Two Sermons — Robert Sanderson

Two Sermons · Robert Sanderson

THE FIRST SERMON, (Being the seventh ad Populum) PREACHED AT SPAVLS CROSSE IN LONdon 6. May 1632.

THE FIRST SERMON.

1 PET. 2. 16.

As free, and not using your liberty for a cloake of maliciousnesse, 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 eternall Son of God hath purch…sed for his spouse the Church, and endowed her there withall, hath in no age beene free from abuses: whilest some have sinfully neglected their Christian liberty, to their owne prejudice; and othersome have as sinfully stood upon it, to the prejudice of their brethren. So hardly, through pride and ignorance and other corruptions that abound in us, doe wee hit upon the golden meane, either in this, or almost in any thing else: but easily swarve into the vitious extre…mes on both hands, declining sometimes into the defect, and sometimes into the excesse. The Apostles therefore, especially S. Peter and S. Paul, the two chiefest planters of the Churches, endeavoured early to instruct beleevers in the true doctrine, and to direct them in the right use of their Christian liberty, so often in their severall Epistles, as fit occasion was offered thereunto. Which we may observe them to have done most frequently and fully in those two cases, which being very common, are therefore of the greater consequence, viz. the case of scandall, and the case of obedience.

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

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

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

This objection the Apostle clearely taketh off in the text, with much holy wisdome, and truth. He telleth them, that being indeed set at liberty by Christ, they are not therefore any more to enthrall themselves to any living soule or other creature; not to submit to any ordinance of man as slaves, that is, as if the ordinance it selfe did by any proper, direct and immediate vertue binde the conscience. But yet all this notwithstanding, they might and ought to submit thereunto as b1 Cor. 7. 22.the Lords freemen, and in a free manner; that is, by a voluntary and unenforced both subjection to their power, and obedience to their lawfull commands. They must therefore take heed they use not their liberty for an occasion to the flesh, nor under so faire a title palliate an evill licentiousnesse; making that a cloake for their irreverent and undutifull cariage towards their superiours. For albeit they be not the servants of men, but of God; and therefore owe no obedience to men as upon immediate tye of conscience, and for their owne sake, but to God onelyonly: yet for his sake and out of the conscience of that obedience which they owe to his commands of cExod. 20. 12.honouring father and mother, and of being dRom. 13. 1.subject to the higher powers, they ought to give unto them such honour and obedience, as of right belongeth unto them according to the eminency of their high places. (As free, and not using your liberty for a cloake of maliciousnes, but as the servants of God.)

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

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

Now this liberty, so dearely purchased, so clearely §. 7. ought to hee maintained: with the proofs thereof.revealed, so firmely conveighed; it is our duty to maintaine with our utmost strength in all the parts and branches of it, and, (as the Apostle exhorteth) to aGal 5. 1.stand fast in the liberty wherewith Christ hath made us free, and not to suffer our selves either by the devises of other men, or by our owne sloth and wilfull default to bee intangled againe with the yoake of bondage. And namely in this particular branch whereof we now speake, whatsoever serviceable offices wee doe to any of our brethren, especially to those that are in authority; wee must performe our duty therein with all cheerfulnesse of spirit and for Conscience sake, but still with freedome of spirit and with liberty of Conscience; as being servants to God alone and not to men. Wee finde therefore in the Scriptures a peremptory charge both wayes; that we neither usurpe mastership, nor undergoe servitude. A charge given by our Saviour Christ to his Disciples in the former behalfe, that they should bMat. 23. 8. 10.not bee called Rabbi, neither Masters, Mat. 23. and a charge given by the Apostle Paul to all beleevers in the later behalfe, that they should c1 Cor. 7. 23.not be the servants of men, 1 Cor. 7.

God forbid any man of us, possessed with an Anabaptisticall §. 8. cleared from misconstructiō,spirit, or rather frenzy, should understand either of those passages, or any other of like sound, as if Christ or his Apostle had had any purpose therein to slacken those siuews and ligaments, and to dissolve Non venit Christus conditiones mutare Hieron. in Eph. 6.those joynts and contignations, which tye into one body, and claspe into one structure, those many little members and parts, whereof all humane societies consist: that is to say, to forbid all those mutuall relations of superiority and subjection which are in the world, and so to turne all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the expresse determination of aMat. 22. 21.Christ, and to the constant doctrine of bRom. 13. 1. &c Eph. 6. 5. Col. 3. 22.S. Paul in other places: and wee ought so to interpret the Scriptures, as that one place may consist with another, without clashing or contradiction. The true and plaine meaning is this: that we must not acknowledge any our supreme Master, nor yeild our selves to bee wholly and absolutely ruled by the will of any, nor enthrall our Iudgements and Consciences to the sentences or lawes of any, man, or Angell, but onelyonly 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 implyed, the one in the 5. the other in the 7. verses, both of right good use for the reconciling of sundry texts that seeme to contradict one another, and for the clearing of sundry difficulties in the present argument. aEph. 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 wee may (and must) give due reverence, so far as concerneth the flesh, that is, so farre as appertaineth to the outward man, and all outward things. But of our spirits, and soules, and consciences; as we can have no fathers, so we may have no Masters upon earth, but onelyonly our Master and our Father which is in heaven. And therefore (in Mat. 23.) Christ forbiddeth the calling of any man upon earth cMat. 13. 9.Father, as well as he doth the calling of any man Master. And both the prohibitions are to be understood alike, and as hath beene now declared.

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

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

A thing whereof it behooveth us to have a speciall care, and that for sundry and weighty respects. First, §. 12. Sundry Reasons: the first;in regard of the trust reposed in us in this behalfe. Every aReligiosus homo sanctus que diligenter & chcumspectè solet tu…r… fidei commissa. Senec, de tranquil. c. 11.honest man taketh himselfe bound to discharge with faithfulnesse the trust reposed in him, and to preserve what is committed unto him by way of trust, (though it bee another mans) bNisi adsuum modum curam in deposito praestat, fraude non caret. l. 32. ss. de deposito.no lesse, if not rather much more carefully, then he would doe if it were his owne; that so he may be able to give good account of his trust. Now these two, the Christian Faith, and the Christian Liberty, are of all other the choisest jewels, wherof the Lord Jesus Christ hath made his Church the depositary. Every man therfore in the Church ought cIude vers. 3.earnestly to contend, as for the maintenance of the faith (as S. Iude speaketh) so also for the maintenance of the liberty, which was once delivered to the Saints: even eo nomine, and for that very reason, because they were both delivered unto them under such a trust. d1 Tim. 6. 20. & 2 Tim. 1. 14.O Timothee, depositum custodi: S. Paul more then once calleth upon Timothy to keepe that which was committed to his trust. He meaneth it in respect of the Christian faith: which he was bound to keepe intire as it was delivered him, at his perill, and as hee would answer it another day. And the like obligation lyeth upon us, in respect of this other rich depositum, this foreign of Christian liberty: for which we shalbe eforeign. 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, fCant. 1. 6.They made me the keeper of the Vineyard, but mine owne Vineyard have I not kept:) no doubt it will lye heavy upon us, when wee come to give in our a… counts. Rather we should put on a resolution, (like that of gExcd. 10. 26.Moses, who would not yeild to leave so much as an hoofe behind him) not to part with a jot of that liberty wherewith Christ hath entrusted us, by making our selves the servants of men.

Especially since we cannot so doe secondly, without manifest wrong to Christ; nor thirdly, without great §. 13. the Second;dishonour to God. Not without wrong to Christ: S. Paul therefore disputeth it as upon a ground of right, 1 Cor 7. Ye are bought with a price (saith he) a1 Cor. 7. 23.be ye not the servants of men: and in the next chapter before that, b1 Cor. 6. 19. 20.ye are not your owne, for you are bought with a price. As if he had said. Though it were a great weaknesse in you to put your selves out of your owne power into the power of others, by making your selves their servants: yet if you were your owne, there should be no injury done thereby to any third person; but unto whosoever should complaine as if hee were wronged, you might returne this reasonable answer (cMat. 20. 13. 15. friend I doe thee no wrong, is it not lawfull for me to do as I will with my own?) But, saith he, this is not your case: you are not your owne, but Christs. He hath bought you with his most precious blood; he hath payed a valuable (rather an invaluable) price for you: and having bought you and payed for you, you are now his; and you cannot dispose your selves in any other service without apparant wrong to him.

Neither onelyonly doe wee 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 wee make cur selves servants, him we make our Lord and God. The covetous worldling therefore, by aMat. 6. 24.serving Mammon, maketh mammon his God: which made S. Paul two severall times to set the brand of Idolatry upon covetousnesse (bEphes. 55. the covetous man which is an Idolater, Eph. 5. and cCol. 3. 5.covetousnesse which is Idolatry, Col. 3.) And the voluptuous Epicure is therefore said to make his dPhil. 3. 19.belly his God, Phil. 3. because he eRom. 16. 8.serveth his owne belly, as the phrase is Rom. 16. Neither can I imagine upon what other ground the Devil should bee called f2 Cor. 4. 4.the God of this world, then this, that g1 Iohn 5. 19.foreign, the men of this ev…ll world by doing him service doe so make a god of him. For service is a principall part of that honour that belongeth to God alone, and whereof in his jealousie he will not endure that any part should be given away from him to another: hMat. 4. 10.Ipsi soli servies, thou shalt worship the Lord thy God, and him onelyonly shalt thou serve. We cannot serve any other, but to his great dishonour.

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

Whereby, besides the dishonour, we doe also (which §. 16. and the Fifth.is the fifth reason, and whereunto I will adde no more) with our owne hands pull upon our owne heads a great deale of unnecessary cumber. For whereas we might draw an aMat. 11. 30.easie yoake, cary a light burden, observe b1 Ioh… 5. 3.commandements that are not grievous, and so live at much hearts ease, in the service of God and of Christ: by putting our selves into the service of men, we thrust our necks into a cforeign Plat. apud Stob. Serm. 46.hard yoake of bondage, such as neither we nor any of our fathers were ever able to beare, we lay upon our owne shoulders foreign, heavy and importable burdens; and subject our selves to ordinances, which are both grievous and unprofitable, and such are so far from preserving those that use them §. 17. Christian liberty encroached upon by Papall usurpations:from perishing, that themselves dCol. 2. 22.p…rish in the using.

Now against this liberty, (which if we will answer the trust reposed in us, and neither wrong Christ, nor dishonour God, nor yet debase and encomber our selves, where we should not, we must with our utmost power maintaine:) The offenders are of two sorts: to wit, such as either injuriously encroach upon the liberty of others; or else un worthily betray away their owne. The most notorious of the former sort are the Bishops of Rome: whose usurpations upon the consciences of men, shew them to be the true successours of the Scribes and Pharisees, in aMat. 23. 4.laying heavy burdens upon mens shoulders which they ought not, and in bMa…k. 7. 9.rejecting the word of God to establish their owne traditions; rather then the successours of S. Peter, who forbiddeth c1 Pet. 5. 3.dominatum in Cleris, in the last chapter of this Epistle at verse 3. to teach their owne judgements to be infallible; to make their definitions an universall and unerring rule of faith, to stile their decrees and constitutions Oracles; to assume to themselves all power in heaven and earth; to require subjection both to their lawes and persons, as of necessity unto salvation; to suffer themselves to be called by their parasites dgloss in extra…ag. Joh. 22. c. Cummter. c Stapleton de princip sid in p…esal.Dominus Deus noster Papa, and Optimum, maximum, & supremum in terris numen; all which and much more is done and taught and professed by the Popes, and in their behalfe: if all this will not reach to S. Pauls f2 T…es 2. 4.exaltari supra omne quod vocatur Deus: yet certainely, and no modest man can deny it, it will amount to as much as S. Peters g1 Pet. 5. 3.dominari in Cleris, even to the exercising of such a Lordship over the Lords heritage, the Christian Church, as will become none but the Lord himselfe, whose heritage the Church is.

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

For, beloved, this we must know, that as it is injustice §. 19. and superstitions of Novelists.to condemne the innocent, as well as it is injustice to cleare the guilty, and both these are equally aProv. 17 15.abominable to the Lord: so it is superstition to forbid that as sinfull, which is in truth indifferent, and therefore lawfull; as well as it is superstition to enjoyne that as necessary, which is in truth indifferent and therefore arbitrary. Doth that heavy woe in Esay 5. appertaine (thinke yee) to them onelyonly, that out of prophanenesse bEsay 5. 20.call evill good; and nothing at all concerne them, that out of precisenesse call good evill? Doth not hee decline out of the way, that turneth aside on the right hand, as well as he that turneth on the left? They that positively make that to be sinne, which the Law of God never made so to be: how can they be excused from symbolizing with the Pharisees and the Papists, in making the narrow wayes of God yet narrower then they are, in cMat. 15. 9.teaching for doctines mens precepts, and so d1 Cor. 7. 35.casting asuare upon the consciences of their brethren? If our Church should presse things as far, and upon such grounds, the one way, as some forward spirits doe the other way; if as they say (it is a sinne to kneele at the Communion, and therefore we charge you upon your consciences not to do… it,) so the Church should say (it is a sinne not to kneele, and therefore we require you upon your consciences to doe it,) and so in all other lawfull (yet arbitrary) ceremonies: possibly then the Church could no more be able to acquit her selfe from encroaching upon Christian liberty, then they are that accuse her for it. Which since they have done, and she hath not: shee is therefore free, and themselves onelyonly guilty.

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

Which fault we shall be the better able to avoid, §. 21. Either 1. by an obsequiousness to thē in that which we know to be evill;when we shall know the true causes from whence it springeth: which are evermore one of these two; an unsound head, or an unsound heart. Sometimes wee esteeme too highly of others, so far as eitheir to envassall our judgements to their opinions, or to enthrall our consciences to their precepts; and that is our weaknesse: there the fault is in the head. Sometimes we apply our selves to the wills of others, with an eye to our owne benefit or satisfaction in some other …arnall or worldly respect; and that is our fleshlinesse: there the fault is in the heart: This latter is the worst and therefore in the first place to be avoided. The most and worser sort, unconscionable men, doe often transgresse this way. When for feare of a frowne or worse displeasure, or to curry favour with those they may have use of, or in hope either of raising themselves to some advancement, or of raising to themselves some advantage, or for some other like respects, they become officious instruments to others for the accomplishing of their lusts in such services, as are evidently (even to their owne apprehensions) sinfull and wicked. So a1 Sam. 22. 18.Doeg did King Saul service in shedding the blood of fourescore and five innocent Priests: and b2 Sam. 13. 28 29.Absolons servants murdered their masters brother upon his bare command: and cMar. 15. 15.Pilate partly to gratifie the Iewes, but especially for feare of dIohn 19. 12.Caesars displeasure, gave sentence of death upon Jesus, who in his owne conscience he thought had not deserved it. In such cases as these are, when we are commanded by our superiours, or required by our friends, or any other way sollicited to doe that which we know we cannot do without sinne; we are to maintaine our liberty (if we cannot otherwise fairely decline the service) by a flat and …eremptory deniall, though it be to the greatest power upon earth. As the three yong men did to the great Nebuchadnezar, eDan. 3. 18.Be it knowne unto thee O King, that we will not serve thy gods, nor worship the golden image which thou hast set up. And the ancient Christians to the heathen Emperours, Da veniam Imperator, tu carcerem, ille gehennam. And the Apostles to the whole councell of the Jewes, fActs 4. 19.whether it be right in the sight of God to hearken to you, more then unto God, judge yee. Acts 4. He that will displease God to gGal. 1. 10.please men, he is the servant of men, and cannot be the servant of God.§. 22. or 2. by subjecting our selves to their opinions or wills,

But honest and conscionable men, who doe not easily and often faile this way, aRom. 16. 18.foreign (as the word is Rom. 16.) men that are not evill, are yet apt sometimes to be so farre caryed away with an high estimation of some men, as to subject themselves wholly to their judgements, or wills; without ever questioning the truth of any thing they teach, or the lawfulnesse of any thing they enjoyne. It is a dangerous thing bIude ver. 16.foreign as S. Iude speaketh, to have mens persons in admiration; though they be of never so great learning, wisdome, or piety: because the best and wisest men that are, are cActs 14. 15. & Iam. 5. 17.foreign subject to the like infirmities as we are both of sin and error, and such as may both dHumana authoritas plerunque fallit. Aug. 2. de ordin. 9.deceive others, and be themselves deceived. That honor which Pythagoras his Scholars gave to their Master, in resting upon his bare authority (foreign) as a sufficient proofe, yea as eforeign Aelian. 4 var. 17.a Divine Oracle, many judicious even among the heathen altogether fNe que vero probare soleoid, quod de Pithagoricis accepimus▪ Cic 1. de nat. deorum.misliked, as too servile, and prejudiciall to that libertas philosophica, that freedome of judgement which was behoveful for the study of philosophy. How much more then must it needs be prejudiciall in the iudgement of Christians to that libertas Evangelica, that freedome we have in Christ, to give such honour to any other man, but the man Christ Iesus onelyonly, or to any other writings then to those which are in truth g1 Pet. 4. 11.the Oracles of God, the holy Scriptures of the old and new Testament.

There is I confesse much reverence to be given to the §. 23. be they of never so great worth or notewritings of the godly ancient Fathers; more to the Canons and decrees of generall and provinciall Councels; and not a little to the judgement of learned, sober, and godly Divines of later and present times, both in our owne and other reformed Churches. But we may not aHorat. 1. Ep. 1.—Vtisti qui in verba jurant, nec quid dicatur aestimant, sed à quo. Senec. Epist. 12.jurare in verba, build our faith upon them as upon a sure foundation, nor pin our beleefe upon their sleeves; so as to receive for an undoubted truth whatsoever they hold, and to reiect as a grosse error whatsoever they disallow, without farther examination. S. Iohn biddeth us b1 Iohn 4. 11.try the spirits, before wee beleeve them: 1 Iohn 4. And the cActs 17. 11.Beraeans are remembred with praise for so doing, Acts 17. We blame it in the schoolmen, that some adhere pertinaciously to the opinions of Thomas, and others as pertinaclously to the opinions of Scotus, in every point wherein they differ; insomuch as it were grande piacutum, a heynous thing and not to be suffered, if a Dominicane should dissent from Thomas, or a Franciscane from Scotus, though but in one single controversed conclusion. And we blame it iustly; for S. Paul blamed the like sidings and partakings in the Church of Corinth; whilest one professed himselfe to be of Paul, another of Apollo, another of Cephas, as a fruit of d1 Cor. 3. 4.carnality unbeseeming Christians. And is it not also blame worthy in us, and a fruit of the same carnality, if any of us shall affect to be accounted rigid Lutherans, or perfect Calvinists; or give up our iudgements to be wholly guided by the writings of Luther or Cnlvin, or of any other mortall man whatsoever? Worthy instruments they were both of them of Gods glory, and such as did excellent service to the Church in their times, whereof we yet finde the benefit, and we are unthankfull if we do… not blesse God for it: and therefore it is an unsavoury thing for any man to gird at their names, whose memories ought to be precious. But yet were they not men? had they received the spirit in the fulnesse of it, and not by measure? knew they otherwise then in part, or prophecyed otherwise then in part? might they not in many things, did they not in some things, mistake and erre? Howsoever the Apostles interrogatories are unanswerable; what saith he, e1 Cor. 1 13.was Paul crucified for you? or were yee baptised in the name of Paul? even so, was either Luther or Calvin crucified for you? or were yee baptised into the name either of Luther or Calvin, or any other man? that any one of you should say I am of Luther, or any other I am of Calvin, and I of him, and I of him? what is Calvin, or Luther, nay f1 Cor. 3. 5.what is Paul or Apollo, but ministers by whom ye beleeved? that is to say, instruments, but not Lords of your beliefe.

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

The Apostles intention in the whole clause will the §. 25. by making it a cloake,better appeare, when wee know what is meant by Cloake, and what by Maliciousnesse. The Greeke word foreign, which is no where else found in the whole new Testament but in this verse onelyonly; signifieth properly any covering: as the covering of aExod. 16. 14. & 36. 16.badgers skins that was spred over the Tabernacle is in the Sep…uagints translation called foreign. And it is very fitly translated a cloake, (though it doe not properly so signifie;) in respect of that notion wherein the word in our English tongue is commonly and proverbially used; to note some faire and colourable pretence wherewith we disguise and conceale from the conusance of others the dishonesty and faultinesse of our intentions in some things practised by us. Our Saviour Christ saith of the obstinate Jewes, that had heard his doctrine and seen his miracles, that bIohn 15. 22.they had no cloake for their sin, Iohn 15. he meaneth they had no colour of plea, nothing to pretend by way of excuse. And S. Paul professeth in the whole course of his ministery not to have used at any time c1 Thes. 2. 5.a cloake of covetousnesse. 1. Thes. 2. that is, he did not under colour of preaching the Gospell endeavour to make a prey of them, or a gaine unto himselfe. In both which places, the Greeke word is foreign, which signifyeth a faire shew, pretence, or colour, which we use to call a cloake.[§. 26. (as we are apt to doe,)

It is a corruption very common among us; whatsoever we are within, yet we desire aGal. 6. 12.foreign to make a faire shew outwardly, and to make bright bMat. 23. 25.the outside of the platter, how sluttish soever the inside bee. We are loath to forbeare those sinnes, which wee are ashamed to professe: and therefore we blanch them, and colour them, and cloake them, that we may both do the thing we desire, and yet misse the shame we deserve. A fault of an ancient originall, and of long continuance: ever since cGen. 3. 7.Adam first patcht together a cloake of figleaves, to cover the shame of his nakednesse. Since which time, (unlesse it were some desperately prophane wretches, that being void of shame as well as grace, dEsay 3. 9.pr…claime their sinnes as Sodome, and hide them not, but rather glory in them; what man ever wanted some handsome cloake or other to cast over eNullum vitium est sine patrecinie. Senec. ep. 116.the foulest and ugliest transgressions? f1 Sam. 15. 15.Saul spareth Agag and the fatter cattle flat contrary to the Lords expresse command: and the offering of sacrifice must be the cloake. g3 King 21. 13.Iezabel by most uniust and cruell oppression murthereth Naboth to have his vineyard, and the due punishment of blasphemy must be the cloake. The covetous hMat. 23. 14.Pharisees devoure widdowes houses, and devotion must be the cloake. So in the Church of Rome Menkery is used for a cloake of idlenesse and Epicurisme; The seale of confession for a cloake of packing treasons, and diving in the secrets of all Princes and Estates: Purgatory, Dirges, Indulgences, and Iubil…s; for a cloak of much rapine and avarice. Seneca said truly of most men, that they studyed more iSenec. Ep. 116excus…re vitia quam excutere, rather sollicitous how to cloake their faults then desirous to forsake them: and S. Bernards complaint is much like it, both for truth and elegancy, that men did not set themselves so much kBernard.colere virtures, to exercise true vertue and the power of godlinesse, as colorare vitia, to maske foule vices under the vizard of vertue and godlinesse. Alas, that our owne daily experience did not too abundantly justifie the complaint in the various passages of common life, not needfull, being so evident, and being so many not possible to be now mentioned. We have a cleare instance in the text, and it should grieve us to see it so common in the world: that the blessed liberty wee have in Christ should become foreign a cloake, and that of maliciousnesse.

You see what the Cloake is: see now what is Maliciousnesse. §. 27. Of maliciousnesse:foreign is the word▪ which is properly rendred by malice or maliciousnesse. And as these English words, and the latine word malitia whence these are borrowed; so likewise foreign in greeke, is many times used to signifie one speciall kinde of sinne, which is directly opposite to brotherly love and charity: and the word is usually so taken, wheresoever it is either set in opposition to such charity, or else ranked with other speciall sinnes of the same kinde, such as are aRom. 1. 29. Col. 3. 8. Tit. 3. 3.anger, envy, hatred, and the like. And if wee should so understand it here, the sence were good: for it is a very common thing in the world to offend against brotherly charity, under the colour of Christian liberty; and doubtlesse our Apostle here intendeth the remedy of that abuse also. Yet I rather conceive that the word maliciousnesse in this place is to be taken in a larger comprehension, for all manner of ovill, and of naughtinesse; according to the adequate signification of the greeke and latine adjectives foreign and malus, from whence the substantive used in the text is derived. Of which maliciousnesse so largely taken, that speciall maliciousnesse before spoken of, is but a branch. The Apostles full purpose then in this clause of the text, is to restraine all that abuse of Christian liberty, whereby it is made a cloake for the palliating of any wicked or sinfull practise in any kinde whatsoever. And so understood, S. Peters admonition here is paralleld with S. Pauls elsewhere; Brethren (saith he) you have been called unto liberty: onelyonly 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 cloake of maliciousnesse; is the very same thing: and it is a very great sin.

For the proofe whereof I shall need to use no other arguments, then the words of the text will afford. First §. 28. proved from the Text, in 3. respects. The First;every act of maliciousnesse is a sinne: and secondly to cloake it with a faire pretence, maketh it a greater sinne: but then thirdly to use Christian liberty for the cloake, giveth a farther addition to it, and maketh it a greater sinne. First it is a sinne to doe any act of malitiousnesse. foreign and foreign we know are conjugata, and doe mutually inferre each other. It is a superfluous thing, and 1.such as we might well enough be without: aIam. 1. 21.foreign superfluity of malitiousnesse, Iames 1. nor so only, 2.but it is an hurtfull thing & of a noxious malignant quality, as leaven sowring the whole lumpe of our services to God; b1 Cor. 5. 8.foreign the leaven of maliciousnesse 1 Cor. 5. It is a thing to be repented of; cActs 8. 22.foreign, 3.repent of this thy wickednesse or maliciousnesse, saith S. Peter to Simon Magus Acts 8. It is a thing to bee 4.cast away from us, and abominated as a f…thy garment or polluted cloth: d1 Pet. 2. 1.foreign, laying aside or casting away all maliciousnesse, saith the same Apostle againe in the first verse of this Chapter.

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

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

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

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

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

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

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

It may be done a third way, and that is by using it uncharitably, §. 36. III. by using it uncharitably.which is the case whereon I told you Saint Paul beateth so often. When we use our liberty so, as to a1 Cor. 8. 9.stumble the weake consciences of our brethren thereby, and will not remit in any thing the extremity of that right and power wee have in things of indifferent nature, bRom. 15. 2.to please our neighbour for his good unto edification, at least so farro as we may doe it without greater inconvenience; we cRom. 14. 15.walke not charitably: and if not charitably, then not Christianly. Indeed the case may stand so, that wee cannot condiscend to his infirmity without great preiudice either to our selves or to the interest of some third person. As for instance when the magistrate hath positively already determined our liberty in the use of it the one way; wee may not in such case redeeme the offence of a private brother with our disobedience to superiour authority in using our liberty the other way: and many other like cases there may be. But this I say, that where without great inconvenience wee may doe it, it is not enough for us to dRom. 15. 1.please our selves and to satisfie our own consciences that we doe but what we lawfully may: but wee ought also to eGal. 6. 2.beare one anothers burdens, and to forbear for one anothers sakes what otherwise we might doe, and so to fulfill the Law of Christ, S. Paul who hath forbidden us in one place to make our selves f1 Cor. 7. 23.the servants of any man (1. Cor. 7.) hath yet bidden us in another place gGal. 5. 13.by love to serve one another (Gal. 5. 13,) And his practise therein consenteth with his doctrine (as it should doe in every teacher of truth,) for though he were h1 Cor. 9. 19. 22.free from all, and knew it, and would not i1 Cor. 6. 12.be brought under the power of any, yet in love he became k1 Cor. 9. 19. 22.servant to all, that by all meanes hee might winne some. It was an excellent saying of Luther, lLuther in Galat. 5.Omnia libera per fidem, omnia serva per charitatem. We should know and be fully perswaded with the perswasion of faith, that all things are lawfull: and yet withall we should purpose and bee fully resolved for charity sake to forbeare the use of many things, if we finde them inexpedient. He that will have his owne way in every thing he hath a liberty unto, whosoever shall take offence at it; maketh his liberty but a cloake of maliciousnesse, by using it uncharitably.

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

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

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

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

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

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

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

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

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

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

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

And so is the second also, if not much more; which is this. If the Magistrates Constitution did binde the §. 48. The later.conscience virtute propria, & immediately; then should the conscience of the subject be bound to obey the constitution of the Magistrate exi…tu… praecepti, upon the bare knowledge and by the bare warrant thereof, without farther enquiry: and consequently should bee bound to obey as well in unlawfull things, as lawfull. Which consequence (though they that teach otherwise will not admit) you in truth they cannot avoid▪ for the proper and immediate cause being supposed, the effect must needes follow. Neither doe I yet see what sufficient reason they that think otherwise can shew, why the conscience of the subject should be bound to obey the Lawes of the Magistrate in lawful things, and not as well in unlawfull things. The true reason of it is well knowne to bee this, even because God hath commanded us to obey in lawfull things, but not in unlawfull. But for them to assigne this reason, were evidently to overthrow their owne Tenent, because it evidently deriveth the bond of conscience from a higher power then that of the Magistrate, even the Commandement of God. And so the Apostles indeed doe both of them derive it. S. Paul in Rom. 13. men must aRom. 13. 1-6.be subject to the higher powers: why? because the powers are ordained of God: And that for conscience sake too: why? because the magistrates are the ministers of God. Neither may they bee resisted: and why? because to resist them is to resist the ordinance of God. That is S. Pauls doctrine. And S. Peter accordeth with him. b1 Pet. 2. 13.Submit your selves (saith he) to every ordinance of man. What for the mans sake? or for the ordinance sake? No: but propter dominum for the Lords sake, ver. 13. And all this may very well stand with Christian liberty: for the conscience all this while is ccum christo ju…ente servis homini, nonilli servis, sed …i qui jussit. Aug. in Psal. 124.subject to none but God.

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

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

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

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

First it is the most just service; whether we looke at §. 52. 1. the most just,the title of Right on his part, or reasons of Equity on ours. As for him, he is our Lord and master pleno jure, he hath right to our best services by a threefold title, like a treble cord, which Satan and all the powers of darknesse cannot breake or untwine. A right of Creation. (aEsay 44. 21. Remember O Iacob thou art my servant, I have formed thee, thou art my servant O Israel, Esay 44.) Princes and the great ones of the world expect from those that are their Creatures (rather that are called so, because they raised them, but in truth are not so, for they never made them) yet they expect much service from them, that they should be forward instruments to execute their pleasures, and to advance their intentions: how much more may the Lord justly expect from us who are every way his creatures, (for he raised us out of the dust, nay he made us of nothing,) that we should be his servants to doe his will, and instruments to promote his glory? Besides this Ius creationis; hee hath yet two other titles to our services, Ius redemptionis, and Ius liberationis. Hee hath bought us out of the hands of our enemies, and so we are his by purchase: and hee hath wonne us out of the hands of our enemies, and so we… are his by Conquest. We reade often in the Law of servants bExod. 12. 44. & alibi.bought with money, foreign: and it is but reason, he that hath paid a valuable consideration for a mans service, should have it. Now God hath bought us and redeemed us, c1 Pet. 1. 18. 19.not with corruptible things as silver and gold, but with his owne most pretious blood. And being bought with such a price we are d1 Cor. 6. 19.not our owne to serve the lusts of our owne flesh; nor any mans else, that we should be the servants of men; but his onelyonly that hath bought us and paid for us, to e1 Cor. 6. 20.glorifie him both in our bodies and soules, for they are his; jure redemptionis by the right of Purchase and Redemption. Againe, when we were mancipi… p…ccati & diaboli, the devils Captives, and slaves to every ungotlly lust: in which condition if we had lived and dyed, after a hard and toylsome service in the meane time, our wages in the end should have beene eternall death: God by sending his Son to live and dye for us, hath conquered sinne and Satan, and freed us from that wretched thraldome, to this end, fLuk. 1. 74. 75.That being delivered out of the hands of our enemies, wee might serve him in holinesse and righteousnesse before him all the dayes of our lives. (gPsal. 116. 16. I am thy servant, I am thy servant, and the Sonne of thine handmaid; thou hast broken my bonds in sunder. Psal. 116.) That is jus liberationis, the right of Conquest and deliverance. Having so many and so strong titles thereunto, hAn qui sundum aufert ejus a quo empt…s est, & tradit ei qui nihil in co habet juris, injustus est: & qui seips…m aufert dominanti Deo, a quo factus est, & malignis servit spiritibus, justus est? Augustin. 19. de Civil. 21.with what Justice can we hold back our fervices from him? It is the first and most proper act of Justice, jus suum cuique, to iRom. 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 kMat. 22. 21.unto Caesar the things that are Caesars; it is but right wee should also give unto God the things that are Gods by so many and just titles.

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

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

It is thirdly, (which at the first hearing may seeme a §. 55. 3. the most easy: in regard both of the certainty of the service,parádoxe, yet will appeare upon further consideration to be a most certaine truth) of all other the most easie service: in regard both of the certainty of the employment, and of the helpe wee have towards the performance of it. He that serveth many masters, or even but one if he be a fickle man, he never knoweth the end of his worke: what he doth now, anon he must undoe: and so Sisyphus-like hee is ever doing, and yet hath never done. aMat. 6. 24.No man can serve two masters: not serve them so, as to please both; scarce so, as to please either. And that is every mans case, that is a slave to sinne: bSenec.Tot Domini, quot vitia. Every lust calleth for his attendance; yea and many times contrary lusts cNos tam graves Domin…s juterd…s alternis vicibus imperantes, interdum pariter. S…nec. Epist. 37.at once, (as when Ambition biddeth, let flye, and covetousnesse cryeth as fast, Hold:) whereby the poore man is dEnquidagis? Duphei in divers…n seinderis hame: bunccine an hunt sequeris? Pers. Satyr. 5.infinitely distracted, betweene a loathnesse to deny eyther, and the impossibility of gratifying both. Saint Paul therefore speaking of the state of the Saints before conversion, expresseth it thus, T…t. 3. eTit. 3. 3.We our selves also, were sometimes foolish, disobedient, deceived, serving divers 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 worke must be, and what his wages must be. As is the mast…r himselfe, so are his Commandements, fHeb. 13. 8.Yesterday, and today the same, and for ever, without variablenesse or so much as gIam. 1. 17.shadow of turning. (h1 Ioh. 2. 7. Brethren, I write no new commandement unto you, but the old commandement which ye had from the beginning.) 1. Ioh. 2,

It is some ease to know certainely what wee must doe, but much more for to have sufficient helpe for the §. 56. and of the help we have for the performance thereof.doing of it. If we were left to our selves for the doing of his will, so as the yoake lay all upon our necks, and the whole burden upon our shoulders: our necks, though their sinewes were of iron, would breake under the yoake; and our shoulders, though their plates had the strength of brasse, would crack under the burden. But our comfort is, that (as Saint Austen sometimes prayed, aAugustin.Da Domine quod jubes, & jube quod vis:) so he that setteth us on worke, strengtheneth us to doe the work, (bPhil. 4. 13. I can doe all things through him that strengtheneth me, Phil. 4.) Nay rather himselfe doth cEsay. 26. 12.the worke … us (d1 Cor. 15. 10. Yet not I, but the grace of God in me, 1 Cor. 15.) The Sonne of God, nutteth his …eck in the yoake with us, whereby it becommeth his yoake as well as ours, and that maketh it so easie to us: and he putteth his shoulder under the burden with us, whereby it becommeth his burden as well as ours, and that maketh it so light to us. (eMat. 11. 30. Take my yoake upon you: for my yoake is easy, and my burden light. fAuson. in carm. ad Theodos.Iuvat idem, qui jubet. What he commandeth us to doe, he helpeth us to doe: and thence it is, that g1 Ioh. 5. 3.his Commandem…nts are not grievous. Thus the service of God is an easie service.

It is fourthly the most honourable service. Cateris p… ribus he goeth for the better man, that serveth the better §. 57. 4. the most honourable;master. And if men of good ranke and birth, thinke it an honour for them, and a thing worthy their ambition to be the Kings seruants, because hee is the best and greatest Master upon earth: how much more then is it an honourable thing and to be desired with our utmost ambitions to be the servants of God, who is Optimus, ma…cimus, and that without either slattery or limitation, the best and greatest master, and in comparison of whom the best and greatest Kings are but as wormes and grashoppers. aSirac. 23. 28.It is a great glory to follow the Lord saith the son of Sirac, Sirac. 23. And the more truly any man serveth him, the more still will it be for his owne honour. For b1 Sam. 2. 30.them that honour me I will honour saith God 1 Sam. 2. and Christ Iohn 12. cIoh. 12. 26.If any man serve me, him will my Father honour. Thus the service of God is an honourable service.

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

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

Reverence is the first: which ever ariseth from a deliberate §. 60. 1. Reverence Which consisteth 1. in thinking meanely of our selves;apprehension of some worthinesse in another more then in a mans selfe; and is ever accompanied with a feare to offend, and a care to please, the person reverenced: and so it hath three brauches. Whereof the first is Humility. It is not possible, that that servant who aforeign. 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 b1. Tim. 6. 1.count their owne masters worthy of al honor, 1 Tim. 6. 1. he knew well they could not else reverence them, as they ought. cPlaut.Non decet superbum esse hominem servum, could he say in the Comedy; A man that thinketh goodly of himselfe cannot make a good servant either to God or man. Then are wee meetly prepared for this service and not before, when truly apprehending our owne vilenesse and unworthinesse, both in our nature and by reason of sinne, and duly acknowledging the infinite greatnesse and goodnesse of our Master, wee unfainedly account our selves altogether unworthy to bee called his servants, Another branch of the servants reverence is feare to offend his master. This fea…e is a disposition §. 61. 2. in fearing to offend;well becomming a servant, and therefore God as our master, and by that name of master challengeth it, Mal. 1. (aMal. 1. 6. If I be a father, where is my honour? And if I be a master, where is my feare? saith the Lord of Hosts.) Feare and reverence are often joyned together, and so joyntly required of the Lords servants. (bPsal. 2. 11. Serve the Lord with feare, and rejoyce to him with reuerence. Psal. 2.) And the Apostle would have us furnished with grace, cHeb. 12. 28.whereby to serve God acceptably with reverence and godly feare. Heb. 12.

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

Obedience is the next generall duty (aEph. 6. 5. Servants be obedient §. 63. II. Obedience both Active in doing his commandements;to your masters, Eph. 6. bRom. 6. 16.Know you not, whō you yeeld your selves servants to obey: his servants ye are to whom ye obey? Rom. 6.) As if there could be no better proofe of service, then obedience: And that is twofold: Active, and Passive. For Obedience consisteth in the subjecting of a mans owne will to the will of another: which subjection, if it bee in something to be done, maketh an Active; if in something to be suffered, a Passive obedience. Our Active Obedience to God, is the keeping his commandements and the doing of his will: as the people said, Ios. 24. cIos. 24. 24.The Lord our God will we serve, and his voice will wee obey And this must be done dPsal. 18. 44.in auditu auris, upon the bare signification of his pleasure without disputing or debating the matter: as eMat. 8. 9.the Centurions servant, if his master did but say, Doe this, without any more adoe, did it. So Abraham the servant of the Lord fHeb. 11. 8.when he was called to goe out into a place which he should receive for an inheritance, obeyed, and went out, though he knew not whither. Nor onelyonly so, but in gGen. 22.the greatest tryall of Obedience that ever wee read any man (any meere man) to have beene put unto, being commanded to sacrifice hHeb. 11. 17. 18.his onelyonly begotten Sonne, of whom it was said, That in Isaac shall thy seed be called: he never iRom. 4 20.stumbled (as not at the promise through unbeleefe, so neither) at the command through disobedience, but speedily went about it, and had not fayled to have done all that was commanded him, had not the Lord himselfe, when hee was come even to the last act, inhibited him by his countermand. If mortall and wicked men looke to be obeyed by their servants upon the warrant of their bare command, in evill and unrighteous acts; (k2 Sam. 13. 28. When I say unto you, smite Amnon, then kill him, feare not: have not I commanded you? saith Absolon to his servants. 2 Sam. 13. Ought not the expresse command of God much more, to be a sufficient warrant for us to doe as we are bidden, none of whose commands can bee other then holy and just?

That is our Active obedience. We must give proofe §. 64. 2. Passive, in being contēt with his allowances,of our Passive obedience also: both in contenting our selves with his allowances, and in submitting our selves to his corrections. Hee that is but a servant in the house, may not thinke to command whatsoever the house affordeth at his owne pleasure; (that is the masters prerogative alone) but hee must content himselfe with what his master is content to allow him; and take his portion of meat, drinke, livery, lodging, and every other thing, at the discretion and appointment of his master. Neither may the servant of God looke to be his owne carver in any thing; neither ought hee to mutter against his master (with that aMat. 25. 24.ungracious servant in the porable) complaining of his hardnesse, and austerity, if his allowances in some things fall short of his desire: but b1 Tim. 6. 8.having food and rayment, be it never so little, never so course, hee should be content with it; nay though he should want either or both, he should be content without it. Wee should all learne of an old experienced servant of God Saint Paul, what grace and long experience had taught him, cPhil. 4. 11.In what soever state wee are, to bee therewith content.

We are to shew our obedience to our heavenly master §. 65. and in submitting to his discipline.yet further, by submitting to his wholsome discipline, when at any time he shall see cause to give us correction. Our Apostle a little after the text would have servants to be subject even to their a1 Pet. 2. 18.froward masters, and to take it patiently when they are buffetted undeservedly, and without fault. How much more ought wee bLev. 26. 21. 23to accept the punishment of our iniquity (as wee have the phrase, Levit. 26.) and with patience to yeeld our backs to the whip; when God who hath been so gracious a master to us, shall thinke fit to exercise some little severity towards us, and to lay stripes upon us? Especially since he never striketh us: first, but for our fault, (such is his justice,) nor secondly, (such is his mercy) but for our good. And all this belongeth to that Obedience, §. 66. III. Fidelity: which consistethwhich the servant of God ought to manifest, both by doing and suffering according to the will of his master.

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

The first whereof is Heartinesse in his service. There are many servants in the world, that will worke hard, §. 67. 1. in the heartinesse of our service;and bustle at it lustily for a fitt, and so long as their masters eye is upon them; but when his back is turned, can be content to goe on fayre and softly, and fellow-like. Such aEph. 6. 5, -7. Col. 3. 22. 23.foreign the Apostle condemneth, Col. 3. and elsewhere, admonishing servants whatsoever they doe to doe it heartily, and to obey their masters not with eye-service, but in singlenesse of heart. Towards our heavenly master, true it is, if wee had but this eye service, it were enough; because we are never out of his eye: his eyes are in all the corners of the earth, bProv. 15. 3.beholding the evill and the good, cPsalm. 11. 4.and his eye lids tryeth the children of men; dPsalm. 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 our selves and our actions before his sight; it could not be but our services should be hearty, as well as handy; because our hearts are no lesse in his sight, then our hands are. Wee cannot content our master, nor should wee content our selves, with a bare and barren profession in the service of God; neither with the addition of some outward performances of the worke done: But since our master calleth for the eProv. 23. 26.heart as well as the hand and tongue; and requireth truth in the inward parts no lesse, rather much more, then shew in the outward: Psal. 51. 6.let us but joyne that inward truth of the heart, un to the outward profession and performance; and doubtlesse we shall be accepted. (g1 Sam. 12 24. Only feare the Lord, and serve him in truth with all your heart. 1 Sam. 12.

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

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

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

FINIS.

Two Sermons, Sermon 1

THE FIRST SERMON, (Being the seventh ad Populum) PREACHED AT SPAVLS CROSSE IN LONdon 6. May 1632.

p. 1THE FIRST SERMON.

THE FIRST SERMON.