ANY one that useth to make reflections upon his own actions, cannot but ob­serve, That one of the great occasions of the sins he is guilty of in the course of his Life, is the too free use of his lawful Liberty.

I do not say, that any Man doth commit sin by using his lawful liberty (for that would be a kind of contradiction): But I say, the using our liberty to the utmost pitch and extent of [Page 2] that which we call lawful, is the occasion of a great many sins that would otherwise not have been committed.

If one should offer to tempt a Man that hath any sense of Vertue or Religion; to do a thing, that at the first sight appears sinful or wicked; it would certainly be rejected. E­very one that has any regard to God or good­ness, would start at such a proposal. But here is our infelicity. A Temptation comes on by degrees. And at the first we are ingaged in nothing but what is lawful and honest; and accordingly we use that liberty which nature and religion allows us; and so we proceed on insen­sibly in the use of that liberty, till at last we become uncertain, whether we have not ex­ceeded the bounds of what is lawful: And by this means we are often caught. Nay indeed nothing but this could betray well meaning persons, and such as are vertuously disposed, into sin. Licitis perimus omnes, said a devout Man: It is by lawful things that we commonly miscarry.

With great reason therefore doth St. Paul give this advice in the Text: Brethren (saith he) ye have been called unto liberty, only use not li­berty for an occasion to the flesh.

[Page 3] There is no doubt but the Apostle writ these words upon occasion of, and with reference to, the great Controversy that was then on foot among Christians, touching the Obliga­tion of the Jewish Law.

Some then thought themselves bound in Conscience to observe all the Precepts of Moses his Law. Other Christians thought they were freed by the coming of Christ from all legal Observances. The Apostle determines the Case in favour of these latter, and declares, that by the Gospel they were called unto liberty, and were free from all the Mosaical Impositi­ons. But yet nevertheless he tells them they ought to be careful in the exercise of that li­berty; that they do not use it for an occasion to the flesh.

That is to say, that this liberty to which they were called, should not minister to any sin. That they should not so use it, as to be a snare, either to themselves or others. To themselves, by running into licentiousness, and taking unlaw­ful liberties. To others, either by affrighting the unbelieving Jews from the embracing Christi­anity, or discouraging those that already belie­ved the Gospel in the profession of it.

This is the strict sense of the Apostles words, [Page 4] as they come in here in the Text, and as they do relate to that occasion upon which he writ them. But, that sense, with reference to that occasion, is now out of doors among us. Though the general advice that is here given, will eternally be good and useful; nay, and always needful to be insisted on in all Ages of the World.

We have none now that use their liberty for an occasion to the flesh, as to the point of the Iudaical Ceremonies: But we have abundance that do use it so as to other matters. Nay, as I said before, this too free use of our liberty in lawful things, is one of the great Sources and Foun­tains from whence most of our irregularities do proceed. And therefore I do not know how I can entertain you more usefully upon this Text, than by endeavouring to give you the best Rules I can, for the reducing the Apo­stle's Exhortation into practice, as it doth con­cern us at this day.

But that you may see plainly what I drive at, I will yet state the matter a little more par­ticularly.

Our Case in this World is this. The Laws of Vertue and Religion, do allow Men all rea­sonable liberties in the gratification of their natu­ral [Page 5] Passions and Appetites, and in the use and enjoyment of all the good things of this Life. But all unreasonable gratifications, all excesses and immoderate liberties, are forbidden by Reli­gion, and therefore are sinful and criminal.

If now in all Cases a Man could readily and certainly fix the precise bounds and landmarks of what is reasonable and moderate, and what is un­reasonable and excessive in the use of his liberty▪ so as that upon all occasions, and in all emer­gencies, he could say within his own mind, Thus far I may lawfully and innocently go in the gra­tification of such an appetite, or in the enjoyment of such a pleasure, or the like; but if I proceed a step further, I become a Transgressor: I say, if this was the case of a Man in the use of his liberty, it would be no hard matter for any well dispo­sed person, to take all that liberty that was mo­derate and lawful, and to forbear all that which is excessive and unlawful.

But now this is not always an easy matter to be done. For many Cases happen in which a Man cannot precisely determine where it is that his lawful liberty ends, and where it is that it begins to be extravagant and excessive. So that while a Man is only designing to gratify his desires in lawful instances, he is often car­ried [Page 6] beyond his bounds, and proceeds to ex­cess.

This now, I say, is one great occasion of sin to Mankind; and yet there is no avoiding of it, because it is such a one as doth necessa­rily arise from the nature of things.

Thus for instance: It is certainly very law­ful for a Man to drink Wine and strong drink, not only for his Healths sake, when his Con­stitution doth require it; but also for Chear­fulness, and the enjoyment of his Friends. But on the other side, Drunkenness and Intemperance, are grievous Crimes, and utterly forbid by our Religion. Whilst now a Man on one hand hath a desire to take that liberty that is allow­ed him, and to gratify his natural inclination to mirth and pleasantness, or to shew Civility, as he terms it, to his Company: And on the other hand, he has no certain unalterable mea­sures to proceed by, for the stinting himself in this Case; (as surely it is a very hard matter to prescribe or define, either to a Man's self or others, the exact pitch or limits where Tempe­rance ends, and Intemperance begins): by this means, I say, he is often betrayed into sin. Thinking with himself, that there is a great latitude and compass in the exercise of Temperance [Page 7] and Sobriety (as indeed there is,) and that therefore he may go on some time longer with the Company; the Wine by this means steals upon him, and he is, before he was aware, fallen into the sin of Intemperance and Excess.

And thus it is, not only as to the use of our liberty in things allowed, but as to the per­formance of our duty in things commanded.

Every Man is sensible, that it is a principal Law of our Religion to be Charitable, and to give Alms out of our substance. But now it is not so easy a matter for any Man to define, and set out the quantum, or the precise propor­tion of Alms, which every one is bound to give; so as to be able to pronounce, that if a Man give so much, he performs his duty, and is a Charitable Man, for one in his Circumstan­ces; but if he gives less than that, he is Cove­tous and Uncharitable. Now, I say, because this duty of Charity is thus indefinitely left, and there is such an affinity and undistinguishableness between the least measures of Charity, and the sin of being uncharitable; Men do from hence often take occasion to fall short in the perform­ance of it. And as in the former instance I gave about drinking, they are apt to take more [Page 8] liberty than is allowed them; so in this they are apt to do less than is commanded them. For if they do but give something to the poor out of their yearly Income, they think they give e­nough to satisfy the Command of Charity; and so they make no Conscience of saving and hoard­ing without end or without measure.

There are a hundred more instances besides these two that I have named, wherein there is such a latitude left to our practices, and the difference between lawful and unlawful: duty and sin lies in so small a compass, that it is hard to separate and distinguish them, unless a Man be both very wise and very honest.

We have not any Law of God which de­fines how often we are to pray; Or when it is our duty to fast; Or to what degree we may be angry; Or how we are to govern our selves as to the quantity or kinds of our meat and drink; Or how far we may comply with the Customs of the World; Or how splendid we may be in our apparel and equippage: Or what games and recreations may be used, and how often; Or what Rules we are to go by in buy­ing and selling, and our other dealings with Men; Or how far we may seek our own, when our right cannot be obtained without prejudice to our Neighbour.

[Page 9] In these, I say, and abundance of other Ca­ses, we have no express particular Laws of God to steer and measure our actions by; nor in­deed is it possible we should have: Because what is fit and reasonable to be done in these Cases, admits of so great a difference from the infinite variety of the circumstances of parti­cular Men.

What now must we do in these Cases? How must we order our selves, that we may perform our duty, and keep out of sin?

Why in answer to this I say, We have on­ly general rules to direct us in these matters; and those rules we are to apply to our own particular cases.

In this latitude that things are left in, we are to use our liberty as carefully and as prudently as is possible; taking our measures from the principles of reason, and the general rules of the Gospel. Now what those general rules and measures are, it is my business at this time to treat of.

And three things I have here to propose for the use of our liberty, which will, I think, be a sufficient direction to us in all cases of this nature; and which if we do carefully observe, we shall never use our liberty for an occasion to the [Page 10] Flesh; but we shall both come up to what is our duty, and shall likewise avoid all those sins which Mankind are so frequently betrayed into, through the too great affinity that there is between Vertue and Vice, and the indiscreet exercise of their liberty upon occasion thereof.

And the first thing I would possess you all with, and which indeed, as it is the most ge­neral, so it is the best advice that can be given in this matter, is this: That we would endeavour to be heartily honest and serious in the business of Re­ligion: That we would sincerely devote our selves to the service of God: That we would purify our minds as much as may be from all sensual and selfish Principles; and in all our actions and pursuits, have more respect to the doing our duty, and the approving our selves to our great Lord and Master, than to any o­ther consideration.

This is that which St. Paul so often exhorts us to. Whether (saith he) you eat or drink, or whatever ye do, do all to the glory of God. And again, Whatever ye do, do it heartily as unto the Lord, knowing that of the Lord you shall receive the reward of the inheritance.

If we could once get our selves possessed of this Probity, this Purity of mind and heart, it [Page 11] would better instruct us in the use of our liberty, and teach us to distinguish between good and evil; what is fit to be done, and what ought not to be done, in all cases and emergencies we are concerned in; than all the dry Rules of Casuistical learning, be they never so care­fully and accurately laid down.

When a Man is once arrived to that holy temper of mind, that he heartily loves God and his Neighbour, and has such a lively sense of the truth and the excellency of Christ's Reli­gion; that he is resolved, that that shall in­fluence and govern the whole course of his Life, and that he will do all his actions, as much as he can, for the honour of our Lord, and the advancement of his service in the World: There can hardly any particular case occur to such a Man in which he will not have rules and measures ready at hand to steer and direct him in his proceedings.

Nay this general Principle alone of doing all his actions to the glory of God, that is to say, to the honour of his Religion, and the edification of his Neighbour: I say this alone will afford him sufficient light and direction for the go­vernment of his actions in all Contingencies. Because there is no action he can be ingaged [Page 12] in, but it is at the first sight discernable, whe­ther the doing of it, or the not doing of it, doth more tend to the honour of his Religion, or the good of others.

That which makes the conduct of a Man's self in this World, so nice and difficult a mat­ter, and has given occasion to the discussion of so many cases of Conscience about the lawful­ness or unlawfulness of Actions, is this; That Men are not throughly honest, but halt between God and the World. They have a great mind to serve their pleasures and their ambition, and their secular ends; and yet to serve God too, and this puts them upon tampering and trying to reconcile these interests together.

Whence it comes to pass, that the usual questions that arise about their actions, are not, what is best to be done, or what is most agreeable to their duty in this or the other case? But, how far they may go in the gratification of such an appetite or passion, without trans­gressing the Laws of God? How far they may satisfy their covetous desires, without be­ing unjust? Whether they may use such arts or tricks, in getting or saving, without being knavish? How far they may drink, and not be drunk? How far they may gratify their hu­mour [Page 13] of decking and adorning themselves, and yet do no unlawful thing? How far they may indulge wantonness, and yet be chast?

Now, as I said before, such Questions as these are not easy to be resolved (nor indeed is the Gospel of Christ so contrived, as if it had taken much care whether they were resolved or no.) But they are really Cases and Problems that require both Judgment and Learning, and likewise the consideration of abundance of particular circumstances, to have a good ac­count given of them.

But now the Man that doth intirely give up himself to the conduct of the Spirit, and pro­poseth nothing to himself in all his actions but the pure Glory of God: Such a Man having none of these Worldly sensual designs to serve in his actions, can rarely be supposed to have any of these questions to put to himself. And consequently he can never be at a loss or un­certainty, how he is to act for want of a reso­lution of them, much less can he be in danger of transgressing the bounds that God hath fixed to his Actions.

All the point that such a one hath to consi­der in any action is, whether will his doing or not doing such an action better serve the ends [Page 14] of Religion? Which will tend most to his own spiritual benefit, and the profit of his Neigh­bour, to pursue this design, or to let it alone? Whether will be more conducive to the ho­nour of his Lord, to gratify such an appetite, or to deny it satisfaction?

This I say is the only question that such a Man has to put to himself, and there is no dif­ficulty in giving an answer to it. For there is scarce any case to be put concerning an action, but it is very obvious, without an instructer, to find out which side of the case, if it be cho­sen, will most minister to the ends of Vertue, and Religion and Charity. Or if it be not obvi­ous, then it is very certain, the Man needs not much deliberate about it, but may chuse either side indifferently.

It is a very hard matter oftentimes to deter­mine concerning the necessity and obligation of Actions; that is, whether a Man be bound to do them or no. It is likewise often a hard matter to determine concerning the lawfulness of Actions, whether a Man may do them or no. But it is a very easy matter in most cases to determine, concerning the expedience of Actions; that is to say, whether it be best and fittest for a Man to do them or no. Now this [Page 15] last, I say, is the point that a throughly good Man will consider and steer himself by in all his Actions.

Thus for instance, It may perhaps bear a dispute, Whether a Man be precisely bound by God's Law, to pray solemnly twice a day, so as that he sins if he do not: But it will bear no dispute, that it is much better, and more acceptable to God, and beneficial to our selves, to pray at least thus often, than to pray seldomer. And therefore such a person as I am speaking of, will upon this consideration put it in practice (nay and pray oftner too as he has occasion) without concerning himself whether he be strictly bound so to do or no.

It may bear a dispute among some Persons, whether painting the Face be not allowable to Christian Women. But it can bear no dispute among any, that it is more agreeable to the Sobriety, and Modesty and Chastity, of a Di­sciple of Jesus Christ, and better serves the ends of Religion to forbear all such suspicious Ornaments. (There being rarely any good end to be served by them, but abundance of evil often arising from them.) Now this con­deration alone is enough to set the heart of eve­ry serious Christian against those practices, and [Page 16] to make them wholly to refrain them.

Thus again, it is argued both ways about Play or Gaming, whether it be lawful or no: (especially when sums of money are played for; and the thing becomes rather an avaritious Contention, than a Recreation and Divertise­ment) some believing that it is innocent; o­thers that it is a grievous sin. But there is no Man, even of those that use it most, but will readily acknowledge, that it exposeth a Man to great and dangerous Temptations of sundry kinds; that it is the occasion of abundance of sin, and abundance of mischief; and that it sel­dom fails to produce intolerable consequen­ces, both as to Mens Souls, and Estates, and Families. Now to a Man that loves God, and hath a tender sense of his duty, this is enough in all Conscience to deter him for ever from the practice of Gaming, though it be not made to appear to him, that it is expresly and expli­citly forbid by any Law of Iesus Christ.

So that you see, that in those points where there are disputes on both sides, when the con­sideration is concerning the obligation, or the lawfulness of an action; there is no difficulty, no dispute at all, when the consideration is only concerning what is best and most fitting [Page 17] to be done; concerning what is most agree­able to our duty, and most conducive to the honour of God and Religion, as to that action. That is evident enough in all Cases; nor is any Man at a loss for finding it out. And that is the Principle which I say every sincere lover of God, governs himself by; and which I would have us all to propose to our selves for the rule of our actions, in order to the securing us from those snares and stumbling-blocks, to which the affinity between Vertue and Vice, law­ful and unlawful, will otherwise expose us.

Let us not stand upon points with God Al­mighty, as if so much was his, and so much was our own; as if we were to share our selves between his Service, and our own Plea­sures and Profits, and the like; and were re­solved not to pay him any more respect or love, than what some express letter of his Law doth exact at our hands. But let us so entirely devote our selves to his Service, as to do not only all those things which we are strictly bound to do, or else we are transgressors; but all those things that are acceptable to him, all those things that are praise-worthy, and tend to the perfection of our nature, and the repu­tation of Christ's Religion.

[Page 18]Let us make it the end of our actions, not to seek our selves, but his glory; every day to grow better and better, and in every Occur­rence to consider, not what may lawfully be done, but what is most becoming a Disciple of Iesus Christ to do. In a word, what ever is best in any action; what ever most serves the ends of piety; what ever tends most to the cre­dit of our Religion, and the benefit of others, let us consider that, and act accordingly.

And thus I am sure to design and act, is most suitable to the nature and genius of our Christian Religion; nay indeed, it is the prin­cipal Law and Commandment of it.

The design of Christianity is not to adjust the precise bounds of Vertue and Vice, lawful and unlawful, which is that that a great many among us so greedily hanker after. For the best that could have come from such a design, had been only this, that Men by this means might have been fairly instructed, how they might have avoided the being bad; though they never became very good. But the design of Christianity, is to make Men as good as they can possibly be; as devout, as humble, as chari­table, as temperate, as contented, as heavenly-min­ded, as their natures will allow of in this World.

[Page 19] And for the producing this effect; the exact distinguishing the limits of the several Vertues, and their opposite Vices, signifies very little.

The Laws of our great Master are not like the Civil, Municipal Laws of Kingdoms, which are therefore wonderfully nice and critical, and particular in setting bounds to the practi­ces of Men, because they only look at overt actions; so that if a Man do but keep his actions within the compass of the letter of the Law, he may be accounted a good Subject, and is no way obnoxious to the penalties which the Law threatens.

If our Religion had been of this strain, we should without doubt have had a World of particular Laws and Precepts, and directions about our actions, in all emergent Cases, more than we now have: And we might as easily have known from the Bible, what was forbidden unlawful anger, what was excessive drinking, what was pride and luxury in Apparel, and the like; as we now know by the Statute-Book, what is Burglary, or Murder, or Treason. But there was no need of these particularities in the in­stitution of Christ Jesus. His Religion was to be a Spiritual thing: And the design of it was not to make us chast, or temperate, or humble, or [Page 20] charitable, in such a degree; but to make us as chast and temperate, as humble and charitable, as pure and holy in all our Conversation, as we possibly can be.

This I say was the design of Christ's Reli­gion. It was to be the Highest Philosophy that was ever taught to Mankind. It was to make us the most excellent and perfect Creatures, as to purity of mind and heart, that humane nature is capable of. And therefore it hath not been so accurate and particular in prescribing bounds to our outward actions, because it was abundant­ly enough for the securing them, to oblige us to the highest degree of inward purity.

And this it hath done above all the Laws and Religions in the World. It teacheth us to abhor every thing that is evil or impure in all the kinds of it, in all the degrees of it, and in all the tendencies towards it; And to lay out our selves in the pursuit of every thing that is honest, that is lovely, that is praise-worthy, and of good report among Men.

If this now be the design of our Religion, and these be the Laws of it, I leave it to you to judge of these two things. First, Whether it doth not highly concern all of us that pro­fess this holy Religion, to endeavour, in all [Page 21] our Conversation, to be as holy and as vertu­ous as we can, and to do as much good as we can; and not to content our selves with such a degree of honesty and vertue, as is just suffici­ent to the rendering us not vicious. And then secondly, Whether, if we do thus endeavour, we can easily be at a loss in distinguishing be­tween good and evil, duty and sin, in any instance; And consequently, Whether we can be much in danger of ill using our liberty, and so trans­gressing upon that account.

I have been longer upon this first head than I intended, but I shall make amends for it, by dispatching the two following, in so much the fewer words. And indeed after so large an account as I have given of the general Rule, there is less need of dwelling upon particular ones.

II. In the second place, In order to the right use of our liberty, and so securing our selves from falling into sin, through mistaking the mea­sures of good and evil; This will be a good rule to propose to our selves, namely, That in matters of Duty, we should rather do too much than too little: But in matters of Indifferency, we should rather take too little of our liberty than too much.

[Page 22] First, As to matters of Duty my meaning is this: That where the Laws of God have generally and indefinitely commanded a thing, but have not set down rules about the parti­cular measures and proportions of it; in that case it is advisable rather to do more than we are perhaps precisely bound to do, that so we may be sure we have performed our duty; than by being scanty in our obedience, to run the hazard of falling short of our duty.

Thus for instance, Our Lord in the New Testament, hath often and solemnly com­manded us to pray. But neither he nor his Apostles, have any where told us how often we are to pray; only they have bid us pray frequently. In this Case now a Man that makes a Conscience of performing his duty, will take all occasions and opportunities of lift­ing up holy hands, and devout affections to his heavenly Father: However, he will not fail, at least once every time he riseth, and once every time he goes to rest, to offer up a solemn Sacrifice of Prayer and Praise. Less than this, I say, he must not do, for fear he break the Commandment of praying frequently, praying continually. But more than this it will become him to do, in order to the giving himself sa­tisfaction, [Page 23] that he hath fully performed it.

Thus again, To give alms to the poor, is an in­dispensable Duty of our Religion. But what proportion of our substance we are to give away in Alms and Charity, is no where set down; but is wholly left to our discretion. Now in this case, it is certainly much more advisable to give liberally, and largely, and plen­tifully; even as much as our condition in this World, and the necessities of our Families can allow: though by so doing, we should prove to have given in greater abundance than we were strictly obliged to: Than by giving stin­gily and pinchingly, now and then a little pocket money or so, to run the hazard of being Trans­gressors of the Commandment, and having our Portion among the covetous and unmerci­ful.

There is no damage comes to a Man by do­ing the former; but on the contrary, a great deal of good. For God never fails bounteously to reward the bountiful hand. But there is both damage and infinite danger in the latter. And thus we are to practise in all other Duties.

Only this caution we must take along with us: That we are always so to proportion the measures of every single duty, as to render it [Page 24] consistent with the performance of the other duties of our lives.

As for instance, we must not spend so much time in Prayer, as to hinder the pursuit of our Callings, and necessary business. We must so give Alms, as yet to leave our selves enough to pay every one their own, and to make a com­petent provision for our Families. But let us but take care to secure this, and then we can­not easily exceed in the measures of any duty. The more we pray, and the more we give alms, still the better. And so in all other instances of duty.

But now in the second place, the quite con­trary to this are we to practise in matters of li­berty. There the rule is, rather to take less than is allowed us, than to take all. Rather to abridge our selves of our lawful liberties, than by doing all that we may lawfully do, indan­ger our falling into sin.

There is no harm at all in departing from our Rights and Priviledges which God hath indulged us: But there is a great harm in ex­tending them beyond their bounds. There is no evil in not gratifying our desires and ap­petites in all the things they crave, which are allowable, and which we are permitted to gra­tify [Page 25] them in: But there is an infinite evil in gratifying them in unlawful forbidden instan­ces. And therefore every wise and good Man will be sure to keep on the safe side; and to prevent the danger of doing more than he should do, he will not always do all that he may do.

The truth is, that Man that makes no scru­ple of using his liberty to the utmost stretch and extent of it upon all occasions, and regards nothing more in his actions, than just that he do not fall into some direct sin: That Man cannot always be innocent, but will be drawn into a hundred irregularities and miscarria­ges.

Thus for Example, he that useth himself to eat or to drink to the utmost pitch that can be said to be within the limits of Temperance, it is impossible but such a one will now and then be unavoidably overtaken in the sin of Gluttony or Drunkenness.

He that will use all the liberties that the Law allows him, for the making advantages to him­self in his Trade, or his dealings with other Men: Such a one will not be able to avoid the just imputation of being in many instances an Oppressor, or a hard Conscienced Man.

[Page 26] The safest way therefore if we mean to pre­serve our Vertue amidst the multitude of snares and Temptations that we meet with in the World, is to set bounds even to our lawful li­berties; to keep our actions within such a com­pass, as not to come even near the Confines of Vice and Sin.

Though it is but a point, and that often an undiscernable one, that distinguisheth between what is lawful, and what is unlawful. Yet there is a great latitude in what is lawful. That is, if I gratify my Appetites but a little, I do that which is lawful; and if I gratify them more, I may do that which is lawful likewise. But he shews the most honest and vertuous Mind, that in his actions takes but a little of this Latitude, and by that means keeps himself at a good distance from that which is vitious and cri­minal.

III. But thirdly and lastly, To what de­gree soever we may think fit to make use of our liberty; yet at all times, Assoon as we begin to doubt or fear we have gone as far as we lawfully can go; it is then high time to break off, and to pro­ceed no further. This is the last Rule I have to offer upon this occasion. And thus also, where­ever we have a just ground of suspicion or doubt, [Page 27] whether a thing be lawful or no; this doubt or suspicion, is of it self reason enough to make us forbear that thing. Unless indeed there be a Necessity, or a great Charity to be served by the doing of it, which may in reason over-balance the suspicion of its lawfulness.

Thus in matters of Recreation. If we have the least doubt, whether this or the other Plea­sure or Divertisement be innocent and lawful; why, that is Argument enough, without more ado, to make us forbear it; though perhaps we see others use it without scruple.

Thus in matters of Temperance, when we first begin to suspect that we have drunk as much as is convenient for us: Let us by all means leave off, and break from the Company.

Thus in matters of Sobriety, when we have reason to doubt, that we are come up to the full bounds of the Christian gravity and modesty; and that any degree more of pomp or bravery in our garb, or in our attendance, or in our Equi­page, will relish of Pride, or Vanity, or Affecta­tion: It is high time rather to abate some­thing of our sumptuousness in these things, than to proceed any further.

And thus lastly in matters of Equity and Iustice, when we first begin to have a suspicion, that [Page 28] such a practice is an indirect or knavish trick, or that we are too severe and hard upon a Man, upon whom we have got an advantage: Why this suspicion alone is enough in reason to check us in our cariere, and to put us upon more fair and moderate courses.

This is a Rule that will for ever be fit for us to practise, for it is grounded upon Eternal Reason. Indeed it is as old as Morality. Quod dubitas ne feceris. Do nothing that you doubt of, is a Maxim that obtain'd among the Hea­thens as well as among us Christians.

I dare not indeed say, that this Rule holds universally, in all Cases. For Cases do some­times happen, wherein it will be advisable for a Man to act even against his doubts. But in such matters as I am now speaking of, matters wherein a Man is at perfect liberty to act or not to act: In all such Cases, it will always, without exception, be a true, and a safe, and a wise Rule. And I am sure, if Men would seriously charge themselves with the practice of it, they would hereby prevent a multitude, of Sins and Transgressions, with which they usu­ally inflame their Accounts against the Day of Judgment.

[Page 29] And thus much of the Rules I had to pro­pose, as to the use of our Liberty, in such cases where a Man is at a loss in finding out the measures and bounds of duty and sin, and upon that account is in danger of Transgressing. I have only two things more to add upon this Ar­gument, by way of Application, and I have done. The one as a Caution to prevent the misapplying these Rules; the other as an encouragement to put them in practice.

That which I have to say by way of caution is this: That what I have been now recom­mending, especially under the two last heads, is not intended to be a rule or direction to any Hypochondriack, or Melancholy Persons, or such as are apt to be over-scrupulous about their acti­ons: For indeed to such persons it is the worst advice that can be given.

For they are apt to doubt and boggle at eve­ry thing, be it never so innocent and free from blame. They dare not eat a hearty meal for fear of being Intemperate. And for fear of not being devout enough, they exhaust their Spirits, and spoil their health, through the continual intention of their minds to serious things.

Now Persons that are of this temper, are rather to be encouraged to take more liberties [Page 30] than they do; than to abate any that they make use of.

But their case is of another consideration, and foreign to my present purpose; and there­fore I here say no more about it. It being suffi­cient to have given this intimation to such peo­ple, that they do not make an ill use of any thing that I have now represented; for assu­redly, what hath been now said, doth not much concern them.

2. The other thing I have to say, and that by way of Encouragement, is this: I doubt not but some will be apt to think, that the Rules I have now given about the exercise of our liberty, are much too strict and severe; and that if they must be tied up to such measures, then farewel all the joy and pleasure, and comfort of their lives. But to such People I would crave leave to say, that they have very wrong notions of this matter.

The using of their liberty in such a manner as I have been recommending, would not rob them of one true pleasure or comfort that this World affords. So far from that, that I am very sure, whoever frames his life according to these measures, shall live a hundred times a happier Life, and shall enjoy the World and [Page 31] all the pleasures and advantages of it, much more to his own content and satisfaction; than if he put no check to the craving of his Appetites, but always indulged and gratified them in eve­ry thing, and as much as they desired.

Assure your selves, Vertue and Religion will never hinder you from enjoying any pleasure or satisfaction that is natural. On the contrary there is great reason to believe, that the pra­ctice thereof will extreamly heighten and ad­vance the satisfactions you can receive from your Worldly Enjoyments. I doubt not in the least, but to a sincerely pious and vertuous Man, and that hath a regard to God in all his actions, even the very pleasures and comfotts of this Life are more gratifying and affecting, than to any sensual or wicked Man. For such a one, as he is more capable of enjoying them, so do they come to him likewise without the mixtures of those uneasy, troublesome, bitter reflections, that other Men feel in the very best of their Enjoyments.

Let no Man therefore apprehend any loss of his pleasures by entirely devoting himself to God's Service, and using his liberty in that care­ful way I have been recommending. Let him not think that he shall hereby be too much [Page 32] straitned and confined. For certainly this is the true means, not only to keep him for ever from being a Slave to any thing, but also mightily to improve and encrease his liberty.

For by thus exercising himself, all the pow­ers of his Soul will be vastly inlarged, and he will hereby attain both leisure and will to em­ploy all his rational Faculties about the best and the noblest objects in the World, which will yield him the greatest pleasure that is to be had on this side Heaven. Whereas if he had given up himself to be govern'd by any of his sensual Appetites, he had been a poor nar­row confined Creature indeed; not capable of any greater satisfactions or pleasures, than what the Brutes do enjoy as well as himself, but with less uneasiness, and fewer distur­bances.

It is true indeed, a sensual Man hath no notion of this kind of pleasures, no more than a Beast hath of the pleasures of a Man. And therefore it is no wonder that such Men enter­tain all talk about them as little better than meer Cant and Iargon. But I seriously appeal to all Men that have ever made any trials in the way of Religion and Vertue, whether the Contentments and satisfactions they have re­ceived [Page 33] from the rational use of their liberty, and the thoughts and reflections that hereby they do approve themselves to God, and live in hopes of his Favour, and have a fair prospect of a glorious Immortal State in another World: I say, whether they do not find the pleasures and contentments that arise from hence, to be infinitely more solid, and substantial, and du­rable, than any of those that they receive from the gratification of their sensual Appetites in a vitious unreasonable manner.

Oh therefore, Let none of us make any scru­ple of devoting our selves entirely, and with­out reserve, to God Almighty's Service. Let none of us be afraid to put reasonable restraints upon our Passions and Appetites. Assuredly the thus using our liberty, is the certain way to preserve and encrease it, and with it, the plea­sure and comfort of our Lives; and not only so, but to render us Everlastingly Happy and Blessed in the other World. Which that we may all be, God of his infinite mercy grant, &c.