A SERMON PREACHED Before the QUEEN AT WHITEHALL, On the 11th of April, 1690.  
By JOHN SHARP, D. D. Dean of Canterbury, and one of Their Majesty's Chaplains.  
Published by Her Majesty's Special Command.  
LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard, 1690.   

A SERMON Preached before the QUEEN.  GAL. V. xiii. Use not liberty for an occasion to the flesh. 
ANY one that useth to make reflections upon his own actions, cannot but observe, That one of the great occasions of the sins he is guilty of in the course of his Life, is the too free use of his lawful Liberty.  
I do not say, that any Man doth commit sin by using his lawful liberty (for that would be a kind of contradiction): But I say, the using our liberty to the utmost pitch and extent of that which we call lawful, is the occasion of a great many sins that would otherwise not have been committed.  
If one should offer to tempt a Man that hath any sense of Virtue or Religion; to do a thing, that at the first sight appears sinful or wicked; it would certainly be rejected. Every one that has any regard to God or goodness, would start at such a proposal. But here is our infelicity. A Temptation comes on by degrees. And at the first we are engaged in nothing but what is lawful and honest; and accordingly we use that liberty which nature and religion allows us; and so we proceed on insensibly in the use of that liberty, till at last we become uncertain, whether we have not exceeded the bounds of what is lawful: And by this means we are often caught. Nay indeed nothing but this could betray well meaning persons, and such as are virtuously disposed, into sin. Licitis perimus omnes, said a devout Man: It is by lawful things that we commonly miscarry.  
With great reason therefore doth St. Paul give this advice in the Text: Brethren (saith he) ye have been called unto liberty, only use not liberty for an occasion to the flesh.  
There is no doubt but the Apostle writ these words upon occasion of, and with reference to, the great Controversy that was then on foot among Christians, touching the Obligation of the Jewish Law.  
Some than thought themselves bound in Conscience to observe all the Precepts of Moses his Law. Other Christians thought they were freed by the coming of Christ from all legal Observances. The Apostle determines the Case in favour of these latter, and declares, that by the Gospel they were called unto liberty, and were free from all the Mosaical Impositions. But yet nevertheless he tells them they ought to be careful in the exercise of that liberty; that they do not use it for an occasion to the flesh.  
That is to say, that this liberty to which they were called, should not minister to any sin. That they should not so use it, as to be a snare, either to themselves or others. To themselves, by running into licentiousness, and taking unlawful liberties. To others, either by affrighting the unbelieving Jews from the embracing Christianity, or discouraging those that already believed the Gospel in the profession of it.  
This is the strict sense of the Apostles words, as they come in here in the Text, and as they do relate to that occasion upon which he writ them. But, that sense, with reference to that occasion, is now out of doors among us. Though the general advice that is here given, will eternally be good and useful; nay, and always needful to be insisted on in all Ages of the World.  
We have none now that use their liberty for an occasion to the flesh, as to the point of the judaical Ceremonies: But we have abundance that do use it so as to other matters. Nay, as I said before, this too free use of our liberty in lawful things, is one of the great Sources and Fountains from whence most of our irregularities do proceed. And therefore I do not know how I can entertain you more usefully upon this Text, than by endeavouring to give you the best Rules I can, for the reducing the Apostle's Exhortation into practice, as it doth concern us at this day.  
But that you may see plainly what I drive at, I will yet state the matter a little more particularly.  
Our Case in this World is this. The Laws of Virtue and Religion, do allow Men all reasonable liberties in the gratification of their natural Passions and Appetites, and in the use and enjoyment of all the good things of this Life. But all unreasonable gratifications, all excesses and immoderate liberties, are forbidden by Religion, and therefore are sinful and criminal.  
If now in all Cases a Man could readily and certainly fix the precise bounds and landmarks of what is reasonable and moderate, and what is unreasonable and excessive in the use of his liberty▪ so as that upon all occasions, and in all emergencies, he could say within his own mind, Thus far I may lawfully and innocently go in the gratification of such an appetite, or in the enjoyment of such a pleasure, or the like; but if I proceed a step further, I become a Transgressor: I say, if this was the case of a Man in the use of his liberty, it would be no hard matter for any well disposed person, to take all that liberty that was moderate and lawful, and to forbear all that which is excessive and unlawful.  
But now this is not always an easy matter to be done. For many Cases happen in which a Man cannot precisely determine where it is that his lawful liberty ends, and where it is that it begins to be extravagant and excessive. So that while a Man is only designing to gratify his desires in lawful instances, he is often carried beyond his bounds, and proceeds to excess.  
This now, I say, is one great occasion of sin to Mankind; and yet there is no avoiding of it, because it is such a one as doth necessarily arise from the nature of things.  
Thus for instance: It is certainly very lawful for a Man to drink Wine and strong drink, not only for his Health's sake, when his Constitution doth require it; but also for Cheerfulness, and the enjoyment of his Friends. But on the other side, Drunkenness and Intemperance, are grievous Crimes, and utterly forbid by our Religion. Whilst now a Man on one hand hath a desire to take that liberty that is allowed him, and to gratify his natural inclination to mirth and pleasantness, or to show Civility, as he terms it, to his Company: And on the other hand, he has no certain unalterable measures to proceed by, for the stinting himself in this Case; (as surely it is a very hard matter to prescribe or define, either to a Man's self or others, the exact pitch or limits where Temperance ends, and Intemperance begins): by this means, I say, he is often betrayed into sin. Thinking with himself, that there is a great latitude and compass in the exercise of Temperance and Sobriety (as indeed there is,) and that therefore he may go on some time longer with the Company; the Wine by this means steals upon him, and he is, before he was aware, fallen into the sin of Intemperance and Excess.  
And thus it is, not only as to the use of our liberty in things allowed, but as to the performance of our duty in things commanded.  
Every Man is sensible, that it is a principal Law of our Religion to be Charitable, and to give Alms out of our substance. But now it is not so easy a matter for any Man to define, and set out the quantum, or the precise proportion of Alms, which every one is bound to give; so as to be able to pronounce, that if a Man give so much, he performs his duty, and is a Charitable Man, for one in his Circumstances; but if he gives less than that, he is Covetous and Uncharitable. Now, I say, because this duty of Charity is thus indefinitely left, and there is such an affinity and undistinguishableness between the least measures of Charity, and the sin of being uncharitable; Men do from hence often take occasion to fall short in the performance of it. And as in the former instance I gave about drinking, they are apt to take more liberty than is allowed them; so in this they are apt to do less than is commanded them. For if they do but give something to the poor out of their yearly Income, they think they give enough to satisfy the Command of Charity; and so they make no Conscience of saving and hoarding without end or without measure.  
There are a hundred more instances besides these two that I have named, wherein there is such a latitude left to our practices, and the difference between lawful and unlawful: duty and sin lies in so small a compass, that it is hard to separate and distinguish them, unless a Man be both very wise and very honest.  
We have not any Law of God which defines how often we are to pray; Or when it is our duty to fast; Or to what degree we may be angry; Or how we are to govern ourselves as to the quantity or kinds of our meat and drink; Or how far we may comply with the Customs of the World; Or how splendid we may be in our apparel and equippage: Or what games and recreations may be used, and how often; Or what Rules we are to go by in buying and selling, and our other dealings with Men; Or how far we may seek our own, when our right cannot be obtained without prejudice to our Neighbour.  
In these, I say, and abundance of other Cases, we have no express particular Laws of God to steer and measure our actions by; nor indeed is it possible we should have: Because what is fit and reasonable to be done in these Cases, admits of so great a difference from the infinite variety of the circumstances of particular Men.  
What now must we do in these Cases? How must we order ourselves, that we may perform our duty, and keep out of sin?  
Why in answer to this I say, We have only general rules to direct us in these matters; and those rules we are to apply to our own particular cases.  
In this latitude that things are left in, we are to use our liberty as carefully and as prudently as is possible; taking our measures from the principles of reason, and the general rules of the Gospel. Now what those general rules and measures are, it is my business at this time to treat of.  
And three things I have here to propose for the use of our liberty, which will, I think, be a sufficient direction to us in all cases of this nature; and which if we do carefully observe, we shall never use our liberty for an occasion to the Flesh; but we shall both come up to what is our duty, and shall likewise avoid all those sins which Mankind are so frequently betrayed into, through the too great affinity that there is between Virtue and Vice, and the indiscreet exercise of their liberty upon occasion thereof.  
And the first thing I would possess you all with, and which indeed, as it is the most general, so it is the best advice that can be given in this matter, is this: That we would endeavour to be heartily honest and serious in the business of Religion: That we would sincerely devote ourselves to the service of God: That we would purify our minds as much as may be from all sensual and selfish Principles; and in all our actions and pursuits, have more respect to the doing our duty, and the approving ourselves to our great Lord and Master, than to any other consideration.  
This is that which St. Paul so often exhorts us to. Whether (saith he) you eat or drink, or whatever ye do, do all to the glory of God. And again, Whatever ye do, do it heartily as unto the Lord, knowing that of the Lord you shall receive the reward of the inheritance.  
If we could once get ourselves possessed of this Probity, this Purity of mind and heart, it would better instruct us in the use of our liberty, and teach us to distinguish between good and evil; what is fit to be done, and what ought not to be done, in all cases and emergencies we are concerned in; than all the dry Rules of Casuistical learning, be they never so carefully and accurately laid down.  
When a Man is once arrived to that holy temper of mind, that he heartily loves God and his Neighbour, and has such a lively sense of the truth and the excellency of Christ's Religion; that he is resolved, that that shall influence and govern the whole course of his Life, and that he will do all his actions, as much as he can, for the honour of our Lord, and the advancement of his service in the World: There can hardly any particular case occur to such a Man in which he will not have rules and measures ready at hand to steer and direct him in his proceedings.  
Nay this general Principle alone of doing all his actions to the glory of God, that is to say, to the honour of his Religion, and the edification of his Neighbour: I say this alone will afford him sufficient light and direction for the government of his actions in all Contingencies. Because there is no action he can be engaged in, but it is at the first sight discernible, whether the doing of it, or the not doing of it, doth more tend to the honour of his Religion, or the good of others.  
That which makes the conduct of a Man's self in this World, so nice and difficult a matter, and has given occasion to the discussion of so many cases of Conscience about the lawfulness or unlawfulness of Actions, is this; That Men are not throughly honest, but halt between God and the World. They have a great mind to serve their pleasures and their ambition, and their secular ends; and yet to serve God too, and this puts them upon tampering and trying to reconcile these interests together.  
Whence it comes to pass, that the usual questions that arise about their actions, are not, what is best to be done, or what is most agreeable to their duty in this or the other case? But, how far they may go in the gratification of such an appetite or passion, without transgressing the Laws of God? How far they may satisfy their covetous desires, without being unjust? Whether they may use such arts or tricks, in getting or saving, without being knavish? How far they may drink, and not be drunk? How far they may gratify their humour of decking and adorning themselves, and yet do no unlawful thing? How far they may indulge wantonness, and yet be chaste?  
Now, as I said before, such Questions as these are not easy to be resolved (nor indeed is the Gospel of Christ so contrived, as if it had taken much care whether they were resolved or no.) But they are really Cases and Problems that require both Judgement and Learning, and likewise the consideration of abundance of particular circumstances, to have a good account given of them.  
But now the Man that doth entirely give up himself to the conduct of the Spirit, and proposeth nothing to himself in all his actions but the pure Glory of God: Such a Man having none of these Worldly sensual designs to serve in his actions, can rarely be supposed to have any of these questions to put to himself. And consequently he can never be at a loss or uncertainty, how he is to act for want of a resolution of them, much less can he be in danger of transgressing the bounds that God hath fixed to his Actions.  
All the point that such a one hath to consider in any action is, whether will his doing or not doing such an action better serve the ends of Religion? Which will tend most to his own spiritual benefit, and the profit of his Neighbour, to pursue this design, or to let it alone? Whether will be more conducive to the honour of his Lord, to gratify such an appetite, or to deny it satisfaction?  
This I say is the only question that such a Man has to put to himself, and there is no difficulty in giving an answer to it. For there is scarce any case to be put concerning an action, but it is very obvious, without an instructor, to find out which side of the case, if it be chosen, will most minister to the ends of Virtue, and Religion and Charity. Or if it be not obvious, than it is very certain, the Man needs not much deliberate about it, but may choose either side indifferently.  
It is a very hard matter oftentimes to determine concerning the necessity and obligation of Actions; that is, whether a Man be bound to do them or no. It is likewise often a hard matter to determine concerning the lawfulness of Actions, whether a Man may do them or no. But it is a very easy matter in most cases to determine, concerning the expedience of Actions; that is to say, whether it be best and fittest for a Man to do them or no. Now this last, I say, is the point that a throughly good Man will consider and steer himself by in all his Actions.  
Thus for instance, It may perhaps bear a dispute, Whether a Man be precisely bound by God's Law, to pray solemnly twice a day, so as that he sins if he do not: But it will bear no dispute, that it is much better, and more acceptable to God, and beneficial to ourselves, to pray at least thus often, than to pray seldomer. And therefore such a person as I am speaking of, will upon this consideration put it in practice (nay and pray oftener too as he has occasion) without concerning himself whether he be strictly bound so to do or no.  
It may bear a dispute among some Persons, whether painting the Face be not allowable to Christian Women. But it can bear no dispute among any, that it is more agreeable to the Sobriety, and Modesty and Chastity, of a Disciple of Jesus Christ, and better serves the ends of Religion to forbear all such suspicious Ornaments. (There being rarely any good end to be served by them, but abundance of evil often arising from them.) Now this conderation alone is enough to set the heart of every serious Christian against those practices, and to make them wholly to refrain them.  
Thus again, it is argued both ways about Play or Gaming, whether it be lawful or no: (especially when sums of money are played for; and the thing becomes rather an avaricious Contention, than a Recreation and Divertisement) some believing that it is innocent; others that it is a grievous sin. But there is no Man, even of those that use it most, but will readily acknowledge, that it exposeth a Man to great and dangerous Temptations of sundry kinds; that it is the occasion of abundance of sin, and abundance of mischief; and that it seldom fails to produce intolerable consequences, both as to men's Souls, and Estates, and Families. Now to a Man that loves God, and hath a tender sense of his duty, this is enough in all Conscience to deter him for ever from the practice of Gaming, though it be not made to appear to him, that it is expressly and explicitly forbid by any Law of jesus Christ.  
So that you see, that in those points where there are disputes on both sides, when the consideration is concerning the obligation, or the lawfulness of an action; there is no difficulty, no dispute at all, when the consideration is only concerning what is best and most fitting to be done; concerning what is most agreeable to our duty, and most conducive to the honour of God and Religion, as to that action. That is evident enough in all Cases; nor is any Man at a loss for finding it out. And that is the Principle which I say every sincere lover of God, governs himself by; and which I would have us all to propose to ourselves for the rule of our actions, in order to the securing us from those snares and stumbling-blocks, to which the affinity between Virtue and Vice, lawful and unlawful, will otherwise expose us.  
Let us not stand upon points with God Almighty, as if so much was his, and so much was our own; as if we were to share ourselves between his Service, and our own Pleasures and Profits, and the like; and were resolved not to pay him any more respect or love, than what some express letter of his Law doth exact at our hands. But let us so entirely devote ourselves to his Service, as to do not only all those things which we are strictly bound to do, or else we are transgressors; but all those things that are acceptable to him, all those things that are praiseworthy, and tend to the perfection of our nature, and the reputation of Christ's Religion.  
Let us make it the end of our actions, not to seek ourselves, but his glory; every day to grow better and better, and in every Occurrence to consider, not what may lawfully be done, but what is most becoming a Disciple of jesus Christ to do. In a word, what ever is best in any action; what ever most serves the ends of piety; what ever tends most to the credit of our Religion, and the benefit of others, let us consider that, and act accordingly.  
And thus I am sure to design and act, is most suitable to the nature and genius of our Christian Religion; nay indeed, it is the principal Law and Commandment of it.  
The design of Christianity is not to adjust the precise bounds of Virtue and Vice, lawful and unlawful, which is that that a great many among us so greedily hanker after. For the best that could have come from such a design, had been only this, that Men by this means might have been fairly instructed, how they might have avoided the being bad; though they never became very good. But the design of Christianity, is to make Men as good as they can possibly be; as devout, as humble, as charitable, as temperate, as contented, as heavenly-minded, as their natures will allow of in this World.  
And for the producing this effect; the exact distinguishing the limits of the several Virtues, and their opposite Vices, signifies very little.  
The Laws of our great Master are not like the Civil, Municipal Laws of Kingdoms, which are therefore wonderfully nice and critical, and particular in setting bounds to the practices of Men, because they only look at overt actions; so that if a Man do but keep his actions within the compass of the letter of the Law, he may be accounted a good Subject, and is no way obnoxious to the penalties which the Law threatens.  
If our Religion had been of this strain, we should without doubt have had a World of particular Laws and Precepts, and directions about our actions, in all emergent Cases, more than we now have: And we might as easily have known from the Bible, what was forbidden unlawful anger, what was excessive drinking, what was pride and luxury in Apparel, and the like; as we now know by the Statute-Book, what is Burglary, or Murder, or Treason. But there was no need of these particularities in the institution of Christ Jesus. His Religion was to be a Spiritual thing: And the design of it was not to make us chaste, or temperate, or humble, or charitable, in such a degree; but to make us as chaste and temperate, as humble and charitable, as pure and holy in all our Conversation, as we possibly can be.  
This I say was the design of Christ's Religion. It was to be the Highest Philosophy that was ever taught to Mankind. It was to make us the most excellent and perfect Creatures, as to purity of mind and heart, that humane nature is capable of. And therefore it hath not been so accurate and particular in prescribing bounds to our outward actions, because it was abundantly enough for the securing them, to oblige us to the highest degree of inward purity.  
And this it hath done above all the Laws and Religions in the World. It teacheth us to abhor every thing that is evil or impure in all the kinds of it, in all the degrees of it, and in all the tendencies towards it; And to lay out ourselves in the pursuit of every thing that is honest, that is lovely, that is praiseworthy, and of good report among Men.  
If this now be the design of our Religion, and these be the Laws of it, I leave it to you to judge of these two things. First, Whether it doth not highly concern all of us that profess this holy Religion, to endeavour, in all our Conversation, to be as holy and as virtuous as we can, and to do as much good as we can; and not to content ourselves with such a degree of honesty and virtue, as is just sufficient to the rendering us not vicious. And then secondly, Whether, if we do thus endeavour, we can easily be at a loss in distinguishing between good and evil, duty and sin, in any instance; And consequently, Whether we can be much in danger of ill using our liberty, and so transgressing upon that account.  
I have been longer upon this first head than I intended, but I shall make amends for it, by dispatching the two following, in so much the fewer words. And indeed after so large an account as I have given of the general Rule, there is less need of dwelling upon particular ones.  
II. In the second place, In order to the right use of our liberty, and so securing ourselves from falling into sin, through mistaking the measures of good and evil; This will be a good rule to propose to ourselves, namely, That in matters of Duty, we should rather do too much than too little: But in matters of Indifferency, we should rather take too little of our liberty than too much.  
First, As to matters of Duty my meaning is this: That where the Laws of God have generally and indefinitely commanded a thing, but have not set down rules about the particular measures and proportions of it; in that case it is advisable rather to do more than we are perhaps precisely bound to do, that so we may be sure we have performed our duty; than by being scanty in our obedience, to run the hazard of falling short of our duty.  
Thus for instance, Our Lord in the New Testament, hath often and solemnly commanded us to pray. But neither he nor his Apostles, have any where told us how often we are to pray; only they have bid us pray frequently. In this Case now a Man that makes a Conscience of performing his duty, will take all occasions and opportunities of lifting up holy hands, and devout affections to his heavenly Father: However, he will not fail, at least once every time he riseth, and once every time he goes to rest, to offer up a solemn Sacrifice of Prayer and Praise. Less than this, I say, he must not do, for fear he break the Commandment of praying frequently, praying continually. But more than this it will become him to do, in order to the giving himself satisfaction, that he hath fully performed it.  
Thus again, To give alms to the poor, is an indispensable Duty of our Religion. But what proportion of our substance we are to give away in Alms and Charity, is no where set down; but is wholly left to our discretion. Now in this case, it is certainly much more advisable to give liberally, and largely, and plentifully; even as much as our condition in this World, and the necessities of our Families can allow: though by so doing, we should prove to have given in greater abundance than we were strictly obliged to: Than by giving stingily and pinchingly, now and then a little pocket money or so, to run the hazard of being Transgressor's of the Commandment, and having our Portion among the covetous and unmerciful.  
There is no damage comes to a Man by doing the former; but on the contrary, a great deal of good. For God never fails bounteously to reward the bountiful hand. But there is both damage and infinite danger in the latter. And thus we are to practise in all other Duties.  
Only this caution we must take along with us: That we are always so to proportion the measures of every single duty, as to render it consistent with the performance of the other duties of our lives.  
As for instance, we must not spend so much time in Prayer, as to hinder the pursuit of our Callings, and necessary business. We must so give Alms, as yet to leave ourselves enough to pay every one their own, and to make a competent provision for our Families. But let us but take care to secure this, and then we cannot easily exceed in the measures of any duty. The more we pray, and the more we give alms, still the better. And so in all other instances of duty.  
But now in the second place, the quite contrary to this are we to practise in matters of liberty. There the rule is, rather to take less than is allowed us, than to take all. Rather to abridge ourselves of our lawful liberties, than by doing all that we may lawfully do, endanger our falling into sin.  
There is no harm at all in departing from our Rights and Privileges which God hath indulged us: But there is a great harm in extending them beyond their bounds. There is no evil in not gratifying our desires and appetites in all the things they crave, which are allowable, and which we are permitted to gratify them in: But there is an infinite evil in gratifying them in unlawful forbidden instances. And therefore every wise and good Man will be sure to keep on the safe side; and to prevent the danger of doing more than he should do, he will not always do all that he may do.  
The truth is, that Man that makes no scruple of using his liberty to the utmost stretch and extent of it upon all occasions, and regards nothing more in his actions, than just that he do not fall into some direct sin: That Man cannot always be innocent, but will be drawn into a hundred irregularities and miscarriages.  
Thus for Example, he that useth himself to eat or to drink to the utmost pitch that can be said to be within the limits of Temperance, it is impossible but such a one will now and then be unavoidably overtaken in the sin of Gluttony or Drunkenness.  
He that will use all the liberties that the Law allows him, for the making advantages to himself in his Trade, or his dealings with other Men: Such a one will not be able to avoid the just imputation of being in many instances an Oppressor, or a hard Conscienced Man.  
The safest way therefore if we mean to preserve our Virtue amidst the multitude of snares and Temptations that we meet with in the World, is to set bounds even to our lawful liberties; to keep our actions within such a compass, as not to come even near the Confines of Vice and Sin.  
Though it is but a point, and that often an undiscernible one, that distinguisheth between what is lawful, and what is unlawful. Yet there is a great latitude in what is lawful. That is, if I gratify my Appetites but a little, I do that which is lawful; and if I gratify them more, I may do that which is lawful likewise. But he shows the most honest and virtuous Mind, that in his actions takes but a little of this Latitude, and by that means keeps himself at a good distance from that which is vicious and criminal.  
III. But thirdly and lastly, To what degree soever we may think fit to make use of our liberty; yet at all times, Assoon as we begin to doubt or fear we have gone as far as we lawfully can go; it is then high time to break off, and to proceed no further. This is the last Rule I have to offer upon this occasion. And thus also, wherever we have a just ground of suspicion or doubt, whether a thing be lawful or no; this doubt or suspicion, is of itself reason enough to make us forbear that thing. Unless indeed there be a Necessity, or a great Charity to be served by the doing of it, which may in reason overbalance the suspicion of its lawfulness.  
Thus in matters of Recreation. If we have the least doubt, whether this or the other Pleasure or Divertisement be innocent and lawful; why, that is Argument enough, without more ado, to make us forbear it; though perhaps we see others use it without scruple.  
Thus in matters of Temperance, when we first begin to suspect that we have drunk as much as is convenient for us: Let us by all means leave off, and break from the Company.  
Thus in matters of Sobriety, when we have reason to doubt, that we are come up to the full bounds of the Christian gravity and modesty; and that any degree more of pomp or bravery in our garb, or in our attendance, or in our Equipage, will relish of Pride, or Vanity, or Affectation: It is high time rather to abate something of our sumptuousness in these things, than to proceed any further.  
And thus lastly in matters of Equity and justice, when we first begin to have a suspicion, that such a practice is an indirect or knavish trick, or that we are too severe and hard upon a Man, upon whom we have got an advantage: Why this suspicion alone is enough in reason to check us in our career, and to put us upon more fair and moderate courses.  
This is a Rule that will for ever be fit for us to practise, for it is grounded upon Eternal Reason. Indeed it is as old as Morality. Quod dubitas ne feceris. Do nothing that you doubt of, is a Maxim that obtained among the Heathens as well as among us Christians.  
I dare not indeed say, that this Rule holds universally, in all Cases. For Cases do sometimes happen, wherein it will be advisable for a Man to act even against his doubts. But in such matters as I am now speaking of, matters wherein a Man is at perfect liberty to act or not to act: In all such Cases, it will always, without exception, be a true, and a safe, and a wise Rule. And I am sure, if Men would seriously charge themselves with the practice of it, they would hereby prevent a multitude, of Sins and Transgressions, with which they usually inflame their Accounts against the Day of Judgement.  
And thus much of the Rules I had to propose, as to the use of our Liberty, in such cases where a Man is at a loss in finding out the measures and bounds of duty and sin, and upon that account is in danger of Transgressing. I have only two things more to add upon this Argument, by way of Application, and I have done. The one as a Caution to prevent the misapplying these Rules; the other as an encouragement to put them in practice.  
That which I have to say by way of caution is this: That what I have been now recommending, especially under the two last heads, is not intended to be a rule or direction to any Hypochondriack, or Melancholy Persons, or such as are apt to be over-scrupulous about their actions: For indeed to such persons it is the worst advice that can be given.  
For they are apt to doubt and boggle at every thing, be it never so innocent and free from blame. They dare not eat a hearty meal for fear of being Intemperate. And for fear of not being devout enough, they exhaust their Spirits, and spoil their health, through the continual intention of their minds to serious things.  
Now Persons that are of this temper, are rather to be encouraged to take more liberties than they do; than to abate any that they make use of.  
But their case is of another consideration, and foreign to my present purpose; and therefore I here say no more about it. It being sufficient to have given this intimation to such people, that they do not make an ill use of any thing that I have now represented; for assuredly, what hath been now said, doth not much concern them.  
2. The other thing I have to say, and that by way of Encouragement, is this: I doubt not but some will be apt to think, that the Rules I have now given about the exercise of our liberty, are much too strict and severe; and that if they must be tied up to such measures, then farewell all the joy and pleasure, and comfort of their lives. But to such People I would crave leave to say, that they have very wrong notions of this matter.  
The using of their liberty in such a manner as I have been recommending, would not rob them of one true pleasure or comfort that this World affords. So far from that, that I am very sure, whoever frames his life according to these measures, shall live a hundred times a happier Life, and shall enjoy the World and all the pleasures and advantages of it, much more to his own content and satisfaction; than if he put no check to the craving of his Appetites, but always indulged and gratified them in every thing, and as much as they desired.  
Assure yourselves, Virtue and Religion will never hinder you from enjoying any pleasure or satisfaction that is natural. On the contrary there is great reason to believe, that the practice thereof will extremely heighten and advance the satisfactions you can receive from your Worldly Enjoyments. I doubt not in the least, but to a sincerely pious and virtuous Man, and that hath a regard to God in all his actions, even the very pleasures and comfotts of this Life are more gratifying and affecting, than to any sensual or wicked Man. For such a one, as he is more capable of enjoying them, so do they come to him likewise without the mixtures of those uneasy, troublesome, bitter reflections, that other Men feel in the very best of their Enjoyments.  
Let no Man therefore apprehend any loss of his pleasures by entirely devoting himself to God's Service, and using his liberty in that careful way I have been recommending. Let him not think that he shall hereby be too much straitened and confined. For certainly this is the true means, not only to keep him for ever from being a Slave to any thing, but also mightily to improve and increase his liberty.  
For by thus exercising himself, all the powers of his Soul will be vastly enlarged, and he will hereby attain both leisure and will to employ all his rational Faculties about the best and the noblest objects in the World, which will yield him the greatest pleasure that is to be had on this side Heaven. Whereas if he had given up himself to be governed by any of his sensual Appetites, he had been a poor narrow confined Creature indeed; not capable of any greater satisfactions or pleasures, than what the Brutes do enjoy as well as himself, but with less uneasiness, and fewer disturbances.  
It is true indeed, a sensual Man hath no notion of this kind of pleasures, no more than a Beast hath of the pleasures of a Man. And therefore it is no wonder that such Men entertain all talk about them as little better than mere Cant and jargon. But I seriously appeal to all Men that have ever made any trials in the way of Religion and Virtue, whether the Contentments and satisfactions they have received from the rational use of their liberty, and the thoughts and reflections that hereby they do approve themselves to God, and live in hopes of his Favour, and have a fair prospect of a glorious Immortal State in another World: I say, whether they do not find the pleasures and contentments that arise from hence, to be infinitely more solid, and substantial, and durable, than any of those that they receive from the gratification of their sensual Appetites in a vicious unreasonable manner.  
Oh therefore, Let none of us make any scruple of devoting ourselves entirely, and without reserve, to God Almighty's Service. Let none of us be afraid to put reasonable restraints upon our Passions and Appetites. Assuredly the thus using our liberty, is the certain way to preserve and increase it, and with it, the pleasure and comfort of our Lives; and not only so, but to render us Everlastingly Happy and Blessed in the other World. Which that we may all be, God of his infinite mercy grant, etc.  
FINIS.   

Books Printed for Walter Kettilby, at the Bishop's-Head in St. Paul's Churchyard.  
THE Theory of the Earth: containing an Account of the Original of the Earth, and of all the general Changes which it hath already undergone, or is to undergo, till the Consummation of all things. The two first Books concerning the Deluge, and concerning Paradise. The two last Books concerning the burning of the World, and concerning the new Heavens and new Earth. fol.  
Bishop Overal's Convocation-Book, MDC VI concerning the Government of God's Catholic Church, and the Kingdoms of the whole World. 4 to.  
A discourse concerning Conscience; the first Part: wherein an account is given of the Nature, and Rule, and Obligation of it. And the case of those who separate from the Communion of the Church of England, as by Law established, upon this pretence, that it is against their Conscience to join in it, is stated and discussed.  
A discourse of Conscience: The second Part; concerning a doubting Conscience.  
A Fast-Sermon before the House of Commons, April 11. 1679. on Revel. two. 5.  
The Duty and Happiness of doing good, in two Sermons, the former Preached at the Yorkshire Feast, Feb. 17. 1679. on Eccl. three 10. the other before the Lord Mayor at the spital, Apr. 14. 1680. on 1 Tim. vi. 17, 18, 19  
A Sermon at the Election of the Lord Mayor, Sept. 29. 1680. on Psal. cxii. 4.  
A Lent-Sermon at Whitehal, March 20. 1684. on Luke xuj. 31. These seven last by the Reverend Dr. Sharp, Dean of Canterbury.  
Mr. Ieffery's Religion the Perfection of Man. 8 vo.  
Mr. Raymond's Pattern of pure and undefiled Religion. 8o.  
— 's Exposition on the Church Catechism. 80. The Faith and Practice of a Church of England Man. The third Edition. 12o.  
Dr. Pelling's Sermon before the King and Queen, Dec. 8. 1689.  
Mr. Lamb's Sermon before the King and Queen, jan. 19 1689.  
— 's Dialogue between a Minister and his Parishioners, about the Lord's Supper, 8o.  
Mr. W. Allen's Nature, Series, and Order of Occurrences, etc. 8o.