Fourteen Sermons, Sermon 7
AD POPULUM. The Seventh Sermon. At S. Pauls Cross, London, 6. May, 1632.
1 PET. 2.16.
As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.
THere is not any thing in the world more generally desired than Liberty; nor scarse any thing more generally abused. Insomuch as even that blessed liberty which the eternal Son of God hath purchased for His Spouse the Church, and endowed her therewithal, hath in no age been free from abuses: whilest some have sinfully neglected their Christian liberty, to their own prejudice; and othersome have as sinfully stood upon it, to the prejudice of their brethren. So hardly, through pride and ignorance, and other corruptions that abound in us, do we hit upon the golden mean, either in this, or almost in any thing else: but easily swarve into the vitious extreams on both hands, declining sometimes into the defect, and sometimes into the excess. The Apostles therefore, especially Saint Peter, and Saint Paul, the two chiefest planters of the Churches, endeavoured early to instruct believers in the true doctrine, and to direct them in the right use of their Christian liberty, so often in their several Epistles, as fit occasion was offered thereunto. Which, we may observe them to have done most frequently and fully in those two cases, which being very common, are therefore of the greater consequence, viz. the case of Scandal, and the case of Obedience.
And we may further observe concerning these two Apostles, that S. Paul usually toucheth upon this argument of liberty, as it is to be exercised in the case of Scandal; but S. Peter oftner, as in the Case of Obedience. Whereof, on S. Peters part, I conceive the reason to be this: That being aGal. 2.7.the Apostle of the Circumcision, and so having to deal most with the Iews, who bSeditiosissima gen…. Jos. Scalig. not. in Luc. 22.52.could not brook subjection, but were of all Nations under heaven the most impatient of a forain yoke; he was therefore the more careful to deliver the doctrine of Christian liberty to them in such a manner, as might frame them withal to yeeld such reverence and obedience to their Governours, as became them to do. And therefore S. Peter beateth much upon the point of Obedience.
But he no where presseth it more fully than in this Chapter: Wherein after the general exhortations of subduing the lusts that are in their own bosoms, vers. 11. and of ordering their conversation so as might be for their credit and honesty in the sight of others, ver. 12. when he descendeth to more particular duties, he beginneth first with, and insisteth most upon this duty of subjection and obedience to authority, in the greatest remaining part of the Chapter. The first Precept he giveth in this kinde, is set down with sundry amplifications and reasons thereunto belonging, in the next verses before the Text (Submit your selves to every Ordinance of man for the Lords sake:) And then he doth by way of Prolepsis, take away an objection, which he foresaw would readily be made against that and the following Exhortations, from the pretext of Christian liberty: in the words of the Text (As free and not using your liberty for a cloak of maliciousness, but as the servants of God.)
Conceive the words as spoken in answer to what those new converts might have objected. We 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 Governors upon earth, no not to Kings; but much rather bound not to do it, that so we may preserve that freedom which Christ hath purchased for us, and reserve our selves the more entirely for Gods service, by refusing to be the servants of men.
This Objection the Apostle clearly taketh off in the Text, with much holy wisdom, & truth. He telleth them, that being indeed set at liberty by Christ, they are not therefore any more to enthral themselves to any living soul or other creature; not to submit to any ordinance of man as slaves, that is, as if the ordinance it self 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 uninforced both subjection to their power, and obedience to their lawful commands. They must therefore take heed they use not their liberty for an occasion to the flesh, nor under so fair a title palliate an evil licentiousness, making that a cloak for their irreverent and undutiful carriage towards their Superiours. For albeit they be not the servants of men, but of God; and therefore owe no obedience to men as upon immediate tie of conscience, and for their own sake, but to God only: yet for his sake, and out of the conscience of that obedience which they owe to his command of cExo. 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 cloak of maliciousness, but as the servants of God.)
From which words thus paraphrased, I gather three observations: all concerning our Christian liberty, in that branch of it especially which respecteth humane ordinances, and the use of the creatures, and of all indifferent things. Either 1. in the existence of it, (As free,) or 2. in the exercise of it, (And not using your liberty for a cloak of maliciousness,) or 3. in the end of it, (but as the servants of Gods.) The first observation this; We must so submit our selves to superiour authority, as that we do not thereby impeach our Christian liberty: (As free.) The second this; We must so maintain our liberty, as that we do not under that colour either commit any sin, or omit any requisite office either of charity or duty: (and not using your liberty for a cloak of maliciousness.) The third this; In the whole exercise both of the liberty we have in Christ, and of the respects we owe unto men, we 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 sum of the whole three points in brief this; We must be careful without either infringing or abusing our liberty, at all times, and in all things to serve God.
Now then to the several points in that order as I have proposed them, and as they lye in the Text: (foreign. As free.) Which words have manifest reference to the exhortation deli…vered three 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 publick governours both supreme and subordinate; be subject to your own particular masters; honour all men with those proper respects that belong to them in their several stations: But look you do all this (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 be forced to omit sundry other things which I deem needful to be spoken, and more neerly 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 learn to be the more careful to preserve it. But I may not have time so to do; it shall therefore suffice us to know, that as the other branches of our liberty, whether of glory or grace; whether from the guilt of sin in our justification, or from the dominion of sin in our sanctification, with the several appendices and appurtenances to any of them: so this branch of it also which respects the use of indifferent things; First is purchased for us by the bloud of aJoh. 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 of the Gospel of God and of Christ, which is therefore called bJam. 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 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 dearly purchased, so clearly revealed, so firmly conveyed; it is our duty to maintain with our utmost strength in all the parts and branches of it, and (as the Apostle exhorteth) to 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 own sloth and wilful default to be intangled again with the yoak of bondage. And namely in this particular branch whereof we now speak, whatsoever serviceable offices we do to any of our brethren, especially to those that are in authority, we must perform our duty therein with all cheerfulness of spirit, and for Conscience sake, but still with freedom of spirit, & with liberty of Conscience; as being servants to God alone, and not to men. We finde therefore in the Scriptures a peremptory charge both ways; that we neither usurp mastership, nor undergo servitude. A charge given by our Saviour Christ to his Disciples in the former behalf, that they should bMat. 23 8.10.not be called Rabbi, neither Masters, Matth. 23. and a charge given by the Apostle Paul to all believers in the latter behalf, that they should c1 Cor. 7.23.not be servants of men, 1 Cor. 7.
God forbid any man of us, possessed with an Anabaptistical 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 sinews and ligaments, and to dissolve 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 *Non venit Christus conditiones mutare. Hieron. in Ep. 6.forbid all those mutual relations of superiority and subjection which are in the world, and so to turn all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the express determination of aMat. 21.21.Christ, and to the constant doctrine of bRom. 13.1. &c. Eph. 6.5. Col. 3.22.S. Paul in other places: and we ought so to interpret the Scriptures, as that one place may consist with another, without clashing or contradiction. The true and plain meaning is this; that we must not acknowledge any our supreme Master, nor yeeld our selves to be wholly and absolutely ruled by the will of any, nor enthral our Iudgements and Consciences to the sentences or laws of any man, or Angel, but only Christ our Lord and Master in Heaven.
And this interpretation is very consonant to the Analogy of Scripture in sundry places. In Ephes. 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 seem to contradict one another, and for the clearing of sundry difficulties in the present argument. aEphes. 6.5.Servants (saith S. Paul there) be obedient to them that are your Masters according to the flesh. Which limitation affordeth us the distinction of Masters b—secundum carnem: quia est & Dominus secundum spiritum. Ille est verus Dominus— Augustin. in Psal. 12….according to the flesh only, and of Masters after the spirit also. Intimating that we may have other Masters of our flesh, to whom we may (and must) give due reverence, so far as concerneth the flesh; that is, so far as appertaineth to the outward man, and all outward things. But of our spirits, and souls, and consciences; as we can have no fathers, so we may have no Masters upon earth, but only our Master and our Father which is in heaven. And therefore (in Mat. 23.) Christ forbiddeth the calling of any man upon earth 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 been now declared.
Again (saith S. Paul there) aEphes. 6.7.with good will doing service, as to the Lord, and not to men; which opposition importeth a second distinction, and that is of Masters, into supreme, and subordinate: those are subordinate Masters, to whom we do service in ordine ad alium, and as under another. Those are supreme Masters, in whom our obedience resteth in the final resolution of it, without looking farther or higher. Men may be our Masters, and we their servants, the first way; with subordination to God, and b—distingu… bant Dominum aeternum a temporali: tamen subditi erant, propter dominum aeternum, etiam domino temporali. Augustin. in Psal. 124.for his sake: And we must do them service, and that with good will: but with reservation ever of our bounden service to him, as our only supreme soveraign 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 yeeld to any other but them, the mastership, that is, the soveraign and absolute mastership over us.
Briefly, we must not understand those Scriptures that forbid either Mastership or servitude, as if they intended to discharge us from those mutual obligations, wherein either in nature or civility we stand tyed one to another, in the state Oeconomical, Political, or Ecclesiastical; as anon it shall further appear: but only to beget in us a just care, amidst all the offices of love and duty which we perform to men, to preserve inviolate that liberty which we have in Christ; and so to do them service, as to maintain withal our own freedom foreign, as free.
A thing whereof it behoveth us to have a special care, and that for sundry and weighty respects. First, in regard of the trust reposed in us in this behalf. Every aReligiosus homo sanctus que diligenter & circumspectè solet tueri fidei commissa. Senec. de tranquil. cap. 11.honest man taketh himself bound to discharge with faithfulness the trust reposed in him, and to preserve what is committed unto him by way of trust, (though it be another mans) bNisi ad suum modum curam in deposito praestat, fraude non caret. l. 32. ff. de deposito.no less, if not rather much more carefully, than he would do if it were his own; that so he may be able to give a good account of his trust. Now these two, the Christian Faith, and the Christian Liberty, are of all other the choisest jewels, whereof the Lord Jesus Christ hath made his Church the depositary. Every man therefore in the Church ought cJude, 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 than once calleth upon Timothy to keep that which was committed to his trust. He meaneth it in respect of the Christian Faith: which he was bound to keep intire as it was delivered him, at his peril, and as he 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 shall be eforeign. Pittaci dictum apud Stob. Serm. 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 vel latâ culpâ, as the Lawyers say) we lose or imbeazel it (as she said in the Canticles, fCant. 1.….They made me the keeper of the Vineyard, but mine own Vineyard have I not kept:) No doubt it will lie heavy upon us, when we come to give in our accounts. Rather we should put on a resolution (like that of gExod. 10.26.Moses, who would not yeeld to leave so much as an hoof behinde 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 do, Secondly, without manifest wrong to Christ; nor thirdly, without great 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 own, for you are bought with a price. As if he had said, Though it were a great weakness in you to put your selves out of your own power into the power of others, by making your selves their servants: yet if you were your own, there should be no injury done thereby to any third person; but unto whosoever should complain as if he were wronged, you might return this reasonable answer, (cMat. 20.13.15. Friend I do thee no wrong, is it not lawful for me to do as I will with mine own?) But, saith he, this is not your case: you are not your own, but Christs. He hath bought you with his most precious bloud; 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 apparent wrong to him.
Neither only do we injure Christ, by making our selves the servants of men; but we dishonour God also: which is a third reason. For to whom we make our 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 several times to set the brand of Idolatry upon covetousness (bEphes. 5.15. the covetous man which is an Idolater, Ephes. 5. and cCol. 3.5.covetousness 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. 16.18.serveth his own belly, as the the phrase is, Rom. 16. Neither can I imagin upon what other ground the Devil should be called f2 Cor. 4.4.the God of this world, than this, that g1 John 5.19.foreign, the men of this evil world by doing him service do so make a God of him. For service is a principal part of that honour that belongeth to God alone, and whereof in his 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 only shalt thou serve. We cannot serve any other, but to his great dishonour.
Yea and our own too; which may stand for a fourth reason. Ye see your calling brethren, saith the Apostle, 1 Cor. 1.26. He would have men take notice of their Christian calling, (it is a holy and a high calling:) that so they might aEphes. 4.1.walk worthy of it, and carry themselves in every respect answerably thereunto. Now by our calling we are freemen: for bGal. 5.13.brethren you have been called unto liberty, Gal. 5. or (which is all one) to the service of God. And being so, we infinitely abase our selves, and disparage our calling; when of freemen we become slaves; and make our selves of Gods, men…s servants: incomparably more to our own dishonour, than if one that is free of a rich company, and hath born office in it, should for base respects binde himself apprentice again with a master of poor condition in some pelting trade. It is cV. Paul ff. de capit. deminut.deminutio capitis (as the Civilians call it,) for a man to descend from a higher to a lower condition: of the three degrees whereof that is esteemed the greatest, (maxima deminutio capitis) which is with loss of liberty. Leo the Emperor therefore by special and severe constitution (as you may see it in dLeo Novell. constit. 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 less than folly, yea madness (dementia and vesania) in those that were so base as to sell them: not without some indignation at the former laws, for suffering such an indignity to be so long practised without either chastisement or restraint. And if he justly censured them as men of e—qui tam ignavi & abjecti animi est— Ibid.abject mindes, that would for any consideration in the world willingly forgo their civil and Roman liberty: what flatness of spirit possesseth us, if we wilfully betray our Christian and spiritual liberty?
Whereby, besides the dishonour, we do also (which is the fifth reason, and whereunto I will adde no more) with our own hands pull upon our own heads a great deal of unnecessary cumber. For whereas we might draw an aMat. 11.30.easie yoak, carry a light burden, observe b1 John 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. St…b. Ser. 46.hard yoak of bondage, such as neither we nor any of our fathers were ever able to bear; we lay upon our own 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 from perishing, that themselves dCol. 22.22.perish in the using.
Now against this liberty, (which if we will answer the trust reposed in us, and neither wrong Christ, nor d…shonour God, nor yet d…base and encomber our selves, where we should not,) we must with our utmost power maintain: The offenders are of two sorts: to wit, such as either injuriously encroach upon the liberty of others; or else unworthily betray away their own. 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 successors of the Scribes and Pharisees, in aMat. 23.4.laying heavy burdens upon mens shoulders which they ought not, and in bMark 7.9.rejecting the Word of God to establish their own traditions; rather than the successors of S. Peter, who forbiddeth c1 Pet. 5.3.d…minatum in Cleris, in the last chapter of this Epistle at verse 3. To teach their own judgements to be infallible; To make their definitions an universal and unerring rule of faith; To stile their decrees and constitutions Oracles; To assume to themselves all power in heaven and earth; To require subjection both to their laws and persons, as of necessity unto salvation; To suffer themselves to be called by their parasites dGloss. in extravag. Ioh. 22. c. Cum in… er.Dominus Deus noster Papa, and eS…apleton de princip. fid. in praefat.Optimum, maximum, & supremum in terris numen; all which and much more is done and taught and professed by the Popes, and in their behalf: if all this will not reach to S. Pauls f2 Thes. 2.4.exaltari supra omne quod voca…ur Deus: yet certainly, 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 himself, whose heritage the Church is.
Besides these, that do it thus by open Assault, I would there were not others also, that did by secret underminings go about to deprive us of that liberty which we have in Christ Jesus, even then when they most pretend the maintenance of it. They inveigh against the Church 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 do manifest wrong to the Church in both particulars: they consider not, that those very accusations, which they thus irreverently dart at the face of their Mother, (to whom they owe better respect,) but miss it, do recoil part upon themselves, and cannot be avoided. For whereas these constitutions of the Church are made for order, decency, and uniformity sake, and to serve unto edification; 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 holiness in the things required thereby; neither do our Governors, neither ought they to press them any farther: (which is sufficient to acquit both the Governors 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 be so far blinded with prejudices and partial affections, as not see, that themselves in the mean time, do really exercise a spiritual Lordship over their disciples, who depend in a manner wholly upon their judgements, by imposing upon their consciences sundry Magisterial conclusions, for which they have no sound warrant from the written Word of God. Whereby, besides the great injury done to their brethren in the impeachment of their Christian liberty, and leading them into error: they do withall exasperate against them the mindes of those that being in authority look to be obeyed; and engage them in such sufferings, as they can have no just cause of rejoycing in.
For, beloved, this we must know, that as it is injustice to condemn the innocent, as well as it is injustice to clear the guilty, and both these are equal aProv. 17.15.abominable to the Lord: so it is superstition to forbid that as sinful, which is in truth indifferent, and therefore lawful; as well as it is superstition to enjoyn that as necessary, which is in truth indifferent, and therefore arbitrary. Doth that heavy woe in Esay 5. appertain (think ye) to them only, that out of prophaneness bEsay 5.20.call evil good: and nothing at all concern them, that out of preciseness call good evil? Doth not he decline out of the way, that turneth aside on the right hand, as well as he that turneth on the left? They that positively make that to be sin, which the Law of God never made so to be: how can they be excused from symbolizing with the Pharisees and the Papists, in making the narrow waies of God yet narrower than they are, in cMat. 15.9.teaching for doctrines mens precepts, and so d1 Cor. 7.35.casting a snare 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 do the other way; if as they say (it is a sin to kneel at the Communion, and therefore we charge you upon your consciences not to do it;) so the Church should say (it is a sin not to kneel, and therefore we require you upon your consciences to do it,) and so in all other lawful (yet arbitrary) ceremonies: possibly then the Church could no more be able to acquit her self from encroaching upon Christian liberty, than they are that accuse her for it. Which since they have done, and she hath not: she is therefore free, and themselves only guilty.
It is our duty, for the better securing of our selves, as well against those open impugners, as against these secret underminers, to look heedfully to our trenches and fortifications, and to aGal. 5.1.stand fast in that liberty wherewith Christ hath made us free, lest by some device or other we be lifted out of it. To those that seek to enthrall us, we should bGal. 2.….give place by subjection, no not for an hour; lest we be ensnared by our own default, ere we be aware. For indeed we cannot be ensnared in this kinde, but meerly by our own 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, spoil or beguile us: as if it were in our power, if we would but use requisite care thereunto, to prevent it; and as if it were our fault most, if we did not prevent it. And so in truth it is. For we oftentimes betray away our own liberty, when we might maintain it; and so become servants unto men, when we both might and ought to keep our selves free.
Which fault we shall be the better able to avoid, when we shall know the true causes, whence it springeth: which are evermore one of these two, an unsound head, or an unsound heart. Sometimes we esteem too highly of others, so far as either to envassal 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 own benefit or satisfaction in some other carnal 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, do often transgresse this way. When for fear of a frown or worse displeasure, or to curry favour with those they may have use of, or in hope either of raising themselves to some advancement, or of raising to themselves some advantage, or for some other like respects, they become officious instruments to others for the accomplishing of their lusts in such services, as are evidently (even to their own apprehensions) sinful and wicked. So a1 Sam. 22.18.Doeg did King Saul service in shedding the bloud of fourscore and five innocent Priests: and b2 Sam. 13.28.Absalons servants murdered their masters brother upon his bare command: and cMar. 15.15.Pilate partly to gratifie the Iewes, but especially for fear of dJob. 19.12.Cesars displeasure, gave sentence of death upon Iesus, who in his own 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 solicited to do that which we know we cannot do without sin; we are to maintain our liberty (if we cannot otherwise fairly decline the service) by a flat and peremptory denial, though it be to the greatest power upon earth. As the three young men did to the great Nebuchadnezzar, eDan. 3.18.Be it known unto thee O King, that we will not serve thy gods, nor worship the golden image which thou hast set up. And the ancient Christians to the heathen Emperors, Da veniam Imperator: tu carcerem, ille gehennam. And the Apostles to the whole councel of the Jewes, fActs 4.19.Whether it be right in the sight of God to hearken to you, more than unto God, judge ye. Acts 4. He that will displease God to gGal. 1.10.please men, he is the servant of men, and cannot be the servant of God.
But honest and conscionable men, who do not easily and often fail this way, aRom. 16.18.foreign (as the word is Rom. 16.) men that are not evill, are yet apt sometimes to be so far carried away with an high estimation of some men, as to subject themselves wholly to their judgements, or wills; without ever questioning the truth of any thing they teach, or the lawfulnesse of any thing they enjoyn. it is a dangerous thing bIude vers. 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 cAct. 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 plerumque fallit. Aug 2. de ordin. 9.deceive others, and be themselves deceived. That honour which Pythagoras his Scholars gave to their Master, in resting upon his bare authority (foreign) as a sufficient proof, yea as e—foreign. Aelian. 4. var. 17.a divine Oracle, many judicious even among the heathen altogether fNeq, vero proba…es▪ leo id, quod de Pythagoricis accepimus— Cic. 1. de nat. deorum.misliked, as too servile, and prejudicial to that libertas Philosophica, that freedom of judgement which was behooveful for the study of Philosophy. How much more then must it needs be prejudicial in the judgement 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 only, or to to any other writings than 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 writings of the godly ancient Fathers; more to the Canons and decrees of general and provincial Councels; and not a little to the judgement of learned, sober, and godly Divines of later and present times, both in our own and other reformed Churches. But we may not aHorat. 1. Ep. 1. V… isti qui in verba jurant, nec quid dicatur aestimant, sed à quo. Sen. Epist. 12.jurare in vèrba, build our faith upon them as upon a sure foundation, nor pin our belief upon their sleeves; so as to receive for an undoubted truth whatsoever they hold, and to reject as a grosse error whatsover they disallow, without farther examination. Saint Iohn biddeth us b1 Joh. 4.11.try the spirits, before we beleeve them: 1 Ioh. 4. And the cAct. 17.11.Beroeans are remembred with praise for so doing, Act. 17. We blame it in the Schoolmen, that some adhere pertinaciously to the opinions of Thomas, and others as pertinaciously to the opinions of Scotus, in every point wherein they differ; insomuch as it were grande piaculum, a heinous thing and not to be suffered, if a Dominican should dissent from Thomas, or a Franciscan from Sco…us, though but in one single controverted conclusion. And we blame it j…stly: for S. Paul blamed the l…ke sidings and partakings in the Church of Corinth (whilest one professed himself 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 judgements to be wholly guided by the writings of Luther or Calvin, or of any other mortal man whatsoever? Worthy instruments they were both of them of Gods glory, and such as did excellent service to the Chu…ch in their times, whereof we yet finde the benefit; and we are unthankful, if we do not blesse God for it: and therefore it is an unsavoury thing for any man …o 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 otherw…se than in part, or prophesied otherwise than 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 ye baptized in the name of Paul? even so, was either Luther or Calvin crucified for you? or were ye baptized 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 believed? that is to say, instruments, but not Lords of your belief.
To sum up, and to conclude this first point then. To do God and our selves right, it is necessary we should with our utmost strength maintain the doctrine and power of that liberty wherewith Christ hath endowed his Church, without either usurping the maestery 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 while we shun one extreme, we fall into another, as (the Lord be merciful unto us) we are very apt to do; lest while we seek to preserve our liberty that we do not lose it, we stretch it too far, and so abuse it: the Apostle therefore in the next clause of the Text putteth in a caveat for that also, (not using your liberty for a cloak of maliciousnesse.) Whence ariseth our second observation. We must so maintain our liberty, that we abuse it not: as we shall, if under the pretence of Christian liberty we either adventure the doing of some unlawful thing, or omit the performance of any requisite duty. (As free and not using your liberty for a cloak of maliciousnesse.)
The Apostles intention in the whole clause will the better appear, when we know what is meant by Cloak, and what by Maliciousnesse. The Greek word foreign, which is no where else found in the whole new Testament but in this verse only; signifieth properly any covering: as the covering of aExod. 16.14. & 36.16.badgers skins, that was spread over the Tabernacle, is in the Septuagints translation called foreign. And it is very fitly translated a cloak, (though it do not properly so signifie;) in respect of that notion wherein the word in our English tongue is commonly and proverbially used: to note some fair and colourable pretence, wherewith we disguise and conceal from the conusance of others the dishonesty and faultinesse of our intentions in some things practised by us. Our Saviour Christ saith of the obstinate Iewes, that had heard his doctrine and seen his miracles, that bIohn 15.22.they had no cloak for their sin, Ioh. 15. he meaneth they had no colour of plea, nothing to pretend by way of excuse. And Saint Paul professeth in the whole course of his ministery not to have used at any time c1 Thes. 2.5.a cloak of covetousnesse, 1 Thess. 2. that is, he did not under colour of preaching the Gospel endevour to make a prey of them, or a gain unto himself. In both which places, the Greek word is foreign, which signifieth a fair shew, pretence, or colour; which we use to call a cloak.
It is a corruption very common among us; whatsoever we are within, yet we desire aGal. 6.12.foreign, to make a fair shew outwardly, and to make bright bMat. 23.25.the outside of the platter, how sluttish soever the inside bee. We are loath to forbear those sins, which we are ashamed to professe: and therefore we blanch them, and colour them, and cloak them; that we may both do the thing we desire, and yet misse the shame we deserve. A fault of an ancient original, and of long continuance: ever since cGen. 3.7.Adam first patcht together a cloak of fig-leaves, 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.proclaim their sins as Sodom, and hide them not, but rather glory in them;) what man ever wanted some handsome cloak or other to cast over eNullum vitium est sine patrocinio. Sen. ep. 116.the foulest and ugliest transgressions? f1 Sam. 15.15.Saul spareth Agag, and the fatter cattel, flat contrary to the Lords expresse command: and the offering of sacrifice must be the cloak. g3 Kin. 21.13.Iezabel by most unjust and cruel oppression murthereth Naboth to have his Vineyard: and the due punishment of blasphemy must be the cloak. The covetous hMat. 23.14.Pharisees devour widowes houses, and devotion must be the cloak. So in the Church of Rome Monkery is used for a cloak of idlenesse and Epicurism; The seal of confession for a cloak of packing treasons, and diving into the secrets of all Princes and Estates: Purgatory, Dirges, Indulgences, and Iubilees, for a cloak of much rapine and avarice. Seneca said truly of most men, that they studied more iSen. Ep. 116.excusare vitia, quam excutere, rather solicitous how to cloak their faults than 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 virtutes, to exercise true vertue and the power of godlinesse, as colorare vitia, to mask foul vices under the vizard of vertue and godlinesse. Alas, that our own daily experience did not too abundantly justifie the complaint in the various passages of common life; not needful, being so evident, and being so many, not possible, to be now mentioned. We have a clear instance in the text, and it should grieve us to see it so common in the world: that the blessed liberty we have in Christ should become foreign a cloak, and that of maliciousnesse.
You see what the Cloak is: see now what is 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 Greek, is many times used to signifie one special kinde of sin, which is directly opposite to brotherly love and charity: and the word is usually so taken, wheresoever it is either set in opposition to such charity, or else ranked with other special sins of the same kinde, such as are aRom. 1.29; Col. 3.8; Tit. 3.3.anger, envie, hatred, and the like. And if we should so understand it here, the sense were good: for it is a very common thing in the world to offend against brotherly charity, under the colour of Christian liberty; and 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 evil, and of naughtinesse, according to the adequate signification of the Greek and Latine adjectives, foreign and malus, from whence the substantive used in the Text is derived. Of which maliciousnesse so largely taken, that special maliousnesse before spoken of, is but a branch. The Apostles full purpose then in this clause of the text, is to restrain all that abuse of Christian liberty, whereby it is made a cloak for the palliating of any wicked or sinful practise in any kinde whatsoever. And so understood, S. Peters admonition here is parallell'd with S. Pauls elsewhere; Brethren (saith he) you have been called unto liberty: only use not your liberty for an occasion to the flesh, Gal. 5.15. To use liberty for an occasion to the flesh, and to use liberty for a cloak of maliciousnesse; is the very same thing: and it is a very great sin.
For the proof whereof I shall need to use no other arguments, than the words of the Text will afford. First every act of maliciousnesse is a sin: and secondly to cloak it with a fair pretence, maketh it a greater sin: but then thirdly to use Christian liberty for the cloak, giveth a farther addition to it, and maketh it a greater sin. First it is a sin to do any act of maliciousnesse. foreign and foreign we know are conjugata, and do mutually infer each other. It is a superfluous thing, and such as we might well enough be without: aJam. 1.21.foreign superfluity of maliciousnesse, Iam. 1. Nor so only, but it is an hurtful thing and of a noxious and malignant quality, as leaven sowring the whole lump 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, repent of this thy wickednesse or maliciousnesse, saith S. Peter to Simon Magus, Act 8. It is a thing to be cast away from us, and abominated as a filthy garment or polluted cloth: d1 Pet. 2.1.foreign, laying aside or casting away all maliciousnesse, saith the same Apostle again in the first verse of this Chapter.
It is evill then to do any act of maliciousnesse: but much worse when we have so done, to cloak it with a fair 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 do; this cloaking of our sins 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 sins hateth hypocrisie. They that by injustice and oppression devour widows houses, shall certainly receive damnation for that, but if withall they do 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 cloak for their maliciousnesse: they might yet at least bethink themselves of somewhat else of lighter price to make a cloak of; and not to use to so base a purpose so rich a stuffe, as is this blessed liberty which the Son of God hath purchased with his most precious bloud 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 becometh a Devil. So to use this liberty which is a spiritual thing, for an occasion to the flesh, to take this liberty which (if I may so speak) is the very livery cloak of the servant of God, and to make it a cloak of maliciousness for the service of sin: must needs be presumption in an high degree, and an unsufferable abuse.
Now we see how great a sin it is thus to abuse our liberty, it will be needful in the next place to inquire more particularly, wherein this abuse consisteth, that so we may be the better able to avoid it. We are therefore to know that Christian liberty may be used or rather abused for a cloak of maliciousness, these four ways following. First, we may make it a cloak of maliciousness, if we hold 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 aNoli ergo libertate … ad liberè peccandum. August. in Ioh. tract. 41.prophaneness of their own hearts, pervert this branch of Evangelical doctrine, as they do all the rest, to their own destruction. As a Spider turneth the juyce of the sweetest and most medicinable herbs into poyson: so these bIude ver. 4.turn the grace of God into wantonness, and the liberty they have in Christ into a prophane licentiousness. Great offenders this way are the Libertines and Antinomists, who quite cancel the whole Law of God, under the pretence of Christian Liberty, as if they that were in Christ were no longer tyed to yeeld obedience to the Moral Law: which is a pestilent error, and of very dangerous consequence; Whereas our blessed Saviour himself hath not only professed that he came not to destroy the Law, but expresly forbidden any man to think so of him. (cMat. 5.17. V. Augustin. li. 17, 18. &c. contra Faustum Manichaeum fuse; & in quaest. V. & N▪ T. quaest. 69. Think not that I came to destroy the Law, I came not to destroy it, but to fulfil it.) And Saint Paul rejecteth the consequence with an absit, as both unreasonable and impious, if any man should conclude, that by preaching the righteousness of faith, the Law were abolished, (dRom. 3. ult. Do me then make void the Law through faith? God forbid: yea (saith he, rather) we establish the Law, Rom. 3.
But they interpret those words of Christ in this sense, He came not destroy the law, but to fulfil it: that is, he came not to destroy it without fulfilling it first, but by fulfilling it in his own person, he hath destroyed it unto the person of every believer: and therefore is Christ said to be aRom. 10 4. Finis perficiens, non interficiens. August. 2. cont. adversar. legis 7.the end of the law to every one that believeth, Rom. 10. Whence it is that the faithful are said to be 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 Expositions 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 choice upon this Scripture: It shall suffice us to propound one distinction, which well heeded and rightly applyed, will clear the whole point concerning the abrogation and obligation of the Moral Law under the New Testament, and cut off many needless curiosities, which lead men into error. The Law then may be considered either as a Rule, or as a Covenant. Christ hath freed all believers from the rigour and curse of the law, considered as a Covenant: but he hath not freed them from obedience to the law, considered as a Rule. And all those Scriptures that speak of the Law as if it were abrogated or anulled, take it considered as a Covenant; those again that speak of the Law as if it were still in force, take it considered as a Rule. The Law as a Covenant, is rigorous; and under that rigour we now are not, if we be in Christ: but the Law as a Rule, is equal; and under that equity we still are, though we be in Christ.
The Law as a Rule only sheweth us, what is good and evill, what we are to do and not to do. (aMic. ….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 transgress it. But the Law as a Covenant exacteth punctual and personal performance of every thing that is contained therein, with a condition annexed of Gods acceptance, and of blessing if we perform it to the full; but of his wrath and curse upon us, if we fail in any thing. Now by reason of transgression we having all broken that Covenant, the Law hath his work upon us, and involveth us all in bGal. 3.10.the curse: so as by cIbid. vers. 11.the Covenant of the Law no flesh living can be justified. Then cometh in Christ: who subjecting himself for our sakes to the Covenant of the Law, first fulfilleth it in his own person, but in our behalf as our surety; and then 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 believe, are free from the Covenant of the Law, and from the Curse of the Law; and set under a Covenant of Grace, and under promises of Grace. There is a translation then of the Covenant: but what is all this to the Rule? That still is where it was: even as the nature of good and evil is still the same it was. And the Law considered as a Rule, can no more be abolished or changed, than can the nature of good and evil be abolished or changed. It is our singular comfort then, and the happiest fruit of our Christian liberty, that we are freed by Christ and through faith in him from the Covenant and Curse of the Law: but we must know that it is our duty, notwithstanding the liberty that we have in Christ, to frame our lives and conversations according to the Rule of the Law. Which if we shall neglect under the pretence of our Christian Liberty; we must answer for both: both for neglecting our duty, and for abusing our liberty. And so much for the first way.
The second way, whereby our liberty may be used for a cloak of maliciousness; is, when we stretch it in the use of things that are indeed indifferent beyond the just bounds of sobriety. Many men that would seem to make conscience of their way, will perhaps ask the opinion of some Divine, or other learned man, whether such or such a thing be lawful or no; and if they be once perswaded that it is lawful, they then think they have free liberty to use it in what manner and measure they please: never considering what aBecause we are free, we may not run wild. Hall. 15. Contempl. 3.caution and moderation is required even in lawful things to use them lawfully. Saint Gregories rule is a good one, bGregor.Semper ab illicitis, quando que & à licitis: things unlawful we must never do; nor ever lawful things, but with due respect to our calling and other concurrent cQuaedam quae licent, tempore & loco mutato non licent. Sen. controver. 25.circumstances. Wine and musick, and gorgeous apparel, and delicate fare, are such things as God in his goodness hath created and given to the children of men for their comfort; and they may use them lawfully, and take comfort in them as their portion: but he that shall use any of them intemperately, or unseasonably, or vainly, or wastfully, abuseth both them and himself. And therefore we shall often finde 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 flock, and chaunting to the sound of the Vial, and drinking Wine in bowls, Amos 6. And the women for their eEsa. 3.18.23.bracelets, and ear-rings, 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 himself pronounceth a woe against gLuk. 6.25.them that laugh, Luk. 6. And yet none of all these things are or were in themselves unlawful: it was the excess only, or other disorder in the use of them that made them obnoxious to reproof. Though some in their heat have said so, yet who can reasonably say, that horse-matches, or playing at cards or dice, are in themselves and wholly unlawful? And yet on the other side, what sober wise man, because the things are lawful, would therefore approve of that vain and sinful expence which is oftentimes bestowed by men of mean estates in the dieting of Horses, and wagering upon them? or of that excessive abuse of gaming, wherein thousands of our Gentry spend in a manner their whole time, and consume away their whole substance, both which ought to be far more precious unto them? I might instance in many other things in like manner. In all which, we may easily erre either in point of judgement, or practice, or both; if we do not wisely sever the use from the abuse. Many times because the abuses are common and great, we peevishly condemn in others the very use of some lawful things. And many times again, because there is evidently a lawful use of the things, we impudently justifie our selves in the very abuses also. That is foolish preciseness in us; and this prophane partiality: by that we infringe our brethrens liberty; by this pollute our own. The best and safest way for us in all indifferent things is this: to be indulgent to others, but strict to our selves; in allowing them their liberty with the most, but taking our own liberty ever with the least.
But is not this to preach one thing, and do another? ought not our Doctrine and our Practice to go together? It is most true, they ought so to do: Neither doth any thing I have said make to the contrary. What we may doctrinally deliver to be absolutely necessary, we may not in our own practice omit: and what we may doctrinally condemn as simply unlawful, we are bound in our own practice to forbear. But things of a middle and indifferent nature, we may not (doctrinally) either impose them as necessary, neither forbid as unlawful; but leave a liberty in them both for other men and 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 we must allow others a liberty, which for some particular reasons it may not be so fit for us to take; and we may also tye our selves to that strictness for some particular reasons, which we dare not to impose upon others. It was a foul fault and blame-worthy in the Scribes and Pharisees to tye aMat. 2….4.heavy burdens upon other mens shoulders, which they would not touch with one of their fingers: but if they should (without superstition, and upon reasonable inducements) have laid such burdens upon themselves, and not imposed them upon others; for any thing I know, they had been blameless. There are many things which in my conscience are not absolutely and in Thesi necessary to be done; which yet in Hypothesi for some personal respects I think so fit for me to do, that I should resolve to undergo some inconveniency rather than omit them; still reserving to others their liberty to do as as they should see cause. There are again many things which in my conscience are not absolutely and in Thesi unlawful to be done; which yet in Hypothesi, and for the like personal respects, I think so unfit for me to do, that I should resolve to undergo some inconvenience rather than do them: yet still reserving to others the like liberty as before, to do as they should see cause. It belongeth to every sober Christian advisedly to consider not only what in it self may lawfully be done or left undone; but also what in godly wisdom and discretion is fittest for him to do, or not to do upon all occasions, as the exigence of present circumstances shall require. He that without such due consideration will do all he may do at all times, under colour of Christian liberty, he shall undoubtedly sometimes use his liberty for a cloak of maliciousness. And that is the second way, by using it excessively.
It may be done a third way, and that is by using it uncharitably, 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 weak consciences of our brethren thereby, and will not remit in any thing the extremity of that right and power, we have in things of indifferent nature, bRom. 15.2.to please our neighbour for his good unto ed…fication, at least so far as we may do it without greater inconvenience; we cRom. 14.15.walk not charitably: and if not charitably, then not Christianly. Indeed the case may stand so, that we cannot condescend to his infirmity without great prejudice 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; we may not in such case redeem 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 we may do it; it is not enough for us to dRom. 15.1.please our selves, and to satisfie our own consciences, that we do but what we lawfully may: but we ought also to eGal. 6.2.bear one another burdens, and to forbear for one anothers sakes what otherwise we might do, and so to fulfil the Law of Christ. S. Paul who hath forbidden us in one place to make our selves f1 Cor. 7 23.the servants of any man (1 Cor. 7.) hath yet bi…dden 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 do in every teacher of truth,) for though he were h 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 means he might win 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 lawful: and yet withal we should purpose and be fully resolved for charity sake to forbear the use of many things, if we finde them inexpedient. He that will have his own way in every thing he hath a liberty unto, whosoever shall take offence at it; maketh his liberty but a cloak of maliciousness, by using it uncharitably.
The fourth and last way, whereby we may use our liberty for a cloak of maliciousness, is, by using it undutifully, pretending it unto our disobedience to lawful authority. The Anabaptists that deny all subjection to Magistrates in indifferent things, do it upon this ground, that they imagine Christian liberty to be violated when by humane laws it is determined either the one way or the other. And I cannot but wonder, that many of our brethren in our own Church, who in the question of Ceremonies must argue from their ground, (or else they talk of Christian liberty to no purpose) should yet hold off, before they grow to their conclusion: which to my apprehension seemeth by the rules of good discourse to issue most naturally and necessarily from it. It were a happy thing for the peace both of this Church and of their own consciences, if they would in calm bloud review their own dictates in this kind; and see whether their own 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 abhor) be fairly avoided. Yet somewhat they have to say for the proof of that their ground: which if it be …ound, it is good reason we should subscribe to it; if it be not, it is as good reason they should retract it. Let us hear therefore what it is, and put it to trial.
First, say they, Ecclesiastical Constitutions (for there is the quarrel) determine us precisely ad unum in the use of indifferent things, which God and Christ have left free ad utrumlibet. Secondly, by inducing a necessity upon the thing they enjoyn, they take upon them as if they could alter the nature of things, and make that to become necessary which is indifferent, which is not in the power of any man, (but of God only,) to do. Thirdly, these Constitutions are so far pressed, as if men were bound in conscience to obey them, which taketh away the freedom of the conscience: for …f the conscience be bound, how is she free? Nor so only, but fourthly, the things so enjoyned are by consequence imposed upon us as of absolute necessity unto salvation: forasmuch as it is necessary unto salvation for every man to do that which he is bound in conscience to do; by which device kneeling at the Communion, standing at the Gospel, bowing at the name of Jesus, and the like, become to be of necessity unto salvation. Fifthly, say they, these Constitutions cannot be defended but by such arguments as the Papists use for the establishing of that their rotten Tenet, that humane laws binde the conscience as well as divine. Then all which premises, what can be imagined more contra…ious to true Christian liberty?
In which Objections (before I come to their particular answer) I cannot but observe the unjust (I would we might not say unconscionable) partiality of the Objecters. First, in laying the accusation against the Ecclesiastical laws only: whereas their arguments (if they had any strength in them) would as well conclude against the Political laws in the civil State, and against domestical orders in private Families, as against the Laws Ecclesiastical: yet must these only be guilty, and they innocent, which is not equal. Let them either damn them all, or quit them all: or else let them shew wherein they are unlike, which they have not yet done, neither can do. Secondly, when they condemn the things enjoyned as simply and utterly unlawful upon quite other grounds; and yet keep a stir about Christian liberty: for which argument there can be no place without supposal of indifferency, (for Christ hath left us no liberty to unlawful things,) how can they answer this their manifest partiality? Thirdly, if they were put to speak upon their consciences, whether or no, if power were in their own hands, and Church affairs left to their ordering, they would not forbid those things they now dislike, every way as strictly and with as much imposition of necessity, as the Church presently enjoyneth them; I doubt not but they would say Yea: and what equity is there in this dealing, to condemn that in others, which they would allow in themselves? Fourthly, in some things they are content to submit to the Ecclesiastical Constitutions notwithstanding their Christian liberty, which liberty they stiffely pretend for their refusal of other some: whereas the case seemeth to be every way equal in both; all being enjoyned by the same authority, and for the same end, and in the same manner. If their liberty be impeached by these; why not as much by those? or if obedience to those may consist with Christian liberty; why not as well obedience to these? In allowing some, rejecting others, where there is the same reason of all: are they not very partial?
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 only Laws Political and Ecclesiastical: but also all Vows, Promises, Covenants, Contracts, and what not, that pitcheth upon any certain resolution de futuro, should be prejudicial to Christian Liberty: because they do all determine something in unam partem, which before was free and indifferent in utram que partem. For example: if my friend invite me to sup with him, I may by no means promise him to come; because the liberty I had before to go or not to go, is now determined by making such a promise: neither may a young man bind himself an Apprentice, with any certain Master, or to any certain trade, because the liberty he had before of placing himself indifferently with that Master, or with another, and in that trade, or in another, is now determined by such a contract. And so it might be instanced in a thousand other things. For indeed to what purpose hath God left indifferent things determinable both ways by Christian liberty, if they may never be actually determined either way, without impeachment of that liberty? It is a very vain power, that may not be brought into act; but God made no power in vain. Our Brethren I hope will wave this first argument, when they shall have well examined it: unless they will frame to themselves under the name of Christian liberty, a very Chimera, a non ens, a meer notional liberty, whereof there can be no use.
That which was alleaged secondly, that they that make such Laws take upon them to alter the nature of things, by making indifferent things to become necessary, being said gratis without either truth or proof, is sufficiently answered by the bare denyal. For they that make Laws concerning indifferent things, have no intention at all to meddle with the nature of them; they leave that in medio as they found it: but only for some reasons of conveniency to order the use of them; the indifferency of their nature still being where it was. Nay, so far is our Church from having any intention of taking away the indifferency of those things which for order and comeliness she enjoyneth; that she hath by her publick declaration protested the contrary: wherewith they ought to be satisfieed. Especially since her sincerity in that declaration (that none may cavil, as if it were protestatio contraria facto,) appeareth by these two most clear evidences among many other; in that she both alloweth different rites used in other Churches, and also teacheth her own rites to be mutable: neither of which she could do, if she conceived the nature of the 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 conscience is not left free; or else there would be a contradiction. For there is no contradiction, where the affirmative & negative are not ad idem, as it is in this case. For Obedience is one thing, and the Thing commanded another; The Thing is commanded by the Law of man, and in regard thereof the conscience is free: but Obedience to men is commanded by the Law of God, and in regard thereof the conscience is bound. So that we are bound in conscience to obedience in indifferent things lawfully commanded; the conscience still remaining no less free in respect of the things themselves so commanded, then it was before. And you may know it by this; In Laws properly humane (such as are those that are made concerning indifferent things) the Magistrate doth not nor can say; This you are bound in conscienee to do, and therefore I command you to do it: as he might say, if the bond of obedience did spring from the nature of the things commanded. But now when the Magistrate beginneth at the other end, as he must do, and saith, I command you to do this or that, and therefore you are bound in conscience to do it: this plainly sheweth, that the bond of obedience ariseth from that power in the Magistrate, and duty in the subject, which is of divine Ordinance. You may observe therefore that in humane Laws not meerly such (that is, such as are established concerning things simply necessary, or meerly unlawful;) the Magistrate may there derive the bond of obedience from the nature of the things themselves. As for example, if he should make a Law to inhibite Sacriledge, or Adultery; he might then well say, you are bound in conscience to abstain from these things, and therefore I command you so to abstain: which he could not so well say in the Lawes made to inhibit the eating of flesh, or the transportation of grain. And the reason of the difference is evident: because those former Laws are rather Divine than humane (the substance of them being divine, and but the sanction only humane) and so binde by their immediate vertue, and in respect of the things themselves therein commanded: which the later being meerly humane (both for substance and sanction) do not.
The consideration of which difference and the reason of it, will abundantly discover the vanity of the 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 again, that obedience is one thing; and the things commanded another. Obedience to lawful authority is a duty commanded by God himself and in his Law, and so is a part of that aHeb. 12.14.holinesse without which no man shall see God: but the things themselves commanded by lawful authority, are neither in truth necessary to salvation, nor do they that are in authority impose them as such. Only they are the object (and that but by accident neither and contingently, not necessarily) about which that obedience is conversant, and wherein it is to be exercised. An example or two will make it plain. We know every man is bound in conscience to imploy himself in the works 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 shooes, were necessary to salvation, because these are the proper imployment of the Vintners, and Shoomakers calling, which they in conscience are bound to follow, nor may without sin neglect them? Again, if a Master command his servant to go to the market, to sell his corn, and to buy in provision for his house, or to wear a livery of such or such a colour and fashion: in this case who can reasonably deny but that the servant is bound in conscience to do the very things his master biddeth him to do; to go, to s…ll, to buy, to wear? and yet is there any man so forsaken of common sense, as thence to conclude, that going to market, selling of corn, buying of meat, wearing a blue coat, are necessary to salvation? or that the Master imposeth those things upon the servant as of necessity unto salvation? The obligation of the servants conscience to do the things commanded ariseth from the force of that divine Law which bindeth servants to obey their masters in lawful things. The master in the things he so commandeth, hath no particular actual respect to the conscience of his servant, (which perhaps all that while never came within his thoughts,) but meerly respecteth his own occasions and conveniences. In this example as in a glasse let the Objectors behold the lineaments and feature of their own argument. Because kneeling, standing, bowing, are commanded by the Church, and the people are bound in conscience to obey the 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 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 prejudicial to Christian liberty, as that every faithful man were bound in conscience for the maintenance of that liberty, to disobey her authority therein, and to confesse against the imposition. But our Church hath been so far from any intention of doing that her self, that by her foresaid publick 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 untruly) charge her; to look unto their own cloaks, dive into their own bosoms, and survey their own positions and practise: if happily they may be able to clear themselves of trenching upon Christian liberty, and ensnaring the consciences of their brethren, and imposing upon their Proselytes their own traditions of kneel not, stand not, bow not, (like those mentioned Col. 2. of bCol. 2.21.touch not, taste not, handle not) requiring to have them accepted of the people even as of necessity unto salvation. If upon due examination they can acquit themselves in this matter, their accounts will be the easier: but if they cannot, they shall finde, when the burden lighteth upon them, that it will be no light matter to have been themselves guilty of that very crime, whereof they have unjustly accused others.
As for consent with the Papists in their doctrine concerning 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 Ecclesiastical, binde the consciences of men, not only in respect of the obedience, but also in respect of the things themselves commanded, and that by their own direct immediate and proper vertue. In which doctrine of theirs, 3. things are to be misliked. First, that they give a preheminence to the Ecclesiastical lawes above the Secular in this power of binding. We may see it in them, and in these objectors; how men will run into extremities beyond all reason, when they give themselves to be led by corrupt respects. As he said of himself and his fellow-Philosophers, aHorat. 1. Ep. 17.Scurror ego ipse mihi, populo tu: so it is here. They of Rome carried with a wretched desire to exalt the Papacy, and indeed the whole Clergy as much as they may, and to avile the secular powers as much as they dare; they therefore ascribe this power over the conscience to the Ecclesiastical lawes especially, but do 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 platform of discipline into the Church, and for that purpose to present the established government unto the eyes and the hearts of the people in as deformed a shape as they can; quarrel the Ecclesiastical lawes especially for tyrannizing over the consciscience, but do not shew themselves so much agrieved at the secular. Whereas the very truth is, whatsoever advantages the secular powers may have above the Ecclesiastical, or the Ecclesiastical above the secular in other respects; yet as to the power of binding the conscience, all humane lawes in general are of like reason, and stand upon equal termes. It is to be misliked secondly in the Romish doctrine, that they subject the conscience to the things themselves also, and not only tye it to the obedience; whereby they assume unto themselves (interpretativè) the power of altering the nature of the things by removing of their indifferency, and inducing a necessity: for so long as they remain indifferent, it is certain they cannot binde. And thirdly and principally it is to be misliked in them, that they would have this binding power to flow from the proper and inherent vertue of the Lawes themselves immediately and per se; which is in effect to equal them with the divine Law: for what can that do more? whereas humane lawes in things not repugnant to the Law of God, do binde the conscience indeed to obedience, but it is by consequent, and by vertue of a former Divine Law, commanding us in all lawful things to obey the superiour powers.
But whether mediately or immediately, may some say, whether directly or by consequent, whether by its own or by a borrowed vertue; what is it material to be argued, so long as the same effect will follow, and that as intirely to all intents and purposes, the one way as well as the other? As if a debt be alike recoverable; it skilleth not much whether it be due upon the original bond, or upon an assignment. If they may be sure to be obeyed, the higher powers are satisfied: Let Scholars wrangle about words and distinctions; so they have the thing, it is all they look after. This Objection is in part true, and for that reason the differences in this controversie are not altogether of so great consequence as they have seemed to some. Yet they that think the difference either to be none at all, or not of considerable moment, judge not aright. For albeit it be all one in respect of the governours, whence the obligation of conscience springeth, so long as they are conscionably obeyed, as was truly 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 for two weighty and important considerations.
For first: if the obligation spring as they would have it from the Constitution it self, by the proper and immediate vertue thereof; then the conscience of the subject is tyed to obey the Constitution in the rigour of it: whatsoever occasions may occur, and whatsoever other inconveniences may follow thereupon: so as he sinneth mortally, who at any time in any case (though of never so great necessity) doth otherwise than the very letter of the Constitution requireth, (yea though it be extra casum scandali & contemptus.) Which were an heavie 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 binde the conscience of the subject, not immediately and by its own vertue, but by consequent only and by vertue of that law of God which commandeth all men to obey their superiours in lawful things: then is there a liberty left to the subject, in cases extraordinary and of some pressing necessity not otherwise well to be avoided, to do otherwise sometimes than the Constitution requireth. And he may so do with a free conscience. So long as he is sure of these two things: First, that he be driven thereunto by a true and reall, and not by a pretended necessity only; and secondly, that in the manner of doing he use such godly discretion, as neither to shew the least contempt of the law in himself, nor to give ill example to others to despise government or governors. And this first difference is material.
And so is the second also, if not much more; which is this. If the Magistrates Constitution did binde the conscience virtute propria, and immediately; then should the conscience of the subject be bound to obey the constitution of the Magistrate ex intuitu praecepti, upon the bare knowledge and by the bare warrant thereof, without farther enquiry: and consequently should be bound to obey as well in unlawful things, as lawful. Which consequence (though they that teach otherwise will not admit) yet in truth they cannot avoid: for the proper and immediate cause being supposed, the effect must needs follow. Neither do I yet see what sufficient reason they that think otherwise can 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 unlawful things. The true reason of it is well known to be this, even because God hath commanded us to obey in lawful things, but not in unlawful. But for them to assign this reason, were evidently to overthrow their own Tenent: because it evidently deriveth the bond of conscience from a higher power than that of the Magistrate, even the Commandement of God. And so the Apostles indeed do 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 commanded of God; And that for conscience sake too: why? because the magistrates are the ministers of God. Neither may they be resisted: and why? because to resist them is to resist the ordinance of God. That is S. 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, vers. 13. And all this may very well stand with Christian liberty: for the conscience all this while is cCum Christo juben…e servis homini, non illi servis sed ei qui jussti. Aug. in Psal. 124.subject to none but God.
By these answers to their Objections, you may see what little reason some men have to make so much noise as they do about Christian liberty. Whereupon if I have insisted far beyond both your expectations and my own first purpose: I have now no other thing whereby to excuse it, but the earnestnesse of my desire, if it be possible, to contain within some reasonable bounds of sobriety and duty, those of my brethren, who think they can never run far enough from superstition, unlesse they run themselves quite out of their allegiance. There are sundry other things, which I am forced to passe by, very needful to be rightly understood, and very useful for the resolution of many cases of conscience which may arise from the joynt consideration of these two points, of Christian Obedience, and of Christian Liberty. For the winding of our selves out of which perplexities, when they may concern us, I know not how to commend both to my own practise and yours, a shorter and fuller rule of direction, than to follow the clew of this Text: Wherein the Apostle hath set just bounds both to our obedience and liberty. Bounds to our obedience; that we obey so far as we may without prejudice to our Christian liberty; in all our acts of obedience to our superiours still keeping our consciences free, by subjecting them to none but God. Submit your selves, &c. but yet as free and as the servants of God, and of none besides. Bound… to our Liberty; that (the freedome of our judgements and consciences ever reserved,) we must yet in the use of indifferent things moderate our liberty, by ordering our selves according unto Christian sobriety, by condescending sometimes to our brethren in Christian charity, and by submitting our selves to the lawful commands of our governours in Christian duty. In any of which respects if we sh…ll fail, 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 cloak of maliciousnesse, but as the servants of God.]
And so I passe from this second, to my third and last observation; wherein, if I have been too long or too obscure in the former, I shall now endevour to recompense it, by being both shorter and plainer. The Observation was this. In the whole exercise both of the liberty we have in Christ, and of those respects we owe unto men, we must evermore remember our selves to be and accordingly behave our selves as those that are Gods servants: in these last words, (But as the servants of God,) containing our condition and our carriage. By our condition, we are foreign, the servants of God: and our carriage 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 carriage answerably thereunto, to demean our selves foreign, as the servants of God.
For the first: We cannot imagine any consideration, that may be found in any service in the world, to render it desireable; which is not to be found, and that in a far 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 concur; the service of God and of Christ is excellently all these. It is of all other the most just, the most necessary, the most easie, the most honourable, the most profitable service. And what would you have more?
First it is the most just service; whether we look at 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 break 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 do his will, and instruments to promote his glory? Besides this Ius creationis; he hath yet two other titles to our services, Ius redemptionis, and Ius liberationis. He hath bought us out of the hands of our enemies, and so we are his by purchase: and he hath won us out of the hands of our enemies, and so we are his by conquest. We read often in the Law of servants 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 own most precious bloud. And being bought with such a price we are d1 Cor. 6.19.not our own, to serve the lusts of our own flesh; nor any mans else, that we should be the servants of men; but his only that hath bought us and paid for us, to e1 Cor. 6.20.glorifie him both in our bodies and souls, for they are his; jure redemptionis, by the right of Purchase and Redemption. Again, when we were mancipia peccati & diaboli, the devils Captives, and slaves to every ungodly lust: in which condition if we had lived and died, after a hard and toylsome service in the mean time, our wages in the end should have been eternal death: God by sending his Son to live and dye for us, hath conquered sin and Satan, and freed us from that wretched thraldom, to this end,
That being delivered out of the hands of our enemies we might fLuk. 1.74, 75serve him in holinesse and righteousnesse before him all the daies of our lives. (gPsal. 116.16. I am thy servant, I am thy servant, and the Son of thine handmaid; thou hast broken my bonds in sunder, Psal. 116.) That is jus liberationis, the right of Conquest and deliverance. Having so many and so strong titles thereunto, hAn qui fundum aufert. ejus a quo emptus est, & tradit et qui nihil in eo habet juris, injustus est: & qui seipsum auf…rt dominuti Deo, a quo factus est, & malignis servit spiritibus, justus est? Aug. 19. de Civit. 21.with what Justice can we hold back our services 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 we should also give unto God the things that are Gods by so many and just titles.
Especially since there are reasons of Equity on our part in this behalf, as well as there is title of right on his part. You know the rule of equity, what it is; even to do to others, as we would be done to. See then first how we deal with those that are under our command. We are rigid and importunate exactors of service from them: we take on unreasonably, and lay on unmercifully, and bewray much impatience and 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 aVis ut tibi serviat▪ cum quo factus es; & non vis servire ei, a quo factus es? Aug. de 10. Chord. c. 10.conscience in performing our bounden services to our Lord and Master that is over us? But as it is with some unconscionable dealers in the world, that neither have any pity to forbear their debtors, nor any care to satisfie their creditors; and as we use to say of our great ones (and that but too truly of too many of them) that they will neither do right, nor take wrong: such is our disposition. We are neither content to forgoe any part of that service, which we take to be due to us; nor willing bQuod laudas in servo, non exhibes Domino: & eò sceleratiùs, quia vis ut meliorem tu habeas servum quàm te Deus. Aug. Ibid.to perform any part of that service, which we know to be due to God. See secondly, how we have dealt even with God himself. It is the masters part to command, not to serve: yet have we against all reason and good order done our endevour to make him who is our Master become our slave. Himself 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 sins, and wearied me with thine iniquities, Esay 43.) Now what can be imagined more preposterous and unequal, then for a servant to make his master do him service, and himself the while resolve to do his master none? See thirdly, what Christ hath done for us: though he were the Eternal Son, of the Eternal God, no way inferiour to the Father, no way bound to us; yet out of his free love to us, and for our good, he took upon him dPhil. 2.7.the form 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 binde us to answer his so great love, by making our selves servants unto him, who thus made himself a servant for us. Thus both in point of right and equity, the service of God is a just service.
It is secondly, the most necessary service. Necessary first, because we are servi-nati, of a servile condition, born to serve. We have not the liberty to chuse whether we will serve, or no: all the liberty we have is to chuse our master; (as Ioshua said to the people, aJos. 24.15.Chuse you whom you will serve.) Since then there lieth upon us a necessity of serving, it should be our wisdome 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 we 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, cNihil illi jam liberi est: spospondit. Senec. Ep. 36.by our own voluntary act: when we bound our selves by solemn vow and promise in the face of the open congregation at our Baptism, to continue Christs faithful souldiers 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 do. Thus the service of God is a necessary service.
It is thirdly, (which at the first hearing may seem a Paradox, yet will appear upon farther consideration to be a most certain truth) of all other the most easie service: in regard both of the certainty of the employment; and of the help we have towards the performance of it. He that serveth many Masters, or even but one if he be a fickle man, he never knoweth the end of his work: what he doth now, anon he must undo: and so Sisyphus-like he is ever doing, and yet hath never done. aMatth. 6.24.No man can serve two masters: not serve them so, as to please both; scarse so, as to please either. And that is every mans case, that is a slave to sin: bSenec.Tot Domini, quot vitia. Every lust calleth for his attendance; yea and many times contrary lusts cNos …am graves Dominos, interdum alternis vicibus impe…antes, interdum patimur. Senc. Ep. 37.at once, (as when Ambition biddeth, let flye, and Covetousness cryeth as fast, Hold:) whereby the poor man is dEn quid agis? Duplici in diversum scinderis hamo▪ Hunccine, an hunc sequeris? Pers. Satyr. 5.infinitely distracted, between a loathness to deny either, and the impossibility of gratifying both. Saint Paul therefore speaking of the state of the Saints before conversion, expresseth it thus, Tit. 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 work must be, and what his wages must be. As is the Master himself, so are his Commandements, fHeb. 13.8.Yesterday, and to day the same, and for ever, without variableness or so much as gJam. 1 17.shadow of turning. (h1 John 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 certainly what we must do; but much more to be assured of sufficient help for the doing of it. If we were left to our selves for the doing of his will, so as the yoak lay all upon our necks, and the whole burden upon our shoulders: our necks, though their sinews were of iron, would break under the yoak; and our shoulders, though their plates had the strength of brass, would crack under the burden. But our comfort is, that (as Saint Austin sometimes prayed, aAugustin.da Domine quod jubes & jube quod vis:) so he that setteth us on work, strengtheneth us to do the work, (bPhil. 4.13. I can do all things through him that strengtheneth me, Phil. 4.) Nay rather himself doth cEsay. 26.12.the work in us (d1 Cor. 15.10. Yet not I, but the grace of God in me, 1 Cor. 15.) The Son of God putteth his neck in the yoak with us, whereby it becometh his yoak as well as ours; and that maketh it so easie to us; and he putteth the shoulder under the burden with us, whereby it becometh his burden as well as ours; and that maketh it so light to us. (eMat. 11.30. Take my yoak upon you: for my yoak is easie, and my burden light. fAuson. in carm. ad Theodos.Iuvat idem, qui jubet. What he commandeth us to do, he helpeth us to do: and thence it is, that g1 John 5.3.his Commandements are not grievous. Thus the service of God is an easie service.
It is fourthly, the most honourable service. Caeteris paribus, he goeth for the better man, that serveth the better Master. And if men of good rank and birth think it an honour for them, and a thing worthy their ambition to be the Kings servants, because he 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 Maximus, and that without either flattery or limitation, the best and greatest Master, and in comparison of whom the best and greatest Kings are but as worms 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 own honour. For b1 Sam. 2.50.them that honour me I will honour, saith God, 1 Sam. 2. and Christ, Ioh. 12. cJohn 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 fifthly, the most profitable service. We are indeed aLuke 17.10.unprofitable servants to him: but sure we have a very profitable service under him. They that speak against the Lord with stout words, saying, bMal. 3.13, 14.It is vain to serve God, and what profit is it that we have kept his Ordinances? Mal. 3. or as it is in Iob 21. cJob 21.15.What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? speak without all truth and reason. For verily never man truly served God, who gained not incredibly by it. These things among other the servants of God may certainly reckon upon, as the certain vails and benefits of his service, wherein his Master will not fail him, if he fail not in his service: Protection, Maintenance, Reward. Men that are in danger cast to put themselves into the service of such great personages as are able to give them protection. Now God, both can and will protect his servants from all their enemies, and from all harms. (dPsal. 143.12. (I am thine, O save me. Psal. 119.94. Of thy mercy cut off mine enemies, and destroy all them that afflict my soul, for I am thy servant, Psal. 143.) Again, God hath all good things in store both for necessity and comfort, and he is no niggard of either; but that his servants may be assured of a sufficiency of both, when other shall be left destitute in want and distress, (eEsa. 65.13, 14. Behold my servants shall eat, but ye shall be hungry; behold my servants shall drink, but ye shall be thirsty; behold my servants shall rejoyce, but ye shall be ashamed; behold my servants shall sing for joy of heart, but he shall cry for sorrow of heart, and howl for vexation of spirit, Esa. 65.) And whereas the servant of sin, (besides that he hath no fruit nor comfort of his service in the mean time,) when he cometh to receive his wages at the end of his term, findeth nothing but shame or death; shame, if he leave the service, and if he leave it not, death: (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 he reapeth much comfort and content in the very service he doth in the mean time, he receiveth a blessed reward also at the last, even eternal life. He hath gRom. 6.21.his fruit in holiness, (there is his comfort onward) and the end everlasting life, there is his full and final reward. A reward far beyond the merit of his service. And so the service of God is a profitable service.
And now I pray you what can any man alledge or pretend for himself if he shall hang back, and not with all speed and cheerfulness tender himself to so just, so necessary, so easie, so honourable, so profitable a service? Me thinks I hear every man answer, as the Israelites sometimes said to Ioshua with one common voice, aJosh. 24.16.God forbid that we should forsake the Lord, to serve any other: Nay but we will serve the Lord, for he is our God, Iosh. 24. But beloved, let us take heed we do not gloze with him, as we do one with another: we are deceived, if we think God will be bGal. 6.7.mocked with hollow and empty protestations. We live in a wondrous complemental age, wherein scarce any other word is so ready in every mouth, as your servant, and at your service, when all is but meer form, without any purpose, or many times but so much as single thought, of doing any serviceable office to those men, to whom we profess so much service. However we are one towards another, yet with the Lord there is no dallying: it behoveth us there to be real. If we profess our selves to be, or desired to be called foreign, the servants of God; we must have a care to demean our selves foreign, in all respects as becometh the servants of God. To which purpose when I shall have given you those few directions I spake of, I shall have done. Servants owe many duties to their earthly Masters in the particulars; but three generals comprehend them all, Reverence, Obedience, Faithfulness. Whereof the first respecteth the Masters person, the second his pleasure, the third his business. And he that will be Gods servant in truth, and not only in title, must perform all these to his heavenly Master.
Reverence is the first; which ever ariseth from a deliberate apprehension of some worthiness in another more than in a mans self; and is ever accompanyed with a fear to offend, and a care to please, the person reverenced: and so it hath three branches. Whereof the first is Humility. It is not possible, that that servant who aforeign. Menand.thinketh himself the wiser, or any way the better man of the two, should truly reverence his Master in his heart. Saint Paul therefore would have servants to b1 Tim. 6.1.count their own Masters worthy of all honour, 1 Tim. 6.1. he knew well they could not else reverence them, as they ought. cPlaut.Non dec…t superbum esse hominem servum, could he say in the Comedy; A man that thinketh goodly of himself, cannot make a good servant either to God or man. Then are we meetly prepared for this service, and not before, when truly apprehending our own vileness and unworthiness, both in our nature and by reason of sin; and duly acknowledging the infinite greatness and goodness of our Master, we unfainedly account our selves altogether unworthy to be called his servants.
Another branch of the servants reverence is fear to offend his master. This fear is a disposition well becoming 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 fear? saith the Lord of Hosts.) Fear and reverence are often joyned together, and so joyntly required of the Lords servants. (bPsal. 2.11. Serve the Lord with fear, and rejoyce to him with reverence, Psal 2.) And the Apostle would have us furnished with grace, cHeb. 12.18.whereby to serve God acceptably with reverence and godly fear, Heb. 12.
From wh…ch fear of offending, a care and desire of pleasing cannot be severed: which is the third branch of 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 do; he must study to bCol. 1.10.walk worthy of him unto all pleasing: not much regarding how others interpret his doings, or what offence they take at him, so long as his Master accepteth his services, and taketh his endeavours in good part. Who so is not thus resolved to please his Master, although he should thereby incur the displeasure of the whole world 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 general duty (aEph. 6.5. Servants be obedient to your Masters, Eph. 6. bRom. 6.16.Know you not, whom you yeeld your selves servants to obey, his servants ye are to whom ye obey? Rom. 6.) As if there could be no better proof of service than obedience: And that is twofold: Active, and Passive. For Obedience consisteth in the subjecting of a mans own will to the will of another: which subjection, if it be in something to be done, maketh an Active; if in something to be suffered, a Passive obedience. Our Active Obedience to God, is the keeping his Commandements, and the doing of his will: as the people said, Iosh. 24. cJosh. 24▪24.The Lord our God will we serve, and his voice will we 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, Do this, without any more ado, did it. So Abraham the servant of the Lord, fHeb. 11.8.when he was called to go out into a place which he should receive for an inheritance, obeyed and went out, though he knew not whither. Nor only so, but in gGen. 22.the greatest tryal of Obedience that ever we read any man (any meer man) to have been put unto, being commanded to sacrifice hHeb. 11.17, 18.his only begotten Son, 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 unbelief, so neither) at the command through disobedience, but speedily went about it, and had not failed to have done all that was commanded him, had not the Lord himself, when he was come even to the last act, inhibited him by his countermand. If mortal and wicked men look to be obeyed by their servants upon the warrant of their bare command, in evil and unrighteous acts; (k2 Sam. 13.28. When I say unto you, Smite Amnon, then kill him) fear not: have not I commanded you? saith Absalon to his servants, 2 Sam. 13.) Ought not the express command of God much more, to be a sufficient warrant for us to do as we are bidden, none of whose commands can be other than holy and just?
That is our Active obedience. We must give proof of our Passive obedience also, both in contenting our selves with his allowances, and in submitting our selves to his corrections. He that is but a servant in the house, may not think to command whatsoever the house affordeth at his own pleasure; (that is the Masters prerogative alone:) but he must content himself with what his Master is content to allow him; and take his portion of meat, drink, livery, lodging, and every other thing, at the discretion and appointment of his Master. Neither may the servant of God look to be his own carver in any thing; neither ought he to mutter against his Master (with that aMat. 25.24.ungracious servant in the Parable) complaining of his hardness, 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, …he should be content with it; nay though he should want either or both, he should be content without it. We should all learn of an old experienced servant of God Saint Paul, what grace and long experience had taught him, cPhil. 4.11.In whatsoever state we are, to be therewith content.
We are to shew our Obedience to our heavenly Master yet further, by submitting to his wholesome discipline, when at any time he shall see cause to give us correction. Our Apostle a little after the Text would have servants to be subject even to their a1 Pet. 2.18.froward Masters, and to take it patiently when they are buffetted undeservedly, and without fault. How much more ought we bLev. …6▪21.23.to accept the punishment of our iniquity (as we 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 think fit to exercise some little severity towards us, and to lay stripes upon us? Especially since he never striketh us: First, but for our fault, (such is his justice,) nor Secondly, (such is his mercy) but for our good. And all this belongeth to that Obedience, which the servant of God ought to manifest, both by doing and suffering according to the will of his Master.
The third and last general duty is Fidelity, (aMat. 24.45. Who is a faithful and wise servant? bMat. 25.21.Well done thou good and faithful servant.) As if both the wisdom and goodnesse of a servant consisted in his faithfulnesse. Now the faithfulnesse of a servant may be tryed especially by these three 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 three particulars. For first, being many miles distant from his Master, he was no lesse solicitous of the businesse he was put in trust withall, then he could have been, if he had been all that while in the eye of his Master. Secondly, he framed himself in his speeches and actions, and in his whole behaviour to such a discreet 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 the delivery of his message, or at last for his return home after he had brought things to a good conclusion. Such faithfulnesse 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 work hard, and bustle at it lustily for a fit, and so long as their Masters eye is upon them; but when his back is turned, can be content to go on fair 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 do to do it heartily, and to obey their Masters not with eye-service, but in singlenesse of heart. Towards our heavenly Master, true it is, if we had but this eye-service, it were enough; because we are never out of his eye: his eyes are in all the corners of the earth, bProv. 15.3.beholding the evil and the good, cPsal. 11.4.and his eye-lids try the children of men; dPsal. 139.3.he is about our beds, and about our paths, and spyeth out all our goings. And therefore if we should 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, than our hands are. We cannot content our Master, nor should we content our selves, with a bare and barren profession in the service of God; neither with the addition of some outward performances of the work done: But since our Master calleth for the eProv. 23.26.heart as well as the hand and tongue; and requireth fPsal. 51.6.truth in the inward parts no lesse, rather much more, than shew in the outward: let us but joyn that inward truth of the heart, unto the outward profession and performance; and doubtlesse we shall be accepted. (g1 Sam. 12.24. Only fear the Lord, and serve him in truth with all your heart, 1 Sam. 12.
Secondly, we must shew our faithfulnesse to our Master by our zeal in his behalf. A faithful servant will not endure an evil word spoken of his Master behinde his back, but he will be ready upon every occasion to vindicate his credit, and to magnifie 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. He will have a care to save his goods the best he can; it aforeign. Euripiae. in Med. act 1.will grieve his very heart to see any of them vainly wasted or imbeazeled by his fellow servants; yea and it will be some grief to him, if any thing under his hand do but chance to miscarry, though it be without his fault. See we, how far every of us can apply all this to our own selves in the service of God. If we have no heart to stand up in our rank and place for the maintenance of Gods truth and worship, when it is discountenanced or overborn either by might or multitudes: If our bloud will not appear a little, when cursed miscreants blast the honour of God with their unhallowed breath by blaspheming oaths, fearful imprecations, scurrile prophanations of Scripture, licentious and bitter sarcasms against the holy Ordinances of God: If a profound drunkard, and obscene rimer, and habituated swearer, a compleat roarer, every loose companion and professed scorner of all goodnesse, that doth but peep out with a head, be as welcome into our company, and finde as full and free entertainment with us, as he that carryeth 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 miscarriages of those poor souls that live neer us, especially those that fall any way under our charge: what faithfulnesse is there in us, or what zeal for God, to answer the title we usurp, so often as we call our selves the servants of God?
Thirdly, if we be his faithful servants, we should let it appear by our diligence in doing his businesses. No man would willingly entertain an idle servant, that is aforeign. ap. Stob. Ser 60.good at bit, and nothing else; one of those the old riming verse describeth (Sudant quando vorant, frigescant quando laborant) such as can eat till they sweat, and work till they freeze. (bMat. 25 26. O thou wicked and slothful servant,) saith the Master in the parable, to him that napkined up his talent, Mat. 25. they are rightly joyned, wicked and slothful, for it is impossible a slothful servant should be good. The Poets therefore give unto Mercury, who is interpres divûm, the messenger (as they faign) 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 weighty affairs 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. 11.11. Not slothful in businesse, fervent 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 sins, and the reformation of their lives, till another age; or any other way slack their bounden service unto God either in the common duties of their general, or in the proper works of their particular calling: tremble to think what shall become of them, when all they shall be dJer. 48.10.cursed, that have done the Lords work (in what kinde soever) negligently.
We see now what we are to do; if we will approve our selves and our services unto the Lord our heavenly Master. What remaineth but that we be willing to do it: and for that end pray to the same our Master, who alone can aPhil. 2.12.work in us both the will and the deed, that he would be pleased of his great goodnesse to give to every one of us courage to maintain our Christian liberty inviolate as those that are free; wisdom to use it right, and not for a cloak of maliciousnesse; and grace at all times, and in all places 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 both procure to us, and our services in the mean time gracious acceptance in his sight, and in the end a glorious reward in his presence: even for Jesus Christ his sake, his only Son and our alone Saviour.
FINIS.