THE MODERATE CHRISTIAN. A SERMON PREACHED IN EXETER AT A Triennall Visitation of the Reverend Father in God JOSEPH LORD BISHOP of that See. March 24. 1630. BY John Bury, sometime Fellow of Balliol College in Oxford.  
LONDON, Printed by William Stansby for Nathaniel Butter at Saint Anstins' Gate. 1631.   

TO THE RIGHT REVEREND FATHER in God, Joseph Lord Bishop of Exeter, the fruits of Peace, and Holiness be abundantly multiplied.  
MY GOOD LORD:  
Steadily and happily goeth the Ark of God, when it is drawn by Peace and Holiness tied together (Heb. 12.14.) as those two milch kine keeping the high way, and turning not aside to either hand. Belial hateth this Yoke; and (seeing his Image falleth, where the Ark standeth) striveth either to kill or sever, yea, by severing to kill these blessed yokefellowes. He hath a bridle for Peace, to draw her back from Holiness, and a Spur for Holiness to gallop away from Peace. Needs must he therefore malign your Lordship, as his professed enemy, both in your person and government. How doth he fret to see in your breast the sacred fire of Devotion, so guarded with a pious moderation, that he cannot reach it either with his Water, or his Gunpowder? How doth it gnaw him to hear your Visitation charge, so vehemently bend with equal severity against his two darlings, Faction, and profaneness; & to see your careful weeding out the Tares of Schism, without pulling up any Corn of true Piety? With what indignation doth he feel for the present, and fear for the future, the prevalent success of your mild sunshine, beyond the force of a blustering wind? no wonder then, if while you break his head, he bite at your heel; traducing both your holy peaceableness, as not enemy enough to Rome, and your peaceable holiness, as too much friend to Faction. But how could Integrity be better cleared, then by being thus accused? No fairer testimony of an impartial arbitrement, than the repining of both Parties; and it is the common lot both of Virtue and Verity, to be buffeted on both cheeks by the two extremes. What pity it is, that men should put asunder those whom God hath coupled together? and cast such jealousies between these two Daughters of jerusalem, that whosoever is a Suitor to the one, is suspected & censured of neglecting, if not contemning the other? I was willing to step in (though perhaps with as little thank) as Moses between the two striving Israelites: Sirs, ye are Sisters: why should jealous distractions set you at variance?  
But finding myself too weak, I entreated S. Paul to interpose, a man beyond exception, deeply and equally interessed in both parties: who more peaceable? pleasing all men in all things; yet who more zealous? not seeking his own profit, but the profit of many, etc. That it now is preached on the house top, which lately was spoken in the ear, is but in prosecution of my text, seeking the profit of many, that they may be saved. The success I commend to the God of peace and holiness, Under whom I covet to be and approve myself  
Your Lordships in all duty and service to be commanded. JOHN BURY.   

THE MODERATE CHRISTIAN.  1. COR. 10. ult. 
Even as I please all men in all things, etc.  
THose levitical Ordinances of the Ceremonial Law, 
a Heb. 9.10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in meats and drinks, etc. as they were borne mortal, in their institution, imposed until the time of Reformation, so they had given up the ghost, with Christ's consummatum est, but were yet 
b Austin.  allowed a time to prepare for their Decent interring. Until which funeral, wherein the jews and Gentiles people of diverse and discrepant mettle were to be cast into one body, it was thought fit in the mean time to solder them together by some uniformity. And to this purpose the first Synod of the Christian Church assembled in jerusalem made that Ecclesiastical Constitution for the time, that the converted Gentiles should 
c Act. 15.29,  abstain from meats sacrificed to Idols, and from strangled, and from blood: and shortly after Paul and Sylas going in visitation, exacted the practice of that Canon, and gave out the Book of Articles: 
d Act. 16.4.  And as they went through the Cities, they delivered them the Decrees for to keep, that were ordained of the Apostles and Elders, etc. Whether the Corinthians (as some contend) had not in those six years between that Synod and this Epistle, heard of that Decretal Epistle directed 
e Act. 15.23.  only to the Churches of Syria and Cilicia, about a thousand miles from them, or that they punctually stood upon their knowledge (
f 1. Cor. 8.11.  Through thy knowledge shall the weak brother perish) once it seems, that some under the colour of Christian liberty had taken liberty to be unchristian, and by scandalous eating of meats offered to Idols 
g 1. Cor. 8.12.  sinned in wounding their brethren; and through their sides Christ.  
The Apostle having begun the cure hereof Cap. 8. by tenting the grief, now takes it in hand again to apply the plaster, not pressing the Synodical Constitution, but the ground of it, the reason of scandal: and for making and keeping peace he marrieth together the Law of Charity with the Law of Faith. The Law of Faith lays abroad the Doctrine, omnia licent: the Law of Charity contracteth the use, Omnia non expediunt. Defect in the Doctrine entrencheth upon Christian liberty, excess in the Use breaks out into unchristian licentiousness. Christian Charity therefore is assigned to be the moderatrix of Christian liberty; casting one eye to God, Charitas in Deum, Verse 31. Whether ye eat, etc. the other to our brethren, Charitas in proximum, Verse 32. Give no offence, etc. which precept that it may the better enter, is headed with his own example. Even as I, etc.  
A fair example whether we look to the matter, or the manner, his action, or his aim. In the 

1. A plausible practice: Even as 1  
2. A profitable purpose, Not seeking, etc.    
The first answereth to four Circumstantial questions, 

1. Quis, who is the example: I, even as I  
2. Quid, what is the matter: please  
3. Quibus, whom: All men  
4. Quatenus, Wherein: in all things.    
The second answereth one main question, Quorsum? to what end this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉?  

1. Negatively, an end free from base corruption. Not seeking mine own profit.  
2. Affirmatively, an end full of Noble Charity, seeking the profit of others: amplified by the Quantity 

Of the Subject, Multitude, no small company, but the profit of many.  
Of the Object, Magnitude, no light benefit, but the best and greatest, that they may be saved.     
1. Quis. I.] I that have no less liberty, no less authority, no less knowledge, both of my liberty and authority than the best, yet I please, do even as I. A right and compendious method of teaching as in all arts, so in the School of Piety. First, a rule, Give no offence, Secondly, an example, even as I. So Christ our head-schoolemaster: 
h Matth. 5.48.  Be ye perfect, there is the precept, as your heavenly Father is perfect, there is the pattern. To teach all by precepts is tedious: Longum iter per praecepta: to teach altogether by example is dangerous: the rule gives authority, the example addeth efficacy, and where the example followeth the rule, we may both more easily, and more safely follow the example. But of all examples none so pregnant and powerful, as when the teacher voucheth himself for example. Even as I. Precepts offer to drive, Examples to lead: the example of others leadeth by the ear, our own leads by the hand. That practical oratory, 2. Thess. 3.9. To make ourselves an example to you to follow us, is the most powerful Charm of Rhetoric, leading people by the eyes, as Hercules did by the ears. Even as I  
Lo here an example to turn us all into examples. Parents, Masters, Ministers, to our Children, Servants, Parishioners: the way to make them such as we desire, is to be ourselves such as we would make them: their minds look out more at their eye, then at their ear, more attentive to what we do, than what we require. If we cherish any vice in ourselves, they will cherish it as a virtue: Plato's short neck, and Aristotle's crup-shoulder had their Scholars as a piece of their Philosophy. Well or ill, they learn to do, Even as 1  
But we especially (Reverend Brethren) we are 
i Matth. 5●. 4.  the light of the World. Light? the most excellent Object of the most excellent sense, and that which giveth lustre to all the rest, but withal it inviteth every eye to be looking on. It stands us the more upon to look to our light, that it 
k Ibid. v. 16.  shine before men, ut non solùm audiant bona verba, sed & videant bona opera. They expect we should translate, translate our good words into good works, and with fiery tongues in our heads, to make their 
l Luk. 24.32.  hearts burn within them, while we open the Scriptures; to have also 
m Luk. 12.35.  our lamps burning in our hands to light them by a pious conversation. Though we bring them heavenly 
n 2. Cor. 4.7.  treasure, they are poring on the earthen vessel; but if with Gideon 
o judg. 7.16.  we carry our lamp burning in our pitcher, and can boldy and safely say to our followers, As ye see me do, do ye likewise; sound we our trumpet, and break our pitcher, that our light may shine: and the sword of the Lord and of Gideon will do wonders, to put to flight sins though swarming as grasshoppers in our Parishes.  
What a reverend awe shall we stamp into our people's hearts, if we do both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
p 2. Tim. 2.15.  
q Galat. 2. ●4.  preach roundly, and live squarely, 
r Tit. 2.7.  in all things showing ourselves a pattern of good works. Naturalists tell us that the Lion, the King of beasts, and terror of his subjects, yet stands in fear of a Cock, and of fire. The divine Story tells me as much (Mark 6.20.) Herod was a Lion as well as a 
s Luk. 13.32,  Fox, The 
t Prov. 20.2.  fear of a King, is as the roaring of a Lion, and yet he feared poor john Baptist. Was it as he was fire? 
u joh. 5 35.  john was a burning and shining light, burning in his zealous preaching, and shining in his strict living? or was it as he was a Cock crowing to awake him out of sin, and laying hard at him with his Non Licet, It is not lawful for thee to have thy Brother's wife: for though this Cock crowing did not prevail here so much as with 
x Math. 16.75.  Peter, to draw bitter tears of sound repentance, yet much it did, he was a parcell-penitent, he did many things. But yet me thinks it should not be john's preaching that he feared, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'twas sweet to hear him as music, he heard him gladly. For what then did that Lion so fear this Cock? surely it was for the clapping of his wings, that as he crowed to others, he roused up himself in austere devotion; the text saith as much: Herod feared john knowing that he was a just, and a holy man. Herod feared john not so much for the Thundering of his preaching, as for the Lightning of his life: for what Nazianzen hath in his Epitaph on great St. Basil was due to this great john: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His words were thunder, his life lightning.  
Then may we expect to feel life in our doctrine, when our people do see doctrine in our life: an exemplar life able to strike dumb all gain sayers, and rip up the hearts of the profane; that 
y 1. Cor. 14.25.  falling down on his face he may worship God and report, Est Deus in nobis, agitante calescimus illo: that God is in us of a truth. With what a holy reverence did Constantine embrace Paphnutius, Theodosius stoop to his Ambrose? the Emperor's greatness honouring the goodness of their ghostly Fathers, and entertaining their injunctions as Oracles, Nec vox hominem sonat, as if 
z Act. 14.11.  God had been come down in the likeness of men!  
But alas? 
a Esa. ●. 2●.  how is our silver become dross? our wine is mingled with water: the price of our reputation is brought down by our wearish Conversation? Our esteem and value is grown lower, because our light is grown dimmer. Tempora mutantur, I would (& nos) did not follow, yea, I wish it did not go before. But if we cry out O tempora; there want not to cry us down with O mores, and to excuse their contemptuous undervaluing of holy orders, by accusing our unholy disorders; to say we are 
b Math. 5.13.  trampled upon, because unsavoury salt, good for nothing else; and scorned as base Priests, because the sons of Levi are become 
c 1. Sa. 2.12.17  the sons of Belial making the people loathe the service of God.  
— pudet haec opprobria nobis  
Et dici potuisse, & non potuisse refelli.  
But stay Doeg: why doth thy malevolent 
d Psal. 52.2.  tongue ' cut like a sharp razor, shaving all by the ground? Grant Ahimelech have been faulty, must 
e 1. Sam. 21.18.  all the Priests be chopped? Why Haman; if Mordecai be stiff, must a 
f Ester 3.6.  national destruction expiate a personal offence? if some few Ministers (though those few be too many, and I wish discipline might make them nonc) but if some few be debauched, must the whole calling be disgraced? must the Apostleship down if there be one judas among the twelve, yea, one among twenty? But salus est haec nosse.  
Let us dear Brethren, make treacle of this poison, and with the more caution carry ourselves 
g Phil. 2.15.  blameless, and harmless, the Sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whose coat Momus may find no hole, but what his malice shall make, that we may shine in the midst of a crooked and perverse nation, as lights in the world. Such lights to our people as the Star to the wisemen, 
h Math. 2.9.  going before them till we bring them home to Christ; that calling them after us, as Phil. 4.9. do the things which ye have heard and seen in me; to all our Christian exhortations, our good example may come in with Amen, Even as 1  
But you (Beloved Brethren of the Laity) that use to see the light, and not hear the voice, here is no lesson for you, either to neglect your Ministers good doctrine, when his life is bad: or to follow his bad life, when his doctrine is good. If his life confute his doctrine, you may not stand of with Barak? 
i judg. 4.8.  If thou wilt go with me I will go; else not. Noah's Carpenters may build a good Ark to save others, though themselves be drowned for not entering: A sick Physician may make thee whole; and the Ferryman may row thee right, though his face turn the contrary way. If for heeding your Ministers evil life, ye should not heed his good Doctrine; take heed you be not Donatus his Disciples rather than Christ's, who tutored the auditors even of Scribes and Pharises 
k Math 23.1.  to do as they say, though they say and do not. If on the other side, his doctrine condemn his life, he teacheth you better, then to do even as I. Examples do well to second rules, not to make them: yea rather an example without, especially against a rule, is an unruly example. Lot in his drunkenness, David in his adultery, and Peter in his denial give us example not to trust examples even of the best. He that will draw after every light, may hap to be misled by some ignis fatuus, or deluded, by rotten though shining wood. It is the royal prerogative of the Lord Paramount, to take from none, but give to all, both rule and example. 
l 1. Pet. 1.16.  Be ye holy, the rule his own, As I am holy, himself the example. His only son only shares with him in this royalty, 
m joh. 13.15.  I have given you an example, and that example may stand for a rule, that ye should do as I have done to you; but all subordinate examples (like generasubalterna) take from their superior as they send down to the inferior; nor may you safely writ after their Copy, where they recede from the original Archetype: but must always understand, what we find here expressed, the pattern for imitation, even as I, to draw after it a faithful limitation, Be ye followers of me, as I am of Christ, in the very next verse; 
n Ro. 15.3.  for Christ pleased not himself, I do please even as Christ: do you even as I please, and that is the Quid, The second quaere, what is the example. I please.  
That bedroll of persecutions which he reckoneth up to these Corinthians, 2. Ep. 11. will teach us to understand it conatu non eventu, I affect it, though I cannot always effect it: Some are ignorant, and cannot, some froward and will not, some envious that cannot, will not be pleased; but I endeavour to please all that I can, though I cannot all that I would. But what? is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now clapped on as a crown on his head, which elsewhere he shaketh off as the viper from his hand? 
o Gal. 1.10.  Do I seek to please men? If I should please men, I should not be the servant of Christ.  
Distinguish then. There is a pleasing carnally and a pleasing Christianly; the first he there detesteth as damnable, the second he here professeth as laudable and imitable. Carnal pleasing is propterse, determineth in ourselves, and our own ends: Christian pleasing is propter Deum, looketh over and beyond ourselves to the salvation of men and glory of God, Not seeking mine own profit, but the profit of many, that they may be saved. How then did he please, and not please men? not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making merchandise of the Word, either for favour, profit, or credit, the three golden Balls that men pleasers usually run after. Hear his own protestation 1. Thess 2.5. Not with flattering words, to curry favour; nor a cloak of covetousness, for turpe lucrum; nor of men sought we glory, digito notari & possit, hic est: Thus he did not please men.  
How then did he please? v. 7. We were gentle among you, even as a Nurse cherisheth her children: yea more than a Nurse, a servant, 1. Cor. 9.19. I have made myself Servant unto all, that I might gain the more, not more money to my purse, but more souls to God. Thus to please men for God's sake, is not to please Men but God; yea, Nonianhomosed Deus placet, it is not the Apostle, but God by the Apostle, that doth please and gain.  
Pleasing he was both in his Doctrine and Conversation: first in teaching he pleased, not so much in the matter, seeking placentia (that is 
p jer. 6.14.  a badge of  Prophets) as for the manner, speaking truth placenter; faithfully yet wisely to become with men; he could handsomely close 
q Act. 26.27.  with Agrippa, that he might get within him, but would never have humoured his Uncle Herod, with his Herodias, nor sow pillows under any sinner's armehole: no pleasing in dispendium veritatis, all his pleasing was in Compendium Charitatis. How easily may we trace in his Epistles that artificial piece of Oratory to make and keep Benevolos auditores, to hold their ears while he teacheth, and their hearts, while he turneth them?  
But there are Impenitent sinners; those he must needs displease: yet even in displeasing he will please what he may. Must he needs lance the imposthume of sin? yet even in that he will please: as the Chirurgeon in Seneca did by the King's daughcer: who gently fomenting her sore breast, with his launcet hid under the sponge, opened it ere she was ware. Si scîsset ferrum praesens repugnâsset: The Patient would have been impatient, except with the Lion's heart of resolution there were joined the Lady's hand of tender Compassion. The earthly-minded Belly-God shall be told his own roundly, that 
r Phil. 3.19.  their end is damnation, and yet even there he will please: the tears of his eyes shall testify the bleeding of his heart, 
s ver. 18.  I tell you weeping: Gutta cavat lapidem, such drops might pierce even a stony heart. Thus our Apostle.  
And now (dear brethren) judge whether it be Apostolical, to gall our hearers with tart invectives, to exasperate them with conceited nickes, and to please ourselves in displeasing them. Did you ever know any soul converted, any man cured, with such gall and vinegar? we shall as soon catch fish with a naked hook. I may not presume, I know my unworthiness to teach teachers (especially such as many of you) It is our Apostle to whom now we all go to school, and he teacheth us to please, that we may profit. 2. Tim. 2.25, 26. to instruct with meekness, etc. as the way to recover souls. Reprehensions like Pills are naturally distasteful, we had need administer them with the syrup of good affection.  
Ye know, the good Mother Truth hath a bad daughter dogging her: 
Gal. 4.16.  veritas odium: our Apostle either was, or feared to be haunted with her, I am become your enemy, because I tell you the truth? now must our skill be, to get in the Mother, and keep out the daughter and how may that be? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 4.15. let naked verity go no longer naked, but be clothed with the robes of her sister Charity: Speak the truth in Love; and than it may be Hatred that knoweth her Mother but naked, may pass by and not own her in that attire. Suppress we Anger, eagerness, indignation, and such other passions as may arise from displeasure in the speaker, and are apt to breed displeasure in the hearer; and express a loving fear, a wel-wishing tenderness, pity and such other affections, as are both the Daughters and Mothers of Love. And to follow our Apostle, in this holy art of pleasing, let the souls we labour to save, see in our face, there in our tongue, and fecle in our heart, that we grieve for their sin, and fear for their danger, and pity them for both; and speaking out of these bowels of love and compassion, I hope, these precious balms shall not break their head, but may in time by God's grace supple and mollify their heart.  
Again, he pleased in his conversation, carrying himself not only with plausible affability, and a gentle placiditie; but also by a pliable humility condescending to all, that he might give offence to none. Omnis alteritas discors (saith Boetius) a sullen differing occasioneth difference, while likeness breedeth liking. Herein therefore he complied with all sorts, that indifferent things might make no difference, he would conform and subscribe so fare, as omnialicent would reach. A skilful fisher of men, that could fit his several baits according to the several seasons, and diverse kinds of fish; one time he circumciseth Timothy, to please the jews, another time he refuseth to circumcise Titus, to please the Gentiles. See how he did turn and wind to give content on all hands. Cap. preced. 20. To the jew I became a jew, that I might gain the jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law, to them that are without Law, as without Law, etc. I became all things to all men, that by all means I might save some.  
What now Paul? become a politic Proteus, a time serving Dissembler? No: that good Father will come into be his Compurgator, Non simulantis astu, sed compatientis affectu: All this his turning, was but to turn them unto God, being covetous of nothing but men, and fishing for nothing but souls; being loath to lose so precious a substance, by standing on a circumstance; or to hazard a soul, by nice sticking at a Ceremony. Who will not rather commend, then blame the tender Nurse 
k 1. Thess. 2.7.  (to whom he compared himself) for playing the child, that she may still the child? or who ever counted it a Diminution to Elishaes' greatness, that he contracted and drew in himself, 2. Kings 4.34. that so he might apply his face to the child's face, his hands to the child's hands, etc. thereby to recover the dead child to life? In the like posture is our blessed Paul, bowing himself to please that he might save, and in this posture calleth upon us to follow him, and with him to follow the things that make for peace, and things whereby one may edify another. Rom. 14.19.  
What? peace and edification both to be followed? and both at once? Not two, but one, or two in one; the things that make for peace, make also for edification: no peace, no edification. Solomon the King of peace is the only man to build God's house: Division is fit to build nothing but Babel, confusion. The Trowel is for building, not the sword: the sword in the other hand of Nehemias' builders, 
l Neh. 4.17.  is for necessary defence, not unnecessary offence, to keep off enemies, not to foine at their fellows. Our Master is the Prince of peace; Esay 9.6. and his flock are peaceable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inoffensive creatures; not snarling Dogs, but gentle sheep; john 10. gentle in their inward quality, gentle in their outward Coat.  
Mistake not then (my brethren) as Samuel did Gods call for Elis: this pleasing and peaceable gentleness, is a virtue not only in Aristotle's Moral, but in God's Theological Philosophy: not a compliment of a Courtier, but an ornament of a true Israelite. Said I an ornament? I wronged it, it is the soft wool of Christ's sheep, the very livery of God's Elect, Col. 3.12. Put on as the Elect of God bowels of mercy, kindness, etc.  
Think then on this, I beseech you (dear brethren) you that please yourselves too much in the neglect of pleasing others, and in a good (if moderate) opposition to flattery, and time serving, run too much on the other hand, while you entertain a Cynical roughness, or self-conceited Stiffness, too forward to give offence, and break Christ's peace. If our Lord should come to feel out his sheep by the wool, to examine your faith by your carriage, how may you expect to pass for sheep, if with the Hedgehog ye be all prickles to offend any hand that shall touch you, yea with the Porcupine ye dart quills of censure at those which touch you not. Come about then I pray, and be Saint Paul's Scholars: that his teaching may metamorphose you into sheep; teaching by precept, Rom. 15.2. Let every man please his neighbour: and here teaching the same by example, even as I please. And Who is my Neighbour? is the Lawyers next quaere: Luke 10.29. quibus: whom must we please? is the next circumstantial question.  
3. All men.] that is, as some would have it, all good men: and so make the jew, & Gentile to meet in the Church of God, Verse preced. But it may plainly appear to be a large circumference drawn about that triangle, the jew, and Gentile, and the Church of God, standing in triangular opposition each to other, and each both to the third: the jew that was under the Law, the Church that was under faith, and the Gentile, neither under the Law, nor under faith. As he offended not the fish already within the net, lest they should run out, so he pleased the fish without the net, that they might come in: that they which obey not the word, may without the word be won by conver sation. 1. Pet. 3.1. As he was 2. Cor. 11.28. jealous over these Corinthians, whom he had already espoused to Christ; so was he zealous in wooing more; travailing fare with Eliezer to win Rebecca, (though a Pagan) Gen. 24.22. with bracelets and Earring, pleasing things, so to bring her home to his Master.  
The Schools teach us that the ground of true love is the participation of eternal blessedness: now the profanest worldling, the Turk, the Pagan have in them a nature capable of that communion and fellowship. There is a potentia remota, though not proxima: no sensible disposition, yet no flat impossibility, but that he may one day (for aught I know) be brought to be partaker of the inheritance of the Saints in light. Since than there is in me a desire, and in him a possibility (though as yet not no probability) that he may be in good time my fellow heir of Heaven, and Citizen with the Saints, I must love his nature, and wish to meet him both in grace and glory, though I hate his wickedness with a perfect hatred, as the bar that yet keeps him out from that communion of bliss. And indeed how can I love his good if I hate not his evil? how can parents love their children's salvation, and not detest their vices, that would hurry them to damnation? perdita volunt vitia, servatos filios; their desire is to have their sins destroyed, and their sons saved.  
The person may not be hated for his faults, nor the faults loved for the person: the man I must please, that I may save him; his sins I must let fly at, that I may kill them, that else would kill him. Heedily therefore must we aim our arrows, that we wound not the person in shooting at the sin, but level discreetly with Alcons wary hand, who when he saw a Dragon seize on, and clasp about his son, shot the Dragon, and saved the child.  
Wherefore I cannot but pity diverse good souls, whose zeal in jehues march outruns their judgement, & with unadvised haste dasheth them against salomon's 
p Eccles 7.16.  justus nimis, wrapping the vice and the man in the same extremity of violent detestation. What? please a lewd and profane man? an enemy to God and all goodness? no, I defy him, as I do the Devil and all his works. Spare a little; there is great difference between the Devil, and a devilish man: the one an enemy irreconciliable, the other an enemy, but may turn friend. Is he a blasphemer, and a Persecutor? such was our Apostle, 1. Tim. 1.13. Is he an Idolater, Adulterer, & c? And such were some of you. 1. Cor. 6.11. Secondly, the one is past redemption, his damnation is known; So is not the other. Thirdly, the Devil I may not pray for: for the spiteful contemners of Religion I may, I must, even as Steven, Acts 7.60. even as Christ, Luke 23.34. and to look no further than this Chapter. S. Paul forbids fellowship with Devils, Verse 20. but alloweth fellowship with unbelcevers, Verse 27. and Christ himself practised it, Luke 15.2. Eating and drinking with Publicans and Sinners, and none but Seribes and Pharises censured him for it.  
But because he that toucheth pitch may easily be defiled: nor is it usual to find a River like Hypanis that keeps the sweetness of his water even in the Salt Sea: or a righteous Lot, 2. Pet. 2.8. that abides unstained among the impure Sodomites: with a Licet, there may follow a Non expedit, especially for weak ones to have frequent and ordinary familiarity with lewd and scandalous people. And though they must desire to please them, by unoffensive carriage, and not to shun them for contempt, but only for caution: yet it may be for their safety, to think of dissolute company, as Tertullus pronounced of our Paul, Acts 24.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plaguy or pestilent fellows; whom we should not rashly frequent without both skill and care, either to do them some good, or at least that they do us no harm: but before we go near them fortify ourselves with that Antidote of jeremiahs' resolution, jer. 15.19. Let them turn to thee, do not thou turn to them: and all the while wear on thy breast before thee that Amulet of Saint Bernard, Vive cantus tibi, utilis alijs, gratus Deo: cautus tibi, that they may not pervert thee, if they would; utilis alijs, that thou convert them if thou mayest; gratus Deo, to become with them, and please them so fare, as thou mayst not displease God: and how far that is, Quateniu? is the last Quaere,  
Fourthly, In all things.] not only to please all men in some things; or some men in all things, but the universality is continued, and doubled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
How? in all things without exception? Yes, if you understand it adidem; all such things, as come under omnia licent; all lawful things. So is pleasing confined, Rom. 15.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for his good to edification: not for his evil, but for his good: for his instruction, not for his destruction. Saint james will not own that for wisdom, james 3.17. at least for heavenly wisdom that is not first pure, and then peaceable, etc. Mark both the connexion and order: To be pure and not peaceable, were to attire that Devil Contention like an Angel; to be peaceable and not pure, were to  that Angel Peace like a Devil: To be first peaceable and then pure, were to salute the servant before the Master, and prefer men before God: but to be first pure and then peaceable is fairly to ascend up to God in a good conscience, and orderly to descend down to men in good correspondence.  
But generalia decipiunt: therefore come we more particularly to view the bound-stone, consigning All things: and in our way consider that All things in general, under which our all things in special are contained, are of three sorts: bona, mala, media, the good like the tree of life hath Oportet engraven, his sound is invitation, Gustate & videte: his fruit is peace, Ecce quam bonum & quam iucundum.  
The evil like the for bidden tree, Gen. 3.3. in medio paradisi, next to hand, hath non licet written, his sound is prohibition; Noli me tangere, his fruit destruction 〈…〉. The middle are things indifferent, in their nature and essence neither good nor bad, but in their act and existence no longer neutrals, but either good in their use, or ill in their abuse: good when we please, evil when we give offence by them. The evil is forbidden, the good commanded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither forbidden nor commanded.  
Concerning the evil; we may not please any man in sin: we may not sin to please any man. Will you have the Emblem of a Flatterer? take the little Wren of Egypt, 
Trochilus.  who to feed his own belly picketh the Crocodiles teeth, and with his ticklous and pleasing delight causeth him to yawn wide: which Ichneumon, the Rat of Pharaoh, watching and taking that advantage, shooteth suddenly into the bowels of the Crocodile, and eateth on't his belly. They that please for advantage, and humour men securely sleeping in their sins, perform such another office, in making open way for the Serpent of Eden. I remember that once the Devil taught that beast to speak, Gen. 3. and it was to please his Master, thereby to tickle him to death: ye shall be as Gods: And once I find God opened the mouth of a beast, Numb. 22.28. and he spoke to reprove his offending Master, and to save him by displeasing him. I leave you to judge whether the plain telltruth Ass were not a better servant, than the subtle flattering Serpent. For if I should please any man by heartening and hardening him in sin, I rivet it faster upon him, and yet I should make the sin mine own; a poor piece of friendship, if instead of saving my friend from drowning, I should lovingly embrace him, and keep him under water, and my self with him.  
As I may not please him in sin, so neither may I sin to please him; not by society in sin, least running into the same excess of riot (1. Pet. 4.4.) if I light in bad company, I should go to Hell with them for good-fellowship; if the fellowship in going to Hell may be called good. Unhappy knots of Satan's tying, who coupleth men as Samson did the foxes, judg. 15.4. with a firebrand between them to burn themselves and our corn. I say, our corn. For if the search should go now as then, Vers. 6. Quis hoc fecit? Who hath brought this dearth of Corn, Malt, & c? I believe the hue and cry would apprehend the drunken Epicure upon strong suspicion, that he forceth God, to pull the cup from his mouth, because being filled with God's plenty, he vomited his bounty into the Donors' bosom.  
Yea more, I may not sin to please, though in the pleasing I might profit: as it must be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 15.2. so it must be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in good, as well as for good. I may not sin to preserve peace, than which nothing more lovely, no nor to save a life, than which nothing more sweet.  
Yet more, I may not sin to please, though for some spiritual good; as to keep off sin from some other, and draw it on myself; no not to prevent another sin in myself: in evils of punishment, è malis minimum, but in evil of sin, è malis nullum. No nor yet may I do it for the end of all ends the glory of God; lest God take us up, as job did his friend, Will ye speak wickedly for God? job. 31.7. non defensoribus istis, etc.  
One exception, and that out of Scripture will keep All things within his banks. A Christian may please and condescend, in all things, as Christ did condescend, and was tempted like us in all things, (Heb. 4.15.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin only excepted. Here then is the difference between the fawning flatterer and the pleasing Christian: the flatterer that feeds on the air of men's favour like the Chameleon, borrows of the next object, any colour save white, the Hieroglipheke of innocence: but the good Christian, whose meat is more , profiting and saving, will suit to any colour save black, the livery of sin and death.  
Secondly, in Good things we must please, not only in joining the adverbe with the noun, in doing a good thing well, in a good and unoffensive manner, but also, sometimes in for bearing it, where is danger of offence. What? (will you say) is not Omissioboni mala? and will you 
o Rom. 3 8.  do evil that good may come thereof? yea the omission of good is the evil of omission; and simply evil, when the duties are simply necessary: but since affirmative precepts bind not adsemper (it being impossible to do them all at once) charity must look out with the eyes of discretion, for the ubi and quando, and other circumstances necessary attendants on virtuous actions. A wise man will think what the wiseman adviseth Eccles. 3.1. There is a time for all things. If thou suffer thy brother to sin, thou sinnest in suffering Levit. 19.17. Thou shalt plainly rebuke him: and yet I may sin in reproving, if I reprove him for sin unfeasonably, when he is in passion, as ministering Physic in the fit. Again, We can do nothing against the Truth, but for the Truth, 2. Cor. 13.8. Yet to avoid offence, sometimes some truths may be concealed. For though we need not stumble at scandalum Pharisaeorum, malicious exceptions, but keep on our way, and turn them off with Christ's Let them alone, etc. Mat. 15.12, 14. yet we must be so tender of Scandalum Pusillorum, such as stumble of weakness, as to prevent their offence, our hand may hold from doing some kind of good not presently necessary, and our tongue from speaking some truth not importantly material; but to defer the one, and conceal the other, until by sufficient and mature instruction that rock of offence (like the dead body of Amasa) be removed out of the way. For as S. Hierom adviseth, Whatsoever spiritual good may be omitted without prejudice to that triple truth of life, of righteousness, and of Doctrine, we should let it pass (understand pro hic & nunc, that is, defer or conceal it) rather than give offence to jew or Gentile or the Church of God.  
Thirdly, Indifferent things, which are our present All, and the main object of pleasing in all things: in all things indifferent, wherein God hath not tied up our hands, by any either express or implicit command; but left us in bivio, upon due weighing of circumstances to take or leave. So that as Bernard saith, In medijs lex positaest obedientiae; so in these indifferent things especially must we show ourselves peaceable, inoffensive, pleasing, that we neither wound in them, or for them, our weak Brother by scandal, or authority by contempt, or the Church by faction. That where humane authority commandeth, and divine authority doth not countermand, we retain our conscience free from Doctrinal necessity, yet stooping the outward Man to obediential necessity, Ye must needs be subject. Rom. 13.5. and that not patience perforce, not only because of wrath, but for conscience sake. For howbeit such laws of man lay not any direct and immediate tie upon the Conscience (There is one Lawgiver that can save or destroy, (jam. 4.12.) Yet they so bind us indirectly and mediately, that Whosoever resisteth the power, resisteth the ordinance of God, and is bound over upon breach of the good behaviour, they that resist, receive to themselves damnation, Rom. 13.2.  
Pliny telleth us that Snakes encompassed in a circle of Betony, fight one with another till they kill each other, and will not to the death come over that enclosure. If either the Laws of the Realm, or the Constitutions of the Church, should lay a tie of sin upon us, in such case should we show Christian valour, (yet not in resisting or striking, but) suffering blows, wounds, martyrdom, rather than violate that Axiom, We must obey Godrather than men, Act. 5.29. But while we may obey them not contra Deum, but sub Deo, in Deo; yea and obey God in the Men who are the powers ordained of God, he expecteth we should peaceably and humbly submit ourselves 
* 1. Pet. 2.13.  to every ordinance of man for the Lords sake. In a word; where there is no danger of sin in keeping the peace of the Church or Commonwealth, it is a sin to break the peace: and every moderate Christian, that owneth God for his Father, and the Church for his Mother, must learn for their sakes to do as our Apostle here exampleth us, please all men in all things.  
I should now have descended to particular application suitable to this auditory, and the times; and have solicited you (my Brethren, who as Trumpeters are much heard among the multitude) to perform the part of Gracchus his man, who standing behind his Master with an Ivory Pipe, when earnestness in declaiming transported him beyond the due compass of his voice, used with sounding a temperate note, to bring him to a lower key, à nimia contentione revocare: that by your moderate and peaceable carriage and counsel, ye might qualify the offences taken both in Church and State, by unhappy distractions and misprisions of the time. But I speak to such an Auditory as (though I do not) yourselves can sufficiently apply.  
To you Right Reverend visitor, I can make no other application, but humbly to beseech you to do as you do: in the eminent lustre of your pleasing meekness, follow our Apostles example to be example to all your flock. And might you ever with the Master-Bee, govern without a sting, and do all by the spirit of meekness without use of the Rod, but that you may observe sometimes when the rod is out of hand, and cast on the ground, it turneth to a Serpent, Exod. 4.3.  
To those that have the subordinate exercise of jurisdiction & their Ministers, I make no other application, but desire they will take the latter part of my text for a comment on their process: Ex officio mero, that is, Not seeking-mine own profit, Salutem corum concernent', that is, seeking the profit of many that they may be saved. Let the proceeding be according to your process, and my Text; and ye muzzle the mouths of all contradiction.  
The Churchwardens and Sidemen, I briefly desire to remember, that they may not please their neighbours in their sin, nor sin to please their neighbours. Bring forth conscionably their faults to the Court of Reformation, and seek the profit of the offenders, that they may be saved: at least, be careful to deliver your own souls, Ezek. 3.19. and not for any man's pleasure to wrap yourselves in the horrible sin of perjury.  
And now that I have ended my work, beseech we the Lord to begin his; and to give us grace, so conscionably and Christianly to please all men in all things, that we may please him above all, and in service of the Prince of peace, endeavouring to keep the unity of the Spirit in the bond of peace, we may attain that peace of God, that passeth all understanding: which keep our hearts and minds, etc.  
FINIS.