THere is not any thing in the §. 1. The scope: world more generally desired then Liberty, nor scarce any thing more generally abused. Insomuch as even that blessed liberty which the eternall Son of God hath purch [...]sed for his spouse the Church, and endowed her there withall, hath in no age beene free from abu­ses: whilest some have sinfully neglected their Christi­an liberty, to their owne prejudice; and othersome have as sinfully stood upon it, to the prejudice of their brethren. So hardly, through pride and ignorance and other corruptions that abound in us, doe wee hit upon the golden meane, either in this, or almost in any thing else: but easily swarve into the vitious extre [...]mes on both hands, declining sometimes into the defect, and sometimes into the excesse. The Apostles therefore, especially S. Peter and S. Paul, the two chiefest plan­ters of the Churches, endeavoured early to instruct be­leevers in the true doctrine, and to direct them in the right use of their Christian liberty, so often in their se­verall Epistles, as fit occasion was offered thereunto. [Page 2] Which we may observe them to have done most fre­quently and fully in those two cases, which being very common, are therefore of the greater consequence, viz. the case of scandall, and the case of obedience.

And we may further observe concerning these two Apostles, that S. Paul usually toucheth upon this argu­ment §. 2. Occasion: of liberty, as it is to bee exercised in the Case of Scandall; but S. Peter oftner, as in the Case of obedience. Whereof, on S. P [...]ters part, I conceive the reason to be this: That being Gal. 2. 7. the Apostle of the Circumcision, and so having to deale most with the Iewes, who Seditiosissima gens. I of. Scalig. not. in Luc. 22. 52. could not brooke subjection, but were of all nations under heaven the most impatient of a forraine yoke; hee was therefore the more carefull to deliver the doctrine of Christian liberty to them in such a manner, a [...] might frame them withall to yeeld such reverence and obedi­ence to their governours, as became them to doe. And therefore S. Peter beateth much upon the point of obe­dience.

But he no where pressoth it more fully then in this Chapter: Wherein after the generall exhortations of §. 3. and coherence of the Text. subduing the lusts that are in their owne bosomes, ver. 11. and of ordering their conversation so as might be for their credit and honesty in the sight of others, ver. 12. when he descendeth to more particular duties, he begin­eth first with & insisteth most upō this duty of subjection and obedience to authority, in the greatest remaining part of the Chapter. The first precept he giveth in this kinde, is set downe with sundry amplifications and rea­sons there unto belonging, in the next verses before the text (submit yourselves to every ordinance of man for the Lords sake:) And then he doth by way of Prolepsis, take away an objection, which he foresaw would rea­dily be made against that and the following exhortati­ons, from the pretext of Christian liberty; in the words of the text (As free, and not using your liberty for a [Page 3] cloake of maliciousnesse, but as the servants of God.)

Conceive the words as spoken in answer to what §. 4. The Text pa­ [...]aphrased; those new converts might have objected. Wee have been taught, that the Son of God hath made us free, and then we are Iohn 8. 36. free indeed: and so not bound to subject our selves to any Masters or Governours upon earth, no not to Kings; but much rather bound not to doe it, that so we may preserve that freedome which Christ hath purchased for us, and reserve our selves the more entire­ly for Gods service by refusing to be the servants of men.

This objection the Apostle clearely taketh off in the text, with much holy wisdome, and truth. He telleth them, that being indeed set at liberty by Christ, they are not therefore any more to enthrall themselves to a­ny living soule or other creature; not to submit to any ordinance of man as slaves, that is, as if the ordinance it selfe did by any proper, direct and immediate vertue binde the conscience. But yet all this notwithstanding, they might and ought to submit thereunto as 1 Cor. 7. 22. the Lords freemen, and in a free manner; that is, by a volun­tary and unenforced both subjection to their power, and obedience to their lawfull commands. They must there­fore take heed they use not their liberty for an occasi­on to the flesh, nor under so faire a title palliate an evill licentiousnesse; making that a cloake for their irreve­rent and undutifull cariage towards their superiours. For albeit they be not the servants of men, but of God; and therefore owe no obedience to men as upon imme­diate tye of conscience, and for their owne sake, but to God onely: yet for his sake and out of the conscience of that obedience which they owe to his commands of Exod. 20. 12. honouring father and mother, and of being Rom. 13. 1. subject to the higher powers, they ought to give unto them such honour and obedience, as of right belongeth unto them according to the eminency of their high places. (As free, and not using your liberty for a cloake of maliciousnes, [Page 4] but as the servants of God.)

From which words thus paraphrased, I gather 3. ob­servations: all concerning our Christian liberty, in that §. 5. and divided. branch of it especially which respecteth humane ordi­nances, and the use of the creatures, and of all indiffe­rent things. Either 1. in the existence of it, (As free,) or 2. in the exercise of it (And not using your liberty for a cloake of maliciousnesse,) or 3. in the end of it, (but as the servants of God.) The first observation this; We must so 1 submit our selves to superiour authority, as that we doe not thereby impeach our Christian liberty: (As free.) The second this; We must so maintaine our liberty, as that we doe not under that colour either commit any 2 sinne, or omit any requisite office either of charity or duty: (and not using your liberty for a cloake of malici­ousnesse.) The third this; In the whole exrcise both of 3 the liberty we have in Christ, and of the respects wee owe unto men, wee must evermore remember our selves to be, and accordingly behave our selves as those that are Gods servants: (but as the servants of God) The summe of the whole 3. points in briefe this: We must be carefull without either infringing or abusing our liberty, at all times, and in all things to serve God.

Now then to the severall points in that order as I have proposed them, and as they lye in the text: §. 6. Observ. 1. collected: That Christi­an liberty ( [...]. As free) which words have manifest re­ference to the exhortation delivered 3. verses before the text; as declaring the manner how the duty there ex­horted unto ought to be performed: yet so as that the force of them stretcheth to the exhortations also con­tained in the verses next after the text. Submit your selves to publike governours both supreme and subor­dinate; be subject to your owne particular masters; honor all men with those proper respects that belong to them in their severall stations: But looke you doe all this ( [...].) not as slaves, but as free: doe it without [Page 5] impeachment of the liberty you have in Christ. Of which liberty, it would be a profitable labour (but that I should then bee forced to omit sundry other things which I deeme needfull to be spoken, and more neere­ly pertinent to the points proposed) to discover at large the nature, and parts, and causes, and effects, and adjuncts, that we might the better understand the amplitude of that dower which Christ hath setled upon his Church, and thence learne to be the more carefull to preserve it. But I may not have time so to doe: it shall therefore suffice us to know, that as the other branches of our liberty, whether of glory or grace; whether from the guilt of sin in our justification; or from the dominion of sinne in our sanctification, with the severall appendices and appurtenances to any of them: so this branch of it also which respects the use of indifferent things; First 1. is purchased for us by the blood of Ioh. 8. 36. & Gal. 5. 1. Christ, and is there­fore usually called by the name of Christian liberty. Se­condly is revealed unto us outwardly in the preaching 2. of the Gospell of God and of Christ; which is therefore called Iam. 1. 25. & 2. 12. the law of liberty And thirdly, is conveighed un­to us inwardly and effectually by the operation of the Spirit of God and of Christ, which is therefore called a 3. Psal. 51. 12. free spirit (O stablish thou me with thy free spirit) because, where the Spirit of the Lord is there is liberty. 2. Cor. 3. 17.

Now this liberty, so dearely purchased, so clearely §. 7. ought to hee maintained: with the proofs thereof. revealed, so firmely conveighed; it is our duty to main­taine with our utmost strength in all the parts and branches of it, and, (as the Apostle exhorteth) to Gal 5. 1. stand fast in the liberty wherewith Christ hath made us free, and not to suffer our selves either by the devises of other men, or by our owne sloth and wilfull default to bee in­tangled againe with the yoake of bondage. And namely in this particular branch whereof we now speake, what­soever serviceable offices wee doe to any of our bre­thren, [Page 6] especially to those that are in authority; wee must performe our duty therein with all cheerfulnesse of spi­rit and for Conscience sake, but still with freedome of spirit and with liberty of Conscience; as being servants to God alone and not to men. Wee finde therefore in the Scriptures a peremptory charge both wayes; that we neither usurpe mastership, nor undergoe servitude. A charge given by our Saviour Christ to his Disciples in the former behalfe, that they should Mat. 23. 8. 10. not bee called Rabbi, neither Masters, Mat. 23. and a charge given by the Apostle Paul to all beleevers in the later behalfe, that they should 1 Cor. 7. 23. not be the servants of men, 1 Cor. 7.

God forbid any man of us, possessed with an Ana­baptisticall §. 8. cleared from misconstructiō, spirit, or rather frenzy, should understand either of those passages, or any other of like sound, as if Christ or his Apostle had had any purpose therein to slacken those siuews and ligaments, and to dissolve Non venit Chri­stus conditiones mutare Hieron. in Eph. 6. those joynts and contignations, which tye into one body, and claspe into one structure, those many little members and parts, whereof all humane societies consist: that is to say, to forbid all those mutuall relations of superiority and subjection which are in the world, and so to turne all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the expresse determi­nation of Mat. 22. 21. Christ, and to the constant doctrine of Rom. 13. 1. &c Eph. 6. 5. Col. 3. 22. S. Paul in other places: and wee ought so to interpret the Scriptures, as that one place may consist with ano­ther, without clashing or contradiction. The true and plaine meaning is this: that we must not acknowledge any our supreme Master, nor yeild our selves to bee wholly and absolutely ruled by the will of any, nor en­thrall our Iudgements and Consciences to the sentences or lawes of any, man, or Angell, but onely Christ our Lord and Master in heaven. §. 9. by a twofold distinction of Masters: The former;

And this interpretation is very consonant to the Analogy of Scripture in sundry places. In Eph. 6. (to [Page 7] omit other places) there are two distinctions implyed, the one in the 5. the other in the 7. verses, both of right good use for the reconciling of sundry texts that seeme to contradict one another, and for the clearing of sun­dry difficulties in the present argument. Eph. 6. 5. Servants (saith S. Paul there) be obedient unto them that are your Masters according to the flesh. Which limitation affor­deth us the distinction of Masters —secundùm carnem: quia est & Dominus se­cundùm spiritii. Ille est verus Dominus—Augustin. in Psal. 124. according to the flesh only, and of Masters after the spirit also. Intimating that we may have other Masters of our flesh to whom wee may (and must) give due reverence, so far as concerneth the flesh, that is, so farre as appertaineth to the outward man, and all outward things. But of our spirits, and soules, and consciences; as we can have no fathers, so we may have no Masters upon earth, but onely our Master and our Father which is in heaven. And therefore (in Mat. 23.) Christ forbiddeth the calling of any man upon earth Mat. 13. 9. Father, as well as he doth the calling of any man Master. And both the prohibitions are to be understood alike, and as hath beene now declared.

Againe (saith S. Paul there) with good will doing ser­vice, §. 10. the later. a Eph. 6. 7. as to the Lord, and not to men: which opposition im­porteth a second distinction: and that is of Masters, into supreme, and subordinate: those are subordinate Masters, to whom we doe service in ordine ad alium, and as un­der another. Those are supreme Masters, in whom our obedience resteth in the finall resolution of it, without looking farther or higher. Men may be our Masters, and we their servants, the first way; with subordination to God, and —distingu [...]āt. dominum aeter [...] temperali: tamē subditi crant, propter dominum aeternum, etiam domino tēporali. Augustin in Psal. 124. for his sake: And we must doe them service and that with good will: but with reservation ever of our bounden service to him, as our only supreme sove­raigne and absolute Master. But the later way, it is high sacriledge in any man to challenge, and it is high treason against the sacred Majesty of God and of Christ for us to yeild to any other but them, the mastership, [Page 8] that is, the soveraigne and absolute mastership over us.

Briefely, wee must not understand those Scriptures that forbid either Mastership or servitude, as if they §. 11. Of our care in this point. intended to discharge us from those mutuall obligati­ons, wherein either in nature or civility wee stand tyed one unto another, in the state Oeconomicall, Politicall, or Ecclesiasticall; as anone it shall further appeare: but onely to beget in us a just care, amidst all the offices of love and duty which we performe to men, to preserve inviolate that liberty which we have in Christ; and so to doe them service, as to maintaine withall our owne freedome [...], as free.

A thing whereof it behooveth us to have a speciall care, and that for sundry and weighty respects. First, §. 12. Sundry Rea­sons: the first; in regard of the trust reposed in us in this behalfe. Eve­ry Religiosus homo sanctus (que) diligen­ter & chcum­spectè solet tu [...]r [...] fidei commissa. Senec, de tran­quil. c. 11. honest man taketh himselfe bound to discharge with faithfulnesse the trust reposed in him, and to pre­serve what is committed unto him by way of trust, (though it bee another mans) Nisi adsuum modum curam in deposito praestat, fraude non caret. l. 32. ss. de deposito. no lesse, if not rather much more carefully, then he would doe if it were his owne; that so he may be able to give good account of his trust. Now these two, the Christian Faith, and the Chri­stian Liberty, are of all other the choisest jewels, wherof the Lord Jesus Christ hath made his Church the deposi­tary. Every man therfore in the Church ought Iude vers. 3. earnest­ly to contend, as for the maintenance of the faith (as S. Iude speaketh) so also for the maintenance of the liberty, which was once delivered to the Saints: even eo nomine, and for that very reason, because they were both delive­red unto them under such a trust. 1 Tim. 6. 20. & 2 Tim. 1. 14. O Timothee, depo­situm custodi: S. Paul more then once calleth upon Timothy to keepe that which was committed to his trust. He meaneth it in respect of the Christian faith: which he was bound to keepe intire as it was delivered him, at his perill, and as hee would answer it another day. And the like obligation lyeth upon us, in respect of this [Page 9] other rich depositum, this [...] of Christian liber­ty: for which we shalbe [...]. Pittac [...] dictum apud Stob. Scrm. 1. answerable to Christ, from whom we received it, how we have both kept it, and used it. And if by our default, and for want either of care or courage in us (dolo, vellatâ culpâ, as the Lawyers say) we lose or imbeazell it (as she said in the Canti­cles, Cant. 1. 6. They made me the keeper of the Vineyard, but mine owne Vineyard have I not kept:) no doubt it will lye heavy upon us, when wee come to give in our a [...] ­counts. Rather we should put on a resolution, (like that of Excd. 10. 26. Moses, who would not yeild to leave so much as an hoofe behind him) not to part with a jot of that liberty wherewith Christ hath entrusted us, by making our selves the servants of men.

Especially since we cannot so doe secondly, without manifest wrong to Christ; nor thirdly, without great §. 13. the Second; dishonour to God. Not without wrong to Christ: S. Paul therefore disputeth it as upon a ground of right, 1 Cor 7. Ye are bought with a price (saith he) 1 Cor. 7. 23. be ye not the servants of men: and in the next chapter before that, 1 Cor. 6. 19. 20. ye are not your owne, for you are bought with a price. As if he had said. Though it were a great weaknesse in you to put your selves out of your owne power into the power of others, by making your selves their servants: yet if you were your owne, there should be no injury done thereby to any third person; but unto whosoever should complaine as if hee were wronged, you might returne this reasonable answer ( Mat. 20. 13. 15. friend I doe thee no wrong, is it not lawfull for me to do as I will with my own?) But, saith he, this is not your case: you are not your owne, but Christs. He hath bought you with his most precious blood; he hath payed a valuable (rather an invaluable) price for you: and having bought you and payed for you, you are now his; and you cannot dispose your selves in any other service without apparant wrong to him.

Neither onely doe wee injure Christ, by making our §. 14. the Third; [Page 10] selves the servants of men; but we dishonour God also: which is a third reason. For to whom wee make cur selves servants, him we make our Lord and God. The covetous worldling therefore, by Mat. 6. 24. serving Mammon, maketh mammon his God: which made S. Paul two severall times to set the brand of Idolatry upon cove­tousnesse ( Ephes. 55. the covetous man which is an Idolater, Eph. 5. and Col. 3. 5. covetousnesse which is Idolatry, Col. 3.) And the voluptuous Epicure is therefore said to make his Phil. 3. 19. belly his God, Phil. 3. because he Rom. 16. 8. serveth his owne belly, as the phrase is Rom. 16. Neither can I imagine upon what other ground the Devil should bee called 2 Cor. 4. 4. the God of this world, then this, that 1 Iohn 5. 19. [...], the men of this ev [...]ll world by doing him service doe so make a god of him. For service is a prin­cipall part of that honour that belongeth to God alone, and whereof in his jealousie he will not endure that any part should be given away from him to another: Mat. 4. 10. Ipsi soli servies, thou shalt worship the Lord thy God, and him onely shalt thou serve. We cannot serve any other, but to his great dishonour.

Yea and our owne too; which may stand for a fourth reason. Yee see your calling brethren, saith the Apostle §. 15. the Fourth; 1 Cor. 1. 26. He would have men take notice of their Christian calling (it is a hol [...] and a high calling:) that so they might Ephes. 4. 1. walke worthy of it, and cary themselves in every respect answerable thereunto. Now by our calling we are freemen: for Gal. 5. 13. brethren you have beene called unto liberty Gal. 5. or (which is all one) to the service of God. And being so, we infinitely abase our selves, and disparage our calling; when of freemen we become slaves; and make our selves of Gods, mens ser­vants: incomparably more to our owne dishonour, then if one that is free of a rich company and hath born office in it, should for base respects binde himselfe ap­prentice againe with a master of poore condition in [Page 11] some pelting trade. It is V. Paul. sf. de capit. deminut. deminutio capitis (as the Civi­lians call it,) for a man to descend from a higher to a lower condition: of the three degrees whereof that is esteemed the greatest, maxima deminutio capitis, which is with losse of liberty. Leo the Emperour therefore by speciall and severe constitution (as you may see it in Leo Novell. conslit. 59. the Novels) forbad all freemen within the Empire the sale of their liberties; calling it facinus in those that were so presumptuous as to buy them, and no lesse then folly yea madnesse, (dementia and vesania) in those that were so base as to sell them: not without some indigna­tion at the former lawes, for suffering such an indignity to be so long practised without either chastisement or restraint. And if he justly censured them as men of —qui tam ig­navi & abjecti animi est—ibid. ab­ject mindes, that would for any consideration in the world willingly forgoe their civill and Romane liberty: what flatnesse of spirit possesseth us, if we wilfully be­tray our Christian and spirituall liberty?

Whereby, besides the dishonour, we doe also (which §. 16. and the Fifth. is the fifth reason, and whereunto I will adde no more) with our owne hands pull upon our owne heads a great deale of unnecessary cumber. For whereas we might draw an Mat. 11. 30. easie yoake, cary a light burden, observe 1 Ioh [...] 5. 3. com­mandements that are not grievous, and so live at much hearts ease, in the service of God and of Christ: by put­ting our selves into the service of men, we thrust our necks into a [...] Plat. apud Stob. Serm. 46. hard yoake of bondage, such as neither we nor any of our fathers were ever able to beare, we lay upon our owne shoulders [...], hea­vy and importable burdens; and subject our selves to or­dinances, which are both grievous and unprofitable, and such are so far from preserving those that use them §. 17. Christian li­berty encroa­ched upon by Papall usur­pations: from perishing, that themselves Col. 2. 22. p [...]rish in the using.

Now against this liberty, (which if we will answer the trust reposed in us, and neither wrong Christ, nor dishonour God, nor yet debase and encomber our selves, [Page 12] where we should not, we must with our utmost pow­er maintaine:) The offenders are of two sorts: to wit, such as either injuriously encroach upon the liberty of others; or else un worthily betray away their owne. The most notorious of the former sort are the Bishops of Rome: whose usurpations upon the consciences of men, shew them to be the true successours of the Scribes and Pharisees, in Mat. 23. 4. laying heavy burdens upon mens shoulders which they ought not, and in Ma [...]k. 7. 9. rejecting the word of God to establish their owne traditions; rather then the suc­cessours of S. Peter, who forbiddeth 1 Pet. 5. 3. dominatum in Cleris, in the last chapter of this Epistle at verse 3. to teach their owne judgements to be infallible; to make their definitions an universall and unerring rule of faith, to stile their decrees and constitutions Oracles; to as­sume to themselves all power in heaven and earth; to re­quire subjection both to their lawes and persons, as of necessity unto salvation; to suffer themselves to be cal­led by their parasites gloss in extra­ [...]ag. Joh. 22. c. Cummter. c Stapleton de princip sid in p [...]esal. Dominus Deus noster Papa, and Optimum, maximum, & supremum in terris numen; all which and much more is done and taught and pro­fessed by the Popes, and in their behalfe: if all this will not reach to S. Pauls 2 T [...]es 2. 4. exaltari supra omne quod voca­tur Deus: yet certainely, and no modest man can deny it, it will amount to as much as S. Peters 1 Pet. 5. 3. dominari in Cleris, even to the exercising of such a Lordship over the Lords heritage, the Christian Church, as will become none but the Lord himselfe, whose heritage the Church is.

Besides these, that doe it thus by open assault, I would there were not others also, that did by secret undermi­nings §. 18. and under­mined by the Magisteriall dictatcs. goe about to deprive us of that liberty which we have in Christ Jesus, even then when they most pretend the maintenance of it. They inveigh against the Church Governours, as if they Lorded it over Gods heritage; and against the Church orders and constitutions, as if they [Page 13] were contrary to Christian liberty: wherein, besides that they doe manifest wrong to the Church in both particulars: they consider not, that those very accusati­ons, which they thus irreverently dart at the face of their Mother, (to whom they owe better respect,) but misse it, doe recoile pat upon themselves, and cannot be avoided. For whereas these constitutions of the Church are made for order, decency, and uniformities sake, and to serve unto odification; and not with any intention at all to lay a tye upon the consciences of men, or to work their judgements to an opinion, as if there were some necessity, or inherent holinesse in the things required thereby; neither doe our governours, neither ought they to presse them any farther: (which is sufficient to ac­quite both the governours from that Lording [...] and the Constitutions from that trenching upon Christian liberty, wherewith they are charged:) Alas that our brethren who thus accuse them, should suffer themselves to bee so far blinded with prejudices and partiall (affections, as not see, that themselves in the meane time, doe real­ly exercise a spirituall Lordship over their disciples, who depend in a manner wholly upon their judgements, (by imposing) upon their consciences sundry Magisteriall conclusions, for which they have no sound warrant from the written word of God. Whereby, besides the great injury done to their brethren in the impeachment of their Christian liberty, and leading them into errour: they doe withall exasperate against them the mindes of those that being in authority looke to be obeyed, and engage them in such sufferings, as they can have no just cause of rejoyeing in.

For, beloved, this we must know, that as it is inju­stice §. 19. and supersti­tions of No­velists. to condemne the innocent, as well as it is injustice to cleare the guilty, and both these are equally Prov. 17 15. abomi­nable to the Lord: so it is superstition to forbid that as sinfull, which is in truth indifferent, and therefore law­full; [Page 14] as well as it is superstition to enjoyne that as necessa­ry, which is in truth indifferent and therefore arbitra­ry. Doth that heavy woe in Esay 5. appertaine (thinke yee) to them onely, that out of prophanenesse Esay 5. 20. call e­vill good; and nothing at all concerne them, that out of precisenesse call good evill? Doth not hee decline out of the way, that turneth aside on the right hand, as well as he that turneth on the left? They that positively make that to be sinne, which the Law of God never made so to be: how can they be excused from symbolizing with the Pharisees and the Papists, in making the nar­row wayes of God yet narrower then they are, in Mat. 15. 9. tea­ching for doctines mens precepts, and so 1 Cor. 7. 35. casting asuare upon the consciences of their brethren? If our Church should presse things as far, and upon such grounds, the one way, as some forward spirits doe the other way; if as they say (it is a sinne to kneele at the Communion, and therefore we charge you upon your consciences not to do [...] it,) so the Church should say (it is a sinne not to kneele, and therefore we require you upon your consci­ences to doe it,) and so in all other lawfull (yet arbitra­ry) ceremonies: possibly then the Church could no more be able to acquit her selfe from encroaching upon Christian liberty, then they are that accuse her for it. Which since they have done, and she hath not: shee is therefore free, and themselves onely guilty.

It is our duty, for the better securing of our selves, §. 20. We must not be the ser­vants of men. as well against those open impugners, as against these se­cret underminers, to looke heedfully to our trenches and fortifications; and to Gal. 5. 1. stand fast in that liberty wher­with Christ hath made us free, lest by some devise or o­ther we be lifted out of it. To those that seeke to en­thrall us, we should Gal. 2. 5. give place by subjection, no not for an houre, lest we bee ensnared by our owne default, ere we be aware. For indeed w [...] cannot be en­snared in this kinde, but meerely by our owne default: [Page 15] and therefore S. Paul often admonisheth us to take heed that none Ephes. 5. 6. Col. 2. 4. 8. 18. 2 Thes. 2. 3. deceive, spoile or beguile us; as if it were in our power, if we would but use requisite care thereun­to, to prevent it; and as if it were our fault most, if wee did not prevent it. And so in truth it is. For wee of­tentimes betray away our owne liberty, when wee might maintaine it; and so become servants unto men, when we both might and ought to keep our selves free.

Which fault we shall be the better able to avoid, §. 21. Either 1. by an obsequi­ousness to thē in that which we know to be evill; when we shall know the true causes from whence it springeth: which are evermore one of these two; an unsound head, or an unsound heart. Sometimes wee e­steeme too highly of others, so far as eitheir to envassall our judgements to their opinions, or to enthrall our con­sciences to their precepts; and that is our weaknesse: there the fault is in the head. Sometimes we apply our selves to the wills of others, with an eye to our owne benefit or satisfaction in some other [...]arnall or worldly respect; and that is our fleshlinesse: there the fault is in the heart: This latter is the worst and therefore in the first place to be avoided. The most and worser sort, unconscio­nable men, doe often transgresse this way. When for feare of a frowne or worse displeasure, or to curry fa­vour with those they may have use of, or in hope either of raising themselves to some advancement, or of raising to themselves some advantage, or for some other like respects, they become officious instruments to others for the accomplishing of their lusts in such services, as are evidently (even to their owne apprehensions) sinfull and wicked. So 1 Sam. 22. 18. Doeg did King Saul service in shed­ding the blood of fourescore and five innocent Priests: and 2 Sam. 13. 28 29. Absolons servants murdered their masters brother upon his bare command: and Mar. 15. 15. Pilate partly to gratifie the Iewes, but especially for feare of Iohn 19. 12. Caesars displeasure, gave sentence of death upon Jesus, who in his owne conscience he thought had not deserved it. In such ca­ses [Page 16] as these are, when we are commanded by our supe­riours, or required by our friends, or any other way sol­licited to doe that which we know we cannot do with­out sinne; we are to maintaine our liberty (if we cannot otherwise fairely decline the service) by a flat and [...]e­remptory deniall, though it be to the greatest power upon earth. As the three yong men did to the great Nebuchadnezar, Dan. 3. 18. Be it knowne unto thee O King, that we will not serve thy gods, nor worship the golden image which thou hast set up. And the ancient Christi­ans to the heathen Emperours, Da veniam Imperator, tu carcerem, ille gehennam. And the Apostles to the whole councell of the Jewes, Acts 4. 19. whether it be right in the sight of God to hearken to you, more then unto God, judge yee. Acts 4. He that will displease God to Gal. 1. 10. please men, he is the servant of men, and cannot be the servant of God. §. 22. or 2. by sub­jecting our selves to their opinions or wills,

But honest and conscionable men, who doe not easi­ly and often faile this way, Rom. 16. 18. [...] (as the word is Rom. 16.) men that are not evill, are yet apt sometimes to be so farre caryed away with an high estimation of some men, as to subject themselves wholly to their judgements, or wills; without ever questioning the truth of any thing they teach, or the lawfulnesse of any thing they enjoyne. It is a dangerous thing Iude ver. 16. [...] as S. Iude speaketh, to have mens persons in admiration; though they be of never so great learning, wisdome, or piety: because the best and wisest men that are, are Acts 14. 15. & Iam. 5. 17. [...] subject to the like infirmities as we are both of sin and error, and such as may both Humana au­thoritas plerun­que fallit. Aug. 2. de ordin. 9. deceive others, and be themselves deceived. That honor which Pythagoras his Scholars gave to their Master, in resting upon his bare authority ( [...]) as a sufficient proofe, yea as [...] Aeli­an. 4 var. 17. a Divine Oracle, many judicious even among the heathen altogether Ne (que) vero pro­bare soleoid, quod de Pithago­ricis accepimus▪ Cic 1. de nat. deorum. misliked, as too servile, and prejudiciall to that libertas philosophica, that freedome [Page 17] of judgement which was behoveful for the study of phi­losophy. How much more then must it needs be pre­judiciall in the iudgement of Christians to that libertas Evangelica, that freedome we have in Christ, to give such honour to any other man, but the man Christ Iesus onely, or to any other writings then to those which are in truth 1 Pet. 4. 11. the Oracles of God, the holy Scriptures of the old and new Testament.

There is I confesse much reverence to be given to the §. 23. be they of ne­ver so great worth or note writings of the godly ancient Fathers; more to the Ca­nons and decrees of generall and provinciall Councels; and not a little to the judgement of learned, sober, and godly Divines of later and present times, both in our owne and other reformed Churches. But we may not Horat. 1. Ep. 1. —Vtisti qui in verba jurant, nec quid dicatur aestimant, sed à quo. Senec. Epist. 12. jurare in verba, build our faith upon them as upon a sure foundation, nor pin our beleefe upon their sleeves; so as to receive for an undoubted truth whatsoever they hold, and to reiect as a grosse error whatsoever they disallow, without farther examination. S. Iohn biddeth us 1 Iohn 4. 11. try the spirits, before wee beleeve them: 1 Iohn 4. And the Acts 17. 11. Beraeans are remembred with praise for so doing, Acts 17. We blame it in the school­men, that some adhere pertinaciously to the opinions of Thomas, and others as pertinaclously to the opinions of Scotus, in every point wherein they differ; insomuch as it were grande piacutum, a heynous thing and not to be suffered, if a Dominicane should dissent from Tho­mas, or a Franciscane from Scotus, though but in one single controversed conclusion. And we blame it iust­ly; for S. Paul blamed the like sidings and partakings in the Church of Corinth; whilest one professed himselfe to be of Paul, another of Apollo, another of Cephas, as a fruit of 1 Cor. 3. 4. carnality unbeseeming Christians. And is it not also blame worthy in us, and a fruit of the same car­nality, if any of us shall affect to be accounted rigid Lutherans, or perfect Calvinists; or give up our iudge­ments [Page 18] to be wholly guided by the writings of Luther or Cnlvin, or of any other mortall man whatsoever? Worthy instruments they were both of them of Gods glory, and such as did excellent service to the Church in their times, whereof we yet finde the benefit, and we are unthankfull if we do [...] not blesse God for it: and therefore it is an unsavoury thing for any man to gird at their names, whose memories ought to be precious. But yet were they not men? had they received the spi­rit in the fulnesse of it, and not by measure? knew they otherwise then in part, or prophecyed otherwise then in part? might they not in many things, did they not in some things, mistake and erre? Howsoever the A­postles interrogatories are unanswerable; what saith he, 1 Cor. 1 13. was Paul crucified for you? or were yee baptised in the name of Paul? even so, was either Luther or Cal­vin crucified for you? or were yee baptised into the name either of Luther or Calvin, or any other man? that any one of you should say I am of Luther, or any other I am of Calvin, and I of him, and I of him? what is Calvin, or Luther, nay 1 Cor. 3. 5. what is Paul or Apollo, but ministers by whom ye beleeved? that is to say, instruments, but not Lords of your beliefe.

To summe up, and to conclude this first point then. To doe God and our selves right, it is necessary wee §. 24. Observ. 1. We must not abuse our li­berty. should with our utmost strength maintaine the doctrine and power of that liberty wherewith Christ hath en­dowed his Church, without either usurping the maste­ry over others, or subjecting our selves to their servi­tude▪ so, as to surrender either our judgements or con­sciences, to be wholly disposed according to the opinions or wills of men, though of never so excellent piety or parts. But yet lest whiles we shun one extreme, we fall into another, as (the Lord be mercifull unto us) we are very apt to doe; lest while we seeke to preserve our li­berty that we doe not lose it, we stretch it too far, and [Page 19] so abuse it: the Apostle therefore in the next clause of the Text putteth in a caveat for that also, (not using your liberty for a cloake of maliciousness [...].) Whence ariseth our second observation. Wee must so maintaine our li­berty, that we abuse it not: as wee shall, if, under the pretence of Christian liberty wee either adventure the doing of some unlawfull thing, or omit the perfor­mance of any requisite duty. (As free, and no [...] using your liberty for a cloake of maliciousnesse.)

The Apostles intention in the whole clause will the §. 25. by making it a cloake, better appeare, when wee know what is meant by Cloake, and what by Maliciousnesse. The Greeke word [...], which is no where else found in the whole new Testament but in this verse onely; signifieth properly any covering: as the covering of Exod. 16. 14. & 36. 16. badgers skins that was spred over the Tabernacle is in the Sep­ [...]uagints translation called [...]. And it is very fitly translated a cloake, (though it doe not properly so sig­nifie;) in respect of that notion wherein the word in our English tongue is commonly and proverbially used; to note some faire and colourable pretence wherewith we disguise and conceale from the conusance of others the dishonesty and faultinesse of our intentions in some things practised by us. Our Saviour Christ saith of the obstinate Jewes, that had heard his doctrine and seen his miracles, that Iohn 15. 22. they had no cloake for their sin, Iohn 15. he meaneth they had no colour of plea, nothing to pretend by way of excuse. And S. Paul professeth in the whole course of his ministery not to have used at any time 1 Thes. 2. 5. a cloake of covetousnesse. 1. Thes. 2. that is, he did not under colour of preaching the Gospell en­deavour to make a prey of them, or a gaine unto him­selfe. In both which places, the Greeke word is [...], which signifyeth a faire shew, pretence, or co­lour, which we use to call a cloake. [§. 26. (as we are apt to doe,)

It is a corruption very common among us; whatsoe­ver [Page 20] we are within, yet we desire Gal. 6. 12. [...] to make a faire shew outwardly, and to make bright Mat. 23. 25. the out­side of the platter, how sluttish soever the inside bee. We are loath to forbeare those sinnes, which wee are ashamed to professe: and therefore we blanch them, and colour them, and cloake them, that we may both do the thing we desire, and yet misse the shame we deserve. A fault of an ancient originall, and of long continuance: ever since Gen. 3. 7. Adam first patcht together a cloake of fig­leaves, to cover the shame of his nakednesse. Since which time, (unlesse it were some desperately prophane wretches, that being void of shame as well as grace, Esay 3. 9. pr [...]claime their sinnes as Sodome, and hide them not, but rather glory in them; what man ever wanted some handsome cloake or other to cast over Nullum viti­um est sine patre­cinie. Senec. ep. 116. the foulest and ugliest transgressions? 1 Sam. 15. 15. Saul spareth Agag and the fatter cattle flat contrary to the Lords expresse com­mand: and the offering of sacrifice must be the cloake. 3 King 21. 13. Iezabel by most uniust and cruell oppression murther­eth Naboth to have his vineyard, and the due punish­ment of blasphemy must be the cloake. The covetous Mat. 23. 14. Pharisees devoure widdowes houses, and devotion must be the cloake. So in the Church of Rome Men­kery is used for a cloake of idlenesse and Epicurisme; The seale of confession for a cloake of packing treasons, and diving in the secrets of all Princes and Estates: Purgatory, Dirges, Indulgences, and Iubil [...]s; for a cloak of much rapine and avarice. Seneca said truly of most men, that they studyed more Senec. Ep. 116 excus [...]re vitia quam ex­cutere, rather sollicitous how to cloake their faults then desirous to forsake them: and S. Bernards complaint is much like it, both for truth and elegancy, that men did not set themselves so much Bernard. colere virtures, to ex­ercise true vertue and the power of godlinesse, as co­lorare vitia, to maske foule vices under the vizard of vertue and godlinesse. Alas, that our owne daily expe­rience [Page 21] did not too abundantly justifie the complaint in the various passages of common life, not needfull, being so evident, and being so many not possible to be now mentioned. We have a cleare instance in the text, and it should grieve us to see it so common in the world: that the blessed liberty wee have in Christ should become [...] a cloake, and that of maliciousnesse.

You see what the Cloake is: see now what is Ma­liciousnesse. §. 27. Of malici­ousnesse: [...] is the word▪ which is properly ren­dred by malice or maliciousnesse. And as these English words, and the latine word malitia whence these are borrowed; so likewise [...] in greeke, is many times used to signifie one speciall kinde of sinne, which is di­rectly opposite to brotherly love and charity: and the word is usually so taken, wheresoever it is either set in opposition to such charity, or else ranked with other speciall sinnes of the same kinde, such as are Rom. 1. 29. Col. 3. 8. Tit. 3. 3. anger, en­vy, hatred, and the like. And if wee should so under­stand it here, the sence were good: for it is a very com­mon thing in the world to offend against brotherly cha­rity, under the colour of Christian liberty; and doubtlesse our Apostle here intendeth the remedy of that abuse also. Yet I rather conceive that the word maliciousnesse in this place is to be taken in a larger comprehension, for all manner of ovill, and of naughtinesse; according to the adequate signification of the greeke and latine adje­ctives [...] and malus, from whence the substantive used in the text is derived. Of which maliciousnesse so largely taken, that speciall maliciousnesse before spoken of, is but a branch. The Apostles full purpose then in this clause of the text, is to restraine all that abuse of Christian liberty, whereby it is made a cloake for the palliating of any wicked or sinfull practise in any kinde whatsoever. And so understood, S. Peters admonition here is paralleld with S. Pauls elsewhere; Brethren (saith he) you have been called unto liberty: onely use not [Page 22] your liberty for an occasion to the flesh. Gal. 5. 15. To use liberty for an occasion to the flesh, and to use liberty for a cloake of maliciousnesse; is the very same thing: and it is a very great sin.

For the proofe whereof I shall need to use no other arguments, then the words of the text will afford. First §. 28. proved from the Text, in 3. respects. The First; every act of maliciousnesse is a sinne: and secondly to cloake it with a faire pretence, maketh it a greater sinne: but then thirdly to use Christian liberty for the cloake, giveth a farther addition to it, and maketh it a greater sinne. First it is a sinne to doe any act of malitiousnesse. [...] and [...] we know are conjugata, and doe mutu­ally inferre each other. It is a superfluous thing, and 1. such as we might well enough be without: Iam. 1. 21. [...] superfluity of malitiousnesse, Iames 1. nor so only, 2. but it is an hurtfull thing & of a noxious malignant qua­lity, as leaven sowring the whole lumpe of our services to God; 1 Cor. 5. 8. [...] the leaven of maliciousnesse 1 Cor. 5. It is a thing to be repented of; Acts 8. 22. [...], 3. repent of this thy wickednesse or maliciousnesse, saith S. Peter to Simon Magus Acts 8. It is a thing to bee 4. cast away from us, and abominated as a f [...]thy garment or polluted cloth: 1 Pet. 2. 1. [...], laying aside or casting away all maliciousnesse, saith the same Apostle againe in the first verse of this Chapter.

It is evill then to doe any act of maliciousnesse: but much worse when we have so done to cloake it with a §. 29. the Second; faire pretence. For besides that all things howsoever cloaked and covered from the eyes of men, are Heb. 4. 13. naked and open unto the eyes of him with whom we have to doe; this cloaking of our sinnes is but a farther evidence of our hypocrisie in his sight: who as he is a God of pure eyes and therefore cannot but hate all sin, so is he a God that loveth a pure heart, and therefore of all sinnes ha­teth hypocrisie. They that by injustice and oppression devoure widdowes houses, shall certainely receive [Page 23] damnation for that, but if withall they doe it under the colour of devotion and of long prayers, Mat. 23. 13. [...] they shall receive the greater damnation for that also.

But if men will needs be hypocrites, and must have a §. 30. the third. cloake for their maliciousnesse: they might yet at lest bethinke themselves of somewhat else of lighter price to make a cloake of; and not use to so base a purpose so rich a stuffe, as is this blessed liberty which the sonne of God hath purchased with his mostprecious blood. As in nature corruptio optimi pessima; so in morality, by how much better any thing is in the right use of it, by so much is it worse in the abuse. As the quickest spirited wine hath the sowrest lees; and the best wit misgoverned is the most pernicious, and an Angel when he falleth be­commeth a devil. So to use this liberty which is a spi­rituall thing, for an occasion to the flesh, to take this li­berty which (if I may so speake) is the very livery cloak of the servant of God, and to make it a cloak of malici­ousnesse for the service of sin: must needs be presumpti­on in a high degree, and an unsufferable abuse.

Now we see how great a sinne it is thus to abuse §. 31. Christian li­berty may be abused foure wayes. 1. by using it pro­phanely. our liberty, it will be needfull in the next place to in­quire more particularly, wherein this abuse consisteth, that so we may be the better able to avoid it. Wee are therefore to know that Christian liberty may be used or rather abused for a cloake of maliciousnesse, these foure wayes following. First we make it a cloake of malici­ousnesse, if we ho [...]d our selves by vertue thereof dis­charged from our obedience either to the whole moral Law of God, or to any part of it. Where to omit those that out of the wretched Nolier go li [...]er­tate a [...]uti, ad li­bere peccandum August. [...]n Ioh. tract. 41. prophanenesse of their own hearts, pervert this branch of Evangelicall doctrine, as they doe all the rest, to their owne destruction: as a spider turneth the juyce of the sweetest and most medi­cinable herbes into poyson: so these Iude ver. 4. turne the grace of God into wantonnesse, and the liberty they have in Christ [Page 24] into a profane licensiousnesse: great offenders this way are the Libertines and Antinomists, who quite cancell the whole Law of God, under the pretence of Christian Liberty, as if they that were in Christ were no longer ty­ed to yeeld obedience to the Morall Law, which is a pestilent error and of very dangerous consequence; Whereas our blessed Saviour himselfe hath not onely professed that he came not to destroy the Law, but ex­presly forbidden any man to thinke so of him. ( Mat. 5. 17. V. Augustin. lib. 17. 18. &c. cōtra Fauslum Mani­chaum, fuse, & in quaest. V. & N. T. quaest. 69. Think not that I came to destroy the Law, I came not to destroy it, but to fulfill it.) And Saint Paul rejecteth the conse­quence with an absit, as both unreasonable & impious, if any man should conclude, that by preaching [...]he righte­ousnesse of faith, the Law were abolished. ( Rom. 3. ult. Dee wee then make void the Law through faith? God forbid: yea (saith he rather) wee establish the Law. Rom. 3.

But they interpret those words of Christ in this sence, He came not to destroy the law, but to fulfill it: that §. 32. How the mo­ral Law bind­eth Christi­ans, and how not. is, hee came not to destroy it without fulfilling it first, but by fulfilling it in his owne person, he hath destroy­ed it unto the person of every beleev or: and therefore is Christ said to be Rom. 104. Finis per fic [...]ens, non interficiens. Augustin. 2. cont. adversar. legis. 7. the end of the Law to every one that be­leeveth, Rom. 10. Whence it is that the faithfull are said to be Rom. 7. 6. freed from the law, delivered from the law, Rom. 7. 4. Gal. 2. 19. dead to the law, and to be Rom. 6. 14. Gal. 5. 18. no longer under the law, and other like speeches there are many every where in the New Testament. I acknowledge both their exposition to be just, and all these allegations true: yet not sufficient to evict their conclusion. Not to wade far into a contro­versie, which I had not so much as a thought to touch upon, when I fixed my choyce upon this Scripture: It shall suffice us to propound one distinction which well heeded and rightly applyed, will cleere the whole point concerning the abrogation and obligation of the Morall Law under the New Testament, and cut off many need­lesse curiosities, which lead men into errour. The Law [Page 25] then may be considered, either as a Rule or as a Cove­nant. Christ hath freed all beleevers from the rigour and curse of the law, considered as a Covenant; but he hath not freed them from obedience to the Law, considered as a Rule. And all those Scriptures that speak of the law as if it were abrogated or anulled take it considered as a Covenant; those againe that speake of the Law as if it were still in force, take it considered as a Rule. The Law as a Covenant, is rigorous; and under that rigour we now are not, if we be in Christ: but the Law as a Rule, is equall; and under that equity wee still are, though we be in Christ.

The Law as a Rule only sheweth us, what is good §. 33. with the ground of that diffe­rence. and evill, what we are to doe and not to doe. ( Mic. 6. 8. He hath shewed thee, O man, what is good, and what the Lord re­quireth of thee;) without any condition annexed either of reward if we observe it, or of punishment if we trans­gresse it. But the Law as a Covenant exacteth punctuall and personall performance of every thing that is con­tained therein, with a condition annexed of Gods accep­tance and of blessing if we performe it to the full, but of his wrath and curse upon us, if wee faile in any thing. Now by reason of transgression wee having all broken that Covenant, the Law hath his worke upon us, and in­volveth us all in Gal. 3. 10. the curse; so as by ibid. vers. 11. the covenant of the Law no flesh living can be justified. Then commeth in Christ, who subjecting himselfe for our sakes to the Co­venant of the Law, first fulfilleth it in his owne person but in our behalfe as our surety, and then disanulleth it, and in stead thereof establisheth Heb. 8. 6. a better Covenant for us even the Covenant of Grace: so that now as many as beleeve, are free from the Covenant of the Law, and from the Curse of the Law, and set under a Covenant of Grace, and under promises of Grace. There is a translati­on then of the Covenant: but what is all this to the Rule? That still is where it was: even as the nature of good [Page 26] and evill is stil the same it was. And the Law considered as a Rule, can no more be abolished or changed, then can the nature of good and evil be abolished or changed. It is our singular comfort then, and the happiest fruit of our Christian Liberty, that wee are freed by Christ and through faith in him from the Covenans and Curse of the Laws but we must know that it is our duty notwith­standing the liberty that wee have in Christ, to frame our lives and conversations according to the Rule of the Law. Which if we shall neglect under the pretence of our Christian Liberty, we must answer for both: both for neglecting our duty, and for abusing our liberty. And so much for the first way.

The second way, whereby our liberty may be used for a cloake of maliciousnesse, is, when wee stretch it i [...] §. 34. II. by using it inordinately. the use of things that are indeed indifferent beyond the just bounds of sobricty. Many men that would seeme to make consciences of their wayes, will perhaps aske the opinion of some Divine, or other learned man, whether such or such a thing be lawful, or no and if they be once perswaded that it is lawfull, they then thinke they have free liberty to use it in what manner and measure they please; never considering what Because we are free, wee may not run wild. Hall, 15. Contempl 3. caution and moderation is required even in lawfull things to use them lawfully. Saint Gregories rule is a good one, Gregor. Semper ab illicitis, quando (que), & alicitis: things unlawfull wee must never doe; nor ever lawfull things, but with due respect to our calling and other concurrent Quedam quae licent, tempo [...] & loco mutato non licent. Sin [...] con­trovers. 25. circumstances. Wine, and musick and gorgeous apparell, and delicate fare, are such things as God in his goodnesse hath created and given to the children of men for their comfort; and they may use them lawfully, and take comfort in them as their portion: but he that shall use any of them intemperately; or unseasonably, or vainely, or wastfully, abuseth both them and himselfe. And therefore wee shall often find both the things themselves condemned and those that [Page 27] used them blamed in the Scriptures. The men of Israel for Amos 6. 4, -6. stretching themselves upon their couches, and eating the lambs out of the slock, and chaunting to the sound of the Viall, and drinking Wine in bowls, Amos 6. And the wo­men for their Es [...]. 3. 18, -23. bracelets, and earerings, and wimples, and crisping pins, and their other bravery in Esay 3. And the rich man for Luk 16. 19. faring deliciously and wearing fine linnen in the Parable. Luk. 16. Yea our Saviour himselfe pronoun­ceth a woe against Luk. 6, 25. them that laugh, Luk. 6. And yet none of all these things are or were in themselves un­lawfull: it was the excesse only, or other disorder in the use of them that made them obnoxious to reproofe. Though some in their heat have said so, yet who can reasonably say, that horse-matches, or playing at cardes or dice, are in themselves and wholy unlawfull? And yet on the other side, what sober wise man, because the things are lawfull, would therefore approve of that vaine and sinfull expence which is oftentimes bestow­ed by men of meane estates in the dyeting of horses, and wagering upon them? or of that excessive abuse of ga­ming, wherein thousands of our gentry spend in a man­ner their whole time, and consume away their whole substance, both which ought to be farre more precious unto them? I might instance in many other things in like manner. In all which, we may easily erre either in point of judgement, or practice, or both; if wee doe not wisely sever the use from the abuse. Many times be­cause the abuses are common and great, wee peevishly condemne in others the very use of some lawfull things. And many times againe, because there is evidently a lawfull use of the things, wee impudently justifie our selves in the very abuses also. That is foolish precisenesse in us, and this profane partiality: by that we infring [...] our brethrens liberty; by this pollute our owne. The best and safest way for us in all indifferent things is this: to be indulgent to others, but strict to ourselves; in allow­ing [Page 28] them their liberty with the most, but taking our owne liberty ever with the least.

But is not this to preach one thing, and doe another? ought not our doctrine and our practice to go together? §. 35. We should not be so strict to others, as to ourselves. It is most true, they ought so to doe; Neither doth any thing I have said make to the contrary. What wee may doctrinally deliver to be absolutely necessary, wee may not in our owne practice omit: and what wee may do­ctrinally condemne as simply unlawfull, wee are bound in our own practice to forbeare. But things of a middle and indifferent nature, wee may not doctrinally either impose them as necessary, neither forbid as unlawfull, but leave a liberty in them both for other men and our selves to use them or not to use them, as particular cir­cumstances and occasions and other reasons of convenien­cy shall lead us. And in these things both wee must al­low others a liberty, which for some particular reasons it may not be so fit for us to take; and we may also tye our selves to that strictnesse for some particular reasons, which we dare not to impose upon others. It was a foule fault and blame worthy in the Scribes and Phari­sees to tye Mat. 23. 4. heavy burdens upon other mens shoulders, which they would not touch with one of their owne fingers: but if they should (without superstition, and upon rea­sonable inducements) have said such burdens upon themselves, and not imposed them upon others; for any thing I know, they had beene blamelesse. There are ma­ny things which in my conscience are not absolutely and in Thesi necessary to be done; which yet in Hypothesi for some personall respects I think so fit for me to doe, that I should resolve to undergoe some inconveniency rather then omit them; still reserving to others their liber­ty to doe as they should see cause. There are againe ma­ny things which in my conscience are not absolutely and in Thesi unlawfull to be done, which yet in Hypothesi and for the like personall respects, I thinke so unfit for [Page 29] me to doe, that I should resolve to undergoe some in­convenience rather then doe them; yet still reserving to others the like liberty as before, to doe as they should see cause. It belongeth to every sober Christian advi­sedly to consider not onely what in it selfe may lawfully be done or left undone, but also what in godly wisedome and discretion is fittest for him to doe, or not to doe up­on all occasions, as the exigence of present circumstances shall require. Hee that without such due consideration will doe all he may doe at all times, under colour of Christian liberty, hee shall undoubtedly sometimes use his liberty for a cloake of maliciousnesse. And that is the second way, by using it excessively.

It may be done a third way, and that is by using it un­charitably, §. 36. III. by using it uncharita­bly. which is the case whereon I told you Saint Paul beateth so often. When we use our liberty so, as to 1 Cor. 8. 9. stumble the weake consciences of our brethren there­by, and will not remit in any thing the extremity of that right and power wee have in things of indifferent na­ture, Rom. 15. 2. to please our neighbour for his good unto edification, at least so farro as we may doe it without greater incon­venience; we Rom. 14. 15. walke not charitably: and if not charitably, then not Christianly. Indeed the case may stand so, that wee cannot condiscend to his infirmity without great preiudice either to our selves or to the interest of some third person. As for instance when the magistrate hath positively already determined our liberty in the use of it the one way; wee may not in such case redeeme the offence of a private brother with our disobedience to su­periour authority in using our liberty the other way: and many other like cases there may be. But this I say, that where without great inconvenience wee may doe it, it is not enough for us to Rom. 15. 1. please our selves and to satisfie our own consciences that we doe but what we lawful­ly may: but wee ought also to Gal. 6. 2. beare one anothers bur­dens, and to forbear for one anothers sakes what other­wise [Page 30] we might doe, and so to fulfill the Law of Christ, S. Paul who hath forbidden us in one place to make our selves 1 Cor. 7. 23. the servants of any man (1. Cor. 7.) hath yet bidden us in another place Gal. 5. 13. by love to serve one another (Gal. 5. 13,) And his practise therein consenteth with his do­ctrine (as it should doe in every teacher of truth,) for though he were 1 Cor. 9. 19. 22. free from all, and knew it, and would not 1 Cor. 6. 12. be brought under the power of any, yet in love he became 1 Cor. 9. 19. 22. servant to all, that by all meanes hee might winne some. It was an excellent saying of Luther, Luther in Galat. 5. Omnia libera per fidem, omnia serva per charitatem. We should know and be fully perswaded with the perswa­sion of faith, that all things are lawfull: and yet withall we should purpose and bee fully resolved for charity sake to forbeare the use of many things, if we finde them inexpedient. He that will have his owne way in every thing he hath a liberty unto, whosoever shall take offence at it; maketh his liberty but a cloake of malici­ousnesse, by using it uncharitably.

The fourth and last way, whereby we may use our li­berty for a cloake of maliciousnesse is, by using it undu­tifully, §. 37. IIII. by using it undutifully. pretending it unto our disobedience to lawfull authority. The Anabaptists that deny all subjection to Magistrates in indiff [...]rent things, doe it upon this ground, that they imagine Christian liberty to be viola­ted when by humane lawes it is determined either the one way, or the other. And I cannot but wonder, that many of our brethren in our owne Church who in the question of Ceremonies must argue from their ground, (or else they talke of Christian liberty to no purpose) should yet hold off, before they grow to their conclusi­on; which to my apprehension seemeth by the rules of good discourse to issue most naturally and necessarily from it. It were a happy thing for the peace both of this Church and of their owne consciences, if they would in calme blood review their own dictates in this kind; [Page 31] and see whether their owne principle (which the cause they are ingaged in maketh them dote upon) can be rea­sonably defended; and yet the Anabaptists inference thence (which the evidence of truth maketh them to abhorre) be fairely avoided. Yet somewhat they have to say for the proofe of that their ground; which if it be found, it is good [...]eason we should subscribe to it; if it be not, it is as good reason they should retract it. Let us heare therefore what it is, and put it to triall.

First, say they, Ecclesiastic [...]ll Constitutions (for there §. 38. 1. The usuall objections a­gainst the Lawes Ec­clesiasticall. is the quarrell) determine us precisely ad u [...]um in the use of indifferent things; which God and Christ have left free ad utr [...]mlibet. Secondly, by inducing a necessi­ty upon the things they enjoyne, they take upon them as if they could alter the nature of things, and make that to become necessary which is indifferent, which is not in the power of any man, but of God onely; to doe. 2. Thirdly, these Constitutions are so faire pressed, as if 3. men were bound in conscience to obey them, which taketh away the freedome of the conscience: for if the conscience be bound, how is she free? Not so onely, but fourthly, the things so enjoyned are by consequence imposed upon us as of absolute necessity unto salvation: 4. forasmuch as it is necessary unto salvation for every man to do that w ^ch he is bo [...]id in conscience to do; by which device kneeling at the Commu [...]ion, standing at the Gos­pell, bowing at the name of Jesus; and the like, become to be of necessity unto salvation. Fifthly, say they, these Constitutions cannot bee defended but by such arguments [...]. as the Papists use for the establishing of that their rotten Tenet, that humane lawes binde the conscience a [...] well as divine. Then all which premises, what can bee imagined more contrarious to true Christian liberty? §. 39. The partia­lity of the ob­jecters disco­vered.

In which Objections (before I come to their particu­lar answer) I cannot but observe the unjust (I would we might not say unconscionable) partiality of the ob­jecters. [Page 32] First, in laying the accusation against the Ec­clesiasticall lawes onely, whereas their arguments (if they had any strength in them) would as well conclude against the politicall lawes in the civill state; and against domesticall orders in private families, as against the Lawes Ecclesiastical; yet must these onely be guilty, and they innocent, which is not equall. Let them either damne them all, or quit them all: or else let them shew wherein they are unlike, which they have not yet done, neither can doe. Secondly, when they condemne the 2. things enjoyned as simply and utterly unlawfull upon quite other grounds; and yet keep a stirre about Christi­an liberty; for which argument there can be no place without supposall of indifferency, (for Christ hath left us no liberty to unlawfull things,) how can they answer this their manifest partiality? Thirdly, if they were put to speake upon their consciences, whether or no, if pow­er 3. were in their owne hands, and Church affaires left to their ordering, they would not forbid those things they now dislike, every way as strictly and with as much im­position of necessity, as the Church presently enjoyneth them: I doubt not but they would say Yea: and what equity is there in this dealing, to condemne that in others, which they would allow in themselves? Fourthly, in some things they are content to submit to the Ecclesi­asticall 4. Constitutions notwithstanding their Christian liberty, which liberty they stiffely pretend for their re­fusall of other some: whereas the case seemeth to bee every way equall in both, all being enjoyned by the same authority, and for the same end, and in the same maner. If their liberty be impeached by these, why not as much by those? or if obedience to those may consist with Christian liberty, why not as well obedience to these? In allowing some, rejecting others, where there is the same reason of all: are they not very partiall? §. 40. the First ob­jection an­swered.

And now I come to answer their arguments, or ra­ther [Page 33] flourishes, for they are in truth no better. That first allegation, that the determining of any thing in unam partem taketh away a mans liberty to it, is not true. For the liberty of a Christian to any thing indifferent consi­steth in this; that his judgement is throughly perswaded of the indifferency of it: and therefore it is the deter­mination of the judgement in the opinion of the thing, not in the use of it that taketh away Christian liberty. Otherwise not onely Lawes politicall and Ecclesiastical: but also all vowes, promises, covenants, contracts, and what not that pitcheth upon any certaine resolution de future should be prejudiciall to Christian liberty, be­cause they doe all determine something in unam partem which before was free and indifferent in utramq, par­tem. For example: if my friend invite me to sup with him, I may by no meanes promise him to come; because the liberty I had before to goe or not to goe, is now de­termined by making such a promise: neither may a yong man binde himselfe an apprentice, with any certaine Master, or to any certaine trade, because the liberty hee had before of placing himselfe indifferently with that Master, or with another, and in that trade or in ano­ther, is now determined by such a contract. And so it might be instanced in a thousand other things. For in­deed to what purpose hath God left indifferent things determinable both wayes by Christian liberty, if they may never be actually determined either way without impeachment of that liberty? It is a very vaine power, that may not be brought into act, but God made no power in vaine. Our Brethren I hope will waive this first argument, when they shall have well examined it: unlesse they will frame to themselves under the name of Christian liberty a very Chimera, a non ens, a meere notionall liberty, where of there can be no use. §. 41. the second ob­jection an­swered.

That which was alleaged secondly, that they that make such Lawes take upon them to alter the nature of [Page 34] things, by making indrfferent things to become necessa­ry, being said gratis without either truth or proofe, is sufficiently answered by the bate deniall. For they that make, Lawes concerning indifferent things have no in­tentionat all to meddle with the nature of them, they leave that in medio as they found it: but onely for some reasons of conveniency to order the use of them, the in differency of their nature still being where it was. Nay so farre is oun Church from having any intention of ta­king away the indiff [...]rency of those things which for or­der and comelinesse she enjoyneth, that shee hath by her publique declaration protested the contrary: wher­with they ought to be satisfied. Especially since her sin­cerity in that declaration (that none may cavill as if it were protestatio contrariafacto,) appeareth by these two most cleare evidences among many other; in that shee both alloweth different rites used in other Churches, and also teacheth her owne rites to be mutable: neither of 1. which she could doe, if she conceived the nature of the 2. things themselves to be changed, or their indifferency to be removed by her Constitutions.

Neither is that true, which was thirdly, alleaged, that where men are bound in conscience to obey, there the §. 42. the third ob­jection an­swered. conscience is not left free, or else there would be a con­tradiction. For there is no contradiction, where the af­firmative and negative are not ad idem, as it is in this case. For Obedience is one thing, and the Thing com­manded another. The Thing is commanded by the Law of man, and in regard thereof the conscience is free: but, Obedience to men is commanded by the Law of God, and in regard thereof the conscience is bound. So that we are bound in conscience to obedience in indifferent things lawfully commanded, the conscience still remai­ning no lesse free in respect of the things, themselves so commanded, then it was before. And you may know it by this. In Lawes properly humans, (such as are those [Page 35] that are made concerning indifferent things) the Ma­gistrate doth not nor can say: This you are bound in conscience: to doe, and therefore I command you to doe it: as he might say, if the bond of obedience did spring from the nature of the things commanded. But now when the Magistrate beginneth at another end, as he must doe, and saith, I command you to doe this or that, and therefore you are bound in conscience to doe it: this plainely sheweth that the bond of obedience a­riseth from the power in the Magistrate, and duty in the subject, which is of divine ordinance. You may ob­serve therefore that in humane Lawes not meerely such (that is, such as are established concerning things sim­ply necessary, or meerely unlawfull;) the Magistrate may there derive the bond of obedience from the nature of the things themselves; as for example if he should make a Law to inhibite Sacriledge, or Adultery, he might then well say, you are bound in conscience to abstaine from these things, and therefore I command you so to abstaine: which he could not so well say in the Lawes made to inhibite the eating of flesh, or the transportati­on of graine. And the reason of the difference is evi­dent: because those former Lawes are rather Divine then humane (the substance of them being divine, and but the sanction onely humane) and so binde by their immediate vortue, and in respect of the things themselves therein commanded: which the later being meerely humane (both for substance and sanction) doe not.

The consideration of which difference and the rea­son of it, will abundantly discover the vanity of the §. 43. the fourth objection an­swered, fourth allegation also: wherein it was objected that the things enjoyned by the Ecclesiastical Lawes are im­posed upon men as of necessity to salvation: Which is most untrue. Remember once againe, that obedience is one thing; and the things commanded another. Obedi­ence to lawfull authority is a duty commanded by God [Page 36] himselfe and in his Law, and so is a part of that Heb. 12. 14. holi­nesse without which no man shall see God: but the things themselves commanded by lawfull authority, are nei­ther in truth necessary to salvation, nor doe they that are in authority impose them as such. Onely they are the object (and that but by accident neither and contingently, not necessarily) about which that obedience is conver­sant, and wherein it is to be exercised. An example or two will make it plaine. We know every man is bound in conscience to imploy himselfe in the workes of his particular calling with faithfulnesse and diligence; and that faithfulnesse and diligence is a branch of that holi­nesse and righteousnesse which is necessary unto salvati­on. Were it not now a very fond thing and ridiculous, for a man from hence to conclude, that therefore draw­ing of wine, or making of shoes, were necessary to salva­tion, because these are the proper imployment of the vintners, and shoemakers calling, which they in consci­ence are bound to follow, nor may without sin neglect them? Againe if a Master command his servant to goe to the market, to sell his corne, and to buy in provision for his house, or to weare a livery of such or such a co­lour and fashion: in this case who can reasonably de­ny but that the servant is bound in conscience to do the very things his Master biddeth him to doe, to goe, to sell, to buy, to weare? and yet is there any man so for­saken of common sence, as thence to conclude, that go­ing to market, selling of corne, buying of meat, wearing a blue coat, are necessary to salvation? or that the ma­ster imposeth those things upon the servant as of neces­sity unto salvation? The obligation of the servants con­science to doe the things commanded ariseth from the force of that divine Law which bindeth servants to obey their masters in lawfull things: The master in the things lie so commandeth, hath no particular actuall respect to the conscience of his servant, (which porhaps all that [Page 37] while never came within his thoughts,) but meerely respecteth his owne occasions and conveniences. In this example as in a glasse let the Objecters behold the line­aments and feature of their owne argument. Because kneeling, standing, bowing, are commanded by the Church, and the people are bound in conscience to obey the Lawes of the Church, therefore the Church imposeth upon the people, kneeling, standing, and bowing, as neces­sary to salvation.

If that which they object were indeed true, and that §. 44. and retorted. the Church did impose these rites, and ceremonies upon the people as of necessity to salvation, and require to have them so accepted: doubtlesse the imposition were so prejudiciall to Christian liberty, as that every faith­full man were bound in conscience for the maintenance of that liberty, to disobey her authority therein, and to confesse against the imposition. But our Church hath been so far from any intention of doing that her selfe, that by her foresaid publique declaration she hath ma­nifested her utter dislike of it in others. What should I say more? Horat. 1. Sat. 3. Denique te ipsum concute. It would better become the Patriarchs of that party that thus deeply (but untruely) charge her; to looke under their owne cloakes, dive into their owne bosomes, and survey their owne positions and practice: if happily they may be able to cleere themselves of trenching upon Christian liberty, and ensnaring the consciences of their brethren, and imposing upon their proselytes their owne traditi­ons of kneele not, stand not, bow not, (like those mentio­ [...]ed Col. 2. of Col. 2. 21. touch not, tast not, handle not) requiring t [...] have them accepted of the people even as of necessity u [...]to salvation. If upon due examination they can ac­q [...]ite themselves in this matter, their accounts will be the easier: but if they cannot, they shall find, when the burden lighteth upon them, that it will be no light mat­ter to have beene themselves guilty of that very crime, [Page 38] whereof they have unjustly accused others.

As for consent with the Papists in their doctrine con­cerning §. 45. The last obje­ction answe­red. the power that mens lawes have over the con­science, which is the last objection: it ought not to move us. We are not ashamed to consent with them, or any others, in any truth. But in this point we [...] differ from them, so far as they differ from the truth: which diffe­rence I conceive to be, neither so great as some men, nor yet so little as other some men would make it. They teach that Humane Lawes, especially the Ecclesi­asticall, bind the consciences of men, not only in respect of the obedience, but also in respect of the things them­selves commanded, and that by their owne direct im­mediate and proper vertue. In which doctrine of theirs, 3. things are to be misliked. First, that they give a pre­heminence 1. to the Ecclesiasticall Lawes above the Secu­lar in this power of binding. We may see it in them, and in these objecters; how men will run into extremities beyond all reason, when they give themselves to be led by corrupt respects. As he said of himselfe and his fel­low-Philosophers, Horat. 1. Epist. 17. Scurror ego ipse mihi, populo [...]: so it is here. They of Rome carryed with a wretched desire to exalt the Papacy, and indeed the whole Clergy as much as [...]hey may, & to avile the secular powers as much as they dare; they therefore ascribe this power over the conscience to the Ecclesiasticall lawes especially, but doe not shew themselves all out so zealous for the secu­lar. Ours at home on the contrary, out of an appetite they have to bring in a new plat. forme of discipline into the Church, and for that purpose to represent the esta­blished government unto the eyes and hearts of the peo­ple in as deformed a shape as they can; quarrell the Ec­clesiasticall lawes especially for tyrannising over the conscience, but do not shew themselves so much agrie­ved at the secular. Whereas the very truth is, what soe­ver advantages the secular powers may have above the [Page 39] Ecclesiasticall, or the Ecclesiasticall above the secular in other respects; yet as to the power of binding the con­soience all humane lawes in generall are of like reason, and stand upon equall termes. It is to be misliked se­condly in the Romish doctrine, that they subject the 2. conscience to the things themselves also, and not onely tye it to the obedience; whereby they assume unto them­selves (interpretative) the power of altering the nature of the things by removing of their indifferency, and in­ducing a necessity; for so long as they remain indifferent, it is certaine they cannot bind. And thirdly and princi­pally it is to be misliked in them, that they would have 3. this binding power to flow from the proper and inhe­rent vertue of the laws them selves immediately and per so, which is in effect to equall them with the d [...]vine law: for what can that doe more? whereas humane lawes in things not repugnan [...] to the Law of God doe bind the conscience indeed to obedi [...]nce, but it is by consequent, and by vertue of a former Divine Law, commanding us in all lawfull things to obey the superiour powers.

But whether mediately or immediately, may some say, whether directly or by consequent, whether by its §. 46. Whence hu­mane lawes have their power of binding the conscience; owne or by a borrowed vertue; what is it materiall to be argued, so long as the same effect will follow, and that as intirely to all intents and pu [...]poses, the one way as well as the other? As if a debt be alike recoverable, it skil­leth not much whether it be due upon the originall bond, or upon an assignement. If they may be s [...]re to be obey­ed, the higher powers are satisfied: [...]et Scholars wran­gl [...] about words and distinctions; so they have the thing, it is all they looke after. This Objection is in part true, and for that reason the differences in this controversie are not altogether of so great consequence as they have seemed to some. Yet they that thinke the difference either to be none at all, or not of considerable moment, judge not aright. For albeit it be all one in respect of [Page 38] [...] [Page 39] [...] [Page 40] the governours, whence the obligation of conscience springeth, so long as they are conscionably obeyed, as was truely alleaged: Yet unto inferiours who are bound in conscience to yeeld obedience, it is not all one; but it much concerneth them to understand whence that obli­gation ariseth, in respect of this very point whereof we now speak of Christian liberty, and that for two waighty and important considerations.

For first: if the obligation spring as they would have it from the Constitution it selfe, by the proper and im­mediate §. 47. is a point needfull to be known for two reasons. The former; vertue thereof; then the conscience of the sub­ject is tyed to obey the Constitution in the rigour of it: whatsoever occasions may occurre, and whatsoever other inconveniences may follow thereupon: so as he sinneth mortally, who at any time in any case (though of never so great necessity) doth otherwise then the very letter of the Constitution requireth, (yea though it be extra casum scandali & contemptus) Which were an heavy case, and might prove to be of very pernici­ous consequence; and is indeed repugnant to Christian liberty, by enthralling the conscience where it ought to be free. But if on the other side, which is the truth, the Constitution of the Magistrate bind the conscience of the subject not immediately and by its owne ver­tue, but by consequent onely and by vertue of that law of God which commandeth all men to obey their superiours in law full things: then is there a liberty left to the subject, in cases extraordinary and of some pressing necessity not otherwise well to be avoided, to doe otherwise sometimes then the Constitution re­quireth. And he may so doe with a free conscience. So long as he is sure of these two things: First, that he be driven thereunto by a true and reall, and not by a pre­tended necessity onely; and secondly, that in the manner of doing hee use such godly discretion, as neither to shew the least contempt of the law in himselfe, nor to [Page 41] give ill example to others to despise government or governours. And this first difference is materiall.

And so is the second also, if not much more; which is this. If the Magistrates Constitution did binde the §. 48. The later. conscience virtute propria, & immediately; then should the conscience of the subject be bound to obey the con­stitution of the Magistrate exi [...]tu [...] praecepti, upon the bare knowledge and by the bare warrant thereof, with­out farther enquiry: and consequently should bee bound to obey as well in unlawfull things, as lawfull. Which consequence (though they that teach other­wise will not admit) you in truth they cannot avoid▪ for the proper and immediate cause being supposed, the effect must needes follow. Neither doe I yet see what sufficient reason they that think otherwise can shew, why the conscience of the subject should be bound to obey the Lawes of the Magistrate in lawful things, and not as well in unlawfull things. The true reason of it is well knowne to bee this, even because God hath commanded us to obey in lawfull things, but not in unlawfull. But for them to assigne this reason, were evidently to overthrow their owne Tenent, because it evidently deriveth the bond of conscience from a higher power then that of the Magistrate, even the Commandement of God. And so the Apostles in­deed doe both of them derive it. S. Paul in Rom. 13. men must Rom. 13. 1-6. be subject to the higher powers: why? be­cause the powers are ordained of God: And that for consci­ence sake too: why? because the magistrates are the ministers of God. Neither may they bee resisted: and why? because to resist them is to resist the ordinance of God. That is S. Pauls doctrine. And S. Peter accord­eth with him. 1 Pet. 2. 13. Submit your selves (saith he) to every ordinance of man. What for the mans sake? or for the ordinance sake? No: but propter dominum for the Lords sake, ver. 13. And all this may very well stand with [Page 42] Christian liberty: for the conscience all this while is cum christo ju [...]ente servis homini, nonilli servis, sed [...]i qui jussit. Aug. in Psal. 124. subject to none but God.

By these answers to their objections, you may see what little reason some men have to make so much noise as they doe about Christian liberty. Whereupon if I have insisted farre beyond both your expectations and my owne first purpose: I have now no other thing §. 49. Christian li­berty, and ci­vill obedience have their proper boūds. whereby to excuse it, but the earnestnesse of my desire if it be possible to containe within some reasonable bounds of sobriety and duty, those of my brethren, who thinke they can never run farre enough from superstiti­on, unlesse they run themselves quite out of their allegi­ance. There are sundry other things, which I am for­ced to passe by, very needfull to be rightly understood, and very usefull for the resolution of many cases of con­science which may arise from the ioynt consideration of thes [...] two points, of Christian obedience, and of Chri­stian liberty. For the winding of our selves out of which perplexities, when they may concerne us, I know not how to commend both to my owne practise and yours, a sharter and fuller rule of direction, then to follow the clew of this Text: Wherein the Apostle hath set just bounds both to our obedience and liberty. Bounds to our Obedience; that we obey so farre as we may with­out preiudice to our Christian liberty; in all our acts of obedience to our superiours still keeping our consciences free, by subiecting them to none but God. Submit your selves, &c. but yet as free, and as the servants of God, and of none besides. Bounds to our Liberty, that (the freedome of our iudgements and consciences ever re­se [...]ved) we must yet in the use of indifferent things mo­derate our liberty, by ordering our selves according un­to Christian sob [...]iety, by condescending sometimes to our brethren in Christian charity, and by submitting our selves to the lawfull commands of our governours in Christian duty. In any of which respects if wee shall [Page 43] faile, and that under the pretension of Christian liberty: we shall thereby, quite contrary to the expresse dire­ction of both the Apostles, but abuse the name of liber­ty, for an occasion to the flesh, and for a cloake of malici­ousnesse.

[As free, but not using your liberty for a cloake of ma­liciousnesse, but as the servants of God.]

And so I passe from this second, to my third and last §. 50. Observ. 3. We should endeavour to be the ser­vants of God observation; wherein, if I have been too long or too ob­scure in the former, I shall now endeavour to recom­pence it, by being both shorter and plainer. The Obser­vation was this. In the whole exercise both of the li­berty we have in Christ and of those respects wee owe unto men, we must evermore remember our selves to be, and accordingly behave our seves as those that are, Gods servants: in those last words, (But as the servants of God.) containing our condition and our cariage: by our condition, we are [...], the servants of God: and our cariage must be [...], as the servants of God. I shall fit my method to this division; and first shew you sundry reasons, for which we should desire to be in this Condition, to be [...] the servants of God▪ and then give some directions, how we may frame our cariage an­swerably thereunto, to demeane our selves [...], as the servants of God.

For the first: Wee cannot imagine any considerati­on, §. 51. Whose ser­vice is of all other that may be found in any service in the world, to render it desireable, which is not to be found, and that in a farre more eminent degree, in this service of God. If Iustice may provoke us, or necessity enforce us, or ea­sinesse hearten us, or Honour allure us, or Profit draw us, to any service: behold here they all concurre; the service of God and of Christ is excellently all these. It is of all other the most iust, the most necessary, the most easie, the most honourable, the most profitable service. And what would you have more?

[Page 44] First it is the most just service; whether we looke at §. 52. 1. the most just, the title of Right on his part, or reasons of Equity on ours. As for him, he is our Lord and master pleno jure, he hath right to our best services by a threefold title, like a treble cord, which Satan and all the powers of dark­nesse cannot breake or untwine. A right of Creation. ( Esay 44. 21. Remember O Iacob thou art my servant, I have formed thee, thou art my servant O Israel, Esay 44.) Princes and the great ones of the world expect from those that are their Creatures (rather that are called so, because they raised them, but in truth are not so, for they never made them) yet they expect much service from them, that they should be forward instruments to execute their pleasures, and to advance their intentions: how much more may the Lord justly expect from us who are every way his creatures, (for he raised us out of the dust, nay he made us of nothing,) that we should be his servants to doe his will, and instruments to promote his glory? Besides this Ius creationis; hee hath yet two o­ther titles to our services, Ius redemptionis, and Ius libe­rationis. Hee hath bought us out of the hands of our enemies, and so we are his by purchase: and hee hath wonne us out of the hands of our enemies, and so we [...] are his by Conquest. We reade often in the Law of ser­vants Exod. 12. 44. & alibi. bought with money, [...]: and it is but reason, he that hath paid a valuable consideration for a mans service, should have it. Now God hath bought us and redeemed us, 1 Pet. 1. 18. 19. not with corruptible things as sil­ver and gold, but with his owne most pretious blood. And being bought with such a price we are 1 Cor. 6. 19. not our owne to serve the lusts of our owne flesh; nor any mans else, that we should be the servants of men; but his onely that hath bought us and paid for us, to 1 Cor. 6. 20. glorifie him both in our bodies and soules, for they are his; jure redemptionis by the right of Purchase and Redemption. Againe, when we were mancipi [...] p [...]ccati & diaboli, the devils Cap­tives, [Page 45] and slaves to every ungotlly lust: in which condi­tion if we had lived and dyed, after a hard and toylsome service in the meane time, our wages in the end should have beene eternall death: God by sending his Son to live and dye for us, hath conquered sinne and Satan, and freed us from that wretched thraldome, to this end, Luk. 1. 74. 75. That being delivered out of the hands of our enemies, wee might serve him in holinesse and righteousnesse before him all the dayes of our lives. ( Psal. 116. 16. I am thy servant, I am thy ser­vant, and the Sonne of thine handmaid; thou hast broken my bonds in sunder. Psal. 116.) That is jus liberationis, the right of Conquest and deliverance. Having so ma­ny and so strong titles thereunto, An qui sundum aufert ejus a quo empt [...]s est, & tra­dit ei qui nihil in co habet juris, in­justus est: & qui seips [...]m aufert do­minanti Deo, a quo factus est, & malignis servit spiritibus, justus est? Augustin. 19. de Civil. 21. with what Justice can we hold back our fervices from him? It is the first and most proper act of Justice, jus suum cuique, to Rom. 13. 7. ren­der to all their dues, and to let every one have that which of right appertaineth unto him. And if we may not deny Mat. 22. 21. unto Caesar the things that are Caesars; it is but right wee should also give unto God the things that are Gods by so many and just titles.

Especially since there are reasons of equity on our part in this behalfe, as well as there is title of right on his part. You know the rule of equity, what it is; even to doe to others, as we would be done to. See then first how wee deale with those that are under our com­mand. We are rigid and importunate exactors of ser­vice §. 53. and equall; from them: we take on unreasonably, and lay on unmercifully, and be wray much impatience & distem­per, if they at any time slack their services towards us. How should this our strictnesse in exacting ser­vices from those that are under us, adde to our care and Vit ut tibi ser­viat, cum quo sa­ctus es; & non vis servire ei, à quo sactus es? August. de 10 Chord. c. 10. conscience in performing our bounde [...] services to our Lord and Master that is over us? But as it is with some unconscionable dealers in the world, that neither have any pitty to forbeare their debters, nor any care to satisfie their creditors; and as wee use to [Page 46] say of our great ones (and that but too truely of too many of them) that they will neither doe right, nor take wrong: such is our disposition. Wee are neither content to forgoe any part of that service, which wee take to be due to us; nor willing Quod laudas in servo, non ex­hibes Domino: & co sceleratiùs, qui­a vis ut m [...]orem t [...] habeas servii, quam te Deus. Augustin ibid. to performe any part of that service, which we know to be due to God. See secondly, how wee have dealt even with God him­selfe. It is the masters part to command, not to serve: yet have wee against all reason and good order done our endeavour to make him who is our Master be­come our slave. Himselfe complaineth of it by his Prophet ( Esa. 43. 23. 24. I have not caused thee to serve with an offe­ring, and wearied thee with incense: but thou hast made me to serve with thy sinnes, and wearied mee with thine iniquities, Esay 43.) Now what can be imagined more preposterous and unequall, then for a servant to make his master doe him service, and himselfe the while resolve to doe his master none? See thirdly, what Christ hath done for us: though hee were the eternall Son of the eternall God, no way inferiour to the Father, no way bound to us; yet out of his free love to us, and for our good, hee tooke upon him Phil. 2. 7. the forme of a servant, and was among us, Luk. 22. 27. as one that mi­nistreth. That love of his should in all equity and thankfulnesse, yet further bind us to answer his so great love, by making our selves servants unto him, who thus made himselfe a servant for us. Thus both in point of right and equity, the service of God is a just service.

It is secondly, the most necessary service. Necessary first, because wee are servinati, of a servile condition, §. 54. 2. the most necessary; borne to serve. We have not the liberty to chuse whe­ther we will serve, or no▪ all the liberty wee have is to chuse our master; (as Ioshua said to the people, Ios. 24. 15. Chuse you whom you will serve.) Since then there lyeth upon us a necessity of serving, it should be our wisedome to [Page 47] make a vertue of that necessity, by making choice of a good master, with his resolution there, I and my house will serve the Lord. It is necessary secondly, for our safety and security: lest if wee withdraw our service from him, we perish justly in our rebellion: according to that in the Prophet, ( Esay. 60. 12. The nation and kingdome that will not serve thee, shall perish.) It is necessary thirdly Nihililli jam liberi est: spospon­dit. Senec Ep. 36. by our owne voluntary act: when we bound ourselves by so­lemne vow and promise in the face of the open congre­gation at our Baptisme, to continue Christs faithfull sol­diers and servants unto our lives end. Now the word is gone out of our lips, we may not alter it; nor after we have made a vow, Prov. 20. 25. enquire what we have to doe. Thus the service of God is a necessary service.

It is thirdly, (which at the first hearing may seeme a §. 55. 3. the most easy: in re­gard both of the certainty of the service, parádoxe, yet will appeare upon further consideration to be a most certaine truth) of all other the most easie service: in regard both of the certainty of the employ­ment, and of the helpe wee have towards the perfor­mance of it. He that serveth many masters, or even but one if he be a fickle man, he never knoweth the end of his worke: what he doth now, anon he must undoe: and so Sisyphus-like hee is ever doing, and yet hath never done. Mat. 6. 24. No man can serve two masters: not serve them so, as to please both; scarce so, as to please either. And that is every mans case, that is a slave to sinne: Senec. Tot Domini, quot vitia. Every lust calleth for his attendance; yea and many times contrary lusts Nos tam graves Domin [...]s juterd [...]s alternis vicibus imperantes, inter­dum pariter. S [...]nec. Epist. 37. at once, (as when Ambition biddeth, let flye, and covetousnesse cryeth as fast, Hold:) whereby the poore man is Enquidagis? Duphei in diver­s [...]n seinderis ha­me: bunccine an hunt sequeris? Pers. Satyr. 5. infinitely di­stracted, betweene a loathnesse to deny eyther, and the impossibility of gratifying both. Saint Paul therefore speaking of the state of the Saints before conversion, expresseth it thus, T [...]t. 3. Tit. 3. 3. We our selves also, were some­times foolish, disobedient, deceived, serving divers lusts and pleasures:) and that diversity breedeth distraction. But [Page 48] the servant of God is at a good certainty, and knoweth before hand both what his worke must be, and what his wages must be. As is the mast [...]r himselfe, so are his Commandements, Heb. 13. 8. Yesterday, and today the same, and for ever, without variablenesse or so much as Iam. 1. 17. shadow of turning. ( 1 Ioh. 2. 7. Brethren, I write no new commandement unto you, but the old commandement which ye had from the beginning.) 1. Ioh. 2,

It is some ease to know certainely what wee must doe, but much more for to have sufficient helpe for the §. 56. and of the help we have for the per­formance thereof. doing of it. If we were left to our selves for the doing of his will, so as the yoake lay all upon our necks, and the whole burden upon our shoulders: our necks, though their sinewes were of iron, would breake under the yoake; and our shoulders, though their plates had the strength of brasse, would crack under the burden. But our comfort is, that (as Saint Austen sometimes prayed, Augustin. Da Domine quod jubes, & jube quod vis:) so he that setteth us on worke, strengtheneth us to doe the work, ( Phil. 4. 13. I can doe all things through him that strengtheneth me, Phil. 4.) Nay rather himselfe doth Esay. 26. 12. the worke [...] us ( 1 Cor. 15. 10. Yet not I, but the grace of God in me, 1 Cor. 15.) The Sonne of God, nutteth his [...]eck in the yoake with us, whereby it becommeth his yoake as well as ours, and that maketh it so easie to us: and he putteth his shoulder under the burden with us, whereby it becommeth his burden as well as ours, and that maketh it so light to us. ( Mat. 11. 30. Take my yoake upon you: for my yoake is easy, and my burden light. Auson. in carm. ad Theodos. Iuvat idem, qui jubet. What he commandeth us to doe, he helpeth us to doe: and thence it is, that 1 Ioh. 5. 3. his Commandem [...]nts are not grievous. Thus the service of God is an easie service.

It is fourthly the most honourable service. Cateris p [...] ­ribus he goeth for the better man, that serveth the better §. 57. 4. the most honourable; master. And if men of good ranke and birth, thinke it an honour for them, and a thing worthy their ambition [Page 49] to be the Kings seruants, because hee is the best and greatest Master upon earth: how much more then is it an honourable thing and to be desired with our utmost ambitions to be the servants of God, who is Optimus, ma [...]cimus, and that without either slattery or limitation, the best and greatest master, and in comparison of whom the best and greatest Kings are but as wormes and gras­hoppers. Sirac. 23. 28. It is a great glory to follow the Lord saith the son of Sirac, Sirac. 23. And the more truly any man serveth him, the more still will it be for his owne ho­nour. For 1 Sam. 2. 30. them that honour me I will honour saith God 1 Sam. 2. and Christ Iohn 12. Ioh. 12. 26. If any man serve me, him will my Father honour. Thus the service of God is an honourable service.

It is lastly and fiftly, the most profitable service. We §. 58. and 5. the most profita­ble service. are indeed Luke 17. 10. unprofitable servants to him: but sure wee have a very profitable service under him. They that speake against the Lord with stout words, saying Mal. 3. 13, 14. It is vaine to serve God, and what profit is it that we have kept his ordinances.) Mal. 3. or as it is in Iob 21. Iob 21. 15. What is the Almighty that wee should serve him? and what profit should we have if we pray unto him?) speake without all truth and reason. For verily never man truly served God, who gained not incredibly by it. These things a­mong other the servant of God may certainely reckon upon, as the certaine vailes and benefits of his service, wherein his master will not faile him, if he faile not in his service: Protection, Maintenance, Reward. Men 1. that are in danger cast to put themselves into the servic [...] of such great personages as are able to give them prote­ction. Now God, both can and will protect his ser­vants from all their enemies and from all harmes. ( Psal. 143. 12. (I am thine, O save me. Psal. 119. 94.) 2. Of thy mercy cut off mine enemies, and destroy all them that afflict my soule, for I am thy servant, Psal. 143.) Againe God hath all good things in store both for necessity and comfort, and he is no niggard of either: but that his [Page 50] servants may be assured of a sufficiency of both, when others shall be left destitute in want and distresse▪ Esay 65. 13, 14. Be­hold my servants shall eate; but yee shall be hungry; behold my servants shall drinke, but ye shall be thirsty; behold my servants shall rejoyce, but ye shall be ashamed; behold my servants shall sing for joy of heart, but ye shall cry for sor­row of heart, and howle for v [...]xation of spirit. Esay 65.) And whereas the servant of [...]ne, besides that he [...] hath no fruit, nor comfort of his service in the meane time, 3. when he commeth to receive his wages at the end of his terme, findeth nothing but shame or death; shame if he leave the service, and if he leave it not, death; ( Rom. 6. 21. What fruit had ye then in those things, whereof ye are now asha­med? for the end of those things is death.) The servant of God on the contrary, besides that hee reapeth much comfort and content in the very service hee doth in the meane time, he receiveth a blessed reward also at the last, even eternall life. He hath Rom. 6. 22. his fruit in holinesse, (there is his comfort onward) and the end everlasting life, there is his full and finall reward. A reward far be­yond the merit of his service. And so the service of God is a profitable service.

And now I pray you what can any man [...]lledge or pretend for himselfe if he shall hang backe, and not §. 59. Observ. 4. We must be­have our selves as the servants of God: with all meete- with all speed and cheerefulnesse tender himselfe to so just, so necessary, so easie, so honourable, so profitable a service? Me thinkes I heare every man answer, as the Israelites sometimes said to Ios [...]uah with one common voice, Iosh. 24. 16.-24. God forbid that we should forsake the Lord, to serve any other: Nay but we will serve the Lord, for hee is our God. Ioshua 24. But beloved, let us take heed we doe not gloze with him, as we doe one with ano­ther: wee are deceived, if wee thinke God will bee Gal. 6. 7. mocked with hollow and empty protestations. Wee live in a wondrous complementall age, wherein scarce any other word is so ready in every mouth, as your ser­vant, [Page 51] and at your service, when all is but meere forme, without any purpose, or many times but so much as single thought, of doing any serviceable office to those men, to whom we professe so much service. However we are one towards another, yet with the Lord there is no dallying: it behoveth us there to be reall. If wee professe our selves to be, or desire to be called [...], the servants of God; we must have a care to demeane our selves [...], in all respects as becommeth the servants of God. To which purpose when I shall have given you those few directions I spake of, I shall have done. Servāts owe many duties to their earthly masters in the particulars; but 3. generals comprehend them all, Reve­rence, Obedience, Faithfulnesse. Whereof the first re­specteth the masters person, the second his pleasure, the third his businesse. And he that will be Gods servant in truth, and not onely in title, must performe all these to his heavenly master.

Reverence is the first: which ever ariseth from a de­liberate §. 60. 1. Reverence Which consi­steth 1. in thinking meanely of our selves; apprehension of some worthinesse in another more then in a mans selfe; and is ever accompanied with a feare to offend, and a care to please, the person reverenced: and so it hath three brauches. Whereof the first is Humility. It is not possible, that that servant who [...]. Menand. thinketh himself the wiser, orany way the better man of the two, should truly reverence his master in his heart. S. Paul therefore would have servants to 1. Tim. 6. 1. count their owne masters worthy of al honor, 1 Tim. 6. 1. he knew well they could not else reverence them, as they ought. Plaut. Non decet superbum esse hominem servum, could he say in the Comedy; A man that thinketh good­ly of himselfe cannot make a good servant either to God or man. Then are wee meetly prepared for this service and not before, when truly apprehending our owne vilenesse and unworthinesse, both in our nature and by reason of sinne, and duly acknowledging the infinite [Page 52] greatnesse and goodnesse of our Master, wee unfainedly account our selves altogether unworthy to bee called his servants, Another branch of the servants reverence is feare to offend his master. This fea [...]e is a disposition §. 61. 2. in fearing to offend; well becomming a servant, and therefore God as our master, and by that name of master challengeth it, Mal. 1. ( Mal. 1. 6. If I be a father, where is my honour? And if I be a master, where is my feare? saith the Lord of Hosts.) Feare and reverence are often joyned together, and so joynt­ly required of the Lords servants. ( Psal. 2. 11. Serve the Lord with feare, and rejoyce to him with reuerence. Psal. 2.) And the Apostle would have us furnished with grace, Heb. 12. 28. whereby to serve God acceptably with reverence and god­ly feare. Heb. 12.

From which feare of offending, a care and desire of pleasing cannot be severed: which is the third branch of §. 62. 3. in studying to please our master. the servants Reverence to his master. Saint Paul biddeth Titus, exhort servants to Tit. 2. 9. please their masters well in all things. So must Gods servant doe; hee must study to Col. 1. 10. walke worthy of him unto all pleasing: not much regard­ing how others interpret his doings, or what offence they take at him, so long as his master accepteth his services, and taketh his endeavours in good part. Who so is not thus resolved to please his master, although he should thereby incurre the displeasure of the whole world besides, is not worthy to be called the servant of such a master. ( Gal. 1. 10. If I yet sought to please men, I should not be the servant of Christ. Gal. 1.) And all this belongeth to Reverence.

Obedience is the next generall duty ( Eph. 6. 5. Servants be obe­dient §. 63. II. Obedience both Active in doing his commande­ments; to your masters, Eph. 6. Rom. 6. 16. Know you not, whō you yeeld your selves servants to obey: his servants ye are to whom ye obey? Rom. 6.) As if there could be no better proofe of service, then obedience: And that is twofold: Active, and Passive. For Obedience consisteth in the subjecting of a mans owne will to the will of another: which sub­jection, [Page 53] if it bee in something to be done, maketh an Active; if in something to be suffered, a Passive obedi­ence. Our Active Obedience to God, is the keeping his commandements and the doing of his will: as the peo­ple said, Ios. 24. Ios. 24. 24. The Lord our God will we serve, and his voice will wee obey And this must be done Psal. 18. 44. in auditu au­ris, upon the bare signification of his pleasure without disputing or debating the matter: as Mat. 8. 9. the Centurions servant, if his master did but say, Doe this, without any more adoe, did it. So Abraham the servant of the Lord Heb. 11. 8. when he was called to goe out into a place which he should receive for an inheritance, obeyed, and went out, though he knew not whither. Nor onely so, but in Gen. 22. the greatest tryall of Obedience that ever wee read any man (any meere man) to have beene put unto, being commanded to sacrifice Heb. 11. 17. 18. his onely begotten Sonne, of whom it was said, That in Isaac shall thy seed be called: he never Rom. 4 20. stumbled (as not at the promise through unbeleefe, so neither) at the command through disobedience, but speedily went about it, and had not fayled to have done all that was commanded him, had not the Lord himselfe, when hee was come even to the last act, inhibited him by his coun­termand. If mortall and wicked men looke to be obeyed by their servants upon the warrant of their bare com­mand, in evill and unrighteous acts; ( 2 Sam. 13. 28. When I say unto you, smite Amnon, then kill him, feare not: have not I commanded you? saith Absolon to his servants. 2 Sam. 13. Ought not the expresse command of God much more, to be a sufficient warrant for us to doe as we are bidden, none of whose commands can bee other then holy and just?

That is our Active obedience. We must give proofe §. 64. 2. Passive, in being contēt with his al­lowances, of our Passive obedience also: both in contenting our selves with his allowances, and in submitting our selves to his corrections. Hee that is but a servant in the house, may not thinke to command whatsoever the house affordeth [Page 54] at his owne pleasure; (that is the masters prerogative alone) but hee must content himselfe with what his master is content to allow him; and take his portion of meat, drinke, livery, lodging, and every other thing, at the discretion and appointment of his master. Neither may the servant of God looke to be his owne carver in any thing; neither ought hee to mutter against his master (with that Mat. 25. 24. ungracious servant in the porable) com­plaining of his hardnesse, and austerity, if his allowances in some things fall short of his desire: but 1 Tim. 6. 8. having food and rayment, be it never so little, never so course, hee should be content with it; nay though he should want either or both, he should be content without it. Wee should all learne of an old experienced servant of God Saint Paul, what grace and long experience had taught him, Phil. 4. 11. In what soever state wee are, to bee therewith con­tent.

We are to shew our obedience to our heavenly master §. 65. and in sub­mitting to his discipline. yet further, by submitting to his wholsome discipline, when at any time he shall see cause to give us correcti­on. Our Apostle a little after the text would have ser­vants to be subject even to their 1 Pet. 2. 18. froward masters, and to take it patiently when they are buffetted undeser­vedly, and without fault. How much more ought wee Lev. 26. 21. 23 to accept the punishment of our iniquity (as wee have the phrase, Levit. 26.) and with patience to yeeld our backs to the whip; when God who hath been so graci­ous a master to us, shall thinke fit to exercise some little severity towards us, and to lay stripes upon us? Espe­cially since he never striketh us: first, but for our fault, (such is his justice,) nor secondly, (such is his mercy) but for our good. And all this belongeth to that Obedience, §. 66. III. Fidelity: which con­sisteth which the servant of God ought to manifest, both by doing and suffering according to the will of his ma­ster.

The third and last generall duty is Fidelity. ( Mat. 24. 45. Who is [Page 55] a faithfull and wise servant? Mat. 25. 21. Well done thou good and faithfull servant.) As if both the wisedome and goodnesse of a servant consisted in his faithfulnesse. Now the faith­fulnesse of a servant may be tryed especially by these 3. things: By the heartinesse of his service, by being tender of his masters honour and profit, and by his quicknesse and diligence in doing his businesse. A notable example whereof we have in Abrahams servant, Gen. 24. in all the 3. particulars. For first, being many miles distant from his master, he was no lesse sollicitous of the busi­nesse 1. he was put in trust withall, then hee could have beene, if hee had beene all that while in the eye of his master. Secondly, hee framed himselfe in his speeches and actions, and in his whole behaviour to such a dis­creet 2. carriage, as might best set forth the credit and ho­nour of his master. Thirdly, he used all possible diligence and expedition; losing not any time, either at first for 3. she delivery of his message, or at last for his return home after he had brought things to a good conclusion. Such faithfulnes would well become us in the service of God in all the aforesaid respects.

The first whereof is Heartinesse in his service. There are many servants in the world, that will worke hard, §. 67. 1. in the hear­tinesse of our service; and bustle at it lustily for a fitt, and so long as their ma­sters eye is upon them; but when his back is turned, can be content to goe on fayre and softly, and fellow-like. Such Eph. 6. 5, -7. Col. 3. 22. 23. [...] the Apostle condemneth, Col. 3. and elsewhere, admonishing servants whatsoever they doe to doe it heartily, and to obey their masters not with eye-service, but in singlenesse of heart. Towards our hea­venly master, true it is, if wee had but this eye service, it were enough; because we are never out of his eye: his eyes are in all the corners of the earth, Prov. 15. 3. beholding the evill and the good, Psalm. 11. 4. and his eye lids tryeth the children of men; Psalm. 139. 3. he is about our beds and about our paths, and spyeth out all our goings. And therefore if we would but study [Page 56] to approve our selves and our actions before his sight; it could not be but our services should be hearty, as well as handy; because our hearts are no lesse in his sight, then our hands are. Wee cannot content our master, nor should wee content our selves, with a bare and barren profession in the service of God; neither with the addi­tion of some outward performances of the worke done: But since our master calleth for the Prov. 23. 26. heart as well as the hand and tongue; and requireth truth in the inward parts no lesse, rather much more, then shew in the outward: Psal. 51. 6. let us but joyne that inward truth of the heart, un to the outward profession and performance; and doubtlesse we shall be accepted. ( 1 Sam. 12 24. Only feare the Lord, and serve him in truth with all your heart. 1 Sam. 12.

Secondly, wee must shew our faithfulnesse to our master by our zeale in his behalfe. A faithfull servant §. 68. 2 in our zeal for our ma­ster; will not endure an evill word spoken of his master be­hind his back, but he will be ready upon every occasion to vindicate his credit, and to magnify him unto the opi­nion of others: He will make much of those that love his master, and set the lesse by those that care not for him. And as to his credit principally, so he hath an eye also in the second place to the profit of his master. Hee will have a care to save his goods the best he can; it [...]. Euripid. in Med. act. 1. will grieve his very heart to see any of them vainely wasted or embeazeled by his fellow servants; yea and it will be some griefe to him, if any thing under his hand doe but chance to miscarry, though it be without his fault. See we, how far every of us can apply all this to our owne selves in the service of God. If we have no heart to stand up in our ranke and place for the maintenance of Gods truth and worship, when it is discountenanced or over­borne either by might or multitudes: if our blood will not appeare a little, when cursed miscreants blast the honour of God with their unhallowed breath by blas­pheming oathes, fearefull imprecations, scurrile prophana­tions [Page 57] of Scripture, licentious and bitter sarcas [...]es against the holy ordinances of God: i [...] a profound drunkard, an obscene rimer, an habituated swearer, a compleat roarer, every loose companion and professed scorner of all goodnesse, that d [...]e but peepe out with a head, be as welcome into our company, and finde as full and free en­tertainement with us, as he that caryeth the face, and for any thing we know hath the heart, of an honest and sober Christian, without either prophanenesse or precise­nesse: If we grieve not for the miscariages of those poore soules that live neere us, especially those that fall any way under our charge: what faithfulnesse is there in us, or what zeale for God, to answer the title we usurpe, so often as we call our selves the servants of God.

Thirdly if we be his faithfull servants, we should let §. 69. 3. in our di­ligence. it appeare by our diligence in doing his businesses. No man would willingly entertaine an idle servant, that is [...]. ap. Stob. serm. 60. good at bit, and nothing else; one of those the olde riming verse describeth (Sudant quando vorant, friges­cunt quando laborant) such as can eat [...] till they sweate, and worke till they [...]eze, ( Mat. 25. 26. O thou wicked and sloth­full servant,) saith the master in the parable, to him that napkined up his talent Mat. 25. they are rightly joyned, wicked and slothfull. for it is not possible a slothfull servant should be good. The Poets therefore give unto Mercury who is interpres divûm, the messenger (as they faine) of Iupiter and the other gods, wings both at his hands and feet: to intimate thereby what great speed and diligence was requisite to be used by those that should be imployed in the service of Princes, for the managing of their waighty affaires of State. Surely no lesse diligence is needful in the service of God, but rather much more; by how much both the Master is of grea­ter majesty, and the service of greater importance ( Rom. 12. 11. Not slothful in busines, fervēt in spirit, serving the Lord,) saith S. Paul. Let all those that trifle away their precious [Page 58] time in unconcerning things, or poast off the repentance of their sinnes, and the reformation of their lives, till a­nother age; or any other way slake their bounden ser­vice unto God either in the common duties of their ge­nerall, or in the proper workes of their particular callings: tremble to thinke what shall become of them, when all they shall be Icr. 48. 10. cursed, that have done the Lords worke (in what kinde soever) negligently.

We see now what we are to doe; if we will approve §. 70. The Conclu­sion. our selves and our services unto the Lord our heavenly master. What remaineth but that we be willing to doe it: and for that end pray to the same our master, who alone can Phil. 2. 13. worke in us both the will and the deed, that he would be pleased of his great goodnesse to give to eve­ry one of us [...]ourage to maintaine our Christian liberty inviolate as those tha [...] are free; wisdome to use it aright and not for a cloake of maliciousnesse; and grace at all times and in all placcs to behave our selves as the ser­vants of God; with such holy reverence of his majesty, obedience to his will, faithfulnesse in his imployments, as may procure both for us, and our services in the meane time gracious acceptance in his sight, and in the end a glorious reward in his presence: even for Jesus Christ his sake his onely son, and our alone Saviour.

ONe remarkable difference (a­mong many other) betweene §. 1. The scope, Good and Evill, is this: that there must be a concurrence of all requisite conditions to make a thing good; whereas to make a thing evill, a single de­fect in any one condition alone will suffice. Aquin. 1. 2. qu. 18 art. 4 ad 3. Bonum ex causa integra, malum ex partiali. If wee propose not to our selves a right end; or if we pitch not upon proper and convenient meanes for the attaining of that end, or if we pursue not those means in a due maner, or if we ob­serve not exactly every materiall circumstance in the whole pursuit; if we faile but in any one point: the acti­on, though it should be in every other respect such as it ought to be, by that one defect becommeth wholy sin­full. Nay more, not on [...]ly a true and reall, but even a [...]upposed and imaginary defect; the bare opinion of un­ [...]wfulnesse, is able to vitiate the most justifiable act, and to turne i [...] into sinne. [I know there is nothing uncleane of i [...]selfe: but to him, that esteemeth any thing to bè un­cleane, to him it is unclean. at the xiiij. verse of this Chap­ter.] Nay yet more, not onely a setled opinion that the thing wee doe is unlawfull▪ but the very suspension of [Page 62] our judgements, and the doubtfulnesse of our minds whe­ther we may lawfully doe it or no, maketh it sometimes unlawfull to be done of us, and if we doe it, sinfull. [He that but doubteth, is damned, if he eate; because he eateth not of faith:] in the former part of this verse. The ground whereof the Apostle delivereth in a short, and full Aphorisme; and concludeth the whole Chapter with it, in the words of the Text, (For whatso [...]ver is not of faith, is sinne)

Many excellent instructions there are, scattered throughout the whole Chapter, most of them concer­ning §. 2. and impor­tance of the Text. the right use of that Liberty wee have unto things of indifferent nature, well worthy our Christian consi­deration, if we had time and leasure for them. But this last Rule alone will find us work enough and therefore omitting the rest, we will (by God [...] assistance and with your patience) presently fall in hand with this, and in­tend it wholy, in the Explication first, and then in the Application of it. For by how much it is of more pro­fitable and universall use for the regulating of the com­mon offices of life: by so much is the mischiefe greater if it be, and accordingly our care ought to be so much the greater that it be not, either mis-understood, or mis-applyed. Quod non ex fide, peceatū: that is the Rule. Whatsoever is not of Faith, is Sinne. In the Explication of which words, there would be little difficulty, had not the ambiguity of the word Faith occasioned difference of interpretations, and so left a way open to some mis-apprehensions. Faith is v [...]rbum [...], as most other words are. There be that have Marlorat. in Euchirid. reckoned up more then twenty severall significations of it in the Scriptures. But I find three especially looked at by those, who either purposely or occasionally have had to doe with this Text: each of which we shall examine §. 3. The first con­clusion, which some deduce [...]rom it. in their Order.

First and most usually, especially in the Apostolicall [Page 63] writings, the word Faith is used to signifie that Theolo­gicall vertue or gracious habit, whereby wee embrace with our minds and affections the Lord Jesus Christ, as the onely begotten Sonne of God, and alone Saviour of the world, casting our selves wholy upon the mercy of God through his merits, for remission of sins and ever­lasting salvation. It is that which is commonly called a lively or justifying Faith: whereunto are ascribed in holy Writ those many gratious effects, of Act. 15. 9. purifying the heart, Ioh. 1. 12. & Gal. 4. 26. adoption, Rom. 3. 28. & 5. 1. justification, Habac. 2. 4. Gal. 2. 20. life, Rom. 15. 13. 1 Pet. 1. 8. joy, R [...]m. 5. 1. peace, Act. 16. 34. Eph. 1. 8. salvation, &c. Not as to their proper and primary cause, but as to the instrument, whereby we appre­hend and apply Christ, whose merits and spirit are the true causes of all those blessed effects. And in this no­tion many of our latter Divines seeme to understand it in our present Text: whilst they alleage it for the confir­mation of this Position, that All the workes (even the best workes) of unbel [...]evers are sinnes.

A position condemned indeed by the Trent-Councel, and Act. 15. 9. that under a curse; taking it (as I suppose) in a §. 4. allowed true; but rejected as impertinēt. a Si quis dixerit opera omnia quae ante justi [...]icatio­n [...]m [...]nt ver [...] esse pecc [...]ta, An a t [...]ema sit, Concil. Trident. Sess. 6. Can. 7. wrong construction: but not worthy of so heavy a censure if it be rightly understood; according to the do­ctrine of our Church in the thirteenth Article of her Confession, and according to the tenour of those Scrip­tures whereon that doctrine is grounded Viz. Mat. 12. 33. Rom. 8. 8. Tit. 1. 15. Heb. 11. 6. &c. Howbeit I take it (with [...]ubjection of judgement) that that Conclu­ [...]ion, what truth soever it may have in it selfe, hath yet no direct foundation in this Text. The Verbe [...] to be­leeve, and the Nowne [...] faith or beleefe, are both of them found sundry times in this Chapter: yet seeme not to signifie in any place thereof, either the Verbe the Act, or the Nowne the Habit, of this saving or justifying Faith, of which wee now speake. But being opposed every where, and namely in this last verse unto doubt­fulnesse of judgement concerning the lawfulnesse of [Page 64] some indifferent things; must therefore needs be un­derstood of such a perswasion of Judgement concerning such lawfulnesse, as is opposite to such doubting. Which kind of Faith may be found in a meere heathen man: who never having heard the least syllable of the my­stery of salvation by Christ, may yet be assured out of cleare evidence of reason, that many of the things hee doth are such as hee may and ought to doe. And as it may be found in a meere heathen man, so it may be wan­ting in a true beleever: who stedfastly resting upon the blood of Christ for his eternall redemption, may yet through the strength of temptation, sway of passion, or other distemper or subreption incident to humane frailty, doe some particular act or acts, of the lawfulnesse where of he is not sufficiently per [...]waded. The Apostle then her [...] speaking of such a Faith, as may be both sound in an unbeleever, and also wanting in a true belee­ver: it appeareth that by Faith hee meaneth not that justifying Faith, which maketh a true beleever to differ from an unbeleever; but the word must be understood in some other notion.

Yet thus much I may adde withall in the behalfe of those worthy men, that have alleaged this Scripture §. 5. yet with some excusation of the Authors. for the purpose aforesaid, to excuse them from the im­putation of having (at least wilfully) handled the word of God deceitfully. First, that the thing it selfe being true, and the words also sounding so much that way, might easily induce them to conceive that to be the very meaning. And common equity will not that men should be presently condemned if they shall sometimes confirme a point from a place of Scripture not altogether pertinent, if yet they thinke it to be so: especially so long as the substance of what they write is according to the analogy of Faith and Godlinesse. Secondly, that albeit these words in their most proper and immediate sence will not necessarily enforce that [Page 65] Conclusion: yet it may seeme deducible therefrom with the helpe of some topicall arguments, and by more remote inferences; as some learned men have endeavoured to shew, not altogether improbably. And thirdly, that they who interpret this Text as afore­said, are neither singular nor novel therein, but walk in the same path which some of the ancient Fathers have trod before them. The Though S. Au­gustine sometimes applyeth it also to prove, that all the actions of in­ [...]idels (meaning, &c.) be sinne. Rhem. annot. in loc. Rhemists themselves confesse it of S. Augustine: to whom they might have added also E [...]omne quod non e [...]t ex side pecca [...]um est: ut sc. intelligat justitiam inside­ [...]um non esse ju­stitia [...]: quia sor­det natura sine gratia. Prosper. in Epist. ad Rusin: V. etiam cundem contra Collat. S. Prosper, and (whose authority alone is enough to stop their mouthes for ever) Extra Ecclesi­am catholisam nihil est integrū, nihilcastum, di­cente Apostolo, Omne quod non &c. Leo serm. 2. de jejun. Pentec. Leo Bishop of Rome, who have all cited these words for the selfe-same pur­pose.

But we are content, for the reasons already shewne, to let it passe as a collection impertinent: and that I sup­pose is the worst that can be made of it. There is a se­cond acception of the word Faith: put, either for the whole systeme of that truth which God hath been pleased to reveale to his Church in the Scriptures of the Old and New Testamēt, or some part therof: or else ( [...]) for the assent of the minde thereunto. In which signifi­cation some conceiving the words of this Text to bee meant, doe hence inferre a false and dangerous conclusi­on; which yet they would obtrude upon the Christian Church as an undoubted principle of truth: that a men are bound for every particular action they doe to have di­rection §. 6. Another conclusi­on which some deduce from this text. and warrant from the written word of God, or else they sinne in the doing of it. For (say they) faith must be grounded upon the word of God, ( Rom. 10. 17. Faith commeth by hearing, and hearing by the word of God. Rom. 10.) Where there is T. C. l. 1. p. 27 apud Hooker lib. 2. §. 4. no Word then, there can be no Faith: T. C. l. 1. p. 59. &c. apud Hoo­ker lib. 2. and then, by the Apostles doctrine, that which is done without the Word to warrant, it must needes be sin, for whatsoever is not of faith is sinne. This is their opinion, and thus they would inferre it.

I know not any p [...]ece of counterfeit doctrine, that §. 7. which (as they would have it un­derstood,) [Page 66] hath passed so currently in the world, with so little sus­pition of falshood, and so little open contradiction as this hath done. One chiefe cause whereof I conjecture to be, for that it seemeth to make very much for the ho­nour and perfection of Gods sacred Law: the fulnesse and sufficiency whereof none in the Christian Church but Papists or Atheists will deny. In which respect, the very questioning of it now, will perhaps seeme a strange novelty to many, and occasion their miscensures. But as God himselfe, so the holy word of God is so full of all requisite perfection, that it needeth not to beg honour from an untruth. ( Iob 13. 7. Will you speake wic­kedly for God? or talke deceitfully for him?) I hold it very needfull therefore, both for the vindicating of my Text from a common abuse, and for the arming of all my brethren as well of the Clergy as Laity against a common and plausible errour; that neither they teach it, nor these receive it: briefely and clearely to shew, that the aforesaid opinion, in such sort as some have proposed it and many have understood it, (for it is capable of a good interpretation, wherein it may be allowed;) first is utterly devoid of truth; and secondly draweth after it many dangerous consequents and evill effects; and third­ly hath no good warrant from my present Text.

The Opinion is, that to doe any thing at all without §. 8. is neither 1. true; direction from the Scripture is unlawfull and sinfull. Which if they would understand only of the substanti­als of Gods worship, and of the exercises of Spirituall and supernaturall graces; the assertion were true and sound: but as they extend it, to I say that the word os God con­taineth whatsoe­ver things can fall into any part of mans life. T. C. lib. 1. p. 20. apud Hooker lib. 2 §. 1. all the actions of common life whatsoever, whether naturall or civill, even so farre as to the taking up of a stram: so it is altogether false and indefensible. I marvell what warrant they that so teach have from the Scripture for that very doctrine: or where they are commanded so to beleeve, or teach. One of their chiefest refuges is the Text we now have [Page 67] in hand: but I shall anon drive them from this shelter. The other places usually alleaged speake onely, either of divine and supernaturall truths to be beleeved, or else of workes of grace or worship to be performed, as of ne­cessity unto salvation: which is not to the point in is­sue. For it is freely confessed, that in things of such na­ture the holy Scripture is, and so we are to account it, a most absolute and sufficient direction. Upon which ground we heartily reject all humane traditions, devi­sed and intended as supplements to the doctrine of faith contained in the Bible, and annexed as Codicils to the holy Testament of Christ, for to supply the defects thereof. The Question is wholly about things in their nature indifferent, such as are the use of our food, raiment and the like; about which the common actions of life are chiefely conversant: Whether in the choice and use of such things, we may not be sometimes sufficiently guid­ed by the light of reason and the common rules of dis­cretion: but that we must be able, (and are so bound to doe, or else we sinne) for every thing wee doe in such matters, to deduce our warrant from some place or o­ther of Scripture?

Before the Scriptures were written, it pleased God §. 9. either in the rigour of it, by visions, and dreames, and other like revelations, im­mediately to make knowne his good pleasure to the Patriarches and Prophets, and by them unto the people: which kinde of Revelations served them to all the same intents and purposes, whereto the sacred Scriptures now doe us, viz. to instruct them what they should be­lieve and doe for his better service, and the furtherance of their owne salvations. Now as it were unreasona­ble for any man to thinke, that they either had or did expect an immediate revelation from God every time they ate, or dranke, or bought, or sold, or did any other of the common actions of life, for the warranting of each of those particular actions to their consciences: no [Page 68] lesse unreasonable it is to thinke, tha [...] we should now expect the like warrant from the Scriptures for the do­ing of the like actions. Without all doubt the Law of nature, and the light of reason, was the rule whereby they were guided for the most part in such matters: which the wisdome of God would never have left in them or us, as a principall relique of his decayed image in us, if he had not meant, that we should make use of it, for the direction of our lives and actions thereby. Certainely God never infused any power into any crea­ture, whereof he intended not some use. Else, what shall we say of the Indies and other barbarous nations, to whom God never vouchsafed the lively oracles of his written word? Must we thinke that they were left a lawlesse people, without any Rule at all whereby to or­der their actions? How then come they to be guilty of transgression? for where there is Rom. 4. 15. no Law, there can be no transgression. Or how comm [...]th it about that their consciences should at any time or in any case either Rom. 2. 15. ac­cuse them, or excuse them, if they had no guide nor rule to walke by? But if wee must grant they had a Rule, (and there is no way, you see, but grant it wee must;) then we must also of necessity grant that there is some other Rule for humane actions besides the written word: for that we presupposed these nations to have wanted. Which Rule what other could it be, then the Law of Nature and of right reason, imprinted Rom. 2. 15. in their hearts! Which is as truely the Law and Word of God, as is that which is printed in our Bibles. So long as our actions are warranted either by the one or the other, wee can­not be said to want the warrant of Gods word: Tertul. de coron. milit. cap. 4. Nec differt Scripturâ, an ratione consistat, saith Tertullian; it mattereth not much from whether of both wee have our direction, so long as we have it from either.

You see then those men are in a great errour, who §. 10. or in the mi­tigation: make the holy Scriptures the sole rule of all humane acti­ons [Page 69] whatsoever. For the maintenance whereof, there was never yet produced any piece of an argument, ei­ther from reason, or from authority of holy writ, or from the testimony either of the ancient Fathers, or of other classicall Divines of later times; which may not be clearely and aboundantly answered, to the satisfa­ction of any rationall man not extreamly fore-possessed with prejudice. They who thinke to salve the mat­ter by this mitigation; that at leastwise our actions ought to be framed according to those generall rules of the Law of nature, which are here and there in the Scriptures dispersedly conteyned; (as viz. That we should doe as we would be done to; That all things be done decently, and orderly, and unto edification; That no­thing be done against Conscience, and the like:) speake somewhat indeed to the truth, but little to the pur­pose. For they consider not, First, that these generall Rules are but occasionally and incidentally mentioned in Scripture; rather to manifest unto us a former, then to lay upon us a new obligation. Secondly, that those rules had beene of force for the ordering of mens actions, though the Scripture had never expressed them: and were of such force, before those Scriptures were written, where in they are now expressed. For they bind not originally quàscripta, but quàjusta; be­cause they are righteous, not because they are written. Thirdly, that an action conformable to these generall rules might not be condemned as sinfull, although the doer thereof should looke at those rules meerely as they are the dictates of the Law of nature; and should not be able to vouch his warrant for it from any place of Scripture, neither should have at the time of the doing thereof any present thought or consideration of any such place. The contrary whereunto, I permit to any reasonable mans judgement, if it be not despe­rately rash and uncharitable to affirme. Lastly, that if [Page 70] mens actions done agreeably to those rules are said to be of faith, precisely for this reason, because those rules are contained in the word: then it will follow, that be­fore those particular Scriptures were written where­in any of those rules are first delivered, every action done according to those rules had been done without faith, (there being as yet no Scripture for it;) and con­sequently had beene a sin. So that by this doctrine, it had beene a sinne (before the writing of Mat. 7. 12. Saint Mathewes Gospell) for any man to have done to others as he would they should do [...] to him; and it had beene a sinne (before the writing of the 1 Cor. 14. 40. former Epistle to the Corinthians) for any man to have done any thing decently and orderly; supposing these two rules to be in those two places first mentioned: because (this sup­posed) there could then have bin no warrant brought from the Scriptures for so doing.

Well then, wee see the former Opinion will by no meanes hold, neither in the rigour of it, nor yet in the §. 11. nor 2. safe; in respect of the evill effects, viz. 1. Super­stitions, mitigation. Wee are therefore to beware of it; and that so much the more heedfully, because of the evil con­sequents and effects that issue from it: to wit, a world of superstitions, uncharitable censures, bitter contentions, contempt of superiours, perplexities of conscience. First, it filleth mens heads with many superstitions conceits, making them to cast impurity upon sundry things, which yet are lawfull to as many as use them lawfully. For the taking away of the indifferency of any thing that is indifferent, is in truth Superstition: whether ey­ther of the two wayes it be done, either by requiring it as necessary, or by forbidding it as unlawfull. Hee that condemneth a thing as utterly unlawfull, which yet in­deed is indifferent, and so lawfull, is guilty of superstiti­on, as well as he that enjoyneth a thing as absolutely ne­cessary, which yet indeed is but indifferent, and so ar­bitrary. They of the Church of Rome, and some in our [Page 71] Church, as they goe upon quite contrary grounds, yet both false; so they runne into quite contrary errours, and both superstitious. They decline too much on the left hand, denying to the holy Scripture that perfection which of right it ought to have; of containing all things ap­pertaining to that supernaturall doctrine of faith and holinesse which God hath revealed to his Church for the attainement of everlasting salvation: whereupon they would impose upon Christian people, and that with an opinion of necessity, many things which the Scriptures require not: and that is a Superstition. These wry too much on the right hand, ascribing to the holy Scripture such a kind of perfection as it cannot have; of being the sole directour of all human [...] actions whatso­ever: whereupon they forbid unto Christian people, and that under the name of sinno, sundry things which the hoy Scripture condemneth not: and that is a superstiti­on too.

From which Superstition proceedeth in the second §. 12. 2. Vnchari­table Censu­rings; place uncharitable censuring: as evermore they that are the most superstitious, are the most supercilious. No such severe censurers of our blessed Saviours person and actions, as the superstitious Scribes and Pharisees were. In this Chapter the speciall fault, which the Apostle blameth in the weake ones, (who were somewhat super­stitiously affected,) was their rash and uncharitable Verse 3. 4. 10. & 13. judging of their brethr [...]n. And common and daily ex­perience among our selves sheweth how freely some men spend their censures upon so many of their bre­thren, as without seruple doe any of those things, which they upon false grounds have superstitiously condemned as utterly unlawfull.

And then thirdly, as unjust censures are commonly §. 13. 3. Contenti­ons; entertained with scor [...]e and contumely; they that so liberally condemne their brethren of prophan [...]nesse, are by them againe as freely flouted for their procesenesse: [Page 72] and so whiles both parties please themselves in their owne wayes, they cease not mutually to provoke and scandalize and exasperate the one the other, pursuing their private spleenes so farre, till they breake out into open contentions and oppositions. Thus it stood in the Romane Church, when this Epistle was written. They Verse 3. judged one another, and despised one another, to the great disturbance of the Churches peace; which gave occasion to our Apostles whole discourse in this Chap­ter. And how farre the like censurings and despisings have embittered the spirits, and whetted both the tongues and pens of learned men one against another in our owne Church; the stirres that have been long since raised, and are still upheld by the factious opposers a­gainst §. 14. 4. Contempt of authority; our Ecclesiasticall constitutions, government, and ceremonies, will not suffer us to be ignorant. Most of which stirres, I verily perswade my selfe, had beene long ere this either wholly buried in silence, or at least­wise prettily well quieted: if the weakenesse and danger of the error whereof we now speake, had beene more timely discovered, and It is indeed fully handled by M. Hooker in his second book of Eccles. Policy: but few men of that party will read his works, though written with singular learning, wise­dome, godlines and moderatiō. more fully and frequently made knowen to the world, then it hath been.

Fourthly, let that doctrine be once admitted, and all humane authority will soone bee despised. The com­mands of Parents, Masters, and Princes, which many times require both secrecy and expedition, shall be taken into slow deliberation; and the equity of them sifted by those, that are bound to obey, though they know no cause why, so long as they know no cause to the contra­ry. Pet. Blesens. Epist. 131. Delicata est obedientia, quae transit in causae genus deliberativum. It is a nice obedience in Delicata satis, imò minus mole. sta est ista obedi­entia, &c. Ber­nard. de prae­cept. & dispens. S. Bernards judgement, yea rather troublesome and odious, that is over-curious in Infirmae pror­sus voluntatis indicium est, statuta seniorum studiosius discu­tere, haetere ad singula que in­junguntur, exige­re de quibus (que) rationem, & ma­lè suspicari de omnipraecepto cujus causa latu­erit, [...]ec unquam libentèr obedire, nisi &c. Bern. ibid. discussing the commands of superiors, boggling at every thing that is enjoyned, requiring a why for every wherefore, and unwilling to stirre, untill the lawfulnesse and expediency of the thing comman­ded [Page 73] shall be demonstrated by some manifest reason, or undoubted authority, from the Scriptures.

Lastly, the admitting of this doctrine would cast such a snare upon men of weake judgements, but tender §. 15. and 5. the en­snaring of mens consci­ences: consciences, as they should never bee able to unwinde themselves thereout againe. Mens daily oceasions for themselves or friends, and the necessities of common life, require the doing of a thousand things within the com­passe of a few dayes; for which it would puzzle the best Textman that liveth, readily to bethi [...]ke himselfe of a sentence in the Bible, cleare enough to satisfie a scru­pulous conscience of the lawfulnesse and expediency of what he is about to do: for which, by hearkening to the rules of reason and discretion, he might receive easie and speedy resolution. In which cases if he should be bound to suspend his resolution, and delay to doe that which his owne reason would tell him were presently need­full to be done, untill he could haply call to minde some precept or example of Scripture for his warrant: what stops would it make in the course of his whole life? what languishings in the duties of his calling? how would it fill him with doubts and irresolutions, lead him into a maze of uncertainties, entangle him in a world of wofull perplexities, and (without the great mercy of God, and better instruction) plunge him irre­coverably into the gulfe of despaire? Since the chiefe end of the publication of the Gospell is, to Esay 40. 1, 2. comfort the hearts, and to revive and refresh the spirits of Gods peo­ple with Esay 61. 1-3. the glad tidings of liberty from the spirit of Rom. 8. 15. bondage and 2 Tim. 1. 7. feare, and of gracious acceptance with their God, to annoint them with Psal. 45. 7. the oyle of gladnesse, giving them beauty for ashes, and instead of Psal. 30. 11. sackcloth girding them with joy: we may well suspect that do­ctrine not to be Evangelicall, which thus setteth the consciences of men upon the rack, tortureth them with continuall feares and perplexities, and prepareth them [Page 74] thereby unto hellish despaire.

These are the grievous effects and pernicious conse­quents, §. 16. nor 3. war­ranted from the present Text that will follow upon their opinion who hold, that we must have warrant from the Scripture for eve­ry thing whatsoever we doe: not onely in spirituall things, (wherein alone it is absolutely true.) nor yet on­ly in other matters of weight, though they be not spiri­tuall, (for which perhaps there might be some colour,) but also in the common affaires of life, even in the most slight and triviall things. Yet for that the Patrons of this opinion build themselves as much upon the autho­rity of this present Text, as upon any other passage of Scripture whatsoever, (which is the reason why wee have stood thus long upon the examination of it:) we are therefore in the next place to cleare the Text from that their misinterpretation. The force of their colle­ction standeth thus (as you heard already:) that saith is ever grounded upon the word of God; and that there­fore whatsoever action is not grounded upon the word, being it is not of saith, by the Apostles rule here must needes be a sinne. Which collection could not be deni­ed, if the word Faith were here taken in that sense which they imagine, and wherein it is very usually ta­ken in the Scriptures; viz. for the doctrine of supernatu­rall and divine revelation, or for the beliefe thereof: which doctrine wee See Articles of the Church of England. Artic. 6. willingly acknowledge to bee compleatly contained in the holy Scriptures alone, and therefore dare not admit into our beliefe, as a branch of divine supernaturall truth, any thing not therein contai­ned. But there is a third signification of the word Faith, nothing so frequently found in the Scriptures as the two former; which yet appeareth both by the course of this whole Chapter, and by the consent of the best and most approved interpreters as well ancient as modern, to have been properly intended by our Apostle in this place: namely that, wherein it is put for a certaine per­swasion [Page 75] of minde that what wee doe may lawfully bee done. So that whatsoever action is done by us, with reasonable assurance and perswasion of the lawfulnesse thereof in our owne consciences, is in our Apostles pur­pose so farre forth an action of Faith: without any en­quiring into the meanes whereby that perswasion was wrought in us: whether it were the light of our owne reason, or the authority of some credible person, or the declaration of Gods rev [...]aled will in his written word. And on the other side, whatsoever action is done, ei­ther directly contrary to the judgement and verdict of our owne consciences, or at leastwise doubtingly and before we are in some competent measure assured that we may lawfully doe it: that is it which S. Paul here denieth to be of faith, and of which he pronounceth so peremptorily that it is (and that eo nomine) a sinne.

About which use and signification of the word Faith §. 17. What is here meant by saith. we need not to trouble our selves, to fetch it from a trope, eithor of Heming. in Rom. 14. 1. Metonymie, or Piscat. ibid. Synecdoche, as some doe. For though (as I say) it doe not so often occurre in Scripture; yet is it indeed the primary and native signification of the word [...] saith, derived from the roote [...] to perswade. Because all kindes of Faith whatsoever consist in a kinde of perswasion. You shall therefore finde the words, [...] which signifieth properly to beleeve, and Iohn 3. 3, 6. & Acts 14. 1, 2. [...] which signifieth pro­perly not to be perswaded, to be opposed as contrary ei­ther to other in Iohn 3. and Acts 14. and other places. To omit the frequent use of the words [...] and Fides, in Greeke and Latine authors in this signification: ob­serve but the passages of this very Chapter, and you will be satisfied in it. At the second verse, Hîc vers. 2. [...] one beleeveth that he may eate all things: that is, he is ve­rily perswaded in his conscience that he may as lawful­ly eate flesh as herbes, any one kinde of meate as any o­ther, he maketh no doubt of it. Again at the fourteenth [Page 76] verse, Vers. 14. [...], I know and am perswaded that there is nothing uncleane of it selfe. That is, [...] stedfastly beleeve it as a most certaine and undoubted truth. Againe at the two and twentieth verse Vers. 22. [...]; Hast thou faith? have it to thy selfe before God: that is, art thou in thy conscience perswaded that thou maist lawfully partake any of the good creatures of God? Let that perswasion suffice thee for the approving of thine owne heart in the sight of God: but trouble not the Church, nor offend thy weaker brother by a needlesse and un [...]ea­sonable ostentation of that thy knowledge. Lastly, in this three and twentieth verse, Vers. 23. [...], He that doubteth is damned if he eat, because he eateth not of faith: that is, he that is not yet fully perswaded in his owne minde, that it is lawfull for him to eate some kindes of meates, (as namely swines-flesh or bloodings,) and yet is drawne against his owne judgement to eate thereof be­cause he seeth others so to doe, or because he would be loath to undergoe the taunts and jeares of scorners, or out of any other poore respect: such a man is cast and condemned by the judgement of his owne heart as a transgressour, because hee adventureth to doe that, which he doth not beleeve to be lawfull. And then the Apostle proceeding ab hypothesi ad thesin, immediately reduceth that particular case into a generall rule in these words, For whatsoever is not of faith, is sinne. By the processe of which his discourse it may appeare, that by Faith no other thing is here meant, then such a perswasi­on of the minde and conscience as we have now decla­red, and that the true purport and intent of these words is but thus much in effect: Whosoever shall enterprise the doing of any thing, which he verily beleeveth to bee unlawfull, or at least-wise is not reasonably well perswa­ded of the lawfulnesse of it, let the thing be otherwise and in it selfe what it can be, lawfull or unlawfull, in­different or necessary, convenient or inconvenient, it mat­tereth [Page 77] not; to him it is a Sinne howsoever.

Which being the plaine evident and undenyable pur­pose of these words, I shall not need to spend any more §. 18. The applicati­on of the Text for the resol­ving of sun­dry Questi­ons: breath either in the farther refutation of such conclusi­ons as are mis-inferred hence, which fall of them­selves; or in the farther Explication of the meaning of the Text, which already appeareth: but addresse my selfe rather to the application of it. Wherein, because upon this great principle may depend the resolution of very many Cases of Conscience, which may trouble us in our Christian and holy walking: it will not be unpro­fitable to proceed by resolving some of the most mate­riall doubts and questions, among those which have oc­curred unto my thcughts by occasion of this Text in my meditations thereon.

First, it may be demanded, What power the Consci­ence hath, to make a thing otherwise good and law­full, §. 19. The first Question re­solved; to become unlawfull and sinfull? and whence it hath that power? I answer, First, that it is not in the power of any mans judgement or conscience to alter the naturall condition of any thing whatsoever, either in respect of quality or degree: but that still every thing that was good remaineth good, and every thing that was evill remaineth evill; and that in the very same degree of good or evill as it was before, neither better nor worse, any mans particular judgement or opinion thereof not­withstanding. For the differences between good & evil, and the several degrees of both, spring from such condi­tions as are intrinsecall to the things themselves: which no Respectus non mutant naturam. Outward respects, (and much lesse then mens opini­ons) can vary. He that esteemeth any creature unclean, may defile himselfe, but he cannot bring impurity upon that creature, by such his estimation. Secondly, that mens judgements may make that which is good in its b Opinionostra nobis legem facit, Ambros. de para­dis. owne nature, (the naturall goodnesse still remaining) be­come evill to them in the use: essentially good, and quoad [Page 78] rem; but quoad hominem, and accidentally evill. It is our Apostles owne distinction in the fourteenth verse of this Chapter: Nothing uncleane of it selfe▪ but to him that esteemeth any thing to be uncleane, uncleane to him. But then wee must know withall, that it holdeth not the other way. Mens judgements or opinions, although they may make that which is good in it selfe, to be­come evill to them; yet they cannot make that which is evill in it selfe, to become good either in it selfe, or to them. If a man were verily perswaded, that it were evill to aske his father blessing, that mis-perswasion would make it become evill to him: But if the same man should be as verily perswaded that it were good to curse his fa­ther, or to deny him reliefe being an unbeleever; that mis-perswasion could not make eith [...]r of them become good to him. Some that persecuted the Apostles were perswaded they Ioh. 16. 2. did God good service in it. It was Saint Pauls case before his conversion, who Act. 26. 9. verily thought in himselfe, that he ought to doe many things con­trary to the name of Iesus. But those their perswasions would not serve to justifie those their actions. Saint Paul confesseth himselfe to have been 1 Tim. 1. 13. a persecuter, and blasphemer, and injurious for so doing although he fol­lowed the guidance of his owne conscience therein; and to have stood in need of mercy for the remission of those wicked acts, though he did them ignorantly, and Act. 22. 3, 4. & Phil. 3. 6. out of z [...]ale to the Law. The reason of which diffe­rence is, that which I touched in the beginning, even be­cause any one defect is enough to render an action evill; and consequently a defect in the agent may doe it, though the substance of the action remaine still (as it was) good: but all conditions must concurre to make an action good; and consequently a right intention in th [...] agent will not suffice thereunto, so long as the substance of the action remaineth still (as it was) evill. Thirdly, that the Conscience hath this power over mens wills [Page 79] and actions by vertue of that unchangeable Law of God, which he establisheth by an ordinance of nature in our first creation: that the will of every man (which is the fountaine whence all our actions immediately flow) should conforme it selfe to the judgement of the practique understanding or conscience, as to its proper and immediate rule, and yeeld it selfe to be guided thereby. So that if the understanding through Errour point out a wrong way, and the will follow it, the fault is chiefly in the understanding, for mis-guiding the will. But if the understanding shew the right way, and the will take a wrong: then the fault is meerely in the will, for not following that guide which God hath set o­ver it.

It may be demanded secondly, Whether or no in eve­ry particular thing wee doe, an actuall consideration of §. 20. The second Question re­solved; the lawfulnesse and expediency there of be so requisite, as that for want thereof we should sinne in doing it? The reason of the doubt is, because otherwise how should it appeare to be of Faith? and Whatsoever is not of faith is sinne. I answer, First, that in matters of waight and worthy of consultation, it is very necessary that the 1. lawfulnesse and expediency of them be first diligently examined▪ before they be enterprised. And secondly, that even in smaller matters the like examination is 2. needfull, when there is any apparant cause of doubting. But thirdly, that in such small and triviall matters, as it much skilleth not whether we doe them or no or whe­ther 3. Vbi est suspicio, ibi discussio ne­cessaria. B [...]rnard. Epist. 7. wee doe this rather then that, and wherein no doubt ariseth to trouble us; an actuall consideration of their lawfulnesse or expediency is so farre from being requisite, that it would rather be troublesome and in­commodious. True it is, that all voluntary actions are done with some deliberation, more or lesse: because it is the nature of the will to consult with the understanding in every act else it should be irrationall and brutish, Yet [Page 80] there are many things which wee daily doe, wherein Ratio in rebus ma [...]isestis non in­quiri [...], sed statim judicat. Aquin. 1. 2. qu. 14. 4. ad 2. the sentence of the understanding is so quick and pre­sent, because there is no difficulty in them; that they seeme to be, (and are therefore sometimes so termed) actus indeliberati: [...] &c. Aristot. 1. Mag. Moral. 18. such as are to sit downe and to rise up, to pluck a flower as wee walke in a garden, to aske the time of the day or the name of the next towne as we travell by the way, to eate of this or that dish at the table, and the like. For the doing of every of which it were [...]. Ari­stot. 3. Ethn: 5. a ridiculous servility to be imposed upon men, if they should be tyed to a district examination of the lawfulnesse and expediency thereof. There is not in them dignus vindice nodus: and a mans time ought to be more precious unto him, then to be trifled away in such needlesse and minute enquiries. It is even as if we should tye a great learned man that is ready in his Latine tong, to bethink himselfe first of some grammar rule or exam­ple for the declining and parsing of every word hee were to speake, before he should adventure to utter a Latine sentence. But as such a man is sufficiently assu­red out of the habit of his learning, that hee speaketh congruously and with good propriety, though hee have no present actuall reference to his Grammar rules: so here, an habituall knowledge of the nature and use of in­different things is sufficient to warrant to the conscience the lawfulnesse of these common actions of life; so as they may be said to be of faith, though there be no far­ther actuall or particular disquisition used about them. A very needful thing it is the whilst, for Christian men to endeavour to have a right judgement concerning in­different things: without which it can scarcely be avoi­ded, but that both their Consciences will be full of di­stracting scruples within themselves, and their con­versations full of unbrotherly carriage towards o­thers. §. 21. The third Question re­solved.

It may be demanded thirdly, Since Whatsoever is not [Page 81] of faith is sinne; What measure of Faith, or what degree of Perswasion is necessary for the warranting of our actions, so as lesse then that will not serve? I answere, that what is here demanded cannot be positively defi­ned by any peremptory and immoveable rules. There is most an end a Latitude in such things as these are; which may be strained or extended more or lesse, ac­cording to the exigence of present occasions, and as the different state or quality of particular businesses shall re­quire. There is a [...], a fulnesse of perswasion, ari­sing from evident infallible and demonstrative proofes, which is attaineable for the performance of sundry du­ties both of civill Iustice and of Religion. And where it may be attained, it is to be endeavoured after, (though it be not of absolute necessity,) for we cannot make our assurances too strong. The Apostle useth that word at the fifth verse, ( Verse 5. [...]ic. plenè certus sit. Heming. Let every man be fully perswaded in his owne mind,) [...]: it is a metaphoricall word, and seemeth to be borrowed from a Ship under Quasi plenis velis seratur. Piscat. in Schol. ad Rom. 14. 5. full sayle, that hath both wind and tide with it to carry it with a straight and speedy course to the desired poynt, and nothing to hinder it. But as men, when they are to purchase lands, will desire and propose to have as good assurance as by learned counsell can be devised; but yet must be content to take such assurance as the sellers can make, or else they shall make but a few markets: so al­though we may desire (ex abundanti) a full assurance of faith in every waighty action wee shall enterprise; yet ordinarily and in most things wee must content our selves to take up with a conjecturall, probable, and morall certainty, or else wee shall find very few things left for us to doe. Fides Logica is not to be expected in all ca­ses: in some, and those the most, Fides Ethica must serve the turne. Nay I say yet further, and I beseech you (bre­thren) to take notice of it as a matter of speciall use both for the directing and quieting of your consciences: that [Page 82] ordinarily and in most things wee neede no other war­rant for what we doe then this onely, that there is not (to our knowledge) any Law either of Nature or Scri­pture against them. As the Lawyers use to say of mens persons, Quisquis praesumitur osse [...]onus, &c. The Law taketh every man for a good man and true, till his truth and honesty be legally disproved; and as our Sa­viour sometimes said, Luk. 9. 50. He that is not against us is for us: so in these matters wee are to beleeve all things to bee lawfull for us to doe, which cannot be shewne by good evidence either of Scripture or Reason to be unlawfull. Those men therefore goe quite the wrong way to worke, to the fearefull puzling of their owne and other mens consciences, who use to argue on this manner, [This I have no warrant to doe; for where is it comman­ded?] Whereas they ought rather to argue thus, [This I have good warrant to doe; for where is it forbidden?] Apply this now a little to those Ceremonies, that for or­ders sake, and to adde the greater sol [...]mnity to sacred actions, are appointed in the Church; Wearing the Sur­plize, bowing at the name of the Lord JESUS, kneeling at the holy, Communion, and the rest. Though I might say, and that truly, that th [...]se also are commanded even by divine authority in genere, that is to say, as they fall within the compasse of decent: Ceremoni [...]s, by vertue of that grand Ecclesiasticall Canon, ( 1 Cor. 14. 40. Let all things [...]e done honestly and in order;) and that even in spacio too they are commanded by the authority of those gover­nors whom God hath set over us, and to whom we are bound in conscience, and by vertue of Gods comman­dement to yeeld obedience: Yet I waive all this for the present, because it is not so direct to the point in hand. Onely I aske, Where are any of these things forbidden? If they be, let it be showne: and that not by weeke col­lections, and remote consequences, which are good for nothing but to engender strifes, and to multiply disputes [Page 83] without end, but by direct and full evidence either of Scripture-text or Reason; which (for any thing I know) was never yet done, neither (as I verily beleeve) will ever be done. But if it cannot be showne that these things are forbidden; without any more adoe, the use of them is by that sufficiently warranted. He that will not allow of this doctrine, besides that he cherisheth an er­rour which will hardly suffer him to have a quiet con­science: I yet fee not how he can reconcile his opinion with those sundry passages of our Apostle, [ 1 Tim. 4. 4. Every creature of God is good, Tit. 1. 15. To the pure all things are pure, Rom. 14. 14. I know nothing is o [...] it selfe uncleane, 1 Cor. 6. 12. All things are lawfull, &c.] From which passages we may with much safety conclude, that it is lawfull for us to doe all those things, concerning which there can be nothing brought of moment to prove them unlawfull. Vpon which ground alone if wee doe them, we doe them upon such a perswasion of faith as is sufficient. Provided, that wee have not neglected to informe our judgements the best wee could for the time past; and that wee are ever rea­dy withall to yeeld our selves to better information, whensoever it shall be tendred unto us for the time to come.

It may be demanded fourthly, Suppose a man would fayne doe something, of the lawfulnesse whereof he is §. 22. The fourth Question. not in his conscience sufficiently resolved; whether hee may in any case doe it notwithstanding the reluctancy of his Conscience, yea or no? As they write of Herodot. in Cliô; Sen [...]c. 3. do ira. 21. Cyrus, that to make passage for his Army, he cut the great river Gyndes into many smaller chanels, which in one entire stream was not passable: so to make a cleare and distinct answer to this great question, I must divide it into some lesser ones. For there are sundry things considerable in it; whether we respect the Conscience, or the Person of the doer, or the Action to be done. As namely and espe­cially, in respect of the Conscience, whether the reluctan­cy [Page 84] thereof proceed from a setled and stedfast resoluti­on, or from some doubtfulnesse only, or but from some scruple? And in respect of the person, whether hee be suijuris his owne master and have power to dispose of himselfe at his owne choyce in the things questioned; of he be under the command, and at the appointment of another? And in respect of the Action or thing to be done: whether it be a necessary thing, or an unlawfull thing, or a thing indifferent and arbitrary? Any of which circumstances may quite alter the case, and so beget new questions. But I shall reduce all to three questions: whereof the first shall concerne a resolved Conscience, the second a doubtfull conscience, and the third a scrupu­lous conscience.

The First Question then is, If the Conscience be firmly resolved, that the thing proposed to be done is unlaw­full; §. 23. as concerning a Resolved conscience, answered in 2. conclusions The former whether it may then be done, or no? Whereunto I answer in these two conclusions. The first Conclusion. If the Conscience be firmely so resolved, and that upon a true ground, (that is to say, if the thing be indeed un­lawfull, and judged so to be) it may not in any case or for any respect in the world be done. There cannot be a Quiagit contra conscientiam, qua credit Deum ali­quid prohibuisse, liceterret, contem­nit Deum. Bonavent. 2. sent. dist. 39. imagined a higher contempt of God, then for a man to despise the power of his owne conscience: which is the highest, soveraignty under heaven, as being Gods most immediate deputy for the ordering of his life and waies. Menand. [...], a heathen man could say. Wofull is the estate of those men (unlesse they repent) who for filthy lucre, or vaine pleasure, or spitefull ma­lice, or tottering honour, or lazy ease, or any other raign­ing lust, darelye, or swear, or cheat, or oppresse, or com­mit filthinesse, or steale, or kill, or slaunder, or flatter, or betray, or doe any thing that may advance their base ends: nothing at all regarding the secret whisperings, or murmurings, no nor yet the lowd roarings, and bellow­ings of their owne consciences there against. Pers. Satyr. 5. Stat con­tra [Page 85] ratio, & secretam gannit in aurem. It doth so: but yet they turne a deafe eare to it, and despise it. Won­der not, if when they out of the terrours of their trou­bled consciences shall howle and roare in the eares of the Almighty for mercy, or for some mitigation at least of their torment, he then turn a deafe eare against them and despise them. Iam. 4. 17. To him that knoweth to doe good and doth it not, to him it is sinne, James 4. sinne not to be ex­cused by any plea or colour: But how much more in­excusably then is it sinne to him, that knoweth the e­vill he should not doe, and yet will doe it? There is not a proner way to Quod sit con­tra conscientiam aedificat ad ge­heunam. c. 28. qu. 1. Omnes. §. ex his. hell, then to sinne against consci­ence. Rom. 14. 22. Happy is he which condemneth not himselfe in that which he alloweth: but most wretched is he that allow­eth himselfe to the practise of that, which in his judge­ment he cannot but condemne. Neither maketh it any difference at all here, whether a man be otherwise sui juris▪ or not. For although there be a great respect due to the higher powers in doubtfull cases, (as I shall touch anon,) yet where the thing required is simply unlawfull, and understood so to be, inferiours must absolutely re­solve to disobey, whatsoever come of it. Gods faith­full servants have ever beene most resolute in such exi­gents. Dan. 3. 16-18 We are not carefull to answer thee in this matter; (belike in a matter of another nature they would have taken care to have given the King a more satisfactory, at least a more respective answere: but in this matter,) Be it knowne to thee O King, that we will not serve thy gods. c. 11. qu. 3. Quiresistit. ex. Augustino. Da veniam Imperator, &c. You know whose answers they were. If we be sure God hath forbidden it, we sinne against our owne consciences if wee doe it, at the command of any mortall man whosoever, or up­on any worldly inducement whatsoever. That is the first Conclusion.

The second is this. If a man be in his conscience fully §. 24. the Later. perswaded that a thing is evill and unlawfull, which [Page 86] yet in truth is not so, but lawfull; the thing by him so judged unlawfull, cannot by him be done without sin. Even an erroneous conscience bindeth thus farre, that a man cannot goe against it, and bee guiltlesse: because his practise should then run crosse to his judgement; and so the thing done could not be of Faith. For if his rea­son judge it to be evill, and yet he will doe it, it argueth manifestly that he hath a will to doe evill: and so be­commeth a transgressour of that generall Law which bindeth all men to eschew all evill. Yet in this case wee must admit of some difference, according to the diffe­rent nature of the things, and the different condition of the persons. For if the things so judged unlawfull be in their owne nature not necessary, but indifferent, so as they may either be done or left undone without sinne; and the person withall bee sui juris in respect of such things, no superiour power having determined his li­berty therein: then, although hee may not doe any of these things, by reason of the contrary perswasion of his conscience, without sinne; yet hee may without si [...]ne leave them undone. As for example, Say a man should hold it utterly unlawfull (as some erroneously doe,) to play at cards or dice, or to lay a wager, or to cast lots in triviall matters: if it be in truth lawfull to doe every of these things, (as I make no question but it is, so they be done with sobriety and with due circumstances,) yet he that is otherwise perswaded of them cannot by rea­son of that perswasion doe any of them without sinne. Yet, forsomuch as they are things no way necessary, but indifferent, both in their nature, and for their use also, no superiour power having enjoyned any man to use them: therefore he that judgeth them unlawfull may abstaine from them without sinne, and so indeed he is in con­science bound to doe, so long as he continueth to be of that opinion. But now on the other side, if the things so mis-judged to be unlawfull b [...] any way necessary▪ [...]i­ther [Page 87] in respect of their owne nature, or by the injunction of authority: then the person is by that his error brought into such a straite betweene two sinnes, as he can by no possible meanes avoid both, so long as he persisteth in that his errour. For both if he doe the thing, h [...] goeth against the perswasion of his conscience, and that is a great sinne: and if he doe it not, either he omitteth a necessary duty, or else disobeyeth lawfull authority, and to doe either of both, is a sinne too. Out of which s [...]are since there is no way of escape but one, which is to re­ctifie his judgement, and to quit his pernicious errour: it concerneth every man therefore that unfainedly de­sireth to doe his duty in the feare of God, and to keepe a good conscience, not to be too stiffe in his present ap­prehensions, but to examine well the principles and grounds of his opinions; strongly suspecting that winde that driveth him upon such rockes, to be but a blast of his owne fancy, rather then a breathing of the holy Spi­rit of truth. Once this is most certaine, that whoseever shall adventure to do any thing repugnant to the judge­ment of his owne conscience, (be that judgement true, or be it false,) shall commit a grievous sin in so doing: [...], because it cannot be of faith, and what so­ever is not of faith is sinne.

This is now where the conscience apparantly incli­neth the one way. But say the scales hang even, so as a §. 25. as concern­ing a doubt­ing consciēce man cannot well resolve whether way he should rather take! Now he is —animo nunc huc, nunc flu­ctuatilluc. Virg. Aeneid. 10. in one minde, by and by in another; but constant in neither: right S. Iames his Iames 1. 8. [...] a double minded man. This is it we call a doubting consci­ence: concerning which the second question is, what a man ought to doe in case of doubtfulnesse. Perfect di­rections here, (as in most delib [...]ratives) would require a large discourse: because there are so many considera­ble circumstances, that may vary the case; especially in respect of the cause from which that doubtfulnesse of [Page 88] minde may spring. Many times it ariseth from meere ficklenesse of minde, or weakenesse of judgement; as the 1. lightest things are soonest driven out of their place by the winde: Evenas S. Iames saith, Ibid. a double minded man is wavering in all his wayes; and S. Paul speaketh of some that were like Ephes. 4. 14. 2. children, off and on, soone wherryed about with every blast of doctrine. Some­times it proceedeth from tendernesse of conscience, which is indeed a very blessed and gracious thing: but yet (as tender things may soone miscary, if they be not the more choicely handled,) very obnoxious through Sathans diligence and subtilty to bee wrought upon to dangerous inconveniencies. Sometimes it may proceed from the probability of those reasons that seeme to stand 3. on either side, betwixt which it is not easie to judge which are strongest: or from the differing judgements and opinions of learned and godly men thereabout: and 4. from many other causes: But for some generall resolu­tion of the Question, (what is to bee done where the conscience is doubtfull?) I answer.

First, that if the doubtfulnesse be not concerning the lawfulnesse of any of the things to be done consi­dered §. 26. answered in 3. Conclusi­ons: the 1. simply and in themselves, but of the expediency of them as they are compared one with another; (as when of two things proposed at once, wherefore one must, and but one can be done, I am sufficiently per­swaded of the lawfulnesse of either, but am doubtfull whether of the two rather to pitch upon:) in such a case, the party ought first to weigh the conveniences and inconveniences of both as well and advisedly as 1. he can by himself alone; and to doe that which then shall appeare to him to be subiect to the fewer & les­ser inconveniences. Or if the reasons seeme so equally strong on both sides, that he cannot of himselfe decide the doubt; then secondly, if the [...]. Arist. 3. Ethic. 5 matter be of waight and worth the while, hee should doe well to make 2. [Page 89] his doubts knowne to some prudent and plous man (especially to his owne spirituall Pastor, if he be a man meetly qualified for it,) resolving to rest upon his judgement, and to follow his direction. Or if the matter be of small moment, he may then thirdly doe whether of both he hath best liking to: (as the Apostle saith in one particular case, and it may be applyed to many more, 1 Cor. 7. 36. Let him doe what he will, he sinneth not:) resting his conscience upon this perswasion, that so long as he is unfainedly elesirous to doe for the best, and hath not been negligent to use all Non ti [...]i impu­tabitur ad [...]ulpa, quod in vitus ig­noras. Augustin. de nat. & grat. requisite dili­gence to informe himselfe aright, God will accept of his good intention therein, and pardon his errour, if hee shall be mistaken in his choyce.

But secondly, If the question be concerning the very lawfulnesse of the thing it s [...]lfe, whether it may be law­fully §. 27. the second; done, or no; and the conscience stand in doubt, because reasons soome to be probable both pro and con­trit, and there are learned men as well of the one opi­nion as of the other, &c. as wee see it is (for instance) in the question of Vsury and of second maryage after di­vorce, and in sundry other doubtfull cases in morall di­vinity: in such a case the person (if he be sui juris,) is cer­tainly bound to Nilsaciendum, de quo dubites sit necne rectè factum. Ci [...]. hb. 1. de Ossic. forbeare the doing of that thing of the lawfulnesse where of he so doubteth: and if he forbeare it not, he sinneth. It is the very point the Apostle in this verse intendeth to feach; and for the confirming where­of he vowcheth this Rule of the Text: He that doub­teth, saith he, is damned if he eate; he is [...], con­demned of his owne conscience; because hee doth that willingly where of he doubteth, when he hath free liber­ty to let it alone, no necessity urging him thereunto. And the reason why he ought rather to forbeare then to adventure the doing of that whereof hee doubteth, is, because in doubtfull cases wisedome would that the safer part should be chosen. And that part is safer, which if [Page 90] we chuse, wee are sure wee shall doe well; then that, which if we chuse, wee know not but wee may doe ill. As for example, in the instances now proposed. If I doubt of the lawfulnesse of Vsu [...]y, or of marrying after divorce, I am sure that if I marry not, nor let out my money, I shall not sinne in so abstaining: but if I shall doe either of both doubtingly. I cannot be without some feare lest I should sin in so doing; and so those actions of mine being not done in faith, must needs be sinne, even by the Rule of the Text, [...], For whatsoever is not of faith is sinne.

But then thirdly, if the liberty of the agent be deter­mined by the command of some superiour power to §. 28. the third. whom he oweth obedience; so as he is not now sui juris ad hoc, to doe or not to doe at his owne choyce, but to doe what he is commande this one circumstance quite altereth the whole case, and now he is bound in consci­ence to doe the thing commanded; his doubtfulnesse of mind whether that thing be lawfull or no, notwith­standing. To doe that whereof he doubteth, where h [...] hath sree liberty to leave it undone, bringeth upon him (as we have already shewne) the guilt of wilfull trans­gression: but not so where he is not left to his owne li­berty. And where lawfull authority prescribeth in Al­terutram partem, there the liberty ad utramque partem contradictionis is taken away from so many as are under that authority. If they that are over them have determi­ned it one way; it is not thenceforth any more at their choyce, whether they will take that way or the contrary, but they must go the way that is appointed them with­out gainsaying or grudging. And if in the deed done at the command of one that is endued with lawful autho­rity there be a sinne, it must goe on his score that requi­reth it wrongfully, not on his that doth but his duty in obeying. A Prince commandeth his Subjects to serve in his Warres; it may be the quarrell is unjust, it may [Page 91] be there may appeare to the understanding of the sub­ject great likelyhoods of such injustice: yet may the subject for all that fight in the quarrell, yea he is bound in conscience so to doe, nay he is deep in disloyalty and treason if he refuse the service, whatsoever pretensions he make of conscience for such refusall: Neyther need that feare trouble him lest he should bring upon himself the guil [...] of innocent blood; for the blood that is unrigh­teously Is da [...]nū dat, qui jubet da [...]e: ej [...]s verò nulla culpa est, cui pare­re necesse sit. L. 169 st. de div. Reg jur. shed in that quarrell, he must answer for, that set him on worke, not he that spilt it. And truly it is a great wonder to mee, that any man indued with understan­ding, and that is able in any measure to weigh the force of those precepts and reasons which bind inferiours to yeeld obedience to their superiours, should be other­wise minded in cases of like nature. Whatsoever is commanded us by those whom God hath set over us, either in Church, Common-wealth, or Family, ( Bernard de p [...]ecept. & disp [...]n­sat. Quod tamen non sit certuns displicere Deo, saith Saint Bernard,) which is not evidently contrary to the Law and will of God, ought to be of us received and obeyed no other­wise, then as if God himselfe had commanded it: be­cause God himselfe hath commanded us to Rom. 13. 1. obey the higher powers, and to 1 Pet. 2. 13. submit ourselves to their ordinan­ces. Say it be not well done of them to command it: Sed enim quid hoc refert tud? saith he; What is that to thee? Let them looke to that whom it concerneth: Tolle quod tuum est, & vade: Doe thou what is thine owne part faithfully, and never trouble thy selfe further. Ipsum quem pro Deo habemus, tanquam Deum in his quae apertè non sunt contra Deum, [...]andire debemus; Bernard still. Gods Vice-gerents must bee heard and obeyed in all things that are not manifestly contrary to the re­vealed will of God.

But the thing required is against my conscience, may §. 29. Sundry obje­ctions remo­ved: the first; some say; and I may not goe against my conscience, for any mans pleasure. Judge I pray you what perversnesse [Page 92] is this, when the blessed Apostle commandeth thee Rom. 13. 5. to obey for conscience sake, that thou shouldst disobey, and that for conscience sake too: He chargeth thee upon thy conscience to be subject; and thou pretendest thy consci­ence to free thee from subjection. This by the way; now to the poy [...]t. Thou sayest it is against thy conscience: I say againe, that (in the case whereof wee now speake, the case of doubtsulnesse,) it is not against thy consci­ence. For doubting properly is Isido [...]. motu [...] indifferens in utramque parteni contradictionis; when the mind is held Du [...]ius, incer­tus quasi d [...]arum viarum. Isid 10. Etym. [...]. in suspence betweene two wayes, uncertaine whether of both to take to; when the scales hang even (as I said before) and in aequilibrio, without any notable propensi­on or inclination to the one side more then to the o­ther. And surely where things hang thus even, if the waight of authority will not cast the scale either way; wee may well suppose, that either the authority is made very light, or else there is a great fault in the beam [...]. Know (brethren) the gainsaying conscience is one thing, and the doubting conscience another. That which is done repugnanto conscientid, the conscience of the doer slatly gainsaying it, that is indeed against a mana consci­ence, (the conscience having already passed a def [...]nitive sentence the one way:) and no respect or circumstance whatsoever can free it from sin. But that which is done dubitanto conscientid, the conscience of the doer only doubting of it and no more; that is intruth no more against a mans conscience then with it, (the conscience as yet not having passed a definitive sentence either way:) and such an action may either b [...] a sinne, or no sinne: according to those qualifications which it may receive from other respects and circumstances. If the conscience have already passed a judgement upon a thing, and condemned it as simply unlawfull; in that case it is true that a man ought not by any means to doe that thing, no not at the command of any Magistrate, no not [Page 93] although his conscience have pronounced a wrong sen­tence, and erred in that iudgement: for then he should doe it, repugnante conscientiâ, he should goe directly a­gainst his owne conscience, which he ought not to doe whatsoever come of it. In such a case certainely: hee may not obey the Magistrate: yet let him know thus much withall, that he sinneth too in disobeying the Ma­gistrate; from which sinne the following of the judge­ment of his owne conscience cannot acquite him. And this is that fearefull perplexity whereof I spake, where­into many a man casteth himselfe by his owne crrour and obstinaey, that he can neither goe with his consci­ence, nor against it, but hee shall sinne. And who can helpe it, if a man will needes cherish an errour, and persist in it? But now if the conscients be onely doubt­full whether a thing be lawfull or no, but have not as yet passed a peremptory judgement against it, (yea al­though Plus est standum praecepto prelati [...] quam conscien­tiae. Bonavent. 2. sent. distinct. 39. it rather incline to thinke it unlawfull:) in that case if the Magistrate shall command it to be done, the subiect with a good conscience may doe it, nay hee can­not with a good conscience resuse to doe it, though it be dubitante conscientiâ.

But you will yet say, that in doubtfull cases the safer part is to be chosen. So say I too; and am content that §. 30. the Second; rule should decide this question: onely let it be right­ly applyed. Thou thinkest it safer, where thou doubt­est of the unlawfulnesse, to forbeare then to doe: as for example, if thou doubtest whether it be lawfull to kneele at the Communion, it is safest in thy opinion therefore for thee not to kneele. So should I thinke too, if thou were left meerely to thine owne liberty. But thou dost not consider how thou art caught in thine own net, and how the edge of thine owne weapon may be turn­ed upon thee point-blank not to be avoided, thus. If au­thority command thee to kneel, which whether it be law­full for thee to doe, or not, thou doubtest; it cannot chuse [Page 94] but thou must needs doubt also, whether thou maist lawfully disobey, or not. Now then here apply thine owne Rule, In dubiis pars tutior, and see what will come of [...] Judge, since thou canst not but doubt in both ca­ses, whether it be not the safer of the two, to obey doub­tingly, then to disobey doubtingly. Gregor. Tene certum, demit­te incertum, is S. Gregory his rule: where there is a oer­tainty, and an uncertainty, let the uncertainty goe, and hold to that which is certaine. Now the generall is cer­taine, that thou art to obey the Magistrate in all things not contrary to the will of God; but the particular is uncertaine, whether the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertaine to thee, because thou doubtest of it.) Deale safely therefore, and hold thee to that which is certaine; and obey.

But thou wilt yet alleage, that the Apostle here con­demneth the doing of any thing, not onely with a gain­saying, §. 31. the Third; but even with a doubting conscience: because doubting also is contrary to faith; and he that doubteth is even for that condemned, if he eate. Oh beware of mis­applying Scripture! it is a thing easily done, but not so easily answered. I know not any one gap that hath let in more and more dangerous errours into the Church, then this: that men take the words of the sacred Text fitted to particular occasions, and to the condition of the times wherein they were written; and then apply them to themselves and others as they finde them, without due respect had to the differences that may be betweene those times and cases, and the present. Sundry things spoken in Scripture agreeably to that infancy of the Church, would sort very ill with the Church in her ful­nesse of strength and stature: and sundry directions ve­ry expedient in times of persecution, and when belee­vers lived mingled with Insidels, would be very unsea­sonably urged where the Church is in a peaceable and [Page 95] flourishing estate, enjoying the favour and living under the protection of gracious and religious Princes. Thus the Constitutions that the Apostles made concerning Deacons and Widowes in those primitive times, are with much importunity, but very importunely withall, ur­ged by the Disciplinarians: And sundry other like things I might instance in of this kinde, worthy the discovery, but that I feare to grow tedious. Briefely then, the Apostles whole discourse in this Chapter, and so wheresoever else he toucheth upon the point of Scandals, is to be understood onely in that case where men are left to their owne liberty in the use of indiffe­rent things: the Romanes, Corinthians, and others to whom S. Paul wrote about these matters, being not li­mited any way in the exercise of their liberty therein by any over ruling authority. But where the Magi­strates have interposed, and thought good upon mature advice to impose Lawes upon those that are under them, whereby their liberty is (not infringed, as some unjustly complaine, in the inward judgement, but onely) limited in the outward exercise of it: there the Aposto­licall directions will not hold in the same absolute man­ner, as they were delivered to those whom they then concerned; but onely in the equity of them, so far forth as the cases are alike, and with such meete qualifications and mitigations, as the difference of the cases otherwise doth require. So that a man ought not out of private fancy, or meerely because he would not bee observed for not doing as others doe, or for any the like weake respects, to doe that thing of the lawfulnesse whereof he is not competently perswaded, where it is free for him to doe otherwise: which was the case of these weake ones among the Romanes, for whose sakes prin­cipally the Apostle gave these directions. But the au­thority of the magistrate intervening so altereth the case, that such a forbearance as to them was necessary, is [Page 96] to as many of us as are commanded to doe this or that altogether unlawfull; in regard they were free, and we are bound: for the reasons alr [...]ady shewen, which I now rehearse not.

But you will yet say, (for in point of obedience m [...]n are very loath to yeeld, so long as they can finde any §. 32. and the Fourth. thing to pleade,) those that lay these burthens upon us, at least wise should doe well to satisfie our doubts, and to informe our consciences concerning the lawfulnesse of what they enjoyne; that so we might render them obe­dience with better cheerefulnesse. How willing are we sinfull men to l [...]ave the blame of our miscariages any where rather then upon our selves! But how is it not incongruous the while, that those men should prescribe rules to their governours, who can scarcely brook their governours should prescribe Lawes to them? It were good we would first learne how to obey, ere w [...]e take upon us to teach our betters how to governe. How ever, [...]. Solon. apud Stobae. Serm. 3. what governours are bound to doe, or what is fit for them to do [...], in the poin [...] of information; that is not now the question. If they faile in any part of their bounden duty, they shall be sure to reckon for it one day: but their failing cannot in the meane time [...]xcuse thy disobedienoe. Although I thinke it would prove a hard tas [...]e, for whosoever should undertake it, to shew that Superiours are alwayes bound to informe the cons [...]i­ences of their inferiours concerning the lawfulnesse of every thing they shall command. If sometimes they doe it, where they see it exp [...]dient or needfull; some­times againe (and that perhaps of [...]er,) it may bee thought more expedient for them, and more conducible for the publique peace and safety, onely to make know­en to the people what their pleasures are, reserving to themselves the reasons thereof. I am sure, in the point of Eccl [...]siasticall cer [...]mo [...]ies and Constitutions, (in which [...]ase the aforesaid allegations are usually most stood up­on) [Page 97] this hath been aboundantly done in our Church, not only in the learned writings of sundry private men, but by the publique declaration also of authority, as is to be seene at large in the preface commonly printed be [...]ore the book of Common prayer concerning that argument [...] enough to satisfie those that are peaceable, and not dis­posed to stretch their wirs to cavill at things establi­shed. And thus much of the second Question, touching a doubting conscience: whereon I have insisted the lon­ger, because it is a point both so proper to the Text, and where at so many have stumbled.

There remaineth but one other Question, and that of farre smaller difficulty; What is to be done, when the §. 33. as concerning a scrupulous Conscience. conscience is scrupulous? I call that a scruple, when a man is reasonably well perswaded of the lawfulnesse of a thing, yet hath withall some jealousies and feares le [...]t perhaps it should prove unlawfull. Such scruples are most incident to men of melancholy dispositions, or of timorous spirits; especially if they be tender conscienced withall: and they are much encreased by the false sug­gestions of satan; by reading the bookes, or hearing the Sermons, or frequenting the company of men more strict, precise, and austere in sundry points, then they need or ought to be; and by sundry other meanes which I now mention not. Of which scruples it behooveth every man, first, to be wary that he doe not at all admit them, if he can chuse: or, if he cannot wholy avoid them, that secondly he endeavour so farre as may be to eject them speedily out of his thoughts, as satans snares, and things that may breed him worser inconveniencies: or, if hee cannot be so rid of them, that then thirdly he resolve to goe on according to the more probable perswasion of his minde, and despise those scruples. And this he may doe with a good conscience, not onely in things com­manded him by lawfull authority, but even in things in­different and arbitrary, and wherein hee is left to his owne liberty.

[Page 98] Much more might have beene added for the farther both declaration and confirmation of these points. But §. 34. The Conclu­sion. you see I have beene forced to wrap things together, that deserve a more full and distinct handling, that I might hold some proportion with the time. I had a pur­pose, briefly to have comprised the summe of what I have delivered, concerning a gainsaying, a doubting, and a scrupulous conscience, in some few conclusions for your better remembrance and to have added also some­thing by way of direction, what course might be the most probably taken for the correcting of an erro [...]cous conscience, for the setling of a doubtfull conscience, and for the quieting of a scrupulous conscience. But it is more then time that I should give place to other businesse: and the most, and most materiall of those directions, have beene here and there occasionally touched in that which hath been delivered already: in which respect I may the better spare that labour. Beseech we God the Father of our Lord Jesus Christ so to endue us all with the grace of his holy Spirit, that in our whole conversa­tions we may unfainedly endeavour to preserve a good conscience and to yeeld all due obedience to him first, and then to every Ordinance of man for his sake.

Now to this Father, Son, and blessed Spirit, three per­sons, and one eternall God, be ascribed all the Kingdome, the power, and the glory, both now and for evermore.

Amen.