all prophesyings, and doctrines whatsoever must be diligently examined. Prove all things. Secondly, all true prophesyings, sound, and orthoxe doctrines are to be embraced with a firm, and unremovable assent. Hold fast that which is good. Lastly, as for false prophesyings & doctrines even their very appearance is to be shunned. Thus they, etc.  
But first, I propose unto the consideration of the learned, whether or no an exact and accurate coherence be to be looked for in most of those precepts delivered by the Apostle, from verse 13. usque ad vers. 23. the lose and abrupt manner of heaping them together persuade, (me thinks) that there is little dependence of many of them upon either the foregoing or following precepts, as is to be expected between Solomon's Proverbs, or Bede's Axioms. Hence is it that Estius 
* Neque necesse▪ est hanc partem interpreta●● (ut qu●dam f●c●unt)▪ ut connexionem habeat 〈◊〉 'tis, quae proximè precedunt: nam po●●ùs videtur Apostolus r●f●●care memoriam ejus, quod pracepi● cap. superiors; ut h●nests ambulent ad eos, que foris sun●▪ etc. Estius●▪  holds it not necessary to interpret the place so, as that it should have connexion with those duties that immediately precede; rather (thinks he) the Apostle seems to rub up the memory of what he commanded in the former chapter, at vers. 12. That ye may walk honestly towards them that are without.  
Secondly, suppose a coherence of the words with the former, must it needs be that which they obtrude. The words may sit under our interpretation, and yet the Analysis of the Context run smoothly, as thus:  
The Apostle having at vers. 19 dehorted from quenching the Spirit, next adviseth use of means, tending to the preservation of its gracious & glorious residence in the Soul: Which means are either negative, or positive; he assigns but one negative means, viz▪ a removal of a main bar, & powerful obstacle unto the presence of the Spirit, contempt of preaching. Despise not prophesying, verse 20. of the positive means, two concern good, one evil: the two concerning good, 
Aquinas in locum.  are boni diligens examinatio, constans electio: Prove all things, hold fast that which is good. This respecting evil, est universalissima ejus rejectio, an abstinence not only from all kinds, but even from all appearance of evil.  
Lastly, suppose the primary scope and intention of the Apostle be limited unto matters of doctrine: yet because the main reason, for which they themselves conceive appearances of evil, even in matters of doctrine to be interdicted, is avoidance of Scandal, the precept of which is juris Naturalis, and not only doctrines but also actions are scandalous; justly therefore unto these, as well as those, is the text appliable, and applied too, by all Schoolmen, or others that ever I met with purposely treating on the point of Scandal. Should we then against the more generally received opinion of either former or later times, admit of their narrow, and curtailed interpretation for the clear, and indubitate sense of the Apostle? Yet to make the words more instructive, their use more general, we might warrantably put an enlargement Logicians call it an ampliation▪) upon them, and extend them ad mores, as well as ad dogmata; ad agenda, as well as ad credenda; to the decalogue, as well as creed, not only to doctrinal truths, but moral duties also.  
Use of a division here is none, but to bewray Logic: and therefore without more ado we will roundly betake ourselves to Limitation, Confirmation, and Application of the plain point here commended to us: we are to abstain not only from things intrinsically sinful, but from all shows, and appearances of sin.  
For limitation, 
1 Limitation.  appearance of evil is either in positions, or actions.  
First then, 'tis questioned, whether or no we are to abstain from all positions, which have an appearance of evil: of falsehood.  
For resolution we must distinguish.  
1 Concerning appearance of evil in positions.  
2 Concerning abstinence from such an appearance.  
Appearance of Evil in Positions is twofold,  
1 Either in regard of their matter and substance.  
2 Or else in the terms, and expressions used in their proposal.  
That which is in regard of their matter and substance, is, either to ourselves, or others.  
Secondly, to distinguish concerning abstinence from the appearance of Evil, or falshoud in Positions: we may be said to abstain from doctrines false in appearance, two manner● of ways: either  
1 When we abstain from assenting to them.  
2 Or when we abstain from publishing of them▪  
We abstain from assenting to them, either Positively, or Negatively.  
Positively, when by a positive and real act of the understanding we descent from, we reject them. Now descent from them is twofold.  
1 Either absolute and peremptory.  
2 Or else but conditional, & cautionary.  
Negatively, when we do not descent from them, but only not assent unto them: when 〈◊〉 suspend our assent.  
To apply these distinctions.  
Note first, that though the substance or matter of doctrines appear to be false unto ourselves, our own judgements, yet are we not bound to abstain positively from assenting to them, to descent from them, to reject them; for this appearance may not be true & real, grounded upon the doctrines themselves, which perhaps may not send forth the least colour or shadow for suspicion, but only put and fastened upon them by means of the error, ignorance, and darkness of our understandings that perhaps not with due care and circumspection, but rather with much precipitancy have given their censure of them; and therefore however at first blush they seem false, yet when once the light of our reason is cleared from mists, and clouds, they may upon due examination prove true; and to descent from, and reject a truth would be a foul error of, and blemish to our understanding.  
Obliged we are then, to abstain, not positively, but negatively, from assenting to them; that is, not to descent from them, but only not to assent unto them, to stay our assent, to demur a while, before we give in our judgement lest we receive any thing with a doubtful, entangled, and perplexed consoience. Of this Calvin gives us an hint in his exposition on this place, Speci●m▪ mali interpreter, cùm nondum ita comperta est doctrinae falsitas, at meritò rejici quent, sed tamen aliqua haeret sinistra● suspicio, & timetur, we quid veneni lateat: ergò ab eo genere doctrinae, quod malum, etiamsinon sit, apparet, abstinere praecipit, non quod in totum rejici permittat, sed quia recipi, aut fidem obtinere non debet. Cur enim priùs quod bonum est teneri jussit, nu●oabstinere vult, non simpliciter à malo, sed à mali specie? quia ubi dijudicatione in lucem prod●cta fuerit veritas, tunc demùm ●i fidem haberi decet; ubi autensubest falsi metus, aut mens dubitatione est implicita, pedem refer, vel grad●̄ suspendere convenit, ne quid dubiâ perplexâque cōsc●●ntiâ amplectamur. By the appearance of evil I understand (faith he) when as the falsehood of a doctrine is not yet so throughly detected, that it may be deservedly rejected, but yet there sticks some bad suspicion of it, & 'tis feared, least poison lurk under it: therefore he commands us to abstain from that hind of doctrine, which though it be not evil▪ yet appears so▪ not as though it ought altogether to be rejected but because it ought not to be received, to be believed. For why doth he before command us to hold fast only that which is good, and here he wills us to abstain not barely from evil, but from its appearance? because when after a through sifting a truth is cleared, 'tis fitting it should forthwith be believed: but when as the falsehood of it is feared, or the mind with doubting is entangled, we must for a while withdraw our assent, lest we embrace any thing with a doubting and perplexed conscience.  
But suppose I for mine own part am firmly persuaded of the truth of such, or such a Tenent, or at least unconvinced, unperswaded of its falsehood, and yet it appear generally unto unto others to be false the judgements, of the godly learned, of most of the ancient Fathers, unto either general or provincial Counsels: in such a case what course must I take, because it hath appearance of falsehood unto others understandings, must I therefore descent from it, or stop mine assent unto it?  
For answer, take these four following rules.  
First, we own so reverend & humble an esteem of, and submission unto the Spirits of the Prophets, to the judgement of learned, sober, & pious Divines, unto the writings of the ancient godly Fathers, unto the Canons, and decrees of Occumenicall, and Provincial Counsels, at that whatsoever Tenants the whole Church representative, to wit, a general Council, or the greatest and chiefest part of the Church most of the Fathers and Divines too, of later and present times, have rejected, & condemned for false, and erroneous, we should abstain negatively from assenting to, that is, though not change, yet suspend our belief of them, and not fully pass over our full and absolute assent unto them, until by diligent inquisition, fervent prayer, imploring the guidance of God's holy Spirit, and use of all other good means, either their consonancy with, or dissonancy from the truth, be clearly discerned, fully confirmed, and manifested unto our consciences.  
But Christian modesty stayeth not here, but goeth one step further, and in a second place exacts of us a conditional, probable, 
Dr Jackson  and cautionary dissent from all doctrines thus generally suspected, and censured: For upon general dislike of a doctrine, as upon a prudential motive, we may ground a strong presumption, an high and probable conjecture of the falsehood of it; so that hereupon we may reject it, though not in an absolute and irrevocable way, yet with this limitation & caution; so the apparent verity therein of itself do not force us to embrace it. So sottish I am not, as to measure truth by multitude of voices: for errors I know that have grated upon the foundation, nay heresies, that have razed the foundation, have had their cloud of witnesses; yet I should so fare honour a public testimony, as to suspect mine own and others private bare opinions, (not backed by plain Scripture, with evident sense, or a full demonstrative argument,) rather than a general suffrage: For, n●mo omnes, neminem omnes fefellêre, improbable as for one to deceive all, so for all to deceive one: 
* Nec dubitamus, coeteris quidem paribus, etc. Rivett: Isag. ad Scrip. Sact. cap. 19  Rivet is a man bred up in such a Church, as it is not likely that he should ascribe overmuch to Church Counsels, or Ministers, and yet he makes no doubt, but coeter is paribus, that is, if parts, prayer, diligence of study after the truth, be equal, that then a greater and fuller measure of the gift of expounding the Scripture, and deciding controversies thereabouts, is communicated to the public Ministers of the Church, (whether they execute their function severally, and apart in some one particular Church, or else jointly confer, and discourse among themselves concerning the true and genuine sense of the Scriptures in some assemblies called lawfully, and in the name of Christ) than unto several private men, who were neither endowed with so many gifts, nor see with so many eyes, nor by their private and single meditation can equal the united consultations and inquiries after truth of many. And thus you see how fare Christian modesty requireth us to abstain from assenting to doctrines upon the appearance of evil, of falsehood, which they carry unto those, who in interpreting Scripture, and deciding controversies, have committed to them the public office of direction, and instruction of others: but yet it taketh not from us the judgement of private discretion; for Christian liberty alloweth us such a freedom of dissenting unto what the Church, or her chief, and public Ministers say, as it is to be specified in the next two following rules.  
In a third place therefore, although the Church, or the greatest and chiefest part of her, charge error & falsehood upon such a doctrine; yet this bare and single testimony, not seconded by any Scripture or reason, is not to gain so fare upon our belief, as that thereupon we should presently reject, and descent from the doctrine thus generally censured with an absolute and peremptory dissent. This were to give unto the Church's decisions as high an overruling a suffrage in our hearts, as is only due to divine revelations: to receive them, not as they are indeed the word of men, but as if they were the word of God: to yield unto them an absolute divine faith, and credence. This were a mere Vassalage of our souls, understandings, faiths, unto the authority of an human testimony: a thing utterly unworthy the generosity & freedom of Christian Spirits. If God hath indulged to any the exercise of such dominion over men's faiths, and consciences: alas! then to what purpose hath he placed that glorious lamp of reason in our bosoms? of what use are our intellectuals? what place is there left for St Paul's proving of all things, St John's trial of the Spirits? 
1 Joh. 4.1.  but the truth is, that God is so fare from enslaving our understandings, or captivating our belief unto the judgement of any mortal, as that he approves not only of a forbearance from a flat, and absolute dissent from doubtful doctrines thus publicly, and generally disliked, but also of a full & peremptory assent unto doctrines manifestly true, though condemned in a general Council, as is apparent from the fourth and last rule, which is:  
If a doctrine be as true in itself, so also clearly, and evidently by me apprehended to be so, and yet appear generally to be false unto others, of what degree, order, or condition soever: nevertheless it commands absolute subscription and assent of the mind without contradiction, without hesitancy, nay without so much as suspense of judgement. If the verity then of a Doctrine be apparent, it must overrule the assent of the understanding against the testimony of the whole world. For the testimony of men, of the wisest, holiest men considered either apart, or as assembled in a Council, admits as always of examination, and trial by the balance of the Sanctuary, and rules of right reason, so likewise of contradiction and denial, when in it there is an express, and evident variation from either reason, or divine authority. In such a case we may lawfully, & safely descent from it; always provided, that it be not in an insolent manner, but with a reverend, childlike, and respectful bashfulness.  
But to go on, if I am not to abstain from assenting to a doctrine minifestly true, because it appears generally to others to be false, must I not yet abstain from publishing, from spreading of it, either by writing or preaching?  
For answer, thou must consider the general nature, and quality of the doctrine, thus wrongly either accused, or suspected of falsehood, and also of what use and importance it is in regard of the present times and places, wherein thou livest, and if it prove to be a doctrine fundamental, of absolute necessity to faith or manners, then that of Gregory may take place: Si de veritate scandalum sumatur. (saith Gregory) melius est, 
Sept. Hom. in Eze:  ut scandalum oriatur, quàm ut veritas relinquatur. As also that of Calvin: Quemadmodum enim (faith Calvin) Charitati subjicienda est nostra libertas, 
Cal. lib. 3. Inst. c. 12. sect. 13.  ita sub fidei puritate subsidere vicissim charitas ipsa debet: as our liberty is to be subjected to charity, so also our very charity itself to faith's purity.  
But now if it be a Doctrine, either not fundamental, but of a lower rank & quality, wherein both orthodox writers, and preachers may vary and abound in their own sense without prejudice to the foundation; or if it be of so small use, that upon its divulgement, it is not probable there will arise so much honour to God, and edification of the Church, as may preponderate those mischiefs, that hurly-burly, those tumults, and contentions in the Church, which in all likelihood will ensue thereby, thou must then forbear to vent it, either from Press, or Pulpit; so shalt thou best consult for thine own private quiet, and public peace. And we must follow after things that make for peace, and edification: Rom. 14.19. About such matters to be contentious we have no custom, nor the Churches of God: and indeed about them to be contentious were the right prank of a Schismatic; for not only he is a Schismatic (saith 
a Non enìm schismaticus eò agnoscitur, quòd fovet perversum dogma, imò contingit aliquando, ut sententia schismatics ho● minis verissima si●; tamen quia eam neque loco, neque tempore debit●s, nullàque necessitate urget schismaticus est, et scandalum objecit Des populo; cum en●m non agatur salus Ecclesia, ostendit se non adductum studio gloria Christ's, sed suae pottùs ex●st●mationis Ecclesiam turbâsse. Cameron in sel●ctiora quaedam N. T. loca Tom. 2. in Mat. c. 18. v. 7.  Cameron) who maintains a perverse Tenent; a man may hold a very true opinion, and yet play the Schismatic, and give scandal unto the people of God by delivering it in a rash, unpeaceable, and unseasonable manner, neither in fit place, nor due time, no necessity urging thereunto; for seeing in determining of his opinion the glory of God, and weal of the Church lie not at the stake, he plainly shows, that he hath troubled the Church, lead with desire of not Christ's glory, but his own credit. I confess indeed, that a controverted, and suspected truth even of this low quality may be peaceably, and modestly professed, and debated too in private, but a public promulgation thereof is at any hand to be forborn, non sub intuitu mali, sed minoris boni, not under the apprehension of any evil in the truth, but only as a lesser good, which will not consist with a greater, the tranquillity of the Church; or if you will, the public promulgation of such a truth is to be forborn, sub Intuitu Mali, etsi non Simpliciter, tamen per Accidens talis: under the apprehension of evil, not in the controverted truth, but in the promulgation thereof, which though it be not simply evil, yet becomes accidentally so, to wit, by comparison, in respect of a greater good than required, preservation of the general quiet; with which for the present it cannot stand, unto the care of which it is opposed though not primo & per se, yet ex consequenti conne xione virtutum, as Suarez upon another occasion acutely phraseth it. But I digress.  
To go on to that appearance of evil in doctrines, which is in the expressions used in their proposal, a thing I could wish it were not too rife amongst many, who like no truth, unless delivered in heretical teaermes; men wonderfully taken with the language of Ashdod, the Romish dialect. 
In rebus fidei verba debent esse casta, & exacta, & quae rem ipsam propriè exprimant, & haereticis non praestent occasionem calumn●onds. Pet. Martinez:  But let it be our care to refrain all words and phrases, which carry an appearance of either heresy or schism; for though they may, and are by us meant in an orthodox sense, yet carry they a shrewd show of evil, make others jealous, and suspicious of our soundness. And therefore 
* Lib. 12. de locis cap. 9 ad tertium.  Canus although he will by no means assent, absolutely to that usual saying; ex verbis inordinatè pro●atis fit haresis; yet he is content to approve of it, if it be moderated with this caution, secundn prasumptionem audientium, & judicum, qui per exteriora signa debent judicare de haeresi: if it be understood according to the supposal of hearers, and judges, who ought & indeed can judge of heresy only by outward signs. Between a Minister and Popery let there be a great Chasma, a distance as wide as between heaven, and earth, nay heaven and hell: yet if his phrase do but smell of Popery, if his words, though not his meaning, trench near upon it, men will presently exclaim that he hath a Pope in his belly, at least that he sounds for a Parley, & thinks upon conditions of peace with the Romish harlot. And besides, as this suspicious complying in phrase, and language with the known errors of Popelings, or other novellers and corrupt teachers grieves the settled and judicious, so farther it staggers weaklings, confirms and hardens aliens, and apostates, rather opens than stops the mouths of gainsaying carpers, and sooner disadvantageth the truth, than converts an adversary. So fare is it from effecting the usually pretended end, reconciliation; as that to use the similitude of our Saviour, quis loquitur, suam, v. 16. like the putting of a new p●ece of cloth unto an old garment, it maketh the rent worse, and wider. There goeth a manuscript from hand to hand, said to be penned by a learned Dr of this Church, wherein (that amidst and notwithstanding all the variety of opinions there may be yet preserved in the Church the unity both of faith, and charity) private men are advised in their own writings to observe formam sanorum verborum, and to abstain not only from suspected opinions, but as much as may be also from phrases and speeches obnoxious to misconstruction, and exception.  
For first, it is not enough, much less a thing to be gloried in, for a man to be able by subtlety of wit, to find loopholes, how to evade, & by colourable pretences, to make that, which through heat of passion, or violence of opposition hath fall'n from him unadvisedly, to seem howsoever defensible. But he should have a care to suffer nothing to pass from him whereat an ingenious, and dispassionate adversary (though dissenting from him in opinion,) might yet have cause to take distaste, or exception.  
And besides it were a thing of dangerous consequence in the Church, if every man should be suffered to publish freely whatsoever might by some strain of wit be made capable of a good construction, if of itself it sounded ill or suspiciously. For so many erroneous, unhappy notions implicitly and virtually serving to the patronage and protection of schism or heresy, might be cunningly conveyed into the minds of men, and impressions thereof insensibly wrought in their hearts, to the great damage and distraction of the Church.  
This last reason for the substance you may meet with in Aquinas 2.2 daes q. 11. a. 2. where (having told us out of Hierome, ex verbis inordinatè prolatis fit haeresis: that by unwary irregular expressions, by words disorderly spoken, the most dangerous heresies have often taken their first rise, & original,) he afterward gives us the reason hereof: Similiter enim per verba quae quis loquitur, suam, fidem profitetur: est enim confessio actus fidei: & ideò si sit inordinata locutio circa ea quae sunt fidei sequi potest ex hoc corruptio fidei: Vnde Leo Papa quâdam epistolâ ad Proterium Episcopum Alexandrinum, dicit, quòd inimici crucis Christi omnibus & verbis nostris insidiantur et syllabis, si ullam illis vel tenuen occasionem demus, quâ Nestoriano sensuinos congruere mentiantur. Likewise a man professeth his faith by words, which he speaketh, for confession is an outward act of faith, and therefore, if there be but an inordinate speech about matters of faith, the corruption of faith may hereupon ensue. Whence Leo the Pope in a certain epistle unto Proterius bishop of Alexandria saith, that the enemies of Christ's Cross lie in wait for all our words and syllables, if in them we give any the least occasion upon which they may feign that we comply with Nestorianisme. Hence is it, that, Aquinas himself having proposed this question, whether or no this proposition be true, Christ is a creature, in his answer thereunto tells us, first in general, cum haereticis nec nomina debemus habere communia, ne corum errori favere videamur, then more particularly, unto the question that the Arrian heretics have said that Christ is a creature, and less than the Father, in regard not only of the humane nature, but also divine person; and therefore resolves, that lest we should seem to countenance their error, we must not say absolutely, that Christ is a Creature, and less than his Father, but only with this limitation, according to the humane nature.  
Ariani autem haeretici Christum dixerunt esse creaturam, & minorem Patre, non solùm ratione humanae naturae, sed etiam ratione divinae personae, & ideò non est absolutè dicendum, quòd Christus sit creatura, vel minor Patre, sed cum determinatione, scilicet secundùm humanam naturam. Nay not only Aquinas, but generally all the Schoolmen, and Civilians too, are so precise in this particular, as that among the degrees of damnable propositions are ranked by them not only propositions downerightly heretical, or erroneous, but also 
* Propositio scandalosa qua etiam malè sonans, seu piarum aurium offensiva, appellatur, quae praber occasionem ruina auditor. bus, hoc est, facilitatem cadend● in haeresim, ●t sunt multa propositiones, qualicet cum modificatione ad●●n●●a, sunt verae, per se tamen & abs●lutè sine modificatione prolata videntur favere propositionibus hareticalib●●.  si quis assereret simpliciter Patrem majorem Filio, & Deum in incarnatione factum creaturam & similes, qua magis sunt exponenda, quam extendenda. Arnoldus Alb●●tinus de agnoscendis assertionibus Catholicis & haeteticis, quaest. 60. Proposi●●o haresin saptens, aut malè circaea, quae ad fidem pertinent, sonans, est illa quae in prima significatione, quam verba prima fac●e os●endunt, sensum habet haereticum, quam●●s p●e intellecta sensum aliquem habet verum. Alphonsus à Castrode just a haereticorum punitione: cap. 3.  Propositio sapiens haeresin, Propositio malè sonans, every proposition, that doth but smell, that hath but a smack of heresy, that sounds but ill or suspiciously; & such are all propositions, that in the first signification, which their words at first blush seem to import, have an heretical sense; all propositions, that of themselves, that is, uttered absolutely without any explanation, or qualification, seem to favour or countenance heretical propositions, although they be capable of a good construction, and with many cautious limitations, and restrictions might pass for currant. And therefore was it, that the Council of Basil condemned this proposition, Christ sins daily, because taken properly 'tis false, and against the faith, although perhaps it may be freed from error, if expounded in an unproper sense, thus; Christ sinneth daily, not in himself, but his members, 
* Expl●c● turoptimè, modosuprà tacto de propositione aequivoca, quae in proprio aliquo sensu potest esse haretica, & in alto ettam propriè Catholica, nam illa absolutè, et sine distinctione vel declaratione prolaetameri●ò dicitur malè sonans, in quo distinctio alia adhiberipotest. Nam quadam propositio dicitur ab extrinseco malè sonans, alia ab intrinseco. Ab extrinséco vocatur, quando suspitio, vel maliu son non expropositione nude sumpta, sed cum circumstantiis personae, loci, aut temporis oritur. Suarez de triplice virtute Theologica tract. de F.de. Disp. 19 Sect. 7. Dicendum igitur est, quòd propositio sapiens haeresin illa est, qua quam vis non appareat haresis manifesta, quin potius aliquando poterit habere aliquem bonum sensum, tamen ex quibusdam circumstant●is, Vel ex parte asse entis, vel ex tempor●m calamitate saporem quendam habet haresis, & suspic●onis, judicio prudentum & sapientum, id est, suspicionem quandam majorem vel minorem pro qualitate circumstantiarum Bannes  Suarez... saith, that if an equivocal proposition having two proper senses, one Catholic, another Heretical be delivered absolutely without any distinction or declaration, in which sense 'tis meant, it is then deservedly said to be propositio malè sonans. The same author goeth on, and tells us, that a proposition is said to be malè sonans not only ab intrinseco, but also ab extrinseco, when the suspicion or ill sound thereof ariseth not from the proposition taken nakedly as it is in itself, but considered jointly with the circumstances either of the person delivering, of the time or place, in which it is delivered. Omitting his instance, I will give you others more true, and savoury. The word Sacrament with the ancient founded no other, than an holy significant rite: in those times, than to have called Matrimony, Order etc. Sacraments, had been (it may be without all manner of offence. But now, since the Church of Rome hath peremptorily determined, that there be seven Sacraments properly, and strictly so called, seven outward and sensible signs, which by divine institution have annexed unto them the promise of justifying grace. He that shall now term any thing a Sacrament, besides Baptism▪ and the Lords Supper, renders himself thereby somewhat suspected.  
In the writings of the Fathers the words of Satisfaction, and Merit have been of large use. Satisfaction signified every bitter, afflictive acknowledgement, or penitential mortification of our sins, whereby we prevent, & turn away God's hand and punishments for them. Merit denoted only obtaining procurement, impetration, and according to this acception of the words, a man might safely have heretofore affirmed, that our prayers, alms, and other good works are satisfactory and meritorious. But now since some of the Romanists have wrested these say of the Fathers unto a worse sense, than they were uttered in: and hereupon taught that works are properly satisfactory, just compensations for our sins, wherein we make recompense unto God's wronged justice, and redeem ourselves at least from temporal punishments; that works are strictly and properly meritorious of eternal life, deserving and earning it ex c●ndigno, in the way of condign wages; as if there were an equality of due proportion between it and them, without all regard unto God's gracious acceptance of them; he that shall now aver these propositions, may without breach of charity be justly thought to embrace them in that false, and erroneous sense, which our adversaries the Papists take them in.  
Hitherto concerning doctrinal appearance of evil in Doctrines. Practical appearance of evil in manners, 
Dr Solater in locum.  or matters of practice next follows; and that may again be divided into Real or Imaginary. The distinction is the same with that of others, Aliquid habet speciom mali, vel per se ex conditione operis, 
Forbesius' lien c. pag. 4●8.  vel per accidens ex aliorum interpretatione.  
The difference between these must be well weighed, else we may as foully be mistaken, as once the Pontickes were, who as Florus tells us, fight in a night with the Romans, per errorem longius cadentes umbras fuas quasi hostium corpora petebant: mistaking their own shadows projected long as at the going down of the Moon, laid at them as at the very bodies of their enemies; or as the Romans themselves, were, unto whom when Tiberius Gracchus touched his head with his hand to exliort the people as by a sign to stand upon their guard for their lives, it seemed as if he demanded a diadem. Cùm plebem ad defensionem salutis sua manu caput tangens, hortaretur, praebuit speciem regni sibi, & diadema poscentis. Flor. lib. 3. cap. 14.  
To distinguish them then; a real appearance of evil flows per se ex natura operis, from the nature and condition of the fact itself; when that of itself, and in its own nature is a very probable sign of evil, and so it is, although it be not intrinsically sinful, when it is per se, an occasion of sin in ourselves, and of scandal unto others, it must be occasio data, non accepta.  
First, when naturally, and not only casually it may prove, and ordinarily doth prove an occasion of an incentive to sin in ourselves.  
Secondly, when it becomes an occasion of scandal or offence: of scandal tending unto sin in the weak, of scandal tending unto sorrow and vexation in the strong and discreet.  

* Talis sc. materialis us●● circumcisionis semper hab●t speciem mali non ex accidenti ta●tùm, sed quasi per se, supposito Eccle siae statu. Suar. de Legibus lib. 9 cap. 14.  Such an appearance of Judaisme, (than which few greater evil) is there in the Circumcision of those Aethiopian Christians, that live under Prester John. Such was the appearance of evil in Christians sitting at meat in the Temples of Paganish Idols, in Naamans' bowing himself in the house of Rimmon; however Cajetan excuse him with a pretty distinction, inter genuflexionem imitativam, & genuflexionem obsequii. And such also is that appearance of evil in a good man's intimate fellowship with bad ones, in a true and formal compliancie with aliens in the signs of profession. As in a Protestants presence at the superstitious, and Idolatrous worship of Papists, or in any other complementing with them in the expression of that worship  
Now no actions that have this real appearance of evil, are upon any pretext whatsoever to be ventured upon, because in them there is always a scandal given, an active scandal, as is plain from Aquinas his definition of scandal, 2. 2dae. qu. 43. art. 1. Scandalum (saith he) understand it of an active Scandal) est dictum vel sactum minùs rectum, praebens alter● occasionem ruinae. For first, a fact is minus rectum, some way, or other irregular, not only when it is a sin, but also when it hath a manifest show of sin: and secondly the bare, and naked show of sin may praebere alteri occasionem ruinae; morally lead another to sin, as well as sinne itself. For this I could muster up the suffrages of all the Schoolmen, a generation of divines that are none of the precisest, either in positions or practice. But I will not trouble my reader with the testimonies of above two of them. Opus malum (saith Suarez) vel habens speciem mali, quod de se inductivum est ad peccandum, vitandum est, nam illud est verè scandalum activum, ut patet ex definitione ejus, moraliter enim inducit hominem ad malum. Quod verò non oporteat esse verè malum, sed satis sit apparere, patet, 2 Thess. c. 5.22. 1 Cor. 12. Ratio est, quia tenemur rectè operari, non solùm coram Deo, sed etiam coram hominibus. Secundò, quia cum opus habet speciem mali, inducitur proximus ad malum opus, non solum suâ malitiâ sed etiam ex vi mei operis, & ex quadam fragilitate. Suarez, op. de triplici virtute tract. 2. disp. 10. sect. 3. Quotiescunque datur occasio scandali (saith Vasquez) malo opere, aut habente speciem mali, semper imputatur scandalum tribuenti occasionem, five scandalum sequatur ex malitia, five infirmitate, aut ignorantiâ. Tunc enim qui praebet occasionem scandali, peccat peccata scandali activi: quod nullâratione licet. Ratio verò est quia nullâ justâ aut rationabili causâ excusari potest aliquis à peccato, qui coram alio peccat, vel exercet opus habens speciem mali; & ideò jure optimo dicitur tribuere occasionem peccandi, quia tale opus ex se occasio est peccandi. Vasquez opusculis Moralibus, tract. de Scandalo.  
That appearance of evil in an action which is but imaginary, is only ascribed thereunto by extrinsecall denomination, from our own or others misconceits and censures thereupon.  
First, from our own. And here, if a man be in his own conscience steadfastly, fully, and firmly persuaded that such an action is evil and unlawful, which yet in truth is not so, 
See Dr Sanderson on Rom. 14.23.  but lawful: what ought he to do?  
Why, we must take into our consideration the nature of the action, and the condition of the person, that harbours this misperswasion of the action.  
If the action in its nature be not necessary, but indifferent, and arbitrary, and the person misjudging it, be in respect thereof sui juris, not determined therein by the command of any superior power. Why then he is bound in conscience during this his opinion, to abstain from the action. For we suppose it indifferent, and a man may lawfully forbear action where there is no necessity of doing. We suppose it, although indifferent, yet against Conscience: and whatsoever is done repugnante conscientiâ, with a settled reluctancy of a man's own judgement, and conscience against it, cannot be of faith, and whatsoever is not of faith is sin. Rom. 14.24. That is, whatsoever action is done with a firm persuasion of the lawfulness thereof, let it be quoad rem, and essentially, in it▪ self lawful, nay necessary, yet it becomes quoad hominem, and accidentally evil, unto him it is sin. Now that action may lawfully, must necessarily be forborn, that can be omitted, but cannot be committed without sin.  
But now on the contrary, if either the action be in its nature necessary, or the person entertaining this misprision thereof be enjoined performance of it by some superior power, that can lawfully challenge obedience from him, and so the action too, (though indifferent) for its nature, be yet in its use, and unto him become necessary. Why then this misperswasion of its unlawfulness cannot bind to abstain from it, for so it should oblige unto either omission of a necessary duty, or else disobedience unto lawful authority, both great sins. And nulla est obligatio ad illicita. There is no obligation unto things unlawful can lie upon us.  
But yet although this erroneous conceit of the unlawfulness of this action, supposed to be necessary either in its nature, or at least in its use, because commanded by authority, doth not obligaere, that is, so bind, as that I must follow it, yet it doth ligare, so entangle and perplex, as that I cannot without sin oppose it, because whosoever goeth against his Conscience, (whether ill or well informed it matters not) goes against the will of God, although not for the thing he doth, yet for the manner of doing it, although not materially, 
Ames. de Conscientia. l. 1, c. 4.  yet formally, and interpretatively, because whatsoever the Conscience dictates a man takes for the will of God, each man's conscience being a Deputy God to inform & direct him. Look as, he who reviles, wounds, kills a private man, mistaking him for the King, is guilty of high treason against the King himself: so, he that thwarts the judgement of even an erroneous conscience, fights against God, wars against heaven, because what his conscience says, he thinks to be the voice of heaven.  
The only way then for a man to rescue himself out of these difficulties is to rectify his conscience; to depose & correct the error thereof, so he shall escape contempt of the judgement of his own conscience on the one hand, & breach of either Gods or man's laws on the other.  
An imaginary appearance of evil issues, secondly, from the supposals of, not only ourselves, but others that censure it, whose judgements are either misled by ignorance and weakness, or else blinded through pride and prejudice, such was that in the moving of Hannah's lips, not afforded by her fact, but only fastened on it by old Eli his hasty censoriousness, nor other appearance of evil was there in our Saviour's healing the diseased, his Disciples plucking and eating of the ears of corn on the Sabbaoth Day, 'twas not grounded on their actions, but only fancied by the Pharisees swelling uncharitableness▪ what other is that appearance of evil with which some unjustly charge our ceremonies? 'tis only conceived by their uncharitable pręjudice, not really given by them.  
This imaginary appearance of evil proceeds from either supposals of proud, or weak ones.  
The censures or supposals of proud ones we may sleight, our warrant is our Saviour's Precedent, when his Disciples told him, that the Pharisees took offence at his speech, he made no reckoning thereof, but answered, 
Scandala Pharisaeorum prorsus contemnenda, nam qui non ex ignor ant●● aut infirmitaete, sed ex malitia scandalizatur: Non laborat tali altquà necessitate spirituali, cui non possit ipse sine ●pe alteri●● proximi facile prospirere, mut andopravam suam voluntatem: erg● alter non tenetur, tunccum aliquo suo detrimento pros●icere Gregor. de Valentia. Quoties scandalum pass●vum alterius futurum est, ex militia nu●l●● debet omit●ere opus, quod nec est malum, nec habe● speciem malipropter malitiam alterius, quando opus illud utile est temporaliter, vel spiritualiter operants, quia non postulat ratio, ut malitia alterius cum damn no nostro succurramus, alias quilibet malitia sua possit nobis nocere, ut omitteremus opus nobis utile: malitia autem alterius nobis nocerenon debet. Luissius Tunianus.  let them alone. Mat. 12.13.14. and we warranted by his example, may then be secure and regardless of many calumnies & groundless exceptions against the government, discipline, and ceremonies of our Church: for there hath been so much spoken & written concerning these subjects, as that the pretence of weakness may seem to be taken; away from those that are capable of information.  
But what if this imaginary appearance of evil flow from the supposal of a weak one, yet an holy one.  
Why then it must be omitted, but with this caution, so it may be without sin, or as the ordinary gloss upon that 15. of Matthew v. 12.13.14 resolves it, Salvatriplici veritate vitae, justitiae, doctrinae, so the threefold verity of life, justice, and doctrine be preserved safe: Nam per hanc triplicem veritatem (saith Gregory de Valentia) intelligitur omnis rectitudo & immunitas à peccato in actionibus humanis. Veritas namque vit● continetur in actionibus rectis, quas quis in seipso excrcet convenienter rectae rationi & appetitui recto atque adeò verè veritate quadam practicâ: Veritas autem justitiae rectis actionibus quae exercentur erga alterum similiter, convenienter rectae rationi, prout verè & absque peccato oportet: veritas denique doctrinae continetur fide verâ, & minimè erroneâ: By this triple verity is understood all the rectitude and freedom from sin, that is in humaneactions, for the verity of life is contained in those regular actions; which any one exerciseth in. and towards himself agreeable to right reason, & a well governed appetite, etc. The verity of justice consists in those regular actions, which are performed toward another, likewise suitably to right reason, as it behoveth, truly, and without sin.  
And to conclude, the verity of dostrine consists in a true, regal, and unerring faith: if these three verities be kept inviolate, every thing must be abstained from, upon which follows scandalum pusillorum, a scandal springing from either the ignorance; or weakness of our brother, but because this resolution may be thought both too general, and obscure the Schoolmen themselves, sumbling much about its explication, we will therefore go to work more distinctly and particularly.  
Consider whether or no the action, in which this appearance of evil is imagined to be, is necessary, or indifferent.  
If it be necessary, & commanded by God, it must not be omitted though all the world should be offended: For evil must not be done that good may come thereof 
* 
Cal. l. 3. Inst. c. 19 Sect. 13.  
Scandalun quod oritur ex rebus per se bonis, & necessariis, non licet evitare; qu●a non est faciendum malum, ut eveniat bonum Bonum enim est expetē dum, quatenus bonum est; non expetitur aurem quaten●s bonum est, si malum simul expetitur. Nam qui expetit bonum, abhorre● à malo: qui autem abhorret à malo, qua malum est, is nullo malo quodc●nque sit non potest allics. Jam verò nulla sunt resplanè necessariae pratereas qua sunt in se bonae, atque ejusmodi, ut nisi volunt as illas expe●at, à suo vero, & proprio objecto abhorret: it aq● ut maximen tumul tuetur mund●●, tamen omnia, etiam extreme a quaeque subeunda sunt, ut sie● illsbata De● gloria. Cameron in electiora quaedam N Test. loca, Tom. 2. in Mat. 18.7.  ; Calvin telling us, regard aught to be had of charity limits, how fare, usque ad arras, that is, so for our brother's sake we offend not God: I may add, so for our brother's sake we endanger not our own souls. To prevent scandal and sin in our brethren, we may not run upon sin ourselves: for a well ordered Charity, as Aquinas gives the reason, 2, 2ae. q. 43 a. 7. beginneth ever at home, making a man chief desire and endeavour the salvation of his own soul, and consequently more solicitous to avoid sin in himself, than to prevent it in other: I may not then omit or neglect necessary duties, because to some they seem but needless niceties, I must not fly true holiness, and the power of godliness, because unto the world it appears but brainsick peevishness, and an irrational preciseness: others error may not be seconded, and countenanced with mine impiety, and disobedience.  
Of this matter none speak so fully, and clearly as the Schoolmen in 2 dam, 2 da, q. 43. a. 7. where Thomas and all his interpreters debate this question. An bona spiritualia sint propter scandalum dimittenda. Not to mention their rotten distinction between matters of Council, and matters of precept, we will only out of them take notice, that there is a difference between transgression of a precept, and a temporary, partial, or occasional forbearance of the matter commanded by a precept.  
No precept whatsoever, whether of the law of nature, or else but positive, is for eschewing the scandal of any whether weak or malicious, to be truly broken and transgressed. And a precept is transgressed whensoever what is enjoined in it is omitted at such a time, and in such a case, when all the particular circumstances which we ought to regard being considered we are tied to performance of it.  

* Opera divin● praecepti affirmativi, qd non pro semper obligat, debent aliquando deferri pro aliquo tempore quando causarent pusillis scandalum, don●● illi sint meliùs instructi, sed circumstantia illius scandalisint mutatae, ita ut contingat praeceptum affirmativum etiam juris ●uasi naturalis, aliquando hic, & nunc non obligare propter concursum negativi praecepti de non ponendo offendiculo pusillis. Johannes Wiggers.  But yet however upon emergency of scandal, that which is commanded by some precepts may pro hic & nunc, in some times▪ and at some places, be omitted, may for a while be forborn, until the scandal taken thereby can be removed by information, or instruction, or until the circumstances of the scandal be some way or other changed. Promulgation of a truth, and Christian reproof are duties commanded by God, and yet are to be sometimes abstained from, for scandals taken by not only the weak, but also malicious. Reprove not a scorner lest he hate thee. Prov. 9.8. Speak not in the ●ares of a fool for he will despise the wisdom of thy words. Prov. 23.9. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again, and rend you, Mat. 7.6.  
To explain this farther, recourse must be had unto that old and golden rule, Affirmativa praecepta semper obligant, non ad semper. Affirmative precepts do always bind, but not to always: so that we are not bound to perform always what they enjoin, but only loco & tempore debitis, when we have due time and place. Now as by the intercurrencie of other circumstances, so especially by occurrence of the scandal of weak brethren, there may not be opportunity and seasonableness of doing what we are urged unto by some affirmative precepts▪ and so those precepts may pro hic & nunc cease to be obligatory: For when the obligations of two precepts seem to meet together at the very same time, that which is of greater obligation toeth us, and so consequently we are for the present freed from the obligation of the other. Now the negative precept of eschewing the scandal of the weak is more obligatory, than many affirmative precepts, and therefore to use the words of Malderus, Contingit aliquando praeceptum naturale affirmativum, hic & nunc non obligare, propter concursum negativi praecepti naturalis de vitando scandalo pusillorum: For example, vindicative justice binds a Magistrate to execute wrath upon him that doth evil; Charity on the other side obligeth him to hinder as much as he can the scandal of the weak; now Charity is a virtue, of an higher note and nature than vindicative justice: the precept belonging unto charity, [hinder as much as you can the scandal of the weak], doth more strictly tie us, than that appertaining unto vindicative justice, [punish the guilty.] And therefore, if it be probable that a great and spreading scandal will be taken at the punishing of delinquents: a Magistrate may not transgress against justice, and yet defer the execution thereof.  
But so manifold & different are the degrees of obligation in affirmative precepts: such is the variety of circumstances appertaining unto the matters commanded by those precepts, and inconstancy of alterations about those circumstances, as that I do not see how any unvariable rules, or constant directions can be given for Christian carriage in this case. For particulars then, every man is to be left unto the guidance of his spiritual prudence, and wisdom, which is to direct him in a right apprehension and discretion of circumstances; to define the opportunity and seasonableness of practising what is commanded by affirmative precepts: and to compare them, and the precept of eschewing the scandal of the weak together, and thereupon to determine which is Hic & Nunc most obligatory, or doth most strictly tie us to the obedience of it, as being of greater moment. Only in the general we may safely say thus much; that whereas we have said, that for shunning the scandal of the weak, we may forbear the practice of things commanded by affirmative precepts, Hic & Nunc, in some places, and at some times, it must always be taken with this proviso, that there be not incurred a greater and more perilous scandal, by forbearance, than would probably be occasioned by practice of the thing commanded, which is done, when either first, more are scandalised by the forbearance, than in all likelihood would be at the practice: or else secondly, when the body, in general, the Church and Common wealth, or the greatest and chiefest part of either is justly scandalised at the forbearance, and only some few particular private persons stumble at the practice: or else thirdly, when others take occasion by this partial and temporary forbearance of what is commanded by affirmative precepts, to contemn the precepts themselves, as being by this our carriage induced to believe, that we verily despise them, and do not so much, for a while forbear, as utterly disclaim the practice of what they command.  
But now, if the action, in which this appearance of evil is supposed to be, be but indifferent, than these two following things must be pondered. First, whether, or no it be annexed with a necessary duty, or not. Secondly, whether or no it be undetermined, left to our own liberty, and choice, or else determined by authority either Economical, Political, or Ecclesiastical.  
If it be annexed to a necessary duty, we must not omit this, to abstain from that. So to fly the shadow of sin, we should embrace the body of sin, a sin really, so a sin of omission; for what is not good, if to omit a duty be not bad? Good must not be left undone, though evil per accidens come from it; much more, when only an appearance of evil is joined to it. We must not then shun the Lords Table, because some weaker judgements have imagined in the act of kneeling, a show of idolatry. So to avoid but an imaginary appearance of evil unto men, we shall appear indeed unto God to be evil. A Minister must not neglect the discharge of his duty, because some have supposed a show of superstition in some harmless ceremonies annexed to its performance. So, to avoid men's unjust censures, he should incur a just woe and curse from God: Woe be to me (saith the Apostle) if I preach not the Gospel.  
If we are not, secondly, nostri juris; but restrained, and determined by authority, we must not disobey that, to satisfy a Brother; transgress duty, to express Charity: So to please men, we should displease God. So we should do evil, that good might come thereof. When the obligation of two precepts seemingly lieth upon us at the same time, and impossible for both to be at once obeyed, in such a case, because there is no clashing between God's precepts, neither doth God by them impose upon his creatures any necessity of sinning, therefore one of these precepts must give place unto the other; to wit, that which enjoineth a less duty, unto that which prescribes a more weighty, and pressing one. Now the duties of justice (as a learned Inconformitant, even Amesius himself, Med. Theol. lib. 2. cap. 16. §. 62, 63. will tell us) are of stricter obligation, than those of charity. We are more bound to pay our debts, than to distribute alms. He that hath trespassed against another, is more strictly tied to sue for reconciliation, than the party who hath received the injury. Now to hinder the scandal of the weak is a duty of charity, to obey the lawful commands of authority a duty of justice, & therefore of the greater obligation, and moment. Unto it then the other must give place. I would have traveled farther in this argument, but that I am anticipated by the learned, and reverend Professors of Aberdene in their Duplies to the second answers of the Covenanting Ministers, who from page 65. unto 75. have purposely discussed this very question, whether the precept of obedience to superiors, or the precept of eschewing scandal be more obligatory, and have there proved by many unanswerable arguments, that the former precept, that of obedience to superiors is of the twain more obligatory. Those then that desire larger satisfaction concerning this matter, I shall refer unto the perusal of them. However in the mean while let it not be thought troublesome, if I insert, what I judge in them, if not most, yet very remarkable. 'Tis this, Debitum obedientiae, the debt of obedience, which we own unto superiors, is (say they, page 74.) not only debitum morale, a debt or duty, unto which we are tied by moral honesty, and God's commandment, but also debitum legale, or debitum justitiae, (quoth viz: fundatur in proprio jure alterius) a debt grounded upon the true, and proper right which our Superiors have to exact this duty of us; so that they may accuse us of injury, and censure us, if we perform it not. There is a great difference betwixt these two sorts of debts and the last is fare more obligatory than the first: as for example: A man oweth money to the poor by a moral debt, but to his creditor he oweth them by legal debt, or debt of justice; and therefore he is more strictly obliged to pay his creditor, than to give alms. So by moral honesty, and God's precept also, a man oweth to his neighbour a pious carefulness to hinder sin in him, by admonition, instruction, good example, and by omission, even of things lawful, when he forseeth that his neighbour, in respect of his weakness, will be scandalised by them. But his neighbour hath not such a right to exact these things of him, neither can he have action against him for not performing of them, as our lawful superiors have, for our due obedience. Thus they.  
Hence then may we shape an answer unto that same frequent clamour of some tumultuous spirits, that our conformity forsooth, is wondrous offensive to many of our weak brethren.  
First suppose it be so, better they without thy fault be offended, scandalised at thee, than that the Magistrate be with thy fault disobeyed by thee. It is no safe course to provide for the peace of thy brother's conscience, by wounding thine own with the sin of disobedience against authority, to which for conscience sake thou art to yield subjection: we must not to comply with men's humours resist the Ordinance of God, despise the voice of the Church, rather than a weak brother should be offended, scandalized, we may, and sometimes must part with our own right: but we ought not to rob the Church of hers by bereaving her of her power, by denying her our obedience. Nay farther, I confess that rather than a weak brother should be scandalised, we may pro Hic & Nunc, in some particular times & places, pretermit what superiors prescribe, provided they take no distaste thereat, and others by our example be not encouraged to contemn their persons, callings, commands; for so a greater, & more pernicious scandal will be incurred, than was declined. But we are not upon occurrence of any scandal whatsoever, taken by whomsoever, either absolutely to deny, and utterly refuse obedience to the lawful in junctions of our public governor's, whether temporal or ecclesiastical; or so much as contemptuously and scandalously for a while omit the practice of what they enjoin. And omission of what they require, is than contemptuous, when they peremptorily urge the practice of it, than scandalous when it heartens others to a contempt of their authority. To grant any of these lawful, what were it? alas! but to licence confusion both in Church, and commonwealth.  
Secondly, I demand whether or no, the offence given to, or taken by a Magistrate, who is a brother, and withal a Magistrate, be not greater than that which is given to or taken by one, who is only a brother? An impartial judge will soon determine, that the double relation of brother and magistrate, weigheth down the single and naked relation of a brother. Howsoever I am sure, that the whole exceeds the parts severally considered: the relation of mother exacts more at our hands than that of brother, and therefore, in warding a blow from my brother, I am to take care, that thereby the same stroke light not upon the head of my mother the Church. Whereupon, as Paul exhorts to give none offence, neither to Jew, nor Gentile, so he adds in a farther speciality, more to the Church of God, 1. Cor. 10.37. 
B●shop Morton.  The Jews and Gentiles were but parts, the Church of God the whole, they but brethren, she the mother. 
* Si nefas sit vel pusillum qué piam Scandalizare, & praestiterit alligata colla mola asinaria demergi quempiam in profundum maris, quam scandal●zare unum ex pusillis Christian●s: quam est horrendum flagitium, & quam atroci suppl●c●o vindicandum scandalizare ●os, quorum un●us ●ffensio ●agis per●culo●a, quam al●orum mul●●rum, etc. Forbesius Irenic. pag. 40●.  If then it were better to be thrown into the bottom of the sea, with a millstone about ones neck, than to offend a little one, a poor and illiterate artisan, what expression shall we then find answerable to the heinousness of a scandal, given to a pious magistrate, to a religious Prince, to a Parliament, and Convocation, to a whole Church, and Common wealth?  
But suppose the action indifferent, not annexed to a necessary duty, we also left to the use of our liberty, what then?  
Two things are here especially to be considered. 1. The quality of the action excepted at. 2. The difference of times and places.  
To begin with the first. The action so quarrelled at by thy brother, is either of none, or great importance to thee.  
If it be none importance, as affording thee either none, or but small pleasure and profit, offend not thy brother by an unseasonable exercise of thy liberty. Know, that as authority, so charity should also restrain it, consider that by this undue use of thy liberty thou sinnest against thy brother, and by sinning against him thou sinnest against Christ, 1. Cor. 8.12.  
But now, if it be of some weight and moment, as yielding thee some great profit and pleasure, why thou must a while forbear it, until thy brother may be better informed; and to inform him that the action is lawful which offends him, thou must take care too; otherwise thou wilt prejudice the truth through thy regardless silence, as also continue his weakness, and foment in him a negative superstition. Let every one of us, saith the Apostle, Rom. 15.2. please his neighbour for his good unto edification, And for a man to humour his neighbour in an erroneous and superstitious opinion, however it may please him, yet not for his good unto aedification. Upon which ground I take it that the Apostle Paul, as he refused maintenance at Corinth, to avoid appearance of a covetous intention, and mercenary affection in preaching; so also his just title and unquestionable right thereunto he at large both professeth, and proveth. But now if thy brother refuse and contemn information: Tunc desinit esse scandalum pusilli ex infirmitate, aut simplici ignorantia, & incipit esse scandalum. Pharisaei ex pura malitia, aut ignorantia affectata, & crassa. The shelter of weakness is thereby taken from him, his judgement being now overshadowed not longer with a mere weakness arising out of simple ignorance, but with a proud & wayward, if not envious, & malicious perverseness, that is accompanied with a gross, wilful, and affected ignorance. He is no longer then to be accounted a weak one, but a proud and wilful one, and for his peevishness thou mayst choose whether thou wilt forgo thy liberty. However yet information doth not always alter the nature of scandal. For the scandal of the weak, as 
* Vb●dicitur articulo 7. de scandalo pusillorum, si autem post redditam rationem hujusmodi scandalum duret, jam videtur ex mal●tia esse; adverto quod author non assertivo verbo utitur, sed opinativo, dic●ndo, jam videtur ex malitia esse. potest siquidem cont●ngere, quod ●usill● non s●n● capaces rationis redd●ta, vel propter pr●stinam consu●tudinem, qua facit apparere dissonum, quod veritati consonat, vel propter rationem apud eos magis app●rentem, vel aliqu●d h●j●smodi● & tunc quia mal●tia non facit scandalum, sed ●gnorantia, vel infirmity, quam vis reddita sit ratio, cessandum est ab hujusmodi spir●tualibus non necessariis. Cajetan. in 2.2. ●. 43. etc.  Cajetan, and after him Petrus de Lorica observes, may sometimes last, Postquam reddita est ratio facti, after a reason of the fact, whereat they are scandalised, is rendered to them. For by reason of their extreme ignorance and slowness of understanding, they may be utterly incapable of information and instruction, or else some opinion, or practice whereunto they have been long accustomed may cast such a mist before their weak judgements, as that they may not be able presently to apprehend the reason that is given of the action, at which they stumble. And we should so fare pity the simplicity of such poor souls, as to abstain from that which scandalizeth them, if by such abstinence there accrue not to us any great loss, or inconvenience. Petrus de Lorica doth roundly, and fully express this matter. Verve est (saith he) quod Cajetanus advertit, scandalum pusillorum perseverare posse adhuc, post quam reddita est ratio facti, vel quia rationem non capiunt ob mentis tarditatem, vel ob consuetudinem diu firmatam: in quo casu docet Cajetanus omittendam esse actionem, ex qua scandalum accipiunt; vel differendam, donec ad saniorem mentem venerint. Quod solùm verum, si actio omitti potest sine jactura nostrae utilitatis. Si enim magna uti. tilitas temporalis vel spiritualis interveniat, contemni potest scandalum pusillorum, post quam sufficienter admoniti sint.  
I will but recite a limitation of Gregory de Valentia, that comes under this head, and proceed. Having laid down a rule, that for avoiding the scandal of our neighbour, which sp●ingeth either from his ignorance, or weakness, it behooveth us, by the obligation of Charity, to do or omit that which may be done, or left undone without sin. he afterwards puts this exception. Est autem animadvertendum han● regulam intelligi debere de omni ●o, quod sine peccato fieri, aut omitti possit, non quomodo●unque, sed moraliter, attentâ suavitate, quae est in jugo legum, divinarum: id est, quod sine pe●cato fieri aut omitti possit, sine maxima etiam aliqua, & penè intolerabili difficultate, spectatâ quoque in hac conditione personae, etc. And indeed (me thinks) he speaks reasonably. For improbable seems it, that the sweet moderation which is in the yoke of divine laws, should consist with so great a rigour, as in all matters whatsoever, not simply unlawful to exact, not only a brotherly, but also a fervile compliancy with every supposed weak one, whose weakness may be but pretended by those that are willing to speak favourably of them. For the humouring & contenting of every supposed weakling in all matters at which he takes offence, I conceive not myself bound to endanger my life, to hazard my estate, and fortunes, or to incur any other great, or notable inconvenience: for that would truly be durus sermo, an hard saying; who are able to bear it?  
Secondly, we must put a difference between times, and places; for however they be but circumstances of actions, and therefore extrinsecall to them, so that they cannot cause any such essential variation in them, as to make those actions materially good, or sinful, which are of themselves, in their own nature indifferent; yet notwithstanding the public, and ordinary abuse of an action at such a time, or in such a place, may make it then and there, in that place and for that time appear to be evil; although the same action at another time, and in the same place, or in another place at the same time, may not be obnoxious to any such censure.  
First then, time may alter this imaginary appearance of evil in an action. Reservation of the brazen serpent, as for other ends and purposes, so for commemoration of that miraculous deliverance of the Israelites thereby, from the stings of fiery Serpents, was for a while free from all suspicion, either of idolatry, or superstition: but when once it became the general, ordinary, nay daily occasion, and object of idolatry, of the grossest, and most palpable kind of idolatry that can be, when incense was offered to it: then if the public Magistrate had not demolished it, he might justly have been thought to favour that Idolatry wherewith it was polluted. And therefore commendable was Hezekiah his zeal in breaking it in pieces. 2. Kings. c. 18. v. 4. and yet the same Hezekiah did not destroy the high places which Solomon had built for Ashtoreth, the abomination of the Sidonians; and for Chemosh, the abomination of the Moabites; and for Milchom, the abomination of the children of Ammon; and yet was never taxed for countenancing of idolatry. For in his days the Idols there erected, were disregarded, no man worshipping them, and therefore might safely be suffered to stand; but when afterwards they were generally, and usually adored, than the good King Josiah justly demolished them; and indeed, should he have permitted them then, when the Idolatry, wherewith they were defiled, was flagrant at the height, he might justly be suspected to be a favourer of that Idolatry. 
2 Kings. c. 23. v. 13, 14.  Some ceremonies used by us now, might have perhaps to the weaker sort an appearance of Idolatry, and superstition before the reformation●, when the public and professed use of them was employed in superstitious services: but now after the reformation, since all such use of them is by our Church disavowed, and another quite contrary professed, there is no colour for fastening any such imputation on them.  
Secondly, we must distinguish of places. That which in some place carries a show of evil, elsewhere perhaps is not suspected thereof. Of the custom of thrice dipping in baptism, an heretical construction was made in Spain and Africa, but for aught we read, not any where else. The Saturday Fast in the Eastern Church, was severely forbidden, because thought to give countenance to the damnable and blasphemous opinion of some heretics, who esteemed God who made the world, to be the author of evil, and therefore in dishonour of the memory of his creation, pressed fasting on Saturday, upon which the Jews feasted, in memory of the Creation finished. But then the Saturday Fast was in the Western Church as strictly enjoined, because there feasting on that day would have countenenced the Jewish Solemn observation of the old Sabbath as Festival. Bringing of Cakes and Wine into the Church was in Africa usual, and inoffensive, but yet in Milan by Ambrose prohibited Monica, because there it was esteemed to have much resemblance of the Parentalia, offerings of the Pagans, which were made at the tombs of their Parents, 
Ad quamcunque Ecclesiam veneritis, inquit, ejus morem servate, sipati scandalum non vultis, aut facere. August. e▪ .86.  and to their Ghosts. According to places therefore, in indifferent matters we may vary our practice. It was the advice of Ambrose unto Austin, and Monica respected by Austin, as if it had been the answer of an heavenly Oracle; into whatsoever Church ye shall come observe the manner, or custom thereof, if ye will neither give nor take scandal. And besides, we have Paul's precept, and precedent for it; his precept, 1. Cor. c. 10. v. 32. Give none offence neither to Jew nor Gentile, which could not be done, but by complying with them in indifferencies. His precedent also answereth his precept; to the Jews he became a Jew, to them that were under the law, as under the law; to them that were without the law, as without the law; to the weak, as weak, 1 Cor. c. 9 v. 20, 21, 22. Amongst the Jews he shaved his head, made a vow, Acts. c. 18. v. 18. and circumcised Timothy, Acts. c. 16. v. 3. And yet amongst the Gentiles where these actions bore an appearance of Judaisme, ●e withstood Peter for them even to his face. Galat. chap. 2. verse 11.  
After these limitations of the duty of abstinence from all appearance of evil; I cannot but wonder at our irregulars misapplication of it. They hence eagerly cry down the laudable discipline, and lawful ceremonies of our Church. What fearful outcries do they make concerning their appearance of idolatry, superstition, will-worship, and Popery? Terms you see by the exceptions put to this precept, as much too big for our innocent and harmless ceremonies, as Hercules' shoe for a child's foot. Indeed our ceremonies, for example, the Surplice, Cross in Baptism, kneeling at the Lords Supper, may have a material semblance with those that in Popery have been abused to idolatie, and superstition, and so consequently taken materially, in respect of their materials may have an outward show of Popish idolatry, or superstition; but consider them as imposed by our Church, and generally used by her members, so they are formally differenced from those which Papists have applied to idolatrous ends, and purposes. For our Church publicly professeth a quite contrary use, or application, end, or intention of them. And external actions have their specification, and consequently distinction from their end and intention, from it they take their species, or kind, and accordingly are distinguished. Now since all Popish, whether superstitious or idolatrous abuses of our ceremonies, are publicly disclaimed, & their right use explained; who can justly imagine any show of Popery in them? An Israelite was not to be smitten for an Egyptian, because for a while he once sojourned into Egypt, if afterward he had his constant abode in Canaan. The garment spotted with the flesh was no longer to be hated, than spotted; being once washed, it might again be used. Our ceremonies were defiled in Egypt, in Popery with superstition, and idolatry; but our Church (God be praised,) hath washed them from both in her public, and professed use of them. And therefore now they stand above either calumny, or superstition.  
But I pass on to the second thing I proposed, 
2 Confirmation.  the Confirmation of the point. First see it backed by consonant places of Scripture. Solomon adviseth his young man to walk cautè, as well as castè, not to come nigh the door of the strange-womans' house, Prov. c. 5. v. 8. This had not evilness real, but only the appearance of evil, as being in a corrupt mind, an incentive to uncleanness, and in beholders an occasion of jealousies, and suspicions. Now from Solomon's interdicting this appearance of evil in special, we may by way of Analogy & proportion infer a fitness of forbearing all in general. Unto this is analogically applied the Nazarites precise abstinence from wine, Num. c. 6. v. 3, 4. 
Gutier de Tr●io upon my Text.  The Nazarite, as you may see there, was to abstain from wine, from vinegar of wine, from any liquor of grapes, from the materials of wine grapes, from moist grapes, from dried grapes, from all that is made of the vine tree, from not only the kernel, but even the husk of the grape. The Jews have added, they were not to come nigh a vineyard. With a semblable strictness are we to separate from sin, from all sins, small as well as great; from all of sin, not only from the kernel of sin, from a sin really so, but also from the husk, the appearance of sin. The children of Israel were charged not to do like the heathen that were round about them, 2 King. chap. 17. verse 15. where they are interdicted not only sameness with, 
Exod. 23.13.  but also likeness unto to their fashions; they were forbidden the fashion of rounding their heads, & cutting their flesh, of marring the corners of their beards, of making any baldness upon their heads, or between their eyes. Levit. c. 19 verse 28. & chap. 21. verse 25. Deut. ch. 14. verse 1. Not because so to do was simply in its own nature a sin, but for that it gave show of a sin, of inordinate sorrow for the departed; of which 'twas than an expression much in use amongst the heathen. H●●o Cardinalis, upon the 〈◊〉 allegeth Hosea chap. 2 〈…〉 6. Thou shalt call me 〈…〉 shalt call me no more 〈◊〉▪ The Gentiles gave the 〈◊〉 of Baal, so also of Baalim, unto their great and common Idol god, supposed to be the Sun, and to all the several images & representations thereof. And therefore God prohibited application of that title unto himself: in worship and invocation, Thou shalt no more call me, O my Baal: for though there be no harm in the word, (it signifying in common use, husband, as well as Ishi,) yet by reason of the ordinary application thereof unto Idols, there would have been an invocation of God by that name, a gross, and palpable appearance of Idolatry.  
But because it may be excepted, that most of these rigid, and severe prohibitions were given unto the Jews under their pedagogy of ceremonies, and time of bondage, and therefore farther than in a moral admonition lay no restraint upon us Christians. See therefore all this seconded in the New Testament by St Judas verse 23. Where in reference to that legal pollution, which came by touching the garment of one that was Levitically unclean, he exhorts Christians to hate the garment spotted by the flesh, that is, saith Gualther, quicquid ingenium car nis sapit, whatsoever hath but a smack or relish of the flesh, all preparations and accessaries of evil, 
Locus hic, qui obscurus alioqui vid tur, nihil habebit difficult at is met aphorâ benè expl●catâ; vult fideles, non tantum cavere à vitiorum contactu, sed ne qua ad eos contagio perting at, quicqu●d affine est, ac vic●num fugiendum esse admonet, quem admodum si de pudicitia sermo habetur d●cemus tol●enda esse omnta libid●nū irritamenta, ●d etiamnum clar●●● fiet, si amplietur oratio, nempe ut oder●mus non carnem modo sed tunicam, qua ejus contactu infecta sit, Nam particula 〈◊〉 ad ampliationem ●alet, ergo adeo non permittit indulgen●●a fovere, uti omnes praparationes, omn●aque accessor●a (ut vocant) pot●us resecar● jubeat, Calv. in locum.  any thing that is near of kin unto, or but bordering upon vice, thinkes* Calvin. Observe here the emphatical gradation of the Apostle, hate not only the flesh, but the garment spotted by the flesh, not only overspread, quite covered, but the garment that was but here and there a little spotted by the flesh. Out of Christ's garment there issued virtue, which cured the woman that had the bloody flux, but contrariwise out of this garment, but spotted with the flesh, Exit vis quaedam maligna, there goeth a poisonous kind of infection which soon will stain a soul with the leprofie of sin. But because (as the old saying ●unnes) praxis sanctorum est interpres pr●ceptorum, I shall entreat you next to take notice how this precept hath been exemplified.  
And here in the times before Christ is very remarkable the courageous and undaunted resolution of Eleazar, against but the appearance of an evil. 2 Mac. c. 〈◊〉 v. 18. usque ad ●inem: when he was besought to bring flesh of his own provision, such as was lawful for him to use, and but make as if he did eat of the flesh, taken from the sacrifice commanded by the King v. 21. why? even this evil appearance, this seeming, this making as if he did eat of the flesh taken from the Sacrifice commanded by the King, so deeply disrelished him, as that he chose death before it. For it becometh not our age (saith he) in any wise to dissemble, whereby many young persons might think that Eleazar being fourscore years old and ten, was now gone to a strange religion; and so they through mine hypocrisy, and desire to live a little time, & a moment longer, should be deceived by me, and I get a stain to my old age, and make it abominable, v. 24, 25. But why mention I Eleazar? Behold the example of one greater than Eleazar, the example of the rule and pattern of holiness unto the Church, Christ Jesus, God blessed for ever! whose example in Morals & matters of ordinary obedience amounts ever unto the authority of a command. How exemplary he was in this particular you may read, Mat▪ c. 7. from v. 24. unto the end of the Chapter. There you have him performing an action, not for that omission of it would have been evil, but because in opinion of the Jews, it would have given show of evil. For if first, you understand the words, as most Interpreters do, of the tribute to be paid unto the secular Magistrate, then sinful it had not been in our Saviour to have refused payment of tribute unto Caesar. For how could the Son to the living God (who was King of Kings, and Lord of Lords, King of Heaven, and Earth, whose the earth, & all the fullness thereof was) be justly tributary unto any mortal? The Kings of the earth take tribute, or custom, not of their own children, (however they expect obedience from them) but of strangers; because paying of tribute denoteth some degree, or kind of servitude. The Children than are free. verse 25, 26. Therefore from all taxes, and impositions, justly was to be exempted Christ, the son of David, there was no reason he should pay tribute unto Caesar, nay more reason (he being of the blood royal) should receive tribute from the Jews, than Caesar, a foreigner, having no title to the Crown, but that which the sword gave him, not payment, constant denial of payment had not been (you see) morally evil in our Saviour; and yet because it would have borne appearance of an evil, of disloyalty, and disobedience, and so have drawn prejudices against, and scandal upon his unspotted person, holy, and heavenly office, and doctrine, because seemingly it would have crossed a doctrine he afterwards delivered. Render unto Caesar the things which are Caesar's: therefore he stands not to plead his privilege, but voluntarily parted with his right, paid the tribute, and to pay it wrought a miracle; notwithstanding, Peter, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money, that take, and give unto them for me and thee. verse 27.  
Or if secondly, with the learned Cameron, you rather conceive to be here meant the half shekel, which by prescript of the Ceremonial Law, Exod. 30, was by the Jews to be paid for the use of the Sanctuary. Why yet so also sinful it had not been in our Saviour to have refused paying of it: for first, it was a ceremony, and the Ceremonial Law Christ was above. Lord he was of the Sabbath, Mat. c. 12. v. 8. Mark. c. 2. v. 28. where it is manifest (thinks Cameron) the Sabbath should Synecdochically signify the whole Ceremonial Law. Then secondly, this ceremony, together with Sacrifices and all other Legal, typical ceremonies presupposed sin in the party, to whom they were commanded, and were a note, or badge of the bondage contracted by sin; and therefore reach not unto Christ, a man without sin. Thirdly, as our Saviour well argues, even as Kings of the Earth take not tribute of their own Children, so neither the King of heaven of his son: therefore seeing this half shekel is a tribute to be paid to the King of Heaven, for the Tabernacle of Witness, 2 Chron. 24.6. Christ was certainly free, and so might lawfully have refused to pay it● yet because the Jews would have taken offence, and at such his refusal, and charged it with appearance of a profane contempt of the Law of Moses, and the Sanctuary: therefore he voluntarily paid it, and so became a jew to the Jews, as under the Law to them that were under the law. Notwithstanding, lest we should offend, etc. And if this be the sense of the place, what is said of this one ceremony, may be applied unto all, for one of the reasons & ends, why Christ observed the whole Ceremonial Law was, to prevent scandal, to abstain from all appearance of evil. In nature, saith Cameron, there is appetitus' quidem unionis, which causeth things to be moved, and to rest often besides the proper condition of their particular nature, whence sometimes light things are moved downwards, heavy things upwards. Unto this appetite of union in nature, there is answerable in grace, the desire to promote God's glory, which often inclineth, and carrieth the godly beyond and besides the ordinary obligations, arising out of their particular, and personal conditions and relations. And unto the measure of grace is proportionable the degree of the desire of God's glory, so that the holier any one is, the more vehemently he desireth the promotion thereof, and if it require any thing to be done of him, why he will do it, although other wise by virtue of his particular, and personal condition, he be not bound thereunto. Therefore although Christ, secundum specialem rationem personae suae, if we eye the special consideration, and dignity of his person, was not tied to keep the Ceremonial Law, yet he kept it in as much as the glory of God required him so to do. If you demand how the glory of God exacted this at Christ's hands, why Christ himself tells us, N● simus illis sca●dalo, lest we should offend them; for if Christ had not observed the Ceremonial Law, he had doubtless wonderfully estranged the Jews from him. In observing it then he did but as Kings often do in stooping to many things, unto which they are no ways obliged for to win the hearts, and affections of their humorous subjects. This example of our Saviour was followed by the Apostles, and Elders in the first general Council at Jerusalem, where they imposed upon the Gentiles abstinence from meat offered to Idols, from things strangled, and from blood, Act. 15.29. Not for that these meats were in themselves unclean, and abominable, but because they appeared to be so unto the froward, and peevish Jews, who were kept off from Christ's, because these meats, in which they supposed to be such abomination, and uncleanness, were usually eaten by the Christians. But this was but a temporary injunction they gave unto others. Let us view their own practice. Maintenance for preaching was due unto Paul●▪ from both the Corinthians, and Thessalonians, and yet he did forbear exacting it, 1. Cor. 9.1. Thess. 2. that so he might take away all colour for suspicion of any mercenary, or greedy appetite after gain, to be in his preaching, and quite cut off all scandals thereby, which in that dawning of Christianity upon them, would have put a rub unto the progress of the Gospel, & have made his ministry to be evil spoken of. And of St Paul, the Saints in succeeding ages were followers, as he of Christ. Those Libellatici, so often and sharply censured by St Cyprian, Epist. 15.31.52. lib. de lapsis. lib. de exhortatione Martyrum: though they did not sacrifice, or directly deny Christ, were yet by the Church put to their penance, for seeming to deny him, because they either by themselves, or others, at least accepted from the Magistrate bills, or scrolls testimonial of their abnegation. 
* Baronius out of Suidas.  Auxentius being commanded by Licinius to set a branch of a vinetree loaden with clusters at the feet of Bacchus his image presently shaped him this round, and resolute answer, God forbidden, O Emperor, that I should do it, for I am a Christian▪ The matter was not great in itself, yet because it would have favoured Idolatry, or given manifest appearance of it, rather than do it he chose banishment from the Court, and loss of the Emperor's service. 
* Theodoret lib. 3 cap. 15 Nicepho●us lib. 11. c. ● S●●o●en. 〈◊〉. 6. c. 6.  As Valentinian, afterwards Emperor, went before Julian the Apostate into a Temple of the Goddess Fortune, one of the Priests besprinkled Julian with a kind of purging or holy-water, a drop of which by chance fell on Valentinian, at which he was so extremely incensed, as that he stroke the Priest, tore, and rend in pieces that part of his garment on which it fell, with a great disdain, and holy indignation, throwing it away from him, that so he might avoid the least tincture of their superstitious, and idolatrous religion. 
* Theodoret lib. 4. c. 15. Nicephorus l. 11. c 21.  But above all, very remarkable is the zeal of the boys of Samosatene, who because a tennis-ball, with which they played, had but touched the foot of the Ass whereon Lucius road, their Heretical Bishop, they presently cried out that it was defiled (although indeed it was not capable of any moral pollution,) and therefore to purge or expiate it threw it into the fire in the midst of the market place. This may be thought but a childish prank, and therefore not imitable, however yet it aptly serves to demonstrate that their education, framed them unto a hatred of whatsoever had any remote reference, unto either evil actions or persons. Saint Ambrose forbade Monica the bringing of wine and cakes to the Celebrities of the Martyrs, not for any unlawfulness of the custom, but nè ●ll● occasio se ingurgit an●● daretur ebriosis, & qui● illa quasi parent alia superstitioni Gentilium essent simillima, as Saint Austin lib. 6. confess. c. 2. lest occasion of excessive quassing should be given to drunkards, and because those parentalia, funeral feasts, were very like to heathenish superstition. A reverend Prelate of our Church, assigns another reason, because this custom, had some resemblance of those superstitious and idolatrous Colorydians mentioned by Epiphanius, who offered cakes to the Virgin Mary in imitation of that heathenish custom condemned by the Prophet Jeremy, chap. 7. v. 18. of such as did offer cakes unto the Moon, as unto the Queen of heaven. Now when Monica understood that Saint Ambrose had forbidden this tam piè, atque obedienter amplexa est, ut ipse mirarer, saith Saint Austin, in that forecited place. Quod tam facilè accusatrix potius consuetudinis suae quam disceptatrix illius prohibitionis effecta sit: she so piously, and obediently embraced this prohibition as that I myself, saith Austin, wondered to see her so easily rather accuse her own custom, than dispute his command. The custom of thrice dipping or sprinkling in Baptism was lawful nay laudable, but when once it was used by Heretics, to signify a Trinity not of persons, but natures in the Godhead, than Saint Gregory thought fitting that it should be left of, not because it was evil, but for that it might seem to countenance their damnable Heresy: his words are these, de trina verò mersione baptismatis nihil responderi verius potest, quam quod ipsi sensitis, quoà in una side nihil officit sanctae Ecclesiae consuetudo diversa, etc. sed quia nunc hucusque ab haereticis infans in baptismate tertiò mergebatur, faciendum apud vos esse non censeo, 
Lib 1. c. 3. In ipso titulo pon●tur Divi Paul● pro Beati Pauli, ego enim nunquam proba●● vocem Divus, vel Diva, cum de Sanctis agitur, t● quod eam vocem apud La●●nos vetere Patres non inveniam, t● quod apud E●hn●cos Div● nomen D●●● tantum tr●bui solea●.  ne dum mersiones numerant divinitatem dividant, dumque quod faciebant faciunt, se morem nostrum vicisse glorientur. lib. 1. Epist. 41. Gabriel Biel lectione 38. saith, that the Church of Rome thought it meet to use common leavened bread in the administration of the Eucharist, lest in using unleavened bread, they should be deemed to imitate Ebion the heretic: Nay Bellarmine in his recognition of his book de verbo Dei, admonisheth the reader, that in the title of the third Chapter of the first books Divi Pauli is put for Beati Pauli, for in making mention of the Saints, I never approved (saith he) the use of the word * divus or diva, & one of his reasons is, because amongst the heathens, 'twas usually ascribed to their false or feigned gods. But what mean I to allege the examples of either the Church of Rome, or Bellarmine, for take we but a view of our own Church, the lives of her Worthies, will yield store of precedents in this kind, but I will content myself with one, most especially deserving our notice, and imitation. And it is the religious care that King James of blessed memory had, to free, and clear our book of Common-prayer, not only from faultiness in itself, but also offensiveness unto men, and by causing an explication to be made of those things in it, which were excepted against: how careful, and scrupulous he was in this particular, you may read in his Proclamation prefixed to the book of Common prayer, we thought meet, faith he there, that some small things might be explained, not that the same might not very well have been borne with by men, who would have made a reasonable construction of them, but for that in a matter concerning the service of God, we were nice, or rather jealous, that the public form thereof should be free, not only from blame, but from suspicion, so as neither the common adversary should have advantage to wrest aught therein contained to other sense, than the Church of England intendeth, nor any troublesome, or ignorant person of his Church, be able to take the least occasion of cavil against it, etc.  
To heap up other, either testimonies, or instances, were to prejudice, if not the authority of those before mentioned, yet your esteem of them, as if you were not by them sufficiently persuaded and convinced: my labour (I suppose) will be better spent in demonstrating unto you the expediency of that which may seem rigour in this doctrine, in discovering unto you what good reasons Saint Paul had to exact so great a measure, and so high a pitch of abstinence from sin. Those that I will specify shall be drawn from God, from Satan, from our selves, from our Brethren. First from God, we have these two, our Relations unto him, our Danger in offending of him.  
First our Relations unto him, he is our Father, our Sovereign; Christ Jesus is our spiritual Husband Now a dutiful child declines not only disobedience, but whatsoever hath the colour of it; an obedient, and loyal subject, startles at not only treason, but also whatsoever may occasion suspicion thereof; a faithful & chaste wife abhors not only adultery, but whatsoever may make her husband justly jealous, others but suspicious of her chastity. And shall not every child of God, every one that professeth subjection unto heaven, be fearful of the appearance of disobedience, and undutifulness to so indulgent a Father as God, of the appearance of Treason and Rebellion against so Almighty a King as God? Doth it not befit the Spouse the Church, every member of Christ to dread all shows and signs of disloyalty, and unfaithfulness to so loving a Spouse as Christ Jesus? 
* Sueton, de Jul. Caesar. c. 74.  Did Julius Caesar, but an earthly Potentate, think it not enough that his wife was without a fault, unless withal she was without so much as the suspicion of a fault? And will not Christ (think you?) who is King of Kings, and Lord of Lords, expect as great unblameableness in his Spouse? 
Plutarch in the life Pompey.  Theophanes Lesbian to dissuade Pompey from flying into Parthia tells him that his wife would be liable to a great deal of danger amongst those barbarous people; and though (said he) they proffer no villainy unto her, yet it is an undecent thing to think that the wife of Pompey might have been dishonoured: To dissuade us from the appearances and occasions of sin it should (me thinks) be an effectual argument, that our souls which are married unto Christ in righteousness, judgement, and holiness, will hereby be obnoxious to danger of pollution; what though they be not actually defiled? yet it is an undecent thing to think that the spouse, a member of Christ might have been dishonoured, might have been foiled with a lust, ravished, vanquished by Satan, defiled with sin.  
If from these appearances of evil, our Relations to God cannot draw us, yet (me thinks) in the second place, our danger in offending of him should drive us, for he is a consuming fire unto, as the works, so also the workers of impiety: and how can we then but be afraid to venture on not only what we know doth, but what we fear, others suspect may deserve the wrath of so sinne-revenging a God?  
That we should abstain from all appearance of evil, may secondly be gathered from Satan, from the consideration, first, of his cruelty and malice against us, Secondly, of his temptations of us.  
First, from the consideration of his cruelty and malice against us, which the Scripture shadoweth out by terming him, 
a Mat. 13.39.  the Enemy, by way of excellency, the 
b Rev. 12.10. Rev. 9.11. Malach. 3.11. Joh 8.44. 1. Joh. 3.15. 1 Pet. 5.8. Rev. 12.9.  envious man, the Accuser, the Tempter, the Destroyer, the Devourer, a Murderer from the beginning; as also by comparing him unto a roaring Lion, unto a great red Dragon, an old Serpent. Now methinks we should fear to come, not only under the power, but also into the sight of such an adversary: and yet by rushing upon the shows, the occasions of evil, what do we but hazard the surprisal of our souls by him?  
This will be more apparent, from the consideration, 2, of Satan's temptations of us: of his Temptations of us to sin, of his Temptations of us to despair, or at least discomfort, for sin; because in both sorts of temptations he goes about by these appearances of evil, to wreak his malice upon us.  
For first, in his temptations of us to sin, they are first the bate by which he allures: Secondly, an argument by which he persuades us thereunto. Thirdly, an encouragement, whereby he is heart'ned to persist in tempting of us.  
First then, the appearances of sin, are a bait whereby Satan allures us unto sin, which if we by't at, our consciences will soon be enlarged to swallow sin itself. Satan well knowing that God's children would even startle at your gross and more hideous sins, such as are Idolatry, Adultery, Drunkenness, and the like, therefore chief plyeth them with enticements to the signs, shows, and occasions of them, for these will smooth the passage unto the sins themselves. Of this we have a remarkable instance in Alippius, who, as Saint Austin relates Confess. lib. 6. cap. 8. being drawn by his friend's importunity to accompany him unto the Roman Gladiatory Games, yet resolved though he were present with his body, to be absent in his heart, and for that purpose to keep his eyes shut, that he might not defile them with so barbarous a sight; yet at last upon a great shout, that the people gave at the fall of one of the combatants, his curiosity made him behold the occasion, and thereupon he presenly became an applausive spectator of that bloody, & inhuman spectacle. An Italian, as Holerius writes, by his often smelling to the herb Basile, had a scorpion engendered in his head: even so we, by our often dallying, and tampering with things that carry a show of unlawfulness, may have Satan, as I may so speak, even form in us, for as then Saint Hierome saith upon Ecclesiastes the ninth, Diabolus Serpens est Lubricus, cujus si capiti, id est, primae suggestioni non resistitur, totus interna cordis, dum non sentitur illabitur, that is, the Devil is a slippery serpent, and if we do not keep out his head, that is, his first suggestions, it is not to be doubted but that he will steallingly slide into the most secret corners of the heart; and so we actuated by him, shall at last proceed from things only appearing sinful, unto the practice of most horrid and ghastly crimes,  
Secondly, the appearance of evil is an argument by which he persuades us unto what is in its own nature evil: for if a man have but slipped into such actions as the best minded judge, to have a real appearance of evil. Satan forthwith will suggest unto him, that he hath by this quite cracked his credit amongst those that are accounted religious; by them (will he say) thou art as much suspected, and as deeply consured for thy seeming evil, as for thy being so; wert thou not better therefore, be as thou seemest, for they cannot think worse of thee than they do, thy shame and disgrace their jealousies, suspicions, and censures cannot be greater for sin itself, than it is already for the show of it. Now this Temptation of Satan receives great advantage from our nature, for we naturally are addicted to society, and therefore if we find that upon the signs and shows of such and such sins in our practice, good men condemn us as guilty of the sins themselves, & thereupon begin to reserve and estrange themselves from us, refusing any longer to reach out unto us the right hand of fellowship, why, then we will presently have fellowship with the unfruitful works of darkness, and couple in with lose, carnal, and formal men, whose conversation will quickly infect us, so that it will not be long ere we run with them to the same excess of riot. And thus you see how Satan takes occasion from the appearance of sin, to draw us on unto sin itself, which methinks should be sufficient to dissuade us from them. For is Satan so backward in tempting, or is his invention grown so barren, as that our lives and practice must put argument into his mouth? is the purchase of hell and damnation so difficult, as that we must needs furnish the Devil with baits to allure us, with reasons to persuade us unto our own everlasting perdition, this were folly and madness that would want a name.  
But in the third place, the signs and appearances of sin are not only a bait, by which he enticeth us, an argument by which he persuades unto sin, but withal an encouragement, by which he is heart'ned to go on in tempting of us, for they make him gather heart, & hope that we are coming on to sin itself; and this hope will breed diligence, make him a more importunate solliciter, make him to double and strengthen his assaults, to ply us even thick & threefold with temptations: A dog will not run from a man as long as he throws bread unto him, and can any man suppose the devil will fly so long as he gives place unto him, as long as he throws himself upon temptations, by practising such things as have a manifest show of evil, for though in themselves they be never so small, yet will they serve to usher in farther and greater matters: being than preparatives unto sin, they cannot be (as some have imagined) good fences against sin: seeming to be evil is not, cannot be a means to shield us from being so, no more than the opening the gates of a City can be the way to raise the siege of it, or letting go the sluices of a river can be the course to stop its current.  
You have seen arguments from Satan's temptation● of us to sin: take next one from his temptations of us to despair, or at least discomfort for sin, a temptation of so hideous a nature, as that methinks our actions should not lend it any the least advantage, his first labour is by the appearance of sin to make us offend God, but when he cannot proceed so fare, his second endeavour will be, to make us disquiet ourselves, when he cannot wound us by them, he will vex us for them, for he will wrest and misconstrue all that we have done unto the worst sense, he will swell motes into beams, molehills into mountains, appearances of evil into realities, and thunder unto us that there is not a pin to choose betwixt those and these; unto which our souls being distracted by the violent importunity of this temptation, will be over apt to give credence. And for a man to be thus tossed between Satan's powerful suggestions, and his own fears and suspicions, cannot but even crush his spirits, and quite eclipse the peace and joy of his heart.  
Abstinence from all appearance of evil is thirdly needful in regard of ourselves, for by them we may incur a double danger, a danger of being infected with, a danger of being punished for sin.  
First, a danger of being infected with sin, what Bernard spoke of Eves beholding the forbidden fruit, is true concerning every appearance of evil: 
* Bren. Tract. de grad, humilitatis.  Et si culpa non est, culpae tameu indicium est, & si culpa non est, culpae tamen occasio est, indicium commissae, & causa est committendae. Although it be not in itself a sin, yet it is a token, yet it is an occasion of sin, a token that sin hath been committed, a cause of committing it for the future. Now our natures are strongly bend to evil, when this (then) our natural inclination, is furthered by outward occasions, we may soon be led to the realities of sin, though the occasions of themselves are weak, they working but as objects, and the objective causality being of all most imperfect, yet Satan is strong, our lusts are strong, these occasions are suitable to our lusts: our souls therefore, by a little help from Satan will quickly catch infection from them. For this reason were the Israelites, 
Exod. 12.  in the time of the  prohibited, not only the eating, but the very having of leavened bread in their houses. For this reason too were the Nazarites forbidden to eat so much as the husks of the grapes, for if that had been permitted, they would perhaps, have soon proceeded to eating of the grapes, and thence to drinking of the wine itself: hence also grew that precise resolution of David, 
Psal. 101. v. 3.  I will set no wicked thing before mine eyes: Well may the world, and devil set wicked things before mine eyes, but for mine own part I will not invite temptations, I will set no wicked thing before mine eyes, as much as I can I will decline the objects, examples, and shows of wickedness: do but put fire unto flax and it will presently be on a flame: so present we unto our lose and corrupt natures the shows, (which (as you have heard) are also the occasions of evil) and how suddenly will they take fire? this Joseph knew, and therefore when his Mistress solicited him to that foul act of uncleanness, he harkened not unto her to lie by her, or so much as to be with her, Gen: the 39 the 10. but fled, and got himself out of her presence, v. 12. doubting lest the very sight of her might kindle lust. Nay to the shame of many secure and venturous Christians, of this even Scipio an heathen, & soldier too, was apprehensive and fearful, and therefore would not suffer certain captive virgins, though of an exquisite beauty, to be brought so much as into his presence: Ne quid (saith Florus) de virginitatis integritate delibâsse, saltem vel oculis videretur. That he might not seem to have sipped or skimmed the honour of their chastity, so much as with beholding them. As Appelles then by drawing the picture of Campaspe fell in love with the pattern of his work Campaspe herself, so we from retaining, from affecting the show of sin, will soon proceed to a delight in fin itself.  
Some indeed are so strangely confident of their abhorrency from sin, as they doubt not infection from appearance of it, they can venture into the losest company, yet so bridle their appetite, as that they fear no excess; be present at an Idolatrous mass, and yet be in no danger of being affected with it, unless it be with dislike of it.  
Surely these men are dropped from heaven, never borne in sin, or conceived in iniquity; for they, whose original is from men, may possibly be drawn away by sinful objects, and shows, but these men (forsooth) are above gunshot, beyond the reach of temptation; Their professed hatred of sin brings me in mind of Pygmalion's averseness from women; he was a professed, almost a sworn enemy to womankind, yet drawing but the picture of a woman, he fell in love with it, and he hugged, and kissed it so long, till at last, by the power of Venus (as the Poet fables it) it became a woman: Their case is like, they profess detestation of sin, and yet delight in some things that have the appearance, the resemblance thereof, let them take heed they dote not so long upon these, at that at length by the power of Satan, & the strength of their own lusts, they be transformed into real sins. I will end this reason with that of Chrysostome, in his fifteenth Homily unto the people of Antioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
It will be to us the occasion of greatest security, if we do not only flee sins, but such indifferent things also, which are means whereby they do supplant us, for as he who goeth upon the edge of a steep, and craggy rock, though he falleth not, yet with fear trembleth, and so falls through his trembling, so he who leaveth not sin aloof, and a fare off, but approacheth close to the brink of it, hath just cause to live in fear, seeing he hath just cause to fear to fall into it.  
Secondly, danger of being punished for sin, not by God, for he is an omniscient Judge, & therefore cannot mistake the appearance of evil for evil itself: he is a just Judge, and therefore will not punish the appearance of evil, for evil itself: but by man, by the secular Magistrate with temporal punishments, by the governor's of the Church, with Ecclesiastical censures, and by all men generally with shame and obloquy. Jehosaphat you know in the apparel of Ahab, was like to have been killed for Ahab. 
* Plutarch  Megaclis. having on the cloak, and armour of Pyrrhus, was slain for Pyrrhus: even so many times some men, for the bare appearance of some crimes are as hardly thought of, and as severely handled, as if they had committed the crimes themselves. 
* Florus, l. 3. c. 14.  Tiberius Gracchus, was butchered by the Romans, because it seemed unto them, that by touching his head with his hand, he had demanded a Diadem, when he thereby as a sign only exhorted them to stand upon their defence. Because the Island of Crete seemed to have favoured Mithridates, for this seem sake, the people of Rome took revenge by the sword, Favisse Mithridati videbatur, 
Florus l. 3. c. 7.  hoc placuit armis vindicare. Indeed the Lord seethe not as man seethe, he looketh on the heart, and thereunto squareth his judgement, but man looketh on the outward appearance 1 Sam. 16.7. and according to it censureth, and so he may do, and yet oftentimes judge righteous judgement, for if when there is wanting sufficient evidence of fact, Judges and Juries should not sometimes proceed upon pregnant signs, and strong presumptions, how many villainies would pass unpunished? and if Ecclesiastical Governors, should not take the same course too, how could they possibly stop the spreading mischief of Scandals.  
This abstinence from appearance of evil is lastly expedient in regard of our brethren, to avoid scandal unto them.  
First as it is taken by Thomas and the Schoolmen, for that which occasionally leads unto sin, which puts a stumbling block, or an occasion to fall in the way of others, Rom. 14.13. for so do all evil shows, and that both in the way of the weak, and in the way of the wicked.  
First, in the way of the weak, for they are misguided, and drawn unto the practice of that evil, the appearance whereof they see in us.  
Secondly, in the way of the wicked; for first, hereby the obdurate are heartened, confirmed, and comforted: secondly, hereupon adversaries take occasion to speak reproachfully of that holy name, & profession which we bear, to blaspheme the Cross, Truth, and Gospel of Christ.  
Secondly, as 'tis used vulgarly, and commonly for sorrow, grief, dislike, or displeasure at an action, for it matters not much whether our facts be evil or bear show of evil, they equally would wound the hearts and vex the righteous spirits of the godly, and therefore are both violations of Saint Paul's precept. Rom. 15.2. Let every one of us please his neighbour for his good to edification. Valerius Publicola (saith Florus,) ne specie arcis offenderet, eminontes aedes suas in plano submisit: he levelled with the ground his high and lofty buildings lest he should offend the people with the appearance of a citadel, and wilt not thou throw aside a vanity; an excrement, some idle if not monstrous fashion, rather than offend thy brother (for whom Christ died) with the appearance of an evil. A foul shame were it, that popularity should prevail more with a Roman, than charity with thee who art a Christian.  
But some will be ready to object, that this doctrine is prejudicial to our Christian liberty, for that reacheth to the use of all things that are of an indifferent nature, and such are these actions charged with the appearance of evil, and therefore if ye straighten us in the use of them, you injuriously deprive us of that liberty which we have in Christ Jesus unto the use of all indifferent things.  
Unto this two things are to be answered: First, those facts that bear show of evil, however they be in Thesi, in their general nature indifferent, do yet in in cas● and in Hypothesi, become to be accidentally evil, because done against conscience, when they appear to be evil unto ourselves; against charity, when they appear to be evil unto others. Zuarez expresseth this though somewhat obscurely, yet more fully; An action (saith he) only evil in appearance, transgresseth some virtue not prima per se primò, but only ex consequenti, connexione virtutum, by reason of the mutual connexion, & commerce of one virtue with, and dependence upon another. Advertendum est (inquit) dupliciter contra aliquam virtutem peccari: uno modo per se primo, quia directè agitur contra objectum ejus vel circumstantias illi ex se debitas, & hoc modo actio solum mala in apparentia nullam virtutem offendit. Alio modo peccari; potest ex consequenti & connexione virtutum. Name (ut dictum est 1.2 ae: quia actus virtutum sunt undique boni, quando hic & nunc actus alicujus virtutis potest esse contrarius alteri virtuti (quamvis in objecto suo, vel circumstantiis quasi intrinsecis non habeat defectum) non potest prudenter fieri; Atque adeo neque est actus virtutis simpliciter, & ideò participat malitiam contrariam utrique virtuti, sed alteram per se, alteram quasi per accidens & consequenter. Sic etiam propria malitia scandali ferè semper fundatur in alia malitia, tamen ex consequenti & per accidens semper habet aliquo modo illam conjunctā ex defectu circumstantiae debitae, saltem propter aliam virtutem propter quam non laedendam prudenter cessandum esset ab opere hic & nunc habente speciem mali, quamvis ex se esset aliàs honestum. Zuarez de triplici virtute Theologica, tract. de charitate.  
Secondly, although our Christian liberty extendeth to the use of all things indifferent, yet ought we in godly wisdom, and discretion to abridge ourselves of the outward exercise of this our liberty, whensoever 'tis very probable that it will become dangerous to ourselves, or scandalous to others. Ye have been called unto liberty, only use not liberty for an occasion to the flesh, but by love serve one another, Gal. 5.13. As free, and not using your liberty for a cloak of maliciousness, the 1 Pet. 2.16. Now we use or rather abuse our liberty for an occasion to the flesh for a cloak of maliciousness, by practising such indifferences, as have show of evil, for they, (as you have heard at large) are likely to prove as occasions of sin unto ourselves, so also active scandals to misguide our brethren, and therefore though they be not absolutely, and simply in their nature unlawful to be done, yet they are by accident unlawful for me to do, as long as they carry show of evil. All things (indeed) are pure (saith the Apostle) but it is evil for that man who eateth with offence: 
* Infirmitas nominat promptitudinem ad scandalum, offensio autem nominat indignationem, etc. scandalum autem importat ipsam impactionem ad ruinam. Aquin. 2 a 2 ae. q. 44. art. 1.  It is good neither to eat flesh, nor drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Rom. 14.20, 21.  
What remaineth then, 
Application.  but that all be admonished in the Lord Jesus to take to heart a matter so deeply concerning them, both in conscience, as a duty expressly enjoined by God, practised by Christ his Apostles, and Saints; and in consequence, as befitting us as the sons, subjects of God, as the Spouse, and members of Christ, as being needful to defeat Satan's malice, to cut off his temptations unto sin, and unto discomfort for sin, to avoid sin, &c: in ourselves, scandals unto others, unto the weak, obstinate, and strong. If therefore there be in in you any love of God, any care to walk worthy of those high relations you carry to him, any regard to the safety of your own souls, any fear of Satan, sin, or punishment, any compassion over the consciences of your poor brethren, keep aloof from whatsoever neighbours, and borders upon sin, whatsoever hath the blush and show thereof: hate as 
* Ambr. l. 6 hexaem.  Ambrose exhorts not only sin, but the coat of sin, the garment spotted by the flesh. Even an heathen will advise you hereunto. 
* Quint. l. 2 c. 2.  Carendum non solum crimine turpitudinis, verum etiam suspicion.  
Want we inducements, take we these three. It will be a course, first safe and secure: secondly, comfortable: thirdly, honourable.  
First, safe and secure, by it sin & Satan shall be staved off, kept out at dagger's end, your own souls secured, kept out of gunshot either of infection or punishment, so that they shall not come nigh scarce so much as the confines either of sin, or hell. Secondly, comfortable: For what an unspeakable comfort will it be unto thy drooping soul in the hour of death, or in the time of spiritual desertion, when thy conscience can truly suggest, that thou hast been so abhorrent from sin, as that thou hast shunned whatsoever hath been homogeneal thereunto, whatsoever hath looked but like unto it, it must needs stop Satan's mouth, and make thine own soul triumph in the calmness of a clear, and good Conscience.  
Thirdly, honourable, for 'twill gain thee esteem amongst both good and bad ones, with those 'twill make thy name precious, 'twill muzzle the mouths of these, when they behold such uprightness in thy life, as that thou shunnest not only downright irreligiousness to God, injustice to men, but even their very picture and resemblance, this cannot but extort from them, though never so malicious, an ingenious acknowledgement, that thou art a true Israelite, a sincere Nathaniel in whom there is found no guile. Now though our main and first endeavour must be to keep a good conscience, yet is not the Jewel or precious ointment of a good name, to be in the mean while neglected; our care should be to preserve that likewise unspotted, S. Paul (Acts. 24.16.) professeth that he exercised himself to have always a conscience void of offence, as towards God, so towards men; and he adviseth us to provide things honest in the sight of all men, Rom. 12.17. To walk honestly towards them that are without 1 Thess. 4.12. To strive for a good report of them that are without, 1 Tim. 3.7.  
I will but prescribe two cautions directing how we are to abstain from the appearance of evil, and then I shall have done with the general application of the words. We are to abstain neither only, nor chief from the appearance of evil.  
First, not only, that were foul Hypocrisy, of which yet there are even a generation guilty, who only combat with the shadow of sin, and in the mean while embrace the body of sin, real sins; who abstain from the show of every evil work, and yet remain reprobate to every good work, who profess detestation of gain by gaming, because they conceive it to be an appearance of theft, and yet make no conscience of fraud, deceit, and cozenage in their deal, who stand at defiance with all shows of uncleanness, and yet make no scruple of the grossest acts thereof.  
Secondly, not chief, that were a great incongruity, for so care of the means should, be greater than that of the end, because abstinence from the appearance of evil is enjoined as a preservative against the evil itself; The evils themselves therefore should chief be avoided, the body of sin should be opposed more than the shadow, than the shows of sin. The flesh should be abhorred in a higher degree, than the garment spotted therewith.  
You have seen the point pressed generally, as it concerns all men's abstinence from the appearance of all evils: I will only crave your pardon to call more particularly:  
First upon all men, for abstinence from the appearance especially of some evil.  
Secondly, upon some men especially for abstinence from the appearance of all evils, and then I will put a period to my meditations upon these words.  
First we must decline the shows of some evils above others, of our master, our bosom evils. For from them is most danger to be feared, they having commonly most strength from our natures: and Satan besides knows but too well how our tide stands, he quickly acquaints himself with our predominant lusts, and most raging corruptions, and unto them especially fits, and accords his temptations; as Agrippina, when she poisoned her husband Claudius, 
Tacitus Suetonius.  mixed the poison in the meat which he most loved.  
Secondly some men above others are especially to decline the appearance of all evils. All public men should do so, but especially we of the Clergy. The high Priests and Nazarites under the Law were not to come nigh a dead body, Levit. 21.11. Num. 6.6. And in imitation of them among the Romans, the Priests might not touch the dead, nay they might not see the dead; for if a Priest pronounced a funeral oration, 'twas not without a veil drawn betwixt him and the corpse. Nay a Flaminians Priest might not hear the sound of pipes used at Funerals, nor come into a place where there was a grave. Was there such ritual purity under the Law? Such ceremonial strictness in heathenish priests? and shall there not be found an answerable degree of moral preciseness in the Ministers of the Gospel? shall they be willingly within sight, sent, and hearing of impiety, except to reprove it? 
Mr Reynold, Psal. 110.  As a woman big with child, for fear and danger of miscarrying forbeareth Physic, violent exercise, and many meats and drinks, which otherwise she might freely use: even so those who travel in birth with the children of Christ, are put to deny, and abridge themselves of many indifferences. I will eat no flesh, saith Saint Paul, while the world standeth, rather than make my brother to offend, 1 Cor. 8.13.  
Reason's enforcing their abstinence after an especial manner from the appearances of evil are two: Because in them they occasion, first greater looseness in bad ones: Secondly, more heaviness to good ones.  
First greater looseness in bad ones. Strange it is how the lower, and more ignorant rank of men will be hereby strengthened in their downright sinful courses: Nay if a Minister do but wisely and lawfully use his Christian liberty, the rude vulgar will thereupon open themselves a gap unto all licentiousness. If he be but innocently pleasant, think they we may be mad, If he but sip, we may carouse. If he spend but some few hours in his honest and harmless recreations, the common gamester presenly concludes his mispense of both time & patrimony in gaming to be thence justifiable.  
Secondly, more heaviness to good ones: it grieves the spirits of the righteous to see them in any, it wounds their souls, it makes their bloods, their hearts rise to behold them in a man of God: it becomes not my weakness to advise, only in mine own and others behalf, I unfeignedly wish and pray, that this were feriously thought upon, and preached by us all, that all of us in a tender regard to the reputation and humour of our high calling would walk with great circumspection, make strait steps unto our feet, tread every step as nicely, as gingerly as if we went among snares, walked upon ropes, or pinnacles.  
I will conclude with that of Bernard to Eugenius, lib. 3. the consideratione, cap. 4. which though written particularly unto him, may yet fittingly enough be applied to every minister, nay every Christian. Interest tuae perfectionis malas res, & malas pariter species devitare, in altero conscientiae in altero fame consulis. It becomes your holiness to decline as evil things, so also evil appearances, in that thou consult'st for thy conscience, in this for thy same, nay (indeed) if it be not presumption to add unto the Father, in this thou providest both for conscience and fame: for conscience first; for the purity, for the peace of thy conscience; for the purity of thy conscience, to keep it void of offence both towards God, & towards men; for the peace of thy conscience, to preserve it from the violence of Satan's temptations, from the vexations of thine own fears, and jealousies. Secondly, for fame, so to hedge it in from scandal as that it shall be above the reach of suspicion. Therefore to go on in the words of the Father, Puta tibi non licere, etsi alias fortasse liceat, quidquid malè fuerit coloratum, non sit in fama navus malae speciei. Think not for thee lawful, though perhaps otherwise lawful, whatsoever shall be evil coloured: In thy fame let there not be so much as a spot of evil appearance, so shalt thou follow things that are of good report, Phil. 4.8. and thereby quite take off all private prejudices, all open calumnies against either thy person or profession. However thou shalt procure the testimony and approbation of God and thine own conscience, and be presented unblameable, clear from offensiveness before men, from faultiness before God, at the appearing of the Lord Jesus Christ; to whom with the Father, & holy Ghost, be ascribed by us, and the whole Church, the Kingdom, the Power, and Glory, from this time forth for evermore.  
Amen.   

THE POSTSCRIPT  
to the Reader.  
WHereas from page the 57 to page the 63. we delivered that according to the common opinion of the Schoolmen, things commanded might in case of scandal be for a while omitted or forborn, Vasquez and Becanus descent from us and them in this particular, the explication and confirmation of their opinion I will briefly propound, and then leave to thy censure.  
Becanus, to make way for his opinion premiseth that there is a difference between natural precepts, for some saith he bind simply and always whatsoever circumstances intervene, and their obligation never ceaseth, such like are those that forbidden lying, perjury, hatred of God, Idolatry, &c: for these facts are so intrinsically sinful, as that they cannot by any circumstances be made lawful: others now bind not simply, and absolutely, but with certain circumstances, and therefore they bind as long as those circumstances remain, they cease to bind when those circumstances are changed: Such is the precept forbidding to kill, for that binds with these circumstances, that we kill not by our private authority, except in case of necessary defence. Take away these circumstances, and it binds not, for it is lawful to kill upon the command of authority, or in our necessary defence: such also is the precept of eschewing scandal; for however it be dictated by the law of nature, yet it obligeth not absolutely & quomodocunque: but with certain circumstances, and one circumstance necessarily requisite to make it bind us, is that there occur not any other precept, either natural or positive. The reason is, because every one is bound to have a greater care of his own than others salvation; and consequently, rather to avoid sin in himself, than to prevent it in his brethren. And therefore that precept which is given us for the prevention of sin in others, is but of a secondary obligation. Now the precept of eschewing scandal is imposed, only for the hindering of sin in others, and therefore doth not tie us when there occurreth any other precept, which is given for the avoiding of sin in ourselves. But it may be objected, that the precept of shunning scandal is of the law of nature, and therefore is more obligatory than those precepts that are but positive. Unto this Becanus answereth, that a natural precept is more obligatory than that which is positive, caeteris paribus, that is, if each precept both that which is natural, and that which is positive, be primarily referred unto the furthering of our own salvation, unto the preventing of sin in ourselves: but now if on the other side the primary scope of the natural precept be to hinder sin in others, as it is in the precept of scandal, and the principal end of the positive precept be to shun sin in ourselves, than that precept which is positive doth more deeply bind us than that which is natural.  
Again secondly, it may be objected, that if the obligation of the natural precept of eschewing scandal, ceaseth upon occurrence of but a positive precept; why then it seems this positive precept detracts or derogates from the natural precept of avoiding scandal, as being of greater force and validity.  
In no wise, only it takes away a circumstance requisite to make the precept of avoiding scandal obligatory, quale cum dicimus (saith Vasquez) non esse omittendum praceptum positivun propter vitandum scandalum proximi, non dicimus praeceptum naturale derogare praecepto positivo tanquam fortiori, sed dicimus occursu praecepti positivi cessare quan●am circumstantiam necessariam, ut obliget praeceptum de vitando scandalo etiamsi naturale sit.  
FINIS.   

Errata.  
Pag. 7. l. 4. 5, for orthoxe read orthodox. l. 21. for is little r. is as little. p. 16. l. 14, for the r. unto the. p. 20. l. 25. for, dissenting unto, r. dissenting from, or assenting unto. p. 21. l. 16. for, an, r. and. p. 45. l. 5. for, peccata, r. peccato. p. 47. l. 4. for, with, r. without. p. 53. l. 16, 17. for, regal, r. regular. p. 54. l. 13. for, charity limits, how r. charity, limits how p. 63. l. 4. for really, so a sin, r. ● really so, a sin. p. 70. l. ult. for, more r. nor. p. 72. l. 7. for, none, r. of none. p. 77. l. 12. for, hac, r. hoc. p. 86. l. 8, 9 for superstition, r. suspicion. p. 87. l. 2. for, Analogically, r. Anagogically, pag. 105. i● m●r● l. 18. for vetere, r. vet●res. p. 106. deal and. p. 107. l. 13. for, his, r. this. pag. 114. l. 10. deal, then. p. 116. l. 25. for, Argument r. Arguments. p. 129. l. 13. for, plano, r. plana. p. 131. l. 2. deal prima. p. 143. l. 7. for, preached, r. practised. & l. 9 for, humour, r. honour. p. 148. l. 23. for, absolutely, r. absolute. p. 151. l. 2. for, quale, r. quare. & l. 7. for, der●gare, r. der●gar●.