TWO SERMONS: THE FORMER, CONCERNING THE right use of Christian Liberty, PREACHED At S. PAUL'S CROSS London. May 6. THE LATER, CONCERNING the persuasion of Conscience, PREACHED At a Metropolitical visitation at GRANTHAM LINCOLN: Aug. 22. 1634. By ROBERT SAUNDERSON Chaplain to his MAJESTY.  
LONDON, Printed by M. F. for R. Dawlman and L. Fawn at the sign of the Brazen serpent in Paul's Churchyard. M DC XXXV.   

PErl●gi has duas co●ciones, in quibus nihil reperio bonis moribus, aut sanae doctrinae contrarium, quo minùs cum utilitate publicâ imprima●tur, it à tamen, ut si non intra tres menses proximè sequentes typis mandentur, haec licentia fit omninò irrita.  
Dat' Lambethae Jun. 17. 1635. GuIL: BRAY.   

TO THE MOST REVEREND FATHER IN GOD, WILLIAM L. ARCHBISHOP OF CANTERBURY, Primate of all England and Metropolitan, Chancellor of the University of Oxford, and one of his Majesty's most Hon: Privy Counsel.  
I Have been ever willing, (most Reverend Father in God) as at all other times upon just occasion▪ so especially when called to preach at any public meeting of the Clergy, to vindicate the Government and Rites established in the Church of England, from the unjust aspersions, which in this last age have been, and still are, cast thereon by ill affected spirits, with a great deals more noise than there is cause. Not any way to comply (farther than duty and reason require) with the times; (which is the ready objection against this course in every mouth: God pardon their uncharitableness and unrighteousness who so mis-judge!) but out of an earnest, and as I hope sincere, desire of advancing the peace of this flourishing Church and State: wishing unfeignedly, that all we who live in the visible communion of the same body as brethren, might also as brethren (so far as were possible) 
a Rom. 15. 6.  With one mind and one mouth glorify God even the Father of our Lord Jesus Christ. It was no other than this very desire, that gave these two Seri●o●s their first life; nor is it any other thing now that bringeth them into farther light, than the possibility, if not rather hope, of producing some good effect that way: For as it is at all times in the hand of God, so is it many times his good pleasure also, to bless well-meant (though weak) endeavours, far beyond the proportion of their worth. I know there are some 
b 1 Thes. 5. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 
c Tit. 1. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men that will not be brought into order by any means, nor satisfied with any reason, so perversely minded are they, and so stiffened in their resolutions: who albeit they deserve very little regard other wise, yet even in respect of them also it is requisite the truth in these points should be sometimes opened; either to 
d Tit. 1. 11.  stop their mouths from clamouring, if it may be, or at leastwise (if they will needs be doing) to render their obstinacy the more inexcusable. But it is principally requisite for those men's sakes, and in compassion to their souls, whose honest simplicity hath been abused, and their weak consciences misguided, by such Incendiaties, that they may be better informed: and partly also for the confirmation of those that are regular, that they may continue in their right minds, and not suffer themselves to be wrested out of their good belief by the cunning engines of those that are chief factours for the faction. To any of which ends, if (by God's good blessing) these my slender labours shall lend the least furtherance, it shall nothing repent me to have published them. But this is all I am able to say for them onwards: first, for the arguments, that I made choice to entreat of such as to me seemed very useful for these licentious times, wherein too too many plead Liberty and Conscience, in bar to Loyalty and Obedience: and then for the manner of handling the same, that I gave all diligence to deliver myself in the spirit of truth and of meekness; that is to say, with all clear evidence of reason, but without all either gall of bitterness, or leaven of partiality. However such as they are, I hubly present them to the service of God & his Church, under your Grace's protection: as unto whom, by a double title they most properly belong. First, for that they were both preached by appointment from your Grace: the former, in the City, when you were L: Bishop of London; the other, in the Country, at your late Metropolitical Visitation: and to what hand should they rather return, then to that that first occasioned their being? As also, for that they tend to the suppressing of Novelties, and to the preservation of Order and Peace (of both which you are most zealous) in that Church, wherein (under God and the King) you worthily sit at the stern. The God of heaven multiply his blessings upon you; prosper the affairs of his Church in your hands, that Truth and Peace may flourish therein more and more; and remember you according to all the good deeds you either have already done, or intend farther to do for his house, and for the prosperity thereof. So prayeth  
Your Graces in all humble service, ROBERT SAUNDERSON. Boothby Paynell Linc. 4. Febr. 1634.   

THE FIRST SERMON, (Being the seventh ad Populum) PREACHED AT SPAULS' CROSS IN LONdon 6. May 1632.  
THE FIRST SERMON.  1 PET. 2. 16. As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. 
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 eternal Son of God hath purchased for his spouse the Church, and endowed her there withal, hath in no age been free from abuses: whilst some have sinfully neglected their Christian liberty, to their own 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, do we hit upon the golden means, either in this, or almost in any thing else: but easily swarve into the vicious extre●mes on both hands, declining sometimes into the defect, and sometimes into the excess. The Apostles therefore, especially S. Peter and S. Paul, the two chiefest planters of the Churches, endeavoured early to instruct believers in the true doctrine, and to direct them in the right use of their Christian liberty, so often in their several Epistles, as fit occasion was offered thereunto. 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 scandal, 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 be exercised in the Case of Scandal; but S. Peter oftener, as in the Case of obedience. Whereof, on S. P●ters part, I conceive the reason to be this: That being 
a Gal. 2. 7.  the Apostle of the Circumcision, and so having to deal most with the jews, who 
b Seditiosissima gens. I of. Scalig. not. in Luc. 22. 52.  could not brook subjection, but were of all nations under heaven the most impatient of a foreign yoke; he was therefore the more careful to deliver the doctrine of Christian liberty to them in such a manner, a● might frame them withal to yield such reverence and obedience to their governor's, as became them to do. 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 general exhortations of 
§. 3. and coherence of the Text.  subduing the lusts that are in their own bosoms, 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 beginneth first with & insisteth most upon this duty of subjection and obedience to authority, in the greatest remaining part of the Chapter. The first precept he giveth in this kind, is set down 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 cloak of maliciousness, but as the servants of God.)  
Conceive the words as spoken in answer to what 
§. 4. The Text paraphrased;  those new converts might have objected. We have been taught, that the Son of God hath made us free, and then we are 
a john 8. 36.  free indeed: and so not bound to subject ourselves to any Masters or Governors upon earth, no not to Kings; but much rather bound not to do it, that so we may preserve that freedom which Christ hath purchased for us, and reserve ourselves the more entirely for God's service by refusing to be the servants of men.  
This objection the Apostle clearly taketh off in the text, with much holy wisdom, 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 soul or other creature; not to submit to any ordinance of man as slaves, that is, as if the ordinance itself did by any proper, direct and immediate virtue bind the conscience. But yet all this notwithstanding, they might and ought to submit thereunto as 
b 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 lawful commands. They must therefore take heed they use not their liberty for an occasion to the flesh, nor under so fair a title palliate an evil licentiousness; making that a cloak for their irreverent and undutiful carriage towards their superiors. For albeit they be not the servants of men, but of God; and therefore owe no obedience to men as upon immediate tie of conscience, and for their own sake, but to God only: yet for his sake and out of the conscience of that obedience which they owe to his commands of 
c Exod. 20. 12.  honouring father and mother, and of being 
d 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 cloak of maliciousness, 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 cloak of maliciousness,) or 3. in the end of it, (but as the servants of God.) The first observation this; We must so submit ourselves to superior authority, as that we do not thereby impeach our Christian liberty: (As free.) The second this; We must so maintain our liberty, as that we do not under that colour either commit any sin, or omit any requisite office either of charity or duty: (and not using your liberty for a cloak of maliciousness.) The third this; In the whole exrcise both of the liberty we have in Christ, and of the respects we owe unto men, we must evermore remember ourselves to be, and accordingly behave ourselves as those that are Gods servants: (but as the servants of God) The sum of the whole 3. points in brief this: We must be careful without either infringing or abusing our liberty, at all times, and in all things to serve God.  
Now then to the several points in that order as I have proposed them, and as they lie 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 aught 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 yourselves to public governor's both supreme and subordinate; be subject to your own particular masters; honour all men with those proper respects that belong to them in their several stations: But look you do all this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) not as slaves, but as free: do it without impeachment of the liberty you have in Christ. Of which liberty, it would be a profitable labour (but that I should then be forced to omit sundry other things which I deem needful to be spoken, and more nearly 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 settled upon his Church, and thence learn to be the more careful to preserve it. But I may not have time so to do: 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 sin in our sanctification, with the several 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 
a joh. 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 Gospel of God and of Christ; which is therefore called 
b jam. 1. 25. & 2. 12.  the law of liberty And thirdly, is conveyed unto us inwardly and effectually by the operation of the Spirit of God and of Christ, which is therefore called a 
3.  
c Psal. 51. 12.  free spirit (O establish 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 dear purchased, so clearly 
§. 7. aught to he maintained: with the proofs thereof.  revealed, so firmly conveyed; it is our duty to maintain with our utmost strength in all the parts and branches of it, and, (as the Apostle exhorteth) to 
a Gal 5. 1.  stand fast in the liberty wherewith Christ hath made us free, and not to suffer ourselves either by the devises of other men, or by our own sloth and wilful default to be entangled again with the yoke of bondage. And namely in this particular branch whereof we now speak, whatsoever serviceable offices we do to any of our brethren, especially to those that are in authority; we must perform our duty therein with all cheerfulness of spirit and for Conscience sake, but still with freedom of spirit and with liberty of Conscience; as being servants to God alone and not to men. We find therefore in the Scriptures a peremptory charge both ways; that we neither usurp mastership, nor undergo servitude. A charge given by our Saviour Christ to his Disciples in the former behalf, that they should 
b Mat. 23. 8. 10.  not be called Rabbi, neither Masters, Mat. 23. and a charge given by the Apostle Paul to all believers in the later behalf, that they should 
c 1 Cor. 7. 23.  not be the servants of men, 1 Cor. 7.  
God forbid any man of us, possessed with an anabaptistical 
§. 8. cleared from misconstruction,  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 sivews and ligaments, and to dissolve 
Non venit Christus conditiones mutare Hieron. in Eph. 6.  those joints and contignations, which tie into one body, and clasp into one structure, those many little members and parts, whereof all humane societies consist: that is to say, to forbid all those mutual relations of superiority and subjection which are in the world, and so to turn all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the express determination of 
a Mat. 22. 21.  Christ, and to the constant doctrine of 
b Rom. 13. 1. &c Eph. 6. 5. Col. 3. 22.  S. Paul in other places: and we ought so to interpret the Scriptures, as that one place may consist with another, without clashing or contradiction. The true and plain meaning is this: that we must not acknowledge any our supreme Master, nor yield ourselves to be wholly and absolutely ruled by the will of any, nor enthrall our judgements and Consciences to the sentences or laws of any, man, or Angel, but only 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 omit other places) there are two distinctions employed, the one in the 5. the other in the 7. verses, both of right good use for the reconciling of sundry texts that seem to contradict one another, and for the clearing of sundry difficulties in the present argument. 
a 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 
b — 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 we may (and must) give due reverence, so far as concerneth the flesh, that is, so far as appertaineth to the outward man, and all outward things. But of our spirits, and souls, and consciences; as we can have no fathers, so we may have no Masters upon earth, but only our Master and our Father which is in heaven. And therefore (in Mat. 23.) Christ forbiddeth the calling of any man upon earth 
c 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 been now declared.  
Again (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 do service in ordine ad alium, and as under another. Those are supreme Masters, in whom our obedience resteth in the final 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 
b — distingu●●āt. dominum aeter 〈◊〉 temperali: tamen subditi crant, propter dominum aeternum, etiam domino temporali. Augustin in Psal. 124.  for his sake: And we must do them service and that with good will: but with reservation ever of our bounden service to him, as our only supreme sovereign and absolute Master. But the later way, it is high sacrilege in any man to challenge, and it is high treason against the sacred Majesty of God and of Christ for us to yield to any other but them, the mastership, that is, the sovereign and absolute mastership over us.  
Briefly, we 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 mutual obligations, wherein either in nature or civility we stand tied one unto another, in the state Economical, Political, or Ecclesiastical; as anon it shall further appear: but only to beget in us a just care, amidst all the offices of love and duty which we perform to men, to preserve inviolate that liberty which we have in Christ; and so to do them service, as to maintain withal our own freedom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as free.  
A thing whereof it behooveth us to have a special care, and that for sundry and weighty respects. First, 
§. 12. Sundry Reasons: the first;  in regard of the trust reposed in us in this behalf. Every 
a Religiosus homo sanctusque diligenter & chcumspectè solet tu●r● fidei commissa. Senec, de tranquil. c. 11.  honest man taketh himself bound to discharge with faithfulness the trust reposed in him, and to preserve what is committed unto him by way of trust, (though it be another man's) 
b Nisi adsuum modum curam in deposito praestat, fraud non caret. l. 32. ss. de deposito.  no less, if not rather much more carefully, than he would do if it were his own; 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 choicest jewels, whereof the Lord Jesus Christ hath made his Church the depositary. Every man therefore in the Church ought 
c jude vers. 3.  earnestly to contend, as for the maintenance of the faith (as S. jude 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. 
d 1 Tim. 6. 20. & 2 Tim. 1. 14.  O Timothee, depositum custodi: S. Paul more than once calleth upon Timothy to keep that which was committed to his trust. He meaneth it in respect of the Christian faith: which he was bound to keep entire as it was delivered him, at his peril, and as he would answer it another day. And the like obligation lieth upon us, in respect of this other rich depositum, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christian liberty: for which we shallbe 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, 
f Cant. 1. 6.  They made me the keeper of the Vineyard, but mine own Vineyard have I not kept:) no doubt it will lie heavy upon us, when we come to give in our accounts. Rather we should put on a resolution, (like that of 
g Excd. 10. 26.  Moses, who would not yield to leave so much as an hoof behind him) not to part with a jot of that liberty wherewith Christ hath entrusted us, by making ourselves the servants of men.  
Especially since we cannot so do 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) 
a 1 Cor. 7. 23.  be ye not the servants of men: and in the next chapter before that, 
b 1 Cor. 6. 19 20.  ye are not your own, for you are bought with a price. As if he had said. Though it were a great weakness in you to put yourselves out of your own power into the power of others, by making yourselves their servants: yet if you were your own, there should be no injury done thereby to any third person; but unto whosoever should complain as if he were wronged, you might return this reasonable answer (
c Mat. 20. 13. 15.  friend I do thee no wrong, is it not lawful for me to do as I will with my own?) But, saith he, this is not your case: you are not your own, but Christ's. He hath bought you with his most precious blood; he hath paid a valuable (rather an invaluable) price for you: and having bought you and paid for you, you are now his; and you cannot dispose yourselves in any other service without apparent wrong to him.  
Neither only do we injure Christ, by making our 
§. 14. the Third;  selves the servants of men; but we dishonour God also: which is a third reason. For to whom we make cur selves servants, him we make our Lord and God. The covetous worldling therefore, by 
a Mat. 6. 24.  serving Mammon, maketh mammon his God: which made S. Paul two several times to set the brand of Idolatry upon covetousness (
b Ephes. 55.  the covetous man which is an Idolater, Eph. 5. and 
c Col. 3. 5.  covetousness which is Idolatry, Col. 3.) And the voluptuous Epicure is therefore said to make his 
d Phil. 3. 19  belly his God, Phil. 3. because he 
e Rom. 16. 8.  serveth his own belly, as the phrase is Rom. 16. Neither can I imagine upon what other ground the Devil should be called 
f 2 Cor. 4. 4.  the God of this world, than this, that 
g 1 john 5. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the men of this evil world by doing him service do so make a god of him. For service is a principal part of that honour that belongeth to God alone, and whereof in his jealousy he will not endure that any part should be given away from him to another: 
h Mat. 4. 10.  Ipsi soli servies, thou shalt worship the Lord thy God, and him only shalt thou serve. We cannot serve any other, but to his great dishonour.  
Yea and our own too; which may stand for a fourth reason. Ye 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 
a Ephes. 4. 1.  walk worthy of it, and carry themselves in every respect answerable thereunto. Now by our calling we are freemen: for 
b Gal. 5. 13.  brethren you have been called unto liberty Gal. 5. or (which is all one) to the service of God. And being so, we infinitely abase ourselves, and disparage our calling; when of freemen we become slaves; and make ourselves of Gods, men's servants: incomparably more to our own dishonour, then if one that is free of a rich company and hath born office in it, should for base respects bind himself apprentice again with a master of poor condition in some pelting trade. It is 
c 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 loss of liberty. Leo the Emperor therefore by special and severe constitution (as you may see it in 
d Leo Novel. conslit. 59  the Novels) forbade 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 less than folly yea madness, (dementia and vesania) in those that were so base as to sell them: not without some indignation at the former laws, for suffering such an indignity to be so long practised without either chastisement or restraint. And if he justly censured them as men of 
e — qui tam ignavi & abjecti animi est— ibid.  abject minds, that would for any consideration in the world willingly forgo their civil and Roman liberty: what flatness of spirit possesseth us, if we wilfully betray our Christian and spiritual liberty?  
Whereby, besides the dishonour, we do also (which 
§. 16. and the Fifth.  is the fifth reason, and whereunto I will add no more) with our own hands pull upon our own heads a great deal of unnecessary cumber. For whereas we might draw an 
a Mat. 11. 30.  easy yoke, carry a light burden, observe 
b 1 Ioh● 5. 3.  commandments that are not grievous, and so live at much heart's ease, in the service of God and of Christ: by putting ourselves into the service of men, we thrust our necks into a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. apud Stob. Serm. 46.  hard yoke of bondage, such as neither we nor any of our fathers were ever able to bear, we lay upon our own shoulders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavy and importable burdens; and subject ourselves 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 Papal usurpations:  from perishing, that themselves 
d 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 encumber ourselves, where we should not, we must with our utmost power maintain:) 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 own. The most notorious of the former sort are the Bishops of Rome: whose usurpations upon the consciences of men, show them to be the true successors of the Scribes and Pharisees, in 
a Mat. 23. 4.  laying heavy burdens upon men's shoulders which they ought not, and in 
b Ma●k. 7. 9  rejecting the word of God to establish their own traditions; rather than the successors of S. Peter, who forbiddeth 
c 1 Pet. 5. 3.  dominatum in Cleris, in the last chapter of this Epistle at verse 3. to teach their own judgements to be infallible; to make their definitions an universal and unerring rule of faith, to style their decrees and constitutions Oracles; to assume to themselves all power in heaven and earth; to require subjection both to their laws and persons, as of necessity unto salvation; to suffer themselves to be called by their parasites 
d 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 behalf: if all this will not reach to S. Paul's 
f 2 T●es 2. 4.  exaltari supra omne quod vocatur Deus: yet certainly, and no modest man can deny it, it will amount to as much as S. Peter's 
g 1 Pet. 5. 3.  dominari in Cleris, even to the exercising of such a Lordship over the Lord's heritage, the Christian Church, as will become none but the Lord himself, whose heritage the Church is.  
Besides these, that do it thus by open assault, I would there were not others also, that did by secret undermine 
§. 18. and undermined by the Magisteriall dictatcs.  go 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 Governors, as if they Lorded it over God's heritage; and against the Church orders and constitutions, as if they were contrary to Christian liberty: wherein, beside that they do 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 miss it, do recoil 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 tie upon the consciences of men, or to work their judgements to an opinion, as if there were some necessity, or inherent holiness in the things required thereby; neither do our governor's, neither ought they to press them any farther: (which is sufficient to acquit both the governor's from that Lordings 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 be so far blinded with prejudices and partial (affections, as not see, that themselves in the mean time, do really exercise a spiritual 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 error: they do withal exasperate against them the minds of those that being in authority look 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 condemn the innocent, as well as it is injustice to clear the guilty, and both these are equally 
a Prov. 17 15.  abominable to the Lord: so it is superstition to forbid that as sinful, which is in truth indifferent, and therefore lawful; as well as it is superstition to enjoin that as necessary, which is in truth indifferent and therefore arbitrary. Doth that heavy woe in Esay 5. appertain (think ye) to them only, that out of profaneness 
b Esay 5. 20.  call evil good; and nothing at all concern them, that out of preciseness call good evil? Doth not he 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 sin, which the Law of God never made so to be: how can they be excused from symbolising with the Pharisees and the Papists, in making the narrow ways of God yet narrower than they are, in 
c Mat. 15. 9  teaching for doctines men's precepts, and so 
d 1 Cor. 7. 35.  casting asuare upon the consciences of their brethren? If our Church should press things as far, and upon such grounds, the one way, as some forward spirits do the other way; if as they say (it is a sin to kneel at the Communion, and therefore we charge you upon your consciences not to do● it,) so the Church should say (it is a sin not to kneel, and therefore we require you upon your consciences to do it,) and so in all other lawful (yet arbitrary) ceremonies: possibly then the Church could no more be able to acquit herself from encroaching upon Christian liberty, than they are that accuse her for it. Which since they have done, and she hath not: she is therefore free, and themselves only guilty.  
It is our duty, for the better securing of ourselves, 
§. 20. We must not be the servants of men.  as well against those open impugners, as against these secret underminers, to look heedfully to our trenches and fortifications; and to 
a Gal. 5. 1.  stand fast in that liberty wherewith Christ hath made us free, lest by some devise or other we be lifted out of it. To those that seek to enthrall us, we should 
b Gal. 2. 5.  give place by subjection, no not for an hour, lest we be ensnared by our own default, ere we be aware. For indeed w● cannot be ensnared in this kind, but merely by our own default: and therefore S. Paul often admonisheth us to take heed that none 
c Ephes. 5. 6. Col. 2. 4. 8. 18. 2 Thes. 2. 3.  deceive, spoil 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 we did not prevent it. And so in truth it is. For we oftentimes betray away our own liberty, when we might maintain it; and so become servants unto men, when we both might and ought to keep ourselves free.  
Which fault we shall be the better able to avoid, 
§. 21. Either 1. by an obsequiousness to them in that which we know to be evil;  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 we esteem too highly of others, so far as either to envassall our judgements to their opinions, or to enthrall our consciences to their precepts; and that is our weakness: there the fault is in the head. Sometimes we apply ourselves to the wills of others, with an eye to our own benefit or satisfaction in some other ●arnall or worldly respect; and that is our fleshliness: there the fault is in the heart: This latter is the worst and therefore in the first place to be avoided. The most and worse sort, unconscionable men, do often transgress this way. When for fear of a frown 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 own apprehensions) sinful and wicked. So 
a 1 Sam. 22. 18.  Doeg did King Saul service in shedding the blood of fourscore and five innocent Priests: and 
b 2 Sam. 13. 28 29.  Absalon's servants murdered their master's brother upon his bare command: and 
c Mar. 15. 15.  Pilate partly to gratify the jews, but especially for fear of 
d john 19 12.  Caesar's displeasure, gave sentence of death upon Jesus, who in his own conscience he thought had not deserved it. In such cases as these are, when we are commanded by our superiors, or required by our friends, or any other way solicited to do that which we know we cannot do without sin; we are to maintain our liberty (if we cannot otherwise fairly decline the service) by a flat and peremptory denial, though it be to the greatest power upon earth. As the three young men did to the great Nebuchadnezar, 
e Dan. 3. 18.  Be it known 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 Emperors, Da veniam Imperator, tu carcerem, ille gehennam. And the Apostles to the whole council of the Jews, 
f Acts 4. 19  whether it be right in the sight of God to hearken to you, more than unto God, judge ye. Acts 4. He that will displease God to 
g Gal. 1. 10.  please men, he is the servant of men, and cannot be the servant of God. 
§. 22. or 2. by subjecting ourselves to their opinions or wills,   
But honest and conscionable men, who do not easily and often fail this way, 
a Rom. 16. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the word is Rom. 16.) men that are not evil, are yet apt sometimes to be so far carried 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 lawfulness of any thing they enjoin. It is a dangerous thing 
b jude ver. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. jude speaketh, to have men's persons in admiration; though they be of never so great learning, wisdom, or piety: because the best and wisest men that are, are 
c Acts 14. 15. & jam. 5. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to the like infirmities as we are both of sin and error, and such as may both 
d Humana authoritas plerunque fallit. Aug. 2. de ordin. 9  deceive others, and be themselves deceived. That honour which Pythagoras his Scholars gave to their Master, in resting upon his bare authority (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as a sufficient proof, yea as 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian. 4 var. 17.  a Divine Oracle, many judicious even among the heathen altogether 
f Neque vero probare soleoid, quod de Pithagoricis accepimus▪ Cic 1. de nat. deorum.  misliked, as too servile, and prejudicial to that libertas philosophica, that freedom of judgement which was behoveful for the study of philosophy. How much more than must it needs be prejudicial in the judgement of Christians to that libertas Evangelica, that freedom we have in Christ, to give such honour to any other man, but the man Christ jesus only, or to any other writings then to those which are in truth 
g 1 Pet. 4. 11.  the Oracles of God, the holy Scriptures of the old and new Testament.  
There is I confess 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 general and provincial Counsels; and not a little to the judgement of learned, sober, and godly Divines of later and present times, both in our own and other reformed Churches. But we may not 
a 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 belief upon their sleeves; so as to receive for an undoubted truth whatsoever they hold, and to reject as a gross error whatsoever they disallow, without farther examination. S. john biddeth us 
b 1 john 4. 11.  try the spirits, before we believe them: 1 john 4. And the 
c Acts 17. 11.  Beraeans are remembered 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 heinous thing and not to be suffered, if a Dominicane should descent from Thomas, or a Franciscane from Scotus, though but in one single controversed conclusion. And we blame it justly; for S. Paul blamed the like sidings and partake in the Church of Corinth; whilst one professed himself to be of Paul, another of Apollo, another of Cephas, as a fruit of 
d 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 judgements to be wholly guided by the writings of Luther or Cnlvin, or of any other mortal man whatsoever? Worthy instruments they were both of them of God's glory, and such as did excellent service to the Church in their times, whereof we yet find the benefit, and we are unthankful if we do● not bless 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 fullness of it, and not by measure? knew they otherwise then in part, or prophesied otherwise then in part? might they not in many things, did they not in some things, mistake and err? Howsoever the Apostles interrogatories are unanswerable; what saith he, 
e 1 Cor. 1 13.  was Paul crucified for you? or were ye baptised in the name of Paul? even so, was either Luther or Calvin crucified for you? or were ye 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 
f 1 Cor. 3. 5.  what is Paul or Apollo, but ministers by whom ye believed? that is to say, instruments, but not Lords of your belief.  
To sum up, and to conclude this first point then. To do God and ourselves right, it is necessary we 
§. 24. Observ. 1. We must not abuse our liberty.  should with our utmost strength maintain the doctrine and power of that liberty wherewith Christ hath endowed his Church, without either usurping the mastery over others, or subjecting ourselves 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 merciful unto us) we are very apt to do; lest while we seek to preserve our liberty that we do not lose it, we stretch it too far, and 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 cloak of maliciousness.) Whence ariseth our second observation. We must so maintain our liberty, that we abuse it not: as we shall, if, under the pretence of Christian liberty we either adventure the doing of some unlawful thing, or omit the performance of any requisite duty. (As free, and no● using your liberty for a cloak of maliciousness.)  
The Apostles intention in the whole clause will the 
§. 25. by making it a cloak,  better appear, when we know what is meant by Cloak, and what by Maliciousness. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is no where else found in the whole new Testament but in this verse only; signifieth properly any covering: as the covering of 
a Exod. 16. 14. & 36. 16.  badgers skins that was spread over the Tabernacle is in the Sep●uagints translation called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is very fitly translated a cloak, (though it do not properly so signify;) in respect of that notion wherein the word in our English tongue is commonly and proverbially used; to note some fair and colourable pretence wherewith we disguise and conceal from the conusance of others the dishonesty and faultiness of our intentions in some things practised by us. Our Saviour Christ saith of the obstinate Jews, that had heard his doctrine and seen his miracles, that 
b john 15. 22.  they had no cloak for their sin, john 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 ministry not to have used at any time 
c 1 Thes. 2. 5.  a cloak of covetousness. 1. Thes. 2. that is, he did not under colour of preaching the Gospel's endeavour to make a prey of them, or a gain unto himself. In both which places, the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a fair show, pretence, or colour, which we use to call a cloak. 
[§. 26. (as we are apt to do,)   
It is a corruption very common among us; whatsoever we are within, yet we desire 
a Gal. 6. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a fair show outwardly, and to make bright 
b Mat. 23. 25.  the outside of the platter, how sluttish soever the inside be. We are loath to forbear those sins, which we are ashamed to profess: and therefore we blanche them, and colour them, and cloak them, that we may both do the thing we desire, and yet miss the shame we deserve. A fault of an ancient original, and of long continuance: ever since 
c Gen. 3. 7.  Adam first patched together a cloak of fig-leaves, to cover the shame of his nakedness. Since which time, (unless it were some desperately profane wretches, that being void of shame as well as grace, 
d Esay 3. 9  proclaim their sins as Sodom, and hide them not, but rather glory in them; what man ever wanted some handsome cloak or other to cast over 
e Nullum vitium est sine patrecinie. Senec. ep. 116.  the foulest and ugliest transgressions? 
f 1 Sam. 15. 15.  Saul spareth Agag and the fatter cattle flat contrary to the Lords express command: and the offering of sacrifice must be the cloak. 
g 3 King 21. 13.  jezabel by most unjust and cruel oppression murthereth Naboth to have his vineyard, and the due punishment of blasphemy must be the cloak. The covetous 
h Mat. 23. 14.  Pharisees devour widows houses, and devotion must be the cloak. So in the Church of Rome Menkery is used for a cloak of idleness and Epicurism; The seal of confession for a cloak of packing treasons, and diving in the secrets of all Princes and Estates: Purgatory, Dirges, Indulgences, and jubilees; for a cloak of much rapine and avarice. Seneca said truly of most men, that they studied more 
i Senec. Ep. 116  excus●re vitia quam excutere, rather solicitous how to cloak their faults then desirous to forsake them: and S. Bernard's complaint is much like it, both for truth and elegancy, that men did not set themselves so much 
k Bernard.  colere virtures, to exercise true virtue and the power of godliness, as colorare vitia, to mask foul vices under the vizard of virtue and godliness. Alas, that our own daily experience did not too abundantly justify the complaint in the various passages of common life, not needful, being so evident, and being so many not possible to be now mentioned. We have a clear instance in the text, and it should grieve us to see it so common in the world: that the blessed liberty we have in Christ should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak, and that of maliciousness.  
You see what the Cloak is: see now what is Maliciousness. 
§. 27. Of maliciousness:  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word▪ which is properly rendered by malice or maliciousness. And as these English words, and the latin word malitia whence these are borrowed; so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek, is many times used to signify one special kind of sin, 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 special sins of the same kind, such as are 
a Rom. 1. 29. Col. 3. 8. Tit. 3. 3.  anger, envy, hatred, and the like. And if we should so understand it here, the sense were good: for it is a very common thing in the world to offend against brotherly charity, under the colour of Christian liberty; and doubtless our Apostle here intendeth the remedy of that abuse also. Yet I rather conceive that the word maliciousness in this place is to be taken in a larger comprehension, for all manner of ovill, and of naughtiness; according to the adequate signification of the greek and latin adjectives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and malus, from whence the substantive used in the text is derived. Of which maliciousness so largely taken, that special maliciousness before spoken of, is but a branch. The Apostles full purpose then in this clause of the text, is to restrain all that abuse of Christian liberty, whereby it is made a cloak for the palliating of any wicked or sinful practice in any kind whatsoever. And so understood, S. Peter's admonition here is paralleled with S. Paul's elsewhere; Brethren (saith he) you have been called unto liberty: only use not 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 cloak of maliciousness; is the very same thing: and it is a very great sin.  
For the proof whereof I shall need to use no other arguments, than the words of the text will afford. First 
§. 28. proved from the Text, in 3. respects. The First;  every act of maliciousness is a sin: and secondly to cloak it with a fair pretence, maketh it a greater sin: but than thirdly to use Christian liberty for the cloak, giveth a farther addition to it, and maketh it a greater sin. First it is a sin to do any act of maliciousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know are conjugata, and do mutually infer each other. It is a superfluous thing, and 
1.  such as we might well enough be without: 
a jam. 1. 21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluity of maliciousness, james 1. nor so only, 
2.  but it is an hurtful thing & of a noxious malignant quality, as leaven souring the whole lump of our services to God; 
b 1 Cor. 5. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaven of maliciousness 1 Cor. 5. It is a thing to be repent of; 
c Acts 8. 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
3.  repent of this thy wickedness or maliciousness, saith S. Peter to Simon Magus Acts 8. It is a thing to be 
4.  cast away from us, and abominated as a f●●thy garment or polluted cloth: 
d 1 Pet. 2. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laying aside or casting away all maliciousness, saith the same Apostle again in the first verse of this Chapter.  
It is evil then to do any act of maliciousness: but much worse when we have so done to cloak it with a 
§. 29. the Second;  fair pretence. For besides that all things howsoever cloaked and covered from the eyes of men, are 
a Heb. 4. 13.  naked and open unto the eyes of him with whom we have to do; this cloaking of our sins is but a farther evidence of our hypocrisy 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 sins hateth hypocrisy. They that by injustice and oppression devour widow's houses, shall certainly receive damnation for that, but if withal they do it under the colour of devotion and of long prayers, 
b 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.  cloak for their maliciousness: they might yet at lest bethink themselves of somewhat else of lighter price to make a cloak of; and not use to so base a purpose so rich a stuff, as is this blessed liberty which the son 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 sourest lees; and the best wit misgoverned is the most pernicious, and an Angel when he falleth becometh a devil. So to use this liberty which is a spiritual thing, for an occasion to the flesh, to take this liberty which (if I may so speak) is the very livery cloak of the servant of God, and to make it a cloak of maliciousness for the service of sin: must needs be presumption in a high degree, and an unsufferable abuse.  
Now we see how great a sin it is thus to abuse 
§. 31. Christian liberty may be abused four ways. 1. by using it profanely.  our liberty, it will be needful in the next place to inquire more particularly, wherein this abuse consisteth, that so we may be the better able to avoid it. We are therefore to know that Christian liberty may be used or rather abused for a cloak of maliciousness, these four ways following. First we make it a cloak of maliciousness, if we ho●d ourselves by virtue 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 
a Nolier go li●ertate a●uti, ad libere peccandum August. ●n joh. tract. 41.  profaneness of their own hearts, pervert this branch of Evangelicall doctrine, as they do all the rest, to their own destruction: as a spider turneth the juice of the sweetest and most medicinable herbs into poison: so these 
b jude ver. 4.  turn the grace of God into wantonness, and the liberty they have in Christ into a profane licensiousnesse: great offenders this way are the Libertines and Antinomists, who quite cancel the whole Law of God, under the pretence of Christian Liberty, as if they that were in Christ were no longer tied to yield obedience to the Moral Law, which is a pestilent error and of very dangerous consequence; Whereas our blessed Saviour himself hath not only professed that he came not to destroy the Law, but expressly forbidden any man to think so of him. (
c Mat. 5. 17. V. Augustin. lib. 17. 18. etc. contra 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 fulfil it.) And Saint Paul rejecteth the consequence with an absit, as both unreasonable & impious, if any man should conclude, that by preaching ●he righteousness of faith, the Law were abolished. (
d Rom. 3. ult.  Dee we then make void the Law through faith? God forbid: yea (saith he rather) we establish the Law. Rom. 3.  
But they interpret those words of Christ in this sense, He came not to destroy the law, but to fulfil it: that 
§. 32. How the moral Law bindeth Christians, and how not.  is, he came not to destroy it without fulfilling it first, but by fulfilling it in his own person, he hath destroyed it unto the person of every believe or: and therefore is Christ said to be 
a Rom. 104. Finis per fic●ens, non interficiens. Augustin. 2. cont. adversar. legis. 7.  the end of the Law to every one that believeth, Rom. 10. Whence it is that the faithful are said to be 
b Rom. 7. 6.  freed from the law, delivered from the law, 
c Rom. 7. 4. Gal. 2. 19  dead to the law, and to be 
d 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 controversy, which I had not so much as a thought to touch upon, when I fixed my choice upon this Scripture: It shall suffice us to propound one distinction which well heeded and rightly applied, will clear the whole point concerning the abrogation and obligation of the Moral Law under the New Testament, and cut off many needless curiosities, which lead men into error. The Law then may be considered, either as a Rule or as a Covenant. Christ hath freed all believers 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 annulled take it considered as a Covenant; those again that speak 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 equal; and under that equity we still are, though we be in Christ.  
The Law as a Rule only showeth us, what is good 
§. 33. with the ground of that difference.  and evil, what we are to do and not to do. (
a Mic. 6. 8.  He hath showed 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 transgress it. But the Law as a Covenant exacteth punctual and personal performance of every thing that is contained therein, with a condition annexed of God's acceptance and of blessing if we perform it to the full, but of his wrath and curse upon us, if we fail in any thing. Now by reason of transgression we having all broken that Covenant, the Law hath his work upon us, and involveth us all in 
b Gal. 3. 10.  the curse; so as by 
c ibid. vers. 11.  the covenant of the Law no flesh living can be justified. Then cometh in Christ, who subjecting himself for our sakes to the Covenant of the Law, first fulfilleth it in his own person but in our behalf as our surety, and then disannulleth it, and in stead thereof establisheth 
d Heb. 8. 6.  a better Covenant for us even the Covenant of Grace: so that now as many as believe, 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 and evil is still 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 we 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 we 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 cloak of maliciousness, is, when we 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 seem to make consciences of their ways, will perhaps ask the opinion of some Divine, or other learned man, whether such or such a thing be lawful, or no and if they be once persuaded that it is lawful, they then think they have free liberty to use it in what manner and measure they please; never considering what 
a Because we are free, we may not run wild. Hall, 15. Contempl 3.  caution and moderation is required even in lawful things to use them lawfully. Saint Gregory's rule is a good one, 
b Gregor.  Semper ab illicitis, quandoque, & alicitis: things unlawful we must never do; nor ever lawful things, but with due respect to our calling and other concurrent 
c Quedam quae licent, tempo●● & loco mutato non licent. Sin●● controvers. 25.  circumstances. Wine, and music and gorgeous apparel, and delicate fare, are such things as God in his goodness 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 vainly, or wastefully, abuseth both them and himself. And therefore we shall often find both the things themselves condemned and those that used them blamed in the Scriptures. The men of Israel for 
d Amos 6. 4, 6.  stretching themselves upon their couches, and eating the lambs out of the flock, and chanting to the sound of the Vial, and drinking Wine in bowls, Amos 6. And the women for their 
e Es●. 3. 18, 23.  bracelets, and earrings, and wimples, and crisping pins, and their other bravery in Esay 3. And the rich man for 
f Luk 16. 19  faring deliciously and wearing fine linen in the Parable. Luk. 16. Yea our Saviour himself pronounceth a woe against 
g Luk. 6, 25.  them that laugh, Luk. 6. And yet none of all these things are or were in themselves unlawful: it was the excess only, or other disorder in the use of them that made them obnoxious to reproof. Though some in their heat have said so, yet who can reasonably say, that horse-matches, or playing at cards or dice, are in themselves and wholly unlawful? And yet on the other side, what sober wise man, because the things are lawful, would therefore approve of that vain and sinful expense which is oftentimes bestowed by men of mean estates in the dieting 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 far more precious unto them? I might instance in many other things in like manner. In all which, we may easily err either in point of judgement, or practice, or both; if we do not wisely sever the use from the abuse. Many times because the abuses are common and great, we peevishly condemn in others the very use of some lawful things. And many times again, because there is evidently a lawful use of the things, we impudently justify ourselves in the very abuses also. That is foolish preciseness in us, and this profane partiality: by that we infringe our brethren's liberty; by this pollute our own. The best and safest way for us in all indifferent things is this: to be indulgent to others, but strict to ourselves; in allowing them their liberty with the most, but taking our own liberty ever with the least.  
But is not this to preach one thing, and do another? aught 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 do; Neither doth any thing I have said make to the contrary. What we may doctrinally deliver to be absolutely necessary, we may not in our own practice omit: and what we may doctrinally condemn as simply unlawful, we are bound in our own practice to forbear. But things of a middle and indifferent nature, we may not doctrinally either impose them as necessary, neither forbid as unlawful, but leave a liberty in them both for other men and ourselves 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 we must allow others a liberty, which for some particular reasons it may not be so fit for us to take; and we may also tie ourselves to that strictness for some particular reasons, which we dare not to impose upon others. It was a foul fault and blame worthy in the Scribes and Pharisees to tie 
a Mat. 23. 4.  heavy burdens upon other men's shoulders, which they would not touch with one of their own 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 been blameless. There are many things which in my conscience are not absolutely and in Thesi necessary to be done; which yet in Hypothesi for some personal respects I think so fit for me to do, that I should resolve to undergo some inconveniency rather than omit them; still reserving to others their liberty to do as they should see cause. There are again many things which in my conscience are not absolutely and in Thesi unlawful to be done, which yet in Hypothesi and for the like personal respects, I think so unfit for me to do, that I should resolve to undergo some inconvenience rather than do them; yet still reserving to others the like liberty as before, to do as they should see cause. It belongeth to every sober Christian advisedly to consider not only what in itself may lawfully be done or left undone, but also what in godly wisdom and discretion is fittest for him to do, or not to do upon all occasions, as the exigence of present circumstances shall require. He that without such due consideration will do all he may do at all times, under colour of Christian liberty, he shall undoubtedly sometimes use his liberty for a cloak of maliciousness. 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 
a 1 Cor. 8. 9  stumble the weak consciences of our brethren thereby, and will not remit in any thing the extremity of that right and power we have in things of indifferent nature, 
b Rom. 15. 2.  to please our neighbour for his good unto edification, at least so farro as we may do it without greater inconvenience; we 
c Rom. 14. 15.  walk not charitably: and if not charitably, than not Christianly. Indeed the case may stand so, that we cannot condescend to his infirmity without great prejudice either to ourselves 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; we may not in such case redeem the offence of a private brother with our disobedience to superior 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 we may do it, it is not enough for us to 
d Rom. 15. 1.  please ourselves and to satisfy our own consciences that we do but what we lawfully may: but we ought also to 
e Gal. 6. 2.  bear one another's burdens, and to forbear for one another's sakes what otherwise we might do, and so to fulfil the Law of Christ, S. Paul who hath forbidden us in one place to make ourselves 
f 1 Cor. 7. 23.  the servants of any man (1. Cor. 7.) hath yet bidden us in another place 
g Gal. 5. 13.  by love to serve one another (Gal. 5. 13,) And his practice therein consenteth with his doctrine (as it should do in every teacher of truth,) for though he were 
h 1 Cor. 9 19 22.  free from all, and knew it, and would not 
i 1 Cor. 6. 12.  be brought under the power of any, yet in love he became 
k 1 Cor. 9 19 22.  servant to all, that by all means he might win some. It was an excellent saying of Luther, 
l Luther in Galat. 5.  Omnia libera per fidem, omnia serva per charitatem. We should know and be fully persuaded with the persuasion of faith, that all things are lawful: and yet withal we should purpose and be fully resolved for charity sake to forbear the use of many things, if we find them inexpedient. He that will have his own way in every thing he hath a liberty unto, whosoever shall take offence at it; maketh his liberty but a cloak of maliciousness, by using it uncharitably.  
The fourth and last way, whereby we may use our liberty for a cloak of maliciousness is, by using it undutifully, 
§. 37. FOUR by using it undutifully.  pretending it unto our disobedience to lawful authority. The Anabaptists that deny all subjection to Magistrates in indifferent things, do it upon this ground, that they imagine Christian liberty to be violated when by humane laws it is determined either the one way, or the other. And I cannot but wonder, that many of our brethren in our own Church who in the question of Ceremonies must argue from their ground, (or else they talk 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 own consciences, if they would in calm blood review their own dictates in this kind; and see whether their own principle (which the cause they are engaged in maketh them dote upon) can be reasonably defended; and yet the Anabaptists inference thence (which the evidence of truth maketh them to abhor) be fairly avoided. Yet somewhat they have to say for the proof 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 hear therefore what it is, and put it to trial.  
First, say they, Ecclesiastical Constitutions (for there 
§. 38. 1. The usual objections against the Laws Ecclesiastical.  is the quarrel) 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 enjoin, 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 only; to do. 
2.  Thirdly, these Constitutions are so fair pressed, as if 
3.  men were bound in conscience to obey them, which taketh away the freedom of the conscience: for if the conscience be bound, how is she free? Not so only, but fourthly, the things so enjoined 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 which he is bovid in conscience to do; by which device kneeling at the Communion, standing at the Gospel, bowing at the name of Jesus; and the like, become to be of necessity unto salvation. Fifthly, say they, these Constitutions cannot be defended but by such arguments 
●.  as the Papists use for the establishing of that their rotten Tenet, that humane laws bind the conscience a● well as divine. Then all which premises, what can be 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. First, in laying the accusation against the Ecclesiastical laws only, whereas their arguments (if they had any strength in them) would as well conclude against the political laws in the civil state; and against domestical orders in private families, as against the Laws Ecclesiastical; yet must these only be guilty, and they innocent, which is not equal. Let them either damn them all, or quit them all: or else let them show wherein they are unlike, which they have not yet done, neither can do. Secondly, when they condemn the 
2.  things enjoined as simply and utterly unlawful upon quite other grounds; and yet keep a stir about Christian liberty; for which argument there can be no place without supposal of indifferency, (for Christ hath left us no liberty to unlawful things,) how can they answer this their manifest partiality? Thirdly, if they were put to speak upon their consciences, whether or no, if power 
3.  were in their own hands, and Church affairs 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 enjoineth them: I doubt not but they would say Yea: and what equity is there in this dealing, to condemn that in others, which they would allow in themselves? Fourthly, in some things they are content to submit to the Ecclesiastical 
4.  Constitutions notwithstanding their Christian liberty, which liberty they stiffly pretend for their refusal of other some: whereas the case seemeth to be every way equal in both, all being enjoined by the same authority, and for the same end, and in the same manner. 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 partial? 
§. 40. the First objection answered.   
And now I come to answer their arguments, or rather flourishes, for they are in truth no better. That first allegation, that the determining of any thing in unam partem taketh away a man's liberty to it, is not true. For the liberty of a Christian to any thing indifferent consisteth in this; that his judgement is throughly persuaded 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 only Laws political and Ecclesiastical: but also all vows, promises, covenants, contracts, and what not that pitcheth upon any certain resolution the future should be prejudicial to Christian liberty, because they do 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 means promise him to come; because the liberty I had before to go or not to go, is now determined by making such a promise: neither may a young man bind himself an apprentice, with any certain Master, or to any certain trade, because the liberty he had before of placing himself 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 ways by Christian liberty, if they may never be actually determined either way without impeachment of that liberty? It is a very vain power, that may not be brought into act, but God made no power in vain. Our Brethren I hope will waive this first argument, when they shall have well examined it: unless they will frame to themselves under the name of Christian liberty a very Chimaera, a non ens, a mere notional liberty, where of there can be no use. 
§. 41. the second objection answered.   
That which was alleged secondly, that they that make such Laws take upon them to alter the nature of things, by making indrfferent things to become necessary, being said gratis without either truth or proof, is sufficiently answered by the bate denial. For they that make, Laws concerning indifferent things have no intentionat all to meddle with the nature of them, they leave that in medio as they found it: but only for some reasons of conveniency to order the use of them, the in difference of their nature still being where it was. Nay so far is oun Church from having any intention of taking away the indifferency of those things which for order and comeliness she enjoineth, that she hath by her public declaration protested the contrary: wherewith they ought to be satisfied. Especially since her sincerity in that declaration (that none may cavil as if it were protestatio contrariafacto,) appeareth by these two most clear evidences among many other; in that she both alloweth different rites used in other Churches, and also teacheth her own rites to be mutable: neither of 
1.  which she could do, 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, alleged, 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 less free in respect of the things, themselves so commanded, than it was before. And you may know it by this. In Laws properly humans, (such as are those that are made concerning indifferent things) the Magistrate doth not nor can say: This you are bound in conscience: to do, and therefore I command you to do 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 do, and saith, I command you to do this or that, and therefore you are bound in conscience to do it: this plainly showeth 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 Laws not merely such (that is, such as are established concerning things simply necessary, or merely unlawful;) 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 inhibit Sacrilege, or Adultery, he might then well say, you are bound in conscience to abstain from these things, and therefore I command you so to abstain: which he could not so well say in the Laws made to inhibit the eating of flesh, or the transportation of grain. And the reason of the difference is evident: because those former Laws are rather Divine then humane (the substance of them being divine, and but the sanction only humane) and so bind by their immediate vortue, and in respect of the things themselves therein commanded: which the later being merely humane (both for substance and sanction) do 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 enjoined by the Ecclesiastical Laws are imposed upon men as of necessity to salvation: Which is most untrue. Remember once again, that obedience is one thing; and the things commanded another. Obedience to lawful authority is a duty commanded by God himself and in his Law, and so is a part of that 
a Heb. 12. 14.  holiness without which no man shall see God: but the things themselves commanded by lawful authority, are neither in truth necessary to salvation, nor do they that are in authority impose them as such. Only 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 plain. We know every man is bound in conscience to employ himself in the works of his particular calling with faithfulness and diligence; and that faithfulness and diligence is a branch of that holiness and righteousness 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 employment of the vintners, and shoemakers calling, which they in conscience are bound to follow, nor may without sin neglect them? Again if a Master command his servant to go to the market, to sell his corn, and to buy in provision for his house, or to wear 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 do, to go, to sell, to buy, to wear? and yet is there any man so forsaken of common sense, as thence to conclude, that going to market, selling of corn, 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 do the things commanded ariseth from the force of that divine Law which bindeth servants to obey their masters in lawful things: The master in the things lie so commandeth, hath no particular actual respect to the conscience of his servant, (which porhaps all that while never came within his thoughts,) but merely respecteth his own occasions and conveniences. In this example as in a glass let the Objecters behold the lineaments and feature of their own argument. Because kneeling, standing, bowing, are commanded by the Church, and the people are bound in conscience to obey the Laws 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: doubtless the imposition were so prejudicial to Christian liberty, as that every faithful man were bound in conscience for the maintenance of that liberty, to disobey her authority therein, and to confess against the imposition. But our Church hath been so far from any intention of doing that herself, that by her foresaid public declaration she hath manifested her utter dislike of it in others. What should I say more? 
a Horat. 1. Sat. 3.  Denique te ipsum concute. It would better become the Patriarches of that party that thus deeply (but untruly) charge her; to look under their own cloaks, dive into their own bosoms, and survey their own positions and practice: if happily they may be able to clear themselves of trenching upon Christian liberty, and ensnaring the consciences of their brethren, and imposing upon their proselytes their own traditions of kneel not, stand not, bow not, (like those mentioned Col. 2. of 
b Col. 2. 21.  touch not, taste not, handle not) requiring t● have them accepted of the people even as of necessity u●to salvation. If upon due examination they can acquit 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 been themselves guilty of that very crime, whereof they have unjustly accused others.  
As for consent with the Papists in their doctrine concerning 
§. 45. The last objection answered.  the power that men's laws 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 Laws, especially the Ecclesiastical, 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 own direct immediate and proper virtue. In which doctrine of theirs, 3. things are to be misliked. First, that they give a pre-eminence 
1.  to the Ecclesiastical Laws 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 himself and his fellow-Philosophers, 
a Horat. 1. Epist. 17.  Scurror ego ipse mihi, populous: so it is here. They of Rome carried 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 Ecclesiastical laws especially, but do not show 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. form 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; quarrel the Ecclesiastical laws especially for tyrannising over the conscience, but do not show themselves so much aggrieved at the secular. Whereas the very truth is, what soever advantages the secular powers may have above the Ecclesiastical, or the Ecclesiastical above the secular in other respects; yet as to the power of binding the consoience all humane laws in general are of like reason, and stand upon equal terms. It is to be misliked secondly in the Romish doctrine, that they subject the 
2.  conscience to the things themselves also, and not only tie 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 certain 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 virtue of the laws themselves immediately and per so, which is in effect to equal them with the d●vine law: for what can that do more? whereas humane laws in things not repugnant to the Law of God do bind the conscience indeed to obedience, but it is by consequent, and by virtue of a former Divine Law, commanding us in all lawful things to obey the superior powers.  
But whether mediately or immediately, may some say, whether directly or by consequent, whether by its 
§. 46. Whence humane laws have their power of binding the conscience;  own or by a borrowed virtue; what is it material to be argued, so long as the same effect will follow, and that as entirely to all intents and purposes, 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 original bond, or upon an assignment. If they may be s●re to be obeyed, the higher powers are satisfied: ●et Scholars wrangle about words and distinctions; so they have the thing, it is all they look after. This Objection is in part true, and for that reason the differences in this controversy are not altogether of so great consequence as they have seemed to some. Yet they that think 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 the governor's, whence the obligation of conscience springeth, so long as they are conscionably obeyed, as was truly alleged: Yet unto inferiors who are bound in conscience to yield 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 weighty and important considerations.  
For first: if the obligation spring as they would have it from the Constitution itself, by the proper and immediate 
§. 47. is a point needful to be known for two reasons. The former;  virtue thereof; then the conscience of the subject is tied to obey the Constitution in the rigour of it: whatsoever occasions may occur, 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 own virtue, but by consequent only and by virtue of that law of God which commandeth all men to obey their superiors 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 do otherwise sometimes then the Constitution requireth. And he may so do with a free conscience. So long as he is sure of these two things: First, that he be driven thereunto by a true and real, and not by a pretended necessity only; and secondly, that in the manner of doing he use such godly discretion, as neither to show the least contempt of the law in himself, nor to give ill example to others to despise government or governor's. And this first difference is material.  
And so is the second also, if not much more; which is this. If the Magistrates Constitution did bind 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 be bound to obey as well in unlawful things, as lawful. 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 needs follow. Neither do I yet see what sufficient reason they that think otherwise can show, why the conscience of the subject should be bound to obey the Laws of the Magistrate in lawful things, and not as well in unlawful things. The true reason of it is well known to be this, even because God hath commanded us to obey in lawful things, but not in unlawful. But for them to assign this reason, were evidently to overthrow their own Tenent, because it evidently deriveth the bond of conscience from a higher power than that of the Magistrate, even the Commandment of God.; And so the Apostles indeed do both of them derive it. S. Paul in Rom. 13. men must 
a 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 be resisted: and why? because to resist them is to resist the ordinance of God. That is S. Paul's doctrine. And S. Peter acordeth with him. 
b 1 Pet. 2. 13.  Submit yourselves (saith he) to every ordinance of man. What for the man's sake? or for the ordinance sake? No: but propter dominum for the Lords sake, ver. 13. And all this may very well stand with Christian liberty: for the conscience all this while is 
c 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 do about Christian liberty. Whereupon if I have insisted far beyond both your expectations and my own first purpose: I have now no other thing 
§. 49. Christian liberty, and civil obedience have their proper bounds.  whereby to excuse it, but the earnestness of my desire if it be possible to contain within some reasonable bounds of sobriety and duty, those of my brethren, who think they can never run far enough from superstition, unless they run themselves quite out of their allegiance. There are sundry other things, which I am forced to pass by, very needful to be rightly understood, and very useful for the resolution of many cases of conscience which may arise from the joint consideration of these two points, of Christian obedience, and of Christian liberty. For the winding of ourselves out of which perplexities, when they may concern us, I know not how to commend both to my own practice 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 far as we may without prejudice to our Christian liberty; in all our acts of obedience to our superiors still keeping our consciences free, by subiecting them to none but God. Submit yourselves, etc. but yet as free, and as the servants of God, and of none beside. Bounds to our Liberty, that (the freedom of our judgements and consciences ever reserved) we must yet in the use of indifferent things moderate our liberty, by ordering ourselves according unto Christian sobriety, by condescending sometimes to our brethren in Christian charity, and by submitting ourselves to the lawful commands of our governor's in Christian duty. In any of which respects if we shall fail, and that under the pretention of Christian liberty: we shall thereby, quite contrary to the express direction of both the Apostles, but abuse the name of liberty, for an occasion to the flesh, and for a cloak of maliciousness.  
[As free, but not using your liberty for a cloak of maliciousness, but as the servants of God.]  
And so I pass 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 recompense 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 we owe unto men, we must evermore remember ourselves to be, and accordingly behave our seves as those that are, God's servants: in those last words, (But as the servants of God.) containing our condition and our carriage: by our condition, we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the servants of God: and our carriage must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the servants of God. I shall fit my method to this division; and first show 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 carriage answerably thereunto, to demean ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the servants of God.  
For the first: We cannot imagine any consideration, 
§. 51. Whose service is of all other  that may be found in any service in the world, to render it desirable, which is not to be found, and that in a far more eminent degree, in this service of God. If justice may provoke us, or necessity enforce us, or easiness hearten us, or Honour allure us, or Profit draw us, to any service: behold here they all concur; the service of God and of Christ is excellently all these. It is of all other the most just, the most necessary, the most easy, the most honourable, the most profitable service. And what would you have more?  
First it is the most just service; whether we look 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 darkness cannot break or untwine. A right of Creation. (
a Esay 44. 21.  Remember O jacob thou art my servant, I have form 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 do his will, and instruments to promote his glory? Besides this Ius creationis; he hath yet two other titles to our services, Ius redemptionis, and Ius liberationis. He hath bought us out of the hands of our enemies, and so we are his by purchase: and he hath won us out of the hands of our enemies, and so we● are his by Conquest. We read often in the Law of servants 
b Exod. 12. 44. & alibi.  bought with money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and it is but reason, he that hath paid a valuable consideration for a man's service, should have it. Now God hath bought us and redeemed us, 
c 1 Pet. 1. 18. 19  not with corruptible things as silver and gold, but with his own most precious blood. And being bought with such a price we are 
d 1 Cor. 6. 19  not our own to serve the lusts of our own flesh; nor any man's else, that we should be the servants of men; but his only that hath bought us and paid for us, to 
e 1 Cor. 6. 20.  glorify him both in our bodies and souls, for they are his; jure redemptionis by the right of Purchase and Redemption. Again, when we were mancipi● p●ccati & diaboli, the devil's Captives, and slaves to every ungotlly lust: in which condition if we had lived and died, after a hard and toilsome service in the mean time, our wages in the end should have been eternal death: God by sending his Son to live and dye for us, hath conquered sin and Satan, and freed us from that wretched thraldom, to this end, 
f Luk. 1. 74. 75.  That being delivered out of the hands of our enemies, we might serve him in holiness and righteousness before him all the days of our lives. (
g Psal. 116. 16.  I am thy servant, I am thy servant, and the Son 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, 
h 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 the 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 
i 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 
k Mat. 22. 21.  unto Caesar the things that are Caesar's; it is but right we 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 behalf, as well as there is title of right on his part. You know the rule of equity, what it is; even to do to others, as we would be done to. See then first how we deal with those that are under our command. We are rigid and importunate exactors of service 
§. 53. and equal;  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 strictness in exacting services from those that are under us, add to our care and 
a 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 pity to forbear their debtors, nor any care to satisfy their creditors; and as we use to say of our great ones (and that but too truly of too many of them) that they will neither do right, nor take wrong: such is our disposition. We are neither content to forgo any part of that service, which we take to be due to us; nor willing 
b Quod laudas in servo, non exhibes Domino: & co sceleratiùs, quia vis ut m●●●orem t● habeas servii, quam te Deus. Augustin ibid.  to perform any part of that service, which we know to be due to God. See secondly, how we have dealt even with God himself. It is the master's part to command, not to serve: yet have we against all reason and good order done our endeavour to make him who is our Master become our slave. Himself complaineth of it by his Prophet (
c 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 sins, and wearied me with thine iniquities, Esay 43.) Now what can be imagined more preposterous and unequal, then for a servant to make his master do him service, and himself the while resolve to do his master none? See thirdly, what Christ hath done for us: though he were the eternal Son of the eternal God, no way inferior to the Father, no way bound to us; yet out of his free love to us, and for our good, he took upon him 
d Phil. 2. 7.  the form of a servant, and was among us, 
e Luk. 22. 27.  as one that ministereth. That love of his should in all equity and thankfulness, yet further bind us to answer his so great love, by making ourselves servants unto him, who thus made himself 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 we are servinatis, of a servile condition, 
§. 54. 2. the most necessary;  borne to serve. We have not the liberty to choose whether we will serve, or no▪ all the liberty we have is to choose our master; (as joshua said to the people, 
a jos. 24. 15.  Choose you whom you will serve.) Since than there lieth upon us a necessity of serving, it should be our wisdom to make a virtue 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 we withdraw our service from him, we perish justly in our rebellion: according to that in the Prophet, (
b Esay. 60. 12.  The nation and kingdom that will not serve thee, shall perish.) It is necessary thirdly 
c Nihililli jam liberi est: spospondit. Senec Ep. 36.  by our own voluntary act: when we bound ourselves by solemn vow and promise in the face of the open congregation at our Baptism, to continue Christ's faithful 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, 
d Prov. 20. 25.  inquire what we have to do. Thus the service of God is a necessary service.  
It is thirdly, (which at the first hearing may seem a 
§. 55. 3. the most easy: in regard both of the certainty of the service,  parádoxe, yet will appear upon further consideration to be a most certain truth) of all other the most easy service: in regard both of the certainty of the employment, and of the help we 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 work: what he doth now, anon he must undo: and so Sisyphus-like he is ever doing, and yet hath never done. 
a 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 man's case, that is a slave to sin: 
b Senec.  Tot Domini, quot vitia. Every lust calleth for his attendance; yea and many times contrary lusts 
c Nos tam graves Domin●s juterd●s alternis vicibus imperantes, interdum pariter. S●nec. Epist. 37.  at once, (as when Ambition biddeth, let fly, and covetousness cryeth as fast, Hold:) whereby the poor man is 
d Enquidagis? Duphei in divers●n seinderis hame: bunccine an hunt sequeris? Pers. satire. 5.  infinitely distracted, between a loathness to deny either, and the impossibility of gratifying both. Saint Paul therefore speaking of the state of the Saints before conversion, expresseth it thus, T●t. 3. 
e Tit. 3. 3.  We ourselves also, were sometimes foolish, disobedient, deceived, serving diverse lusts and pleasures:) and that diversity breedeth distraction. But the servant of God is at a good certainty, and knoweth before hand both what his work must be, and what his wages must be. As is the master himself, so are his Commandments, 
f Heb. 13. 8.  Yesterday, and today the same, and for ever, without variableness or so much as 
g jam. 1. 17.  shadow of turning. (
h 1 joh. 2. 7.  Brethren, I write no new commandment unto you, but the old commandment which ye had from the beginning.) 1. joh. 2,  
It is some ease to know certainly what we must do, but much more for to have sufficient help for the 
§. 56. and of the help we have for the performance thereof.  doing of it. If we were left to ourselves for the doing of his will, so as the yoke lay all upon our necks, and the whole burden upon our shoulders: our necks, though their sinews were of iron, would break under the yoke; and our shoulders, though their plates had the strength of brass, would crack under the burden. But our comfort is, that (as Saint Austen sometimes prayed, 
a Augustin.  Da Domine quod jubes, & jube quod vis:) so he that setteth us on work, strengtheneth us to do the work, (
b Phil. 4. 13.  I can do all things through him that strengtheneth me, Phil. 4.) Nay rather himself doth 
c Esay. 26. 12.  the work ●● us (
d 1 Cor. 15. 10.  Yet not I, but the grace of God in me, 1 Cor. 15.) The Son of God, nutteth his ●eck in the yoke with us, whereby it becometh his yoke as well as ours, and that maketh it so easy to us: and he putteth his shoulder under the burden with us, whereby it becometh his burden as well as ours, and that maketh it so light to us. (
e Mat. 11. 30.  Take my yoke upon you: for my yoke is easy, and my burden light. 
f Auson. in carm. ad Theodos.  juvat idem, qui jubet. What he commandeth us to do, he helpeth us to do: and thence it is, that 
g 1 joh. 5. 3.  his Commandments are not grievous. Thus the service of God is an easy 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 rank and birth, think it an honour for them, and a thing worthy their ambition to be the King's servants, because he is the best and greatest Master upon earth: how much more than 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 worms and grasshoppers. 
a 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 own honour. For 
b 1 Sam. 2. 30.  them that honour me I will honour saith God 1 Sam. 2. and Christ john 12. 
c joh. 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 five, the most profitable service. We 
§. 58. and 5. the most profitable service.  are indeed 
a Luke 17. 10.  unprofitable servants to him: but sure we have a very profitable service under him. They that speak against the Lord with stout words, saying 
b Mal. 3. 13, 14.  It is vain to serve God, and what profit is it that we have kept his ordinances.) Mal. 3. or as it is in job 21. 
c job 21. 15.  What is the Almighty that we should serve him? and what profit should we have if we pray unto him?) speak 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 certainly reckon upon, as the certain veils and benefits of his service, wherein his master will not fail him, if he fail not in his service: Protection, Maintenance, Reward. Men 
1.  that are in danger cast to put themselves into the service 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 harms. (
d 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 soul, for I am thy servant, Psal. 143.) Again God hath all good things in store both for necessity and comfort, and he is no niggard of either: but that his servants may be assured of a sufficiency of both, when others shall be left destitute in want and distress▪ 
e Esay 65. 13, 14.  Behold my servants shall eat; but ye shall be hungry; behold my servants shall drink, but ye shall be thirsty; behold my servants shall rejoice, but ye shall be ashamed; behold my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and howl 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 mean time, 
3.  when he cometh to receive his wages at the end of his term, findeth nothing but shame or death; shame if he leave the service, and if he leave it not, death; (
f 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 he reapeth much comfort and content in the very service he doth in the mean time, he receiveth a blessed reward also at the last, even eternal life. He hath 
g Rom. 6. 22.  his fruit in holiness, (there is his comfort onward) and the end everlasting life, there is his full and final 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 himself if he shall hang back, and not 
§. 59 Observ. 4. We must behave ourselves as the servants of God: with all meet-  with all speed and cheerfulness tender himself to so just, so necessary, so easy, so honourable, so profitable a service? Me thinks I hear every man answer, as the Israelites sometimes said to Ios●uah with one common voice, 
a josh. 24. 16. 24.  God forbid that we should forsake the Lord, to serve any other: Nay but we will serve the Lord, for he is our God. joshua 24. But beloved, let us take heed we do not gloze with him, as we do one with another: we are deceived, if we think God will be 
b Gal. 6. 7.  mocked with hollow and empty protestations. We live in a wondrous complemental age, wherein scarce any other word is so ready in every mouth, as your servant, and at your service, when all is but mere form, without any purpose, or many times but so much as single thought, of doing any serviceable office to those men, to whom we profess so much service. However we are one towards another, yet with the Lord there is no dallying: it behoveth us there to be real. If we profess ourselves to be, or desire to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the servants of God; we must have a care to demean ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all respects as becometh the servants of God. To which purpose when I shall have given you those few directions I spoke of, I shall have done. Servants owe many duties to their earthly masters in the particulars; but 3. generals comprehend them all, Reverence, Obedience, Faithfulness. Whereof the first respecteth the master's person, the second his pleasure, the third his business. And he that will be God's servant in truth, and not only in title, must perform all these to his heavenly master.  
Reverence is the first: which ever ariseth from a deliberate 
§. 60. 1. Reverence Which consisteth 1. in thinking meanly of ourselves;  apprehension of some worthiness in another more than in a man's self; and is ever accompanied with a fear 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 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 
b 1. Tim. 6. 1.  count their own masters worthy of all honour, 1 Tim. 6. 1. he knew well they could not else reverence them, as they ought. 
c Plaut.  Non decet superbum esse hominem servum, could he say in the Comedy; A man that thinketh goodly of himself cannot make a good servant either to God or man. Then are we meetly prepared for this service and not before, when truly apprehending our own vileness and unworthiness, both in our nature and by reason of sin, and duly acknowledging the infinite greatness and goodness of our Master, we unfeignedly account ourselves altogether unworthy to be called his servants, Another branch of the servants reverence is fear to offend his master. This fear is a disposition 
§. 61. 2. in fearing to offend;  well becoming a servant, and therefore God as our master, and by that name of master challengeth it, Mal. 1. (
a Mal. 1. 6.  If I be a father, where is my honour? And if I be a master, where is my fear? saith the Lord of Hosts.) Fear and reverence are often joined together, and so jointly required of the Lords servants. (
b Psal. 2. 11.  Serve the Lord with fear, and rejoice to him with reverence. Psal. 2.) And the Apostle would have us furnished with grace, 
c Heb. 12. 28.  whereby to serve God acceptably with reverence and godly fear. Heb. 12.  
From which fear 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 
a Tit. 2. 9  please their masters well in all things. So must God's servant do; he must study to 
b Col. 1. 10.  walk 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 incur the displeasure of the whole world beside, is not worthy to be called the servant of such a master. (
c 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 general duty (
a Eph. 6. 5.  Servants be obedient 
§. 63. II. Obedience both Active in doing his commandments;  to your masters, Eph. 6. 
b Rom. 6. 16.  Know you not, whom you yield yourselves servants to obey: his servants ye are to whom ye obey? Rom. 6.) As if there could be no better proof of service, than obedience: And that is twofold: Active, and Passive. For Obedience consisteth in the subjecting of a man's own will to the will of another: which subjection, if it be 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 commandments and the doing of his will: as the people said, jos. 24. 
c jos. 24. 24.  The Lord our God will we serve, and his voice will we obey And this must be done 
d Psal. 18. 44.  in auditu auris, upon the bare signification of his pleasure without disputing or debating the matter: as 
e Mat. 8. 9  the Centurion's servant, if his master did but say, Do this, without any more ado, did it. So Abraham the servant of the Lord 
f Heb. 11. 8.  when he was called to go out into a place which he should receive for an inheritance, obeyed, and went out, though he knew not whither. Nor only so, but in 
g Gen. 22.  the greatest trial of Obedience that ever we read any man (any mere man) to have been put unto, being commanded to sacrifice 
h Heb. 11. 17. 18.  his only begotten Son, of whom it was said, That in Isaac shall thy seed be called: he never 
i Rom. 4 20.  stumbled (as not at the promise through unbelief, so neither) at the command through disobedience, but speedily went about it, and had not failed to have done all that was commanded him, had not the Lord himself, when he was come even to the last act, inhibited him by his countermand. If mortal and wicked men look to be obeyed by their servants upon the warrant of their bare command, in evil and unrighteous acts; (
k 2 Sam. 13. 28.  When I say unto you, smite Amnon, then kill him, fear not: have not I commanded you? saith Absalon to his servants. 2 Sam. 13. Ought not the express command of God much more, to be a sufficient warrant for us to do as we are bidden, none of whose commands can be other then holy and just?  
That is our Active obedience. We must give proof 
§. 64. 2. Passive, in being content with his allowances,  of our Passive obedience also: both in contenting ourselves with his allowances, and in submitting ourselves to his corrections. He that is but a servant in the house, may not think to command whatsoever the house affordeth at his own pleasure; (that is the master's prerogative alone) but he must content himself with what his master is content to allow him; and take his portion of meat, drink, livery, lodging, and every other thing, at the discretion and appointment of his master. Neither may the servant of God look to be his own carver in any thing; neither ought he to mutter against his master (with that 
a Mat. 25. 24.  ungracious servant in the porable) complaining of his hardness, and austerity, if his allowances in some things fall short of his desire: but 
b 1 Tim. 6. 8.  having food and raiment, be it never so little, never so course, he should be content with it; nay though he should want either or both, he should be content without it. We should all learn of an old experienced servant of God Saint Paul, what grace and long experience had taught him, 
c Phil. 4. 11.  In what soever state we are, to be therewith content.  
We are to show our obedience to our heavenly master 
§. 65. and in submitting to his discipline.  yet further, by submitting to his wholesome 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 
a 1 Pet. 2. 18.  froward masters, and to take it patiently when they are buffeted undeservedly, and without fault. How much more ought we 
b Leu. 26. 21. 23  to accept the punishment of our iniquity (as we have the phrase, Levit. 26.) and with patience to yield our backs to the whip; when God who hath been so gracious a master to us, shall think 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 general duty is Fidelity. (
a Mat. 24. 45.  Who is a faithful and wise servant? 
b Mat. 25. 21.  Well done thou good and faithful servant.) As if both the wisdom and goodness of a servant consisted in his faithfulness. Now the faithfulness of a servant may be tried especially by these 3. things: By the heartiness of his service, by being tender of his master's honour and profit, and by his quickness and diligence in doing his business. A notable example whereof we have in Abraham's servant, Gen. 24. in all the 3. particulars. For first, being many miles distant from his master, he was no less solicitous of the business 
1.  he was put in trust withal, than he could have been, if he had been all that while in the eye of his master. Secondly, he framed himself 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 faithfulness would well become us in the service of God in all the aforesaid respects.  
The first whereof is Heartiness in his service. There are many servants in the world, that will work hard, 
§. 67. 1. in the heartiness of our service;  and bustle at it lustily for a fit, and so long as their master's eye is upon them; but when his back is turned, can be content to go on fair and softly, and fellowlike. Such 
a Eph. 6. 5, 7. Col. 3. 22. 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle condemneth, Col. 3. and elsewhere, admonishing servants whatsoever they do to do it heartily, and to obey their masters not with eye-service, but in singleness of heart. Towards our heavenly master, true it is, if we 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, 
b Prov. 15. 3.  beholding the evil and the good, 
c Psalm. 11. 4.  and his eye lids trieth the children of men; 
d 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 to approve ourselves 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 less in his sight, than our hands are. We cannot content our master, nor should we content ourselves, with a bare and barren profession in the service of God; neither with the addition of some outward performances of the work done: But since our master calleth for the 
e Prov. 23. 26.  heart as well as the hand and tongue; and requireth truth in the inward parts no less, rather much more, then show in the outward: 
Psal. 51. 6.  let us but join that inward truth of the heart, un to the outward profession and performance; and doubtless we shall be accepted. (
g 1 Sam. 12 24.  Only fear the Lord, and serve him in truth with all your heart. 1 Sam. 12.  
Secondly, we must show our faithfulness to our master by our zeal in his behalf. A faithful servant 
§. 68 2 in our zeal for our master;  will not endure an evil 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 less 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. He will have a care to save his goods the best he can; it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. in Med. act. 1.  will grieve his very heart to see any of them vainly wasted or embeazeled by his fellow servants; yea and it will be some grief to him, if any thing under his hand do but chance to miscarry, though it be without his fault. See we, how far every of us can apply all this to our own selves in the service of God. If we have no heart to stand up in our rank and place for the maintenance of God's truth and worship, when it is discountenanced or overborne either by might or multitudes: if our blood will not appear a little, when cursed miscreants blast the honour of God with their unhallowed breath by blaspheming oaths, fearful imprecations, scurrile profanations of Scripture, licentious and bitter sarcas●●es against the holy ordinances of God: i● a profound drunkard, an obscene rimer, an habituated swearer, a complete roarer, every loose companion and professed scorner of all goodness, that d●e but peep out with a head, be as welcome into our company, and find as full and free entertainment with us, as he that carrieth the face, and for any thing we know hath the heart, of an honest and sober Christian, without either profaneness or preciseness: If we grieve not for the miscarriages of those poor souls that live near us, especially those that fall any way under our charge: what faithfulness is there in us, or what zeal for God, to answer the title we usurp, so often as we call ourselves the servants of God.  
Thirdly if we be his faithful servants, we should let 
§. 69. 3. in our diligence.  it appear by our diligence in doing his businesses. No man would willingly entertain an idle servant, that is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ap. Stob. serm. 60.  good at bit, and nothing else; one of those the old rhyming verse describeth (Sudant quando vorant, frigescunt quando laborant) such as can eat● till they sweat, and work till they ●●●eze, (
b Mat. 25. 26.  O thou wicked and slothful servant,) saith the master in the parable, to him that napkined up his talon Mat. 25. they are rightly joined, wicked and slothful. for it is not possible a slothful servant should be good. The Poets therefore give unto Mercury who is interpres diuûm, the messenger (as they feign) of jupiter 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 employed in the service of Princes, for the managing of their weighty affairs of State. Surely no less 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 (
c Rom. 12. 11.  Not slothful in business, fervent in spirit, serving the Lord,) saith S. Paul. Let all those that trifle away their precious time in unconcerning things, or post off the repentance of their sins, 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 general, or in the proper works of their particular callings: tremble to think what shall become of them, when all they shall be 
d Icr. 48. 10.  cursed, that have done the Lords work (in what kind soever) negligently.  
We see now what we are to do; if we will approve 
§. 70. The Conclusion.  ourselves and our services unto the Lord our heavenly master. What remaineth but that we be willing to do it: and for that end pray to the same our master, who alone can 
a Phil. 2. 13.  work in us both the will and the deed, that he would be pleased of his great goodness to give to every one of us ●ourage to maintain our Christian liberty inviolate as those tha● are free; wisdom to use it aright and not for a cloak of maliciousness; and grace at all times and in all placcs to behave ourselves as the servants of God; with such holy reverence of his majesty, obedience to his will, faithfulness in his employments, as may procure both for us, and our services in the mean time gracious acceptance in his sight, and in the end a glorious reward in his presence: even for Jesus Christ his sake his only son, and our alone Saviour.  
FINIS.   

The Second Sermon, (Being the fourth ad Clerum) Preached at the Metropolitical Visitation holden for the most Reverend Father in God. WILLIAM Lord Archbishop of Canterbury, at Grantham in the County and Diocese of Lincoln 22. Aug. 1634.  
THE SECOND SERMON.  ROME 14. 23. — For whatsoever is not of Faith is sin. 
ONe remarkable difference (among many other) between 
§. 1. The scope,  Good and Evil, is this: that there must be a concurrence of all requisite conditions to make a thing good; whereas to make a thing evil, a single defect in any one condition alone will suffice. 
a Aquin. 1. 2. qu. 18 art. 4 ad 3.  Bonum ex causa integra, malum ex partiali. If we propose not to ourselves a right end; or if we pitch not upon proper and convenient means for the attaining of that end, or if we pursue not those means in a due manner, or if we observe not exactly every material circumstance in the whole pursuit; if we fail 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 becometh wholly sinful. Nay more, not only a true and real, but even a supposed and imaginary defect; the bare opinion of un●●wfulnesse, is able to vitiate the most justifiable act, and to turn i● into sin. [I know there is nothing unclean of itself: but to him, that esteemeth any thing to bè unclean, to him it is unclean. at the xiv. verse of this Chapter.] Nay yet more, not only a settled opinion that the thing we do is unlawful▪ but the very suspension of our judgements, and the doubtfulness of our minds whether we may lawfully do it or no, maketh it sometimes unlawful to be done of us, and if we do it, sinful. [He that but doubteth, is damned, if he eat; because he eateth not of faith:] in the former part of this verse. The ground whereof the Apostle delivereth in a short, and full Aphorism; and concludeth the whole Chapter with it, in the words of the Text, (For whatsoever is not of faith, is sin)  
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 we have unto things of indifferent nature, well worthy our Christian consideration, if we had time and leisure 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 intent it wholly, in the Explication first, and then in the Application of it. For by how much it is of more profitable and universal use for the regulating of the common offices of life: by so much is the mischief greater if it be, and accordingly our care ought to be so much the greater that it be not, either misunderstood, or misapplyed. Quod non ex fide, peceatum: 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 misapprehensions. Faith is v●rbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as most other words are. There be that have 
a Marlorat. in Euchirid.  reckoned up more than twenty several significations of it in the Scriptures. But I find three especially looked at by those, who either purposely or occasionally have had to do with this Text: each of which we shall examine 
§. 3. The first conclusion, which some deduce from it.  in their Order.  
First and most usually, especially in the Apostolical writings, the word Faith is used to signify that Theological virtue or gracious habit, whereby we embrace with our minds and affections the Lord Jesus Christ, as the only begotten Son of God, and alone Saviour of the world, casting ourselves wholly 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 gracious effects, of 
a Act. 15. 9  purifying the heart, 
b joh. 1. 12. & Gal. 4. 26.  adoption, 
c Rom. 3. 28. & 5. 1.  justification, 
d Habac. 2. 4. Gal. 2. 20.  life, 
e Rom. 15. 13. 1 Pet. 1. 8.  joy, 
f R●m. 5. 1.  peace, 
g Act. 16. 34. Eph. 1. 8.  salvation, etc. 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 seem to understand it in our present Text: whilst they allege it for the confirmation of this Position, that All the works (even the best works) of unbelievers are sins.  
A position condemned indeed by the Trent-Councel, and 
a Act. 15. 9  that under a curse; taking it (as I suppose) in a 
§. 4. allowed true; but rejected as impertinent. a Si quis dixerit opera omnia quae ante justi●ication●m ●●●nt ver● esse pecc●ta, An a thema 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 tenor of those Scriptures whereon that doctrine is grounded Viz. Mat. 12. 33. Rom. 8. 8. Tit. 1. 15. Heb. 11. 6. etc. Howbeit I take it (with subjection of judgement) that that Conclu●ion, what truth soever it may have in itself, hath yet no direct foundation in this Text. The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe, and the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith or belief, are both of them found sundry times in this Chapter: yet seem not to signify in any place thereof, either the Verb the Act, or the Noun the Habit, of this saving or justifying Faith, of which we now speak. But being opposed every where, and namely in this last verse unto doubtfulness of judgement concerning the lawfulness of some indifferent things; must therefore needs be understood of such a persuasion of Judgement concerning such lawfulness, as is opposite to such doubting. Which kind of Faith may be found in a mere heathen man: who never having heard the least syllable of the mystery of salvation by Christ, may yet be assured out of clear evidence of reason, that many of the things he doth are such as he may and aught to do. And as it may be found in a mere heathen man, so it may be wanting in a true believer: who steadfastly resting upon the blood of Christ for his eternal redemption, may yet through the strength of temptation, sway of passion, or other distemper or subreption incident to humane frailty, do some particular act or acts, of the lawfulness where of he is not sufficiently persuaded. The Apostle than her● speaking of such a Faith, as may be both sound in an unbeliever, and also wanting in a true believer: it appeareth that by Faith he meaneth not that justifying Faith, which maketh a true believer to differ from an unbeliever; but the word must be understood in some other notion.  
Yet thus much I may add withal in the behalf of those worthy men, that have alleged 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 itself 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 confirm a point from a place of Scripture not altogether pertinent, if yet they think it to be so: especially so long as the substance of what they write is according to the analogy of Faith and Godliness. Secondly, that albeit these words in their most proper and immediate sense will not necessarily enforce that Conclusion: yet it may seem deducible therefrom with the help of some topical arguments, and by more remote inferences; as some learned men have endeavoured to show, 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 
a Though S. Augustine sometimes applieth it also to prove, that all the actions of infidel's (meaning, etc.) be sin. Rhem. annot. in loc.  Rhemists themselves confess it of S. Augustine: to whom they might have added also 
b 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 mouths for ever) 
c Extra Ecclesiam catholisam nihil est integrum, nihilcastum, dicente Apostolo, Omne quod non etc. Leo serm. 2. de jejun. Pentec.  Leo Bishop of Rome, who have all cited these words for the selfsame purpose.  
But we are content, for the reasons already shown, to let it pass 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 system of that truth which God hath been pleased to reveal to his Church in the Scriptures of the Old and New Testament, or some part thereof: or else (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the assent of the mind thereunto. In which signification some conceiving the words of this Text to be meant, do hence infer 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 do to have direction 
§. 6. Another conclusion which some deduce from this text.  and warrant from the written word of God, or else they sin in the doing of it. For (say they) faith must be grounded upon the word of God, (
b Rom. 10. 17.  Faith cometh by hearing, and hearing by the word of God. Rom. 10.) Where there is 
c 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 etc. apud Hooker lib. 2.  and then, by the Apostles doctrine, that which is done without the Word to warrant, it must needs be sin, for whatsoever is not of faith is sin. This is their opinion, and thus they would infer it.  
I know not any p●ece of counterfeit doctrine, that 
§. 7. which (as they would have it understood,)  hath passed so currently in the world, with so little suspicion of falsehood, and so little open contradiction as this hath done. One chief cause whereof I conjecture to be, for that it seemeth to make very much for the honour and perfection of God's sacred Law: the fullness 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 seem a strange novelty to many, and occasion their miscensures. But as God himself, so the holy word of God is so full of all requisite perfection, that it needeth not to beg honour from an untruth. (
a job 13. 7.  Will you speak wickedly for God? or talk deceitfully for him?) I hold it very needful 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 error; that neither they teach it, nor these receive it: briefly and clearly to show, 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 evil effects; and thirdly hath no good warrant from my present Text.  
The Opinion is, that to do any thing at all without 
§. 8. is neither 1. true;  direction from the Scripture is unlawful and sinful. Which if they would understand only of the substantials of God's worship, and of the exercises of Spiritual and supernatural graces; the assertion were true and sound: but as they extend it, to 
a I say that the word os God containeth whatsoever things can fall into any part of man's life. T. C. lib. 1. p. 20. apud Hooker lib. 2 §. 1.  all the actions of common life whatsoever, whether natural or civil, even so far as to the taking up of a stram: so it is altogether false and indefensible. I marvel what warrant they that so teach have from the Scripture for that very doctrine: or where they are commanded so to believe, or teach. One of their chiefest refuges is the Text we now have in hand: but I shall anon drive them from this shelter. The other places usually alleged speak only, either of divine and supernatural truths to be believed, or else of works 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 chiefly 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 do, or else we sin) for every thing we do 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 dreams, and other like revelations, immediately to make known his good pleasure to the patriarchs and Prophets, and by them unto the people: which kind of Revelations served them to all the same intents and purposes, whereto the sacred Scriptures now do us, viz. to instruct them what they should believe and do for his better service, and the furtherance of their own salvations. Now as it were unreasonable for any man to think, that they either had or did expect an immediate revelation from God every time they ate, or drank, 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 less unreasonable it is to think, 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 wisdom of God would never have left in them or us, as a principal relic 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. Certainly 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 think that they were left a lawless people, without any Rule at all whereby to order their actions? How then come they to be guilty of transgression? for where there is 
a Rom. 4. 15.  no Law, there can be no transgression. Or how comes it about that their consciences should at any time or in any case either 
b Rom. 2. 15.  accuse them, or excuse them, if they had no guide nor rule to walk by? But if we must grant they had a Rule, (and there is no way, you see, but grant it we 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, than the Law of Nature and of right reason, imprinted 
c Rom. 2. 15.  in their hearts! Which is as truly 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, we cannot be said to want the warrant of God's word: 
d Tertul. de coron. milit. cap. 4.  Nec differt Scripturâ, an ratione consistat, saith Tertullian; it mattereth not much from whether of both we have our direction, so long as we have it from either.  
You see then those men are in a great error, who 
§. 10. or in the mitigation:  make the holy Scriptures the sole rule of all humane actions 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 classical Divines of later times; which may not be clearly and abundantly answered, to the satisfaction of any rational man not extremely fore-possessed with prejudice. They who think to salve the matter by this mitigation; that at leastwise our actions ought to be framed according to those general rules of the Law of nature, which are here and there in the Scriptures dispersedly contained; (as viz. That we should do 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:) speak somewhat indeed to the truth, but little to the purpose. For they consider not, First, that these general 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 been of force for the ordering of men's 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 general rules might not be condemned as sinful, although the doer thereof should look at those rules merely 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 man's judgement, if it be not desperately rash and uncharitable to affirm. Lastly, that if men's actions done agreeably to those rules are said to be of faith, precisely for this reason, because those rules are contained in the word: than 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 been a sin. So that by this doctrine, it had been a sin (before the writing of 
a Mat. 7. 12.  Saint Mathewes Gospel) for any man to have done to others as he would they should do● to him; and it had been a sin (before the writing of the 
b 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 been no warrant brought from the Scriptures for so doing.;;;  
Well then, we see the former Opinion will by no means hold, neither in the rigour of it, nor yet in the 
§. 11. nor 2. safe; in respect of the evil effects, viz. 1. Superstitions,  mitigation. We 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 superiors, perplexities of conscience. First, it filleth men's heads with many superstitions conceits, making them to cast impurity upon sundry things, which yet are lawful 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 either of the two ways it be done, either by requiring it as necessary, or by forbidding it as unlawful. He that condemneth a thing as utterly unlawful, which yet indeed is indifferent, and so lawful, is guilty of superstition, as well as he that enjoineth a thing as absolutely necessary, which yet indeed is but indifferent, and so arbitrary. They of the Church of Rome, and some in our Church, as they go upon quite contrary grounds, yet both false; so they run into quite contrary errors, 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 supernatural doctrine of faith and holiness which God hath revealed to his Church for the attainment 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 director 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. Uncharitable Censuring;  place uncharitable censuring: as evermore they that are the most superstitious, are the most supercilious. No such severe censurers of our blessed Saviour's person and actions, as the superstitious Scribes and Pharisees were. In this Chapter the special fault, which the Apostle blameth in the weak ones, (who were somewhat superstitiously affected,) was their rash and uncharitable 
a Verse 3. 4. 10. & 13.  judging of their brothers. And common and daily experience among ourselves showeth how freely some men spend their censures upon so many of their brethren, as without scruple do any of those things, which they upon false grounds have superstitiously condemned as utterly unlawful.  
And then thirdly, as unjust censures are commonly 
§. 13. 3. Contentions;  entertained with scor●e and contumely; they that so liberally condemn their brethren of profaneness, are by them again as freely flouted for their procesenesse: and so whiles both parties please themselves in their own ways, they cease not mutually to provoke and scandalise and exasperate the one the other, pursuing their private spleens so far, till they break out into open contentions and oppositions. Thus it stood in the Roman Church, when this Epistle was written. They 
a Verse 3.  judged one another, and despised one another, to the great disturbance of the Church's peace; which gave occasion to our Apostles whole discourse in this Chapter. And how far the like censurings and despisings have embittered the spirits, and whetted both the tongues and pens of learned men one against another in our own Church; the stirs that have been long since raised, and are still upheld by the factious opposers against 
§. 14. 4. Contempt of authority;  our Ecclesiastical constitutions, government, and ceremonies, will not suffer us to be ignorant. Most of which stirs, I verily persuade myself, had been long ere this either wholly buried in silence, or at leastwise prettily well quieted: if the weakness and danger of the error whereof we now speak, had been 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, wisdom, godliness and moderation.  more fully and frequently made known to the world, than it hath been.  
Fourthly, let that doctrine be once admitted, and all humane authority will soon be 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. 
a Pet. Blesens. Epist. 131.  Delicata est obedientia, quae transit in causae genus deliberativum. It is a nice obedience in 
b Delicata satis, imò minus mole. sta est ista obedientia, etc. Bernard. de precept. & dispens.  S. Bernard's judgement, yea rather troublesome and odious, that is overcurious in 
Infirmae prorsus voluntatis indicium est, statuta seniorum studiosius discutere, haetere ad singula que injunguntur, exigere de quibusque rationem, & malè suspicari de omnipraecepto cujus causa latuerit, ●ec unquam libentèr obedire, nisi etc. Bern. ibid.  discussing the commands of superiors, boggling at every thing that is enjoined, requiring a why for every wherefore, and unwilling to stir, until the lawfulness and expediency of the thing commanded 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 weak judgements, but tender 
§. 15. and 5. the ensnaring of men's consciences:  consciences, as they should never be able to unwind themselves thereout again. men's daily oceasions for themselves or friends, and the necessities of common life, require the doing of a thousand things within the compass of a few days; for which it would puzzle the best Textman that liveth, readily to bethink himself of a sentence in the Bible, clear enough to satisfy a scrupulous conscience of the lawfulness and expediency of what he is about to do: for which, by harkening to the rules of reason and discretion, he might receive easy and speedy resolution. In which cases if he should be bound to suspend his resolution, and delay to do that which his own reason would tell him were presently needful to be done, until he could haply call to mind some precept or example of Scripture for his warrant: what stops would it make in the course of his whole life? what languish 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 woeful perplexities, and (without the great mercy of God, and better instruction) plunge him irrecoverably into the gulf of despair? Since the chief end of the publication of the Gospel is, to 
a Esay 40. 1, 2.  comfort the hearts, and to revive and refresh the spirits of God's people with 
b Esay 61. 13.  the glad tidings of liberty from the spirit of 
c Rom. 8. 15.  bondage and 
d 2 Tim. 1. 7.  fear, and of gracious acceptance with their God, to anoint them with 
e Psal. 45. 7.  the oil of gladness, giving them beauty for ashes, and instead of 
f 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 continual fears and perplexities, and prepareth them thereby unto hellish despair.  
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 do: not only in spiritual things, (wherein alone it is absolutely true.) nor yet only in other matters of weight, though they be not spiritual, (for which perhaps there might be some colour,) but also in the common affairs of life, even in the most slight and trivial 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 we have stood thus long upon the examination of it:) we are therefore in the next place to clear 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 needs be a sin. 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 supernatural and divine revelation, or for the belief thereof: which doctrine we 
a See Articles of the Church of England. Artic. 6.  willingly acknowledge to be completely contained in the holy Scriptures alone, and therefore dare not admit into our belief, as a branch of divine supernatural 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 certain persuasion of mind that what we do may lawfully be done. So that whatsoever action is done by us, with reasonable assurance and persuasion of the lawfulness thereof in our own consciences, is in our Apostles purpose so far forth an action of Faith: without any enquiring into the means whereby that persuasion was wrought in us: whether it were the light of our own reason, or the authority of some credible person, or the declaration of Gods revealed will in his written word. And on the other side, whatsoever action is done, either directly contrary to the judgement and verdict of our own consciences, or at leastwise doubtingly and before we are in some competent measure assured that we may lawfully do 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 sin.  
About which use and signification of the word Faith 
§. 17. What is here meant by saith.  we need not to trouble ourselves, to fetch it from a trope, eithor of 
a Heming. in Rom. 14. 1.  Metonymy, or 
b Piscat. ibid.  Synecdoche, as some do. For though (as I say) it do not so often occur in Scripture; yet is it indeed the primary and native signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith, derived from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persuade. Because all kinds of Faith whatsoever consist in a kind of persuasion. You shall therefore find the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly to believe, and 
c john 3. 3, 6. & Acts 14. 1, 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly not to be persuaded, to be opposed as contrary either to other in john 3. and Acts 14. and other places. To omit the frequent use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Fides, in Greek and Latin authors in this signification: observe but the passages of this very Chapter, and you will be satisfied in it. At the second verse, 
d Hîc vers. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one believeth that he may eat all things: that is, he is verily persuaded in his conscience that he may as lawfully eat flesh as herbs, any one kind of meat as any other, he maketh no doubt of it. Again at the fourteenth verse, 
e Vers. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know and am persuaded that there is nothing unclean of itself. That is, ● steadfastly believe it as a most certain and undoubted truth. Again at the two and twentieth verse 
f Vers. 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hast thou faith? have it to thyself before God: that is, art thou in thy conscience persuaded that thou mayst lawfully partake any of the good creatures of God? Let that persuasion suffice thee for the approving of thine own heart in the sight of God: but trouble not the Church, nor offend thy weaker brother by a needless and un●easonable ostentation of that thy knowledge. Lastly, in this three and twentieth verse, 
g Vers. 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that doubteth is damned if he eat, because he eateth not of faith: that is, he that is not yet fully persuaded in his own mind, that it is lawful for him to eat some kinds of meats, (as namely swines-flesh or bloodings,) and yet is drawn against his own judgement to eat thereof because he seeth others so to do, or because he would be loath to undergo the taunts and jeers of scorners, or out of any other poor respect: such a man is cast and condemned by the judgement of his own heart as a transgressor, because he adventureth to do that, which he doth not believe to be lawful. And then the Apostle proceeding ab hypothesi ad thesin, immediately reduceth that particular case into a general rule in these words, For whatsoever is not of faith, is sin. By the process of which his discourse it may appear, that by Faith no other thing is here meant, than such a persuasion of the mind 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 believeth to be unlawful, or at leastwise is not reasonably well persuaded of the lawfulness of it, let the thing be otherwise and in itself what it can be, lawful or unlawful, indifferent or necessary, convenient or inconvenient, it mattereth not; to him it is a Sin howsoever.  
Which being the plain evident and undeniable 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 address myself 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 material 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 lawful, 
§. 19 The first Question resolved;  to become unlawful and sinful? and whence it hath that power? I answer, First, that it is not in the power of any man's judgement or conscience to alter the natural 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 evil remaineth evil; and that in the very same degree of good or evil as it was before, neither better nor worse, any man's particular judgement or opinion thereof notwithstanding. For the differences between good & evil, and the several degrees of both, spring from such conditions as are intrinsical to the things themselves: which no 
a Respectus non mutant naturam.  Outward respects, (and much less than men's opinions) can vary. He that esteemeth any creature unclean, may defile himself, but he cannot bring impurity upon that creature, by such his estimation. Secondly, that men's judgements may make that which is good in its 
b Opinionostra nobis legem facit, Ambros. de paradis.  own nature, (the natural goodness still remaining) become evil to them in the use: essentially good, and quoad rem; but quoad hominem, and accidentally evil. It is our Apostles own distinction in the fourteenth verse of this Chapter: Nothing unclean of itself▪ but to him that esteemeth any thing to be unclean, unclean to him. But then we must know withal, that it holdeth not the other way. men's judgements or opinions, although they may make that which is good in itself, to become evil to them; yet they cannot make that which is evil in itself, to become good either in itself, or to them. If a man were verily persuaded, that it were evil to ask his father blessing, that misperswasion would make it become evil to him: But if the same man should be as verily persuaded that it were good to curse his father, or to deny him relief being an unbeliever; that misperswasion could not make either of them become good to him. Some that persecuted the Apostles were persuaded they 
c joh. 16. 2.  did God good service in it. It was Saint Paul's case before his conversion, who 
d Act. 26. 9  verily thought in himself, that he ought to do many things contrary to the name of jesus. But those their persuasions would not serve to justify those their actions. Saint Paul confesseth himself to have been 
e 1 Tim. 1. 13.  a persecuter, and blasphemer, and injurious for so doing although he followed the guidance of his own conscience therein; and to have stood in need of mercy for the remission of those wicked acts, though he did them ignorantly, and 
f Act. 22. 3, 4. & Phil. 3. 6.  out of zeal 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 evil; and consequently a defect in the agent may do it, though the substance of the action remain still (as it was) good: but all conditions must concur 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) evil. Thirdly, that the Conscience hath this power over men's wills and actions by virtue 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 fountain whence all our actions immediately flow) should conform itself to the judgement of the practic understanding or conscience, as to its proper and immediate rule, and yield itself to be guided thereby. So that if the understanding through Error point out a wrong way, and the will follow it, the fault is chiefly in the understanding, for misguiding the will. But if the understanding show the right way, and the will take a wrong: then the fault is merely 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 we do, an actual consideration of 
§. 20. The second Question resolved;  the lawfulness and expediency there of be so requisite, as that for want thereof we should sin in doing it? The reason of the doubt is, because otherwise how should it appear to be of Faith? and Whatsoever is not of faith is sin. I answer, First, that in matters of weight and worthy of consultation, it is very necessary that the 
1.  lawfulness and expediency of them be first diligently examined▪ before they be enterprised. And secondly, that even in smaller matters the like examination is 
2.  needful, when there is any apparent cause of doubting. But thirdly, that in such small and trivial matters, as it much skilleth not whether we do them or no or whether 
3. Vbi est suspicio, ibi discussio necessaria. B●rnard. Epist. 7.  we do this rather than that, and wherein no doubt ariseth to trouble us; an actual consideration of their lawfulness or expediency is so far 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 less: because it is the nature of the will to consult with the understanding in every act else it should be irrational and brutish, Yet there are many things which we daily do, wherein 
a Ratio in rebus ma●isestis non inquiry, 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 seem to be, (and are therefore sometimes so termed) actus indeliberati: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Aristot. 1. Mag. Moral. 18.  such as are to sit down and to rise up, to pluck a flower as we walk in a garden, to ask the time of the day or the name of the next town as we travel by the way, to eat of this or that dish at the table, and the like. For the doing of every of which it were 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. 3. Ethn: 5.  a ridiculous servility to be imposed upon men, if they should be tied to a district examination of the lawfulness and expediency thereof. There is not in them dignus vindice nodus: and a man's time ought to be more precious unto him, then to be trifled away in such needless and minute inquiries. It is even as if we should tie a great learned man that is ready in his Latin tongue, to bethink himself first of some grammar rule or example for the declining and parsing of every word he were to speak, before he should adventure to utter a Latin sentence. But as such a man is sufficiently assured out of the habit of his learning, that he speaketh congruously and with good propriety, though he have no present actual reference to his Grammar rules: so here, an habitual knowledge of the nature and use of indifferent things is sufficient to warrant to the conscience the lawfulness of these common actions of life; so as they may be said to be of faith, though there be no farther actual 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 of faith is sin; What measure of Faith, or what degree of Persuasion is necessary for the warranting of our actions, so as less than that will not serve? I answer, that what is here demanded cannot be positively defined by any peremptory and immovable rules. There is most an end a Latitude in such things as these are; which may be strained or extended more or less, according to the exigence of present occasions, and as the different state or quality of particular businesses shall require. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fullness of persuasion, arising from evident infallible and demonstrative proofs, which is attaineable for the performance of sundry duties both of civil justice 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, (
a Verse 5. ●ic. plenè certus sit. Heming.  Let every man be fully persuaded in his own mind,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is a metaphorical word, and seemeth to be borrowed from a Ship under 
b Quasi plenis velis seratur. Piscat. in Scholar ad Rom. 14. 5.  full sail, that hath both wind and tide with it to carry it with a strait and speedy course to the desired point, 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 counsel 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 weighty action we shall enterprise; yet ordinarily and in most things we must content ourselves to take up with a conjectural, probable, and moral certainty, or else we shall find very few things left for us to do. Fides Logica is not to be expected in all cases: in some, and those the most, Fides Ethica must serve the turn. Nay I say yet further, and I beseech you (brethren) to take notice of it as a matter of special use both for the directing and quieting of your consciences: that ordinarily and in most things we need no other warrant for what we do then this only, that there is not (to our knowledge) any Law either of Nature or Scripture against them. As the Lawyers use to say of men's persons, Quisquis praesumitur osse ●onus, etc. 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 we are to believe all things to be lawful for us to do, which cannot be shown by good evidence either of Scripture or Reason to be unlawful. Those men therefore go quite the wrong way to work, to the fearful puzzling of their own and other men's consciences, who use to argue on this manner, [This I have no warrant to do; for where is it commanded?] Whereas they ought rather to argue thus, [This I have good warrant to do; for where is it forbidden?] Apply this now a little to those Ceremonies, that for order's sake, and to add the greater solemnity 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 compass of decent: Ceremonies, by virtue of that grand Ecclesiastical Canon, (
d 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 virtue of God's commandment to yield obedience: Yet I waive all this for the present, because it is not so direct to the point in hand. Only I ask, Where are any of these things forbidden? If they be, let it be shown: and that not by week collections, and remote consequences, which are good for nothing but to engender strifes, and to multiply disputes 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 believe) will ever be done. But if it cannot be shown that these things are forbidden; without any more ado, the use of them is by that sufficiently warranted. He that will not allow of this doctrine, besides that he cherisheth an error 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, [
e 1 Tim. 4. 4.  Every creature of God is good, 
f Tit. 1. 15.  To the pure all things are pure, 
g Rom. 14. 14.  I know nothing is o● itself unclean, 
h 1 Cor. 6. 12.  All things are lawful, etc.] From which passages we may with much safety conclude, that it is lawful for us to do all those things, concerning which there can be nothing brought of moment to prove them unlawful. Upon which ground alone if we do them, we do them upon such a persuasion of faith as is sufficient. Provided, that we have not neglected to inform our judgements the best we could for the time past; and that we are ever ready withal to yield ourselves to better information, whensoever it shall be tendered unto us for the time to come.  
It may be demanded fourthly, Suppose a man would fain do something, of the lawfulness whereof he is 
§. 22. The fourth Question.  not in his conscience sufficiently resolved; whether he may in any case do it notwithstanding the reluctancy of his Conscience, yea or no? As they write of 
a 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 channels, which in one entire stream was not passable: so to make a clear 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 thereof proceed from a settled and steadfast resolution, or from some doubtfulness only, or but from some scruple? And in respect of the person, whether he be suijuris his own master and have power to dispose of himself at his own choice 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 unlawful 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 concern a resolved Conscience, the second a doubtful conscience, and the third a scrupulous conscience.  
The First Question than is, If the Conscience be firmly resolved, that the thing proposed to be done is unlawful; 
§. 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 firmly so resolved, and that upon a true ground, (that is to say, if the thing be indeed unlawful, 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 own conscience: which is the highest, sovereignty under heaven, as being Gods most immediate deputy for the ordering of his life and ways. 
b Menand.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a heathen man could say. Woeful is the estate of those men (unless they repent) who for filthy lucre, or vain pleasure, or spiteful malice, or tottering honour, or lazy ease, or any other reigning lust, darelye, or swear, or cheat, or oppress, or commit filthiness, or steal, or kill, or slander, or flatter, or betray, or do any thing that may advance their base ends: nothing at all regarding the secret whisperings, or murmurings, no nor yet the loud roar, and bellow of their own consciences there against. 
c Pers. satire 5.  Stat contra ratio, & secretam gannit in aurem. It doth so: but yet they turn a deaf ear to it, and despise it. Wonder not, if when they out of the terrors of their troubled consciences shall howl and roar in the ears of the Almighty for mercy, or for some mitigation at least of their torment, he then turn a deaf ear against them and despise them. 
d jam. 4. 17.  To him that knoweth to do good and doth it not, to him it is sin, James 4. sin not to be excused by any plea or colour: But how much more inexcusably than is it sin to him, that knoweth the evil he should not do, and yet will do it? There is not a proner way to 
e Quod sit contra conscientiam aedificat ad geheunam. c. 28. qu. 1. Omnes. §. ex his.  hell, then to sin against conscience. 
f Rom. 14. 22.  Happy is he which condemneth not himself in that which he alloweth: but most wretched is he that alloweth himself to the practice of that, which in his judgement he cannot but condemn. 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 doubtful cases, (as I shall touch anon,) yet where the thing required is simply unlawful, and understood so to be, inferiors must absolutely resolve to disobey, whatsoever come of it. God's faithful servants have ever been most resolute in such exigents. 
g Dan. 3. 16-18  We are not careful 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 answer: but in this matter,) Be it known to thee O King, that we will not serve thy gods. 
h c. 11. qu. 3. Quiresistit. ex. Augustino.  Da veniam Imperator, etc. You know whose answers they were. If we be sure God hath forbidden it, we sin against our own consciences if we do it, at the command of any mortal 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.  persuaded that a thing is evil and unlawful, which yet in truth is not so, but lawful; the thing by him so judged unlawful, cannot by him be done without sin. Even an erroneous conscience bindeth thus far, that a man cannot go against it, and be guiltless: because his practice should then run cross to his judgement; and so the thing done could not be of Faith. For if his reason judge it to be evil, and yet he will do it, it argueth manifestly that he hath a will to do evil: and so becometh a transgressor of that general Law which bindeth all men to eschew all evil. Yet in this case we 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 unlawful be in their own nature not necessary, but indifferent, so as they may either be done or left undone without sin; and the person withal be sui juris in respect of such things, no superior power having determined his liberty therein: then, although he may not do any of these things, by reason of the contrary persuasion of his conscience, without sin; yet he may without si●ne leave them undone. As for example, Say a man should hold it utterly unlawful (as some erroneously do,) to play at cards or dice, or to lay a wager, or to cast lots in trivial matters: if it be in truth lawful to do 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 persuaded of them cannot by reason of that persuasion do any of them without sin. Yet, forsomuch as they are things no way necessary, but indifferent, both in their nature, and for their use also, no superior power having enjoined any man to use them: therefore he that judgeth them unlawful may abstain from them without sin, and so indeed he is in conscience bound to do, so long as he continueth to be of that opinion. But now on the other side, if the things so mis-judged to be unlawful b● any way necessary▪ ●ither in respect of their own nature, or by the injunction of authority: then the person is by that his error brought into such a strait between two sins, as he can by no possible means avoid both, so long as he persisteth in that his error. For both if he do the thing, h● goeth against the persuasion of his conscience, and that is a great sin: and if he do it not, either he omitteth a necessary duty, or else disobeyeth lawful authority, and to do either of both, is a sin too. Out of which s●are since there is no way of escape but one, which is to rectify his judgement, and to quit his pernicious error: it concerneth every man therefore that unfeignedly desireth to do his duty in the fear of God, and to keep a good conscience, not to be too stiff in his present apprehensions, but to examine well the principles and grounds of his opinions; strongly suspecting that wind that driveth him upon such rocks, to be but a blast of his own fancy, rather than a breathing of the holy Spirit of truth. Once this is most certain, that whoseever shall adventure to do any thing repugnant to the judgement of his own 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 sin.  
This is now where the conscience apparently inclineth the one way. But say the scales hang even, so as a 
§. 25. as concerning a doubting conscience  man cannot well resolve whether way he should rather take! Now he is 
a — animo nunc huc, nunc fluctuatilluc. Virg. Aeneid. 10.  in one mind, by and by in another; but constant in neither: right S. james his 
b james 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 do in case of doubtfulness. 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 doubtfulness of mind may spring. Many times it ariseth from mere fickleness of mind, or weakness of judgement; as the 
1.  lightest things are soon driven out of their place by the wind: Evenas S. james saith, 
c Ibid.  a double minded man is wavering in all his ways; and S. Paul speaketh of some that were like 
d Ephes. 4. 14. 2.  children, off and on, soon wherried about with every blast of doctrine. Sometimes it proceedeth from tenderness of conscience, which is indeed a very blessed and gracious thing: but yet (as tender things may soon miscarry, if they be not the more choicely handled,) very obnoxious through Satan's diligence and subtlety to be wrought upon to dangerous inconveniencies. Sometimes it may proceed from the probability of those reasons that seem to stand 
3.  on either side, betwixt which it is not easy 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 general resolution of the Question, (what is to be done where the conscience is doubtful?) I answer.  
First, that if the doubtfulness be not concerning the lawfulness 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 persuaded of the lawfulness of either, but am doubtful 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 do that which then shall appear to him to be subject to the fewer & lesser inconveniences. Or if the reasons seem so equally strong on both sides, that he cannot of himself decide the doubt; then secondly, if the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 3. Ethic. 5  matter be of weight and worth the while, he should do well to make 
2.  his doubts known to some prudent and ploughs' man (especially to his own spiritual 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 do whether of both he hath best liking to: (as the Apostle saith in one particular case, and it may be applied to many more, 
b 1 Cor. 7. 36.  Let him do what he will, he sinneth not:) resting his conscience upon this persuasion, that so long as he is unfeignedly elesirous to do for the best, and hath not been negligent to use all 
c Non ti●i imputabitur ad ●ulpa, quod in vitus ignoras. Augustin. de nat. & great.  requisite diligence to inform himself aright, God will accept of his good intention therein, and pardon his error, if he shall be mistaken in his choice.  
But secondly, If the question be concerning the very lawfulness of the thing it self, whether it may be lawfully 
§. 27. the second;  done, or no; and the conscience stand in doubt, because reason's some to be probable both pro and contrite, and there are learned men as well of the one opinion as of the other, etc. as we see it is (for instance) in the question of Usury and of second marriage after divorce, and in sundry other doubtful cases in moral divinity: in such a case the person (if he be sui juris,) is certainly bound to 
a Nilsaciendum, de quo dubites sit necne rectè factum. Ci●. hb. 1. de Ossic.  forbear the doing of that thing of the lawfulness where of he so doubteth: and if he forbear it not, he sinneth. It is the very point the Apostle in this verse intendeth to fetch; and for the confirming whereof he vowcheth this Rule of the Text: He that doubteth, saith he, is damned if he eat; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemned of his own conscience; because he 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 forbear then to adventure the doing of that whereof he doubteth, is, because in doubtful cases wisdom would that the safer part should be chosen. And that part is safer, which if we choose, we are sure we shall do well; then that, which if we choose, we know not but we may do ill. As for example, in the instances now proposed. If I doubt of the lawfulness of Usury, or of marrying after divorce, I am sure that if I marry not, nor let out my money, I shall not sin in so abstaining: but if I shall do either of both doubtingly. I cannot be without some fear lest I should sin in so doing; and so those actions of mine being not done in faith, must needs be sin, even by the Rule of the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For whatsoever is not of faith is sin.  
But than thirdly, if the liberty of the agent be determined by the command of some superior power to 
§. 28. the third.  whom he oweth obedience; so as he is not now sui juris ad hoc, to do or not to do at his own choice, but to do what he is command this one circumstance quite altereth the whole case, and now he is bound in conscience to do the thing commanded; his doubtfulness of mind whether that thing be lawful or no, notwithstanding. To do that whereof he doubteth, where h● hath sree liberty to leave it undone, bringeth upon him (as we have already shown) the guilt of wilful transgression: but not so where he is not left to his own liberty. And where lawful 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 choice, 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 sin, it must go 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 Wars; it may be the quarrel is unjust, it may be there may appear to the understanding of the subject great likelihoods of such injustice: yet may the subject for all that fight in the quarrel, yea he is bound in conscience so to do, nay he is deep in disloyalty and treason if he refuse the service, whatsoever pretensions he make of conscience for such refusal: Neither need that fear 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 quarrel, he must answer for, that set him on work, not he that spilt it. And truly it is a great wonder to me, that any man endued with understanding, and that is able in any measure to weigh the force of those precepts and reasons which bind inferiors to yield obedience to their superiors, should be otherwise minded in cases of like nature. Whatsoever is commanded us by those whom God hath set over us, either in Church, Commonwealth, or Family, (
b Bernard de precept. & disp●nsat.  Quod tamen non sit certuns displicere Deo, saith Saint Bernard,) which is not evidently contrary to the Law and will of God, aught to be of us received and obeyed no otherwise, then as if God himself had commanded it: because God himself hath commanded us to 
c Rom. 13. 1.  obey the higher powers, and to 
d 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 look to that whom it concerneth: Tolle quod tuum est, & vade: Do thou what is thine own part faithfully, and never trouble thyself further. Ipsum quem pro Deo habemus, tanquam Deum in his quae apertè non sunt contra Deum, ●andire debemus; Bernard still. God's Vice-gerents must be 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 go against my conscience, for any man's pleasure. Judge I pray you what perverseness is this, when the blessed Apostle commandeth thee 
a 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 point. Thou sayest it is against thy conscience: I say again, that (in the case whereof we now speak, the case of doubtsulnesse,) it is not against thy conscience. For doubting properly is 
b Isido●.  motu● indifferens in utramque parteni contradictionis; when the mind is held 
c Du●ius, incertus quasi d●arum viarum. Isid 10. Etym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in suspense between two ways, uncertain 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 than to the other. And surely where things hang thus even, if the weight of authority will not cast the scale either way; we 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 definitive 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 man's conscience then with it, (the conscience as yet not having passed a definitive sentence either way:) and such an action may either b● a sin, or no sin: 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 unlawful; in that case it is true that a man ought not by any means to do that thing, no not at the command of any Magistrate, no not although his conscience have pronounced a wrong sentence, and erred in that judgement: for than he should do it, repugnante conscientiâ, he should go directly against his own conscience, which he ought not to do whatsoever come of it. In such a case certainly: he may not obey the Magistrate: yet let him know thus much withal, that he sinneth too in disobeying the Magistrate; from which sin the following of the judgement of his own conscience cannot acquit him. And this is that fearful perplexity whereof I spoke, whereinto many a man casteth himself by his own crrour and obstinaey, that he can neither go with his conscience, nor against it, but he shall sin. And who can help it, if a man will needs cherish an error, and persist in it? But now if the conscients be only doubtful whether a thing be lawful 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 think it unlawful:) in that case if the Magistrate shall command it to be done, the subject with a good conscience may do it, nay he cannot with a good conscience resuse to do it, though it be dubitante conscientiâ.  
But you will yet say, that in doubtful cases the safer part is to be chosen. So say I too; and am content that 
§. 30. the Second;  rule should decide this question: only let it be rightly applied. Thou thinkest it safer, where thou doubtest of the unlawfulness, to forbear then to do: as for example, if thou doubtest whether it be lawful to kneel at the Communion, it is safest in thy opinion therefore for thee not to kneel. So should I think too, if thou were left merely to thine own liberty. But thou dost not consider how thou art caught in thine own net, and how the edge of thine own weapon may be turned upon thee point-blank not to be avoided, thus. If authority command thee to kneel, which whether it be lawful for thee to do, or not, thou doubtest; it cannot choose but thou must needs doubt also, whether thou mayst lawfully disobey, or not. Now then here apply thine own 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. 
a Gregor.  Tene certum, demitte incertum, is S. Gregory his rule: where there is a oertainty, and an uncertainty, let the uncertainty go, and hold to that which is certain. Now the general is certain, that thou art to obey the Magistrate in all things not contrary to the will of God; but the particular is uncertain, whether the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertain to thee, because thou doubtest of it.) Deal safely therefore, and hold thee to that which is certain; and obey.  
But thou wilt yet allege, that the Apostle here condemneth the doing of any thing, not only 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 eat. 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 errors into the Church, than 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 find them, without due respect had to the differences that may be between 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 fullness of strength and stature: and sundry directions very expedient in times of persecution, and when believers lived mingled with Insidels, would be very unseasonably urged where the Church is in a peaceable and 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 Widows in those primitive times, are with much importunity, but very importunely withal, urged by the Disciplinarians: And sundry other like things I might instance in of this kind, worthy the discovery, but that I fear to grow tedious. Briefly then, the Apostles whole discourse in this Chapter, and so wheresoever else he toucheth upon the point of Scandals, is to be understood only in that case where men are left to their own liberty in the use of indifferent things: the Romans, 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 Laws upon those that are under them, whereby their liberty is (not infringed, as some unjustly complain, in the inward judgement, but only) limited in the outward exercise of it: there the Apostolical directions will not hold in the same absolute manner, as they were delivered to those whom they then concerned; but only in the equity of them, so far forth as the cases are alike, and with such meet qualifications and mitigations, as the difference of the cases otherwise doth require. So that a man ought not out of private fancy, or merely because he would not be observed for not doing as others do, or for any the like weak respects, to do that thing of the lawfulness whereof he is not competently persuaded, where it is free for him to do otherwise: which was the case of these weak ones among the Romans, 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 to as many of us as are commanded to do this or that altogether unlawful; in regard they were free, and we are bound: for the reasons already shown, which I now rehearse not.  
But you will yet say, (for in point of obedience m●n are very loath to yield, so long as they can find any 
§. 32. and the Fourth.  thing to plead,) those that lay these burdens upon us, at least wise should do well to satisfy our doubts, and to inform our consciences concerning the lawfulness of what they enjoin; that so we might render them obedience with better cheerfulness. How willing are we sinful men to l●ave the blame of our miscarriages any where rather than upon ourselves! But how is it not incongruous the while, that those men should prescribe rules to their governor's, who can scarcely brook their governor's should prescribe Laws to them? It were good we would first learn how to obey, ere w●e take upon us to teach our betters how to govern. How ever, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solon. apud Stobae. Serm. 3.  what governor's are bound to do, or what is fit for them to do●, in the poin● of information; that is not now the question. If they fail in any part of their bounden duty, they shall be sure to reckon for it one day: but their failing cannot in the mean time excuse thy disobedienoe. Although I think it would prove a hard tas●e, for whosoever should undertake it, to show that Superiors are always bound to inform the consciences of their inferiors concerning the lawfulness of every thing they shall command. If sometimes they do it, where they see it expedient or needful; sometimes again (and that perhaps of●●er,) it may be thought more expedient for them, and more conducible for the public peace and safety, only to make known to the people what their pleasures are, reserving to themselves the reasons thereof. I am sure, in the point of Ecclesiastical ceremonies and Constitutions, (in which ●ase the aforesaid allegations are usually most stood upon) this hath been abundantly done in our Church, not only in the learned writings of sundry private men, but by the public declaration also of authority, as is to be seen at large in the preface commonly printed be●ore the book of Common prayer concerning that arguments enough to satisfy those that are peaceable, and not disposed to stretch their wirs to cavil 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 far 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 persuaded of the lawfulness of a thing, yet hath withal some jealousies and fears le●t perhaps it should prove unlawful. Such scruples are most incident to men of melancholy dispositions, or of timorous spirits; especially if they be tender conscienced withal: and they are much increased by the false suggestions of satan; by reading the books, or hearing the Sermons, or frequenting the company of men more strict, precise, and austere in sundry points, than they need or aught to be; and by sundry other means which I now mention not. Of which scruples it behooveth every man, first, to be wary that he do not at all admit them, if he can choose: or, if he cannot wholly avoid them, that secondly he endeavour so far as may be to eject them speedily out of his thoughts, as satins snares, and things that may breed him worse inconveniencies: or, if he cannot be so rid of them, that then thirdly he resolve to go on according to the more probable persuasion of his mind, and despise those scruples. And this he may do with a good conscience, not only in things commanded him by lawful authority, but even in things indifferent and arbitrary, and wherein he is left to his own liberty.  
Much more might have been added for the farther both declaration and confirmation of these points. But 
§. 34. The Conclusion.  you see I have been 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 sum 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 settling of a doubtful conscience, and for the quieting of a scrupulous conscience. But it is more than time that I should give place to other business: and the most, and most material of those directions, have been 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 unfeignedly endeavour to preserve a good conscience and to yield 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 eternal God, be ascribed all the Kingdom, the power, and the glory, both now and for evermore.  
Amen.  
FINIS.