Tvvo sermons the former, concerning the right use of Christian liberty, preached at S. Pauls Crosse London. May 6. The later, concerning the perswasion of conscience, preached at a metropoliticall visitation at Grantham Lincoln: Aug. 22. 1634. By Robert Saunderson chaplaine to his Maiestie.
THere is not any thing in the world more generally desired then Liberty, nor scarce any thing more generally abused. Insomuch as even that blessed liberty which the eternall Son of God hath purch•sed for his spouse the Church,
THere is not any thing in the world more generally desired then Liberty, nor scarce any thing more generally abused. Insomuch as even that blessed liberty which the Eternal Son of God hath purch•sed for his spouse the Church,
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and endowed her there withall, hath in no age beene free from abuses: whilest some have sinfully neglected their Christian liberty, to their owne prejudice;
and endowed her there withal, hath in no age been free from Abuses: whilst Some have sinfully neglected their Christian liberty, to their own prejudice;
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but easily swarve into the vitious extre•mes on both hands, declining sometimes into the defect, and sometimes into the excesse. The Apostles therefore, especially S. Peter and S. Paul, the two chiefest planters of the Churches, endeavoured early to instruct beleevers in the true doctrine, and to direct them in the right use of their Christian liberty, so often in their severall Epistles,
but Easily swerve into the vicious extre•mes on both hands, declining sometime into the defect, and sometime into the excess. The Apostles Therefore, especially S. Peter and S. Paul, the two chiefest planters of the Churches, endeavoured early to instruct believers in the true Doctrine, and to Direct them in the right use of their Christian liberty, so often in their several Epistles,
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Which we may observe them to have done most frequently and fully in those two cases, which being very common, are therefore of the greater consequence, viz. the case of scandall, and the case of obedience.
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.
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hee was therefore the more carefull to deliver the doctrine of Christian liberty to them in such a manner, a• might frame them withall to yeeld such reverence and obedience to their governours, as became them to doe.
he was Therefore the more careful to deliver the Doctrine of Christian liberty to them in such a manner, a• might frame them withal to yield such Reverence and Obedience to their Governors, as became them to do.
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Wherein after the generall exhortations of subduing the lusts that are in their owne bosomes, ver. 11. and of ordering their conversation so as might be for their credit and honesty in the sight of others, ver. 12. when he descendeth to more particular duties, he begineth first with & insisteth most upō this duty of subjection and obedience to authority, in the greatest remaining part of the Chapter.
Wherein After the general exhortations of subduing the Lustiest that Are in their own bosoms, ver. 11. and of ordering their Conversation so as might be for their credit and honesty in the sighed of Others, ver. 12. when he Descendeth to more particular duties, he beginneth First with & insisteth most upon this duty of subjection and Obedience to Authority, in the greatest remaining part of the Chapter.
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The first precept he giveth in this kinde, is set downe with sundry amplifications and reasons there unto belonging, in the next verses before the text (submit yourselves to every ordinance of man for the Lords sake:) And then he doth by way of Prolepsis, take away an objection, which he foresaw would readily be made against that and the following exhortations, from the pretext of Christian liberty;
The First precept he gives in this kind, is Set down with sundry amplifications and Reasons there unto belonging, in the next Verses before the text (submit yourselves to every Ordinance of man for the lords sake:) And then he does 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;
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Wee have been taught, that the Son of God hath made us free, and then we are free indeed: and so not bound to subject our selves to any Masters or Governours upon earth, no not to Kings;
we have been taught, that the Son of God hath made us free, and then we Are free indeed: and so not bound to Subject our selves to any Masters or Governors upon earth, no not to Kings;
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He telleth them, that being indeed set at liberty by Christ, they are not therefore any more to enthrall themselves to any living soule or other creature;
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;
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not to submit to any ordinance of man as slaves, that is, as if the ordinance it selfe did by any proper, direct and immediate vertue binde the conscience.
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 virtue bind the conscience.
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that is, by a voluntary and unenforced both subjection to their power, and obedience to their lawfull commands. They must therefore take heed they use not their liberty for an occasion to the flesh,
that is, by a voluntary and unenforced both subjection to their power, and Obedience to their lawful commands. They must Therefore take heed they use not their liberty for an occasion to the Flesh,
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nor under so faire a title palliate an evill licentiousnesse; making that a cloake for their irreverent and undutifull cariage towards their superiours.
nor under so fair a title palliate an evil licentiousness; making that a cloak for their irreverent and undutiful carriage towards their superiors.
yet for his sake and out of the conscience of that obedience which they owe to his commands of honouring father and mother, and of being subject to the higher powers, they ought to give unto them such honour and obedience,
yet for his sake and out of the conscience of that Obedience which they owe to his commands of honouring father and mother, and of being Subject to the higher Powers, they ought to give unto them such honour and Obedience,
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From which words thus paraphrased, I gather 3. observations: all concerning our Christian liberty, in that branch of it especially which respecteth humane ordinances,
From which words thus paraphrased, I gather 3. observations: all Concerning our Christian liberty, in that branch of it especially which respecteth humane ordinances,
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Either 1. in the existence of it, (As free,) or 2. in the exercise of it (And not using your liberty for a cloake of maliciousnesse,) or 3. in the end of it, (but as the servants of God.) The first observation this;
Either 1. in the existence of it, (As free,) or 2. in the exercise of it (And not using your liberty for a cloak of maliciousness,) or 3. in the end of it, (but as the Servants of God.) The First observation this;
and more neerely pertinent to the points proposed) to discover at large the nature, and parts, and causes, and effects, and adjuncts, that we might the better understand the amplitude of that dower which Christ hath setled upon his Church, and thence learne to be the more carefull to preserve it.
and more nearly pertinent to the points proposed) to discover At large the nature, and parts, and Causes, and effects, and adjuncts, that we might the better understand the amplitude of that dower which christ hath settled upon his Church, and thence Learn to be the more careful to preserve it.
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whether of glory or grace; whether from the guilt of sin in our justification; or from the dominion of sinne in our sanctification, with the severall appendices and appurtenances to any of them:
whither of glory or grace; whither from the guilt of since in our justification; or from the dominion of sin in our sanctification, with the several Appendices and appurtenances to any of them:
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and is therefore usually called by the name of Christian liberty. Secondly is revealed unto us outwardly in the preaching of the Gospell of God and of 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;
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which is therefore called 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 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.
which is Therefore called the law of liberty And Thirdly, is conveyed unto us inwardly and effectually by the operation of the Spirit of God and of christ, which is Therefore called a free Spirit (Oh establish thou me with thy free Spirit) Because, where the Spirit of the Lord is there is liberty. 2. Cor. 3. 17.
Now this liberty, so dearely purchased, so clearely revealed, so firmely conveighed; it is our duty to maintaine with our utmost strength in all the parts and branches of it,
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,
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and not to suffer our selves either by the devises of other men, or by our owne sloth and wilfull default to bee intangled againe with the yoake of bondage.
and not to suffer our selves either by the devises of other men, or by our own sloth and wilful default to be entangled again with the yoke of bondage.
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And namely in this particular branch whereof we now speake, whatsoever serviceable offices wee doe to any of our brethren, especially to those that are in authority;
And namely in this particular branch whereof we now speak, whatsoever serviceable Offices we do to any of our brothers, especially to those that Are in Authority;
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wee must performe our duty therein with all cheerfulnesse of spirit and for Conscience sake, but still with freedome of spirit and with liberty of Conscience;
we must perform our duty therein with all cheerfulness of Spirit and for Conscience sake, but still with freedom of Spirit and with liberty of Conscience;
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that we neither usurpe mastership, nor undergoe servitude. A charge given by our Saviour Christ to his Disciples in the former behalfe, that they should not bee called Rabbi, neither Masters, Mat. 23. and a charge given by the Apostle Paul to all beleevers in the later behalfe, that they should not be the servants of men, 1 Cor. 7.
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 not be called Rabbi, neither Masters, Mathew 23. and a charge given by the Apostle Paul to all believers in the later behalf, that they should not be the Servants of men, 1 Cor. 7.
or any other of like sound, as if Christ or his Apostle had had any purpose therein to slacken those siuews and ligaments, and to dissolve 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:
or any other of like found, as if christ or his Apostle had had any purpose therein to slacken those siuews and ligaments, and to dissolve those Joints and contignations, which tie into one body, and clasp into one structure, those many little members and parts, whereof all humane societies consist:
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and so to turne all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the expresse determination of Christ, and to the constant doctrine of S. Paul in other places:
and so to turn all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the express determination of christ, and to the constant Doctrine of S. Paul in other places:
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In Eph. 6. (to omit other places) there are two distinctions implyed, the one in the 5. the other in the 7. verses, both of right good use for the reconciling of sundry texts that seeme to contradict one another,
In Ephesians 6. (to omit other places) there Are two Distinctions employed, the one in the 5. the other in the 7. Verses, both of right good use for the reconciling of sundry texts that seem to contradict one Another,
so far as concerneth the flesh, that is, so farre as appertaineth to the outward man, and all outward things. But of our spirits, and soules, and consciences;
so Far as concerns the Flesh, that is, so Far as appertaineth to the outward man, and all outward things. But of our spirits, and Souls, and Consciences;
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And therefore (in Mat. 23.) Christ forbiddeth the calling of any man upon earth Father, as well as he doth the calling of any man Master. And both the prohibitions are to be understood alike,
And Therefore (in Mathew 23.) christ forbiddeth the calling of any man upon earth Father, as well as he does the calling of any man Master. And both the prohibitions Are to be understood alike,
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But the later way, it is high sacriledge in any man to challenge, and it is high treason against the sacred Majesty of God and of Christ for us to yeild to any other but them, the mastership, that is, the soveraigne and absolute mastership over us.
But the later Way, it is high sacrilege in any man to challenge, and it is high treason against the sacred Majesty of God and of christ for us to yield to any other but them, the mastership, that is, the sovereign and absolute mastership over us.
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Briefely, wee must not understand those Scriptures that forbid either Mastership or servitude, as if they intended to discharge us from those mutuall obligations, wherein either in nature or civility wee stand tyed one unto another, in the state Oeconomicall, Politicall, or Ecclesiasticall; as anone it shall further appeare:
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 tied one unto Another, in the state Economical, Political, or Ecclesiastical; as anon it shall further appear:
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but onely to beget in us a just care, amidst all the offices of love and duty which we performe to men, to preserve inviolate that liberty which we have in Christ;
but only to beget in us a just care, amid all the Offices of love and duty which we perform to men, to preserve inviolate that liberty which we have in christ;
First, in regard of the trust reposed in us in this behalfe. Every honest man taketh himselfe bound to discharge with faithfulnesse the trust reposed in him,
First, in regard of the trust reposed in us in this behalf. Every honest man Takes himself bound to discharge with faithfulness the trust reposed in him,
Now these two, the Christian Faith, and the Christian Liberty, are of all other the choisest jewels, wherof the Lord Jesus Christ hath made his Church the depositary.
Now these two, the Christian Faith, and the Christian Liberty, Are of all other the Choicest Jewels, whereof the Lord jesus christ hath made his Church the depositary.
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Every man therfore in the Church ought 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:
Every man Therefore in the Church ought earnestly to contend, as for the maintenance of the faith (as S. Iude speaks) so also for the maintenance of the liberty, which was once Delivered to the Saints:
And the like obligation lyeth upon us, in respect of this other rich depositum, this NONLATINALPHABET of Christian liberty: for which we shalbe answerable to Christ, from whom we received it,
And the like obligation lies upon us, in respect of this other rich depositum, this of Christian liberty: for which we shall answerable to christ, from whom we received it,
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And if by our default, and for want either of care or courage in us (dolo, vellatâ culpâ, as the Lawyers say) we lose or imbeazell it (as she said in the Canticles, They made me the keeper of the Vineyard,
And if by our default, and for want either of care or courage in us (Dole, vellatâ culpâ, as the Lawyers say) we loose or imbeazell it (as she said in the Canticles, They made me the keeper of the Vineyard,
Rather we should put on a resolution, (like that of Moses, who would not yeild to leave so much as an hoofe behind him) not to part with a jot of that liberty wherewith Christ hath entrusted us, by making our selves the servants of men.
Rather we should put on a resolution, (like that of Moses, who would not yield to leave so much as an hoof behind him) not to part with a jot of that liberty wherewith christ hath Entrusted us, by making our selves the Servants of men.
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Especially since we cannot so doe secondly, without manifest wrong to Christ; nor thirdly, without great dishonour to God. Not without wrong to Christ:
Especially since we cannot so do secondly, without manifest wrong to christ; nor Thirdly, without great dishonour to God. Not without wrong to christ:
but unto whosoever should complaine as if hee were wronged, you might returne this reasonable answer ( friend I doe thee no wrong, is it not lawfull for me to do as I will with my own?) But, saith he, this is not your case:
but unto whosoever should complain as if he were wronged, you might return this reasonable answer (friend I do thee no wrong, is it not lawful for me to do as I will with my own?) But, Says he, this is not your case:
which made S. Paul two severall times to set the brand of Idolatry upon covetousnesse ( the covetous man which is an Idolater, Eph. 5. and covetousnesse which is Idolatry, Col. 3.) And the voluptuous Epicure is therefore said to make his belly his God, Phil. 3. because he serveth his owne belly, as the phrase is Rom. 16. Neither can I imagine upon what other ground the Devil should bee called the God of this world, then this, that NONLATINALPHABET, the men of this ev•ll world by doing him service doe so make a god of him.
which made S. Paul two several times to Set the brand of Idolatry upon covetousness (the covetous man which is an Idolater, Ephesians 5. and covetousness which is Idolatry, Col. 3.) And the voluptuous Epicure is Therefore said to make his belly his God, Philip 3. Because he serves his own belly, as the phrase is Rom. 16. Neither can I imagine upon what other ground the devil should be called the God of this world, then this, that, the men of this ev•ll world by doing him service do so make a god of him.
For service is a principall part of that honour that belongeth to God alone, and whereof in his jealousie he will not endure that any part should be given away from him to another:
For service is a principal part of that honour that belongeth to God alone, and whereof in his jealousy he will not endure that any part should be given away from him to Another:
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Yee see your calling brethren, saith the Apostle 1 Cor. 1. 26. He would have men take notice of their Christian calling (it is a hol• and a high calling:) that so they might walke worthy of it,
Ye see your calling brothers, Says the Apostle 1 Cor. 1. 26. He would have men take notice of their Christian calling (it is a hol• and a high calling:) that so they might walk worthy of it,
then if one that is free of a rich company and hath born office in it, should for base respects binde himselfe apprentice againe with a master of poore condition in some pelting trade.
then if one that is free of a rich company and hath born office in it, should for base respects bind himself apprentice again with a master of poor condition in Some pelting trade.
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Leo the Emperour therefore by speciall and severe constitution (as you may see it in the Novels) forbad all freemen within the Empire the sale of their liberties;
Leo the Emperor Therefore by special and severe constitution (as you may see it in the Novels) forbade all freemen within the Empire the sale of their Liberties;
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calling it facinus in those that were so presumptuous as to buy them, and no lesse then folly yea madnesse, (dementia and vesania) in those that were so base as to sell them:
calling it facinus in those that were so presumptuous as to buy them, and no less then folly yea madness, (dementia and vesania) in those that were so base as to fell them:
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And if he justly censured them as men of abject mindes, that would for any consideration in the world willingly forgoe their civill and Romane liberty:
And if he justly censured them as men of abject minds, that would for any consideration in the world willingly forgo their civil and Roman liberty:
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Whereby, besides the dishonour, we doe also (which is the fifth reason, and whereunto I will adde no more) with our owne hands pull upon our owne heads a great deale of unnecessary cumber. For whereas we might draw an easie yoake, cary a light burden, observe commandements that are not grievous, and so live at much hearts ease, in the service of God and of Christ:
Whereby, beside the dishonour, we do also (which is the fifth reason, and whereunto I will add no more) with our own hands pull upon our own Heads a great deal of unnecessary cumber. For whereas we might draw an easy yoke, carry a Light burden, observe Commandments that Are not grievous, and so live At much hearts ease, in the service of God and of christ:
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by putting our selves into the service of men, we thrust our necks into a hard yoake of bondage, such as neither we nor any of our fathers were ever able to beare, we lay upon our owne shoulders NONLATINALPHABET, heavy and importable burdens; and subject our selves to ordinances, which are both grievous and unprofitable,
by putting our selves into the service of men, we thrust our necks into a hard yoke of bondage, such as neither we nor any of our Father's were ever able to bear, we lay upon our own shoulders, heavy and importable burdens; and Subject our selves to ordinances, which Are both grievous and unprofitable,
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and neither wrong Christ, nor dishonour God, nor yet debase and encomber our selves, where we should not, we must with our utmost power maintaine:) The offenders are of two sorts:
and neither wrong christ, nor dishonour God, nor yet debase and encumber our selves, where we should not, we must with our utmost power maintain:) The offenders Are of two sorts:
The most notorious of the former sort are the Bishops of Rome: whose usurpations upon the consciences of men, shew them to be the true successours of the Scribes and Pharisees, in laying heavy burdens upon mens shoulders which they ought not,
The most notorious of the former sort Are the Bishops of Room: whose usurpations upon the Consciences of men, show them to be the true Successors of the Scribes and Pharisees, in laying heavy burdens upon men's shoulders which they ought not,
rather then the successours of S. Peter, who forbiddeth dominatum in Cleris, in the last chapter of this Epistle at verse 3. to teach their owne judgements to be infallible; to make their definitions an universall and unerring rule of faith, to stile their decrees and constitutions Oracles; to assume to themselves all power in heaven and earth;
rather then the Successors of S. Peter, who forbiddeth dominatum in Cleris, in the last chapter of this Epistle At verse 3. to teach their own Judgments to be infallible; to make their definitions an universal and unerring Rule of faith, to style their decrees and constitutions Oracles; to assume to themselves all power in heaven and earth;
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yet certainely, and no modest man can deny it, it will amount to as much as S. Peters dominari in Cleris, even to the exercising of such a Lordship over the Lords heritage, the Christian Church, as will become none but the Lord himselfe, whose heritage the Church is.
yet Certainly, and no modest man can deny it, it will amount to as much as S. Peter's 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.
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Besides these, that doe it thus by open assault, I would there were not others also, that did by secret underminings goe about to deprive us of that liberty which we have in Christ Jesus,
Beside 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,
and against the Church orders and constitutions, as if they were contrary to Christian liberty: wherein, besides that they doe manifest wrong to the Church in both particulars:
and against the Church order and constitutions, as if they were contrary to Christian liberty: wherein, beside that they do manifest wrong to the Church in both particulars:
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they consider not, that those very accusations, which they thus irreverently dart at the face of their Mother, (to whom they owe better respect,) but misse it, doe recoile pat upon themselves, and cannot be avoided.
they Consider not, that those very accusations, which they thus irreverently dart At the face of their Mother, (to whom they owe better respect,) but miss it, do recoil pat upon themselves, and cannot be avoided.
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neither doe our governours, neither ought they to presse them any farther: (which is sufficient to acquite both the governours from that Lording• and the Constitutions from that trenching upon Christian liberty, wherewith they are charged:) Alas that our brethren who thus accuse them, should suffer themselves to bee so far blinded with prejudices and partiall (affections,
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 brothers who thus accuse them, should suffer themselves to be so Far blinded with prejudices and partial (affections,
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as not see, that themselves in the meane time, doe really exercise a spirituall Lordship over their disciples, who depend in a manner wholly upon their judgements, (by imposing) upon their consciences sundry Magisteriall conclusions, for which they have no sound warrant from the written word of God.
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 Judgments, (by imposing) upon their Consciences sundry Magisterial conclusions, for which they have no found warrant from the written word of God.
Whereby, besides the great injury done to their brethren in the impeachment of their Christian liberty, and leading them into errour: they doe withall exasperate against them the mindes of those that being in authority looke to be obeyed,
Whereby, beside the great injury done to their brothers in the impeachment of their Christian liberty, and leading them into error: they do withal exasperate against them the minds of those that being in Authority look to be obeyed,
so it is superstition to forbid that as sinfull, which is in truth indifferent, and therefore lawfull; as well as it is superstition to enjoyne that as necessary, which is in truth indifferent and therefore arbitrary. Doth that heavy woe in Esay 5. appertaine (thinke yee) to them onely, that out of prophanenesse call evill good; and nothing at all concerne them, that out of precisenesse call good evill? Doth not hee decline out of the way, that turneth aside on the right hand, as well as he that turneth on the left? They that positively make that to be sinne, which the Law of God never made so to be:
so it is Superstition to forbid that as sinful, which is in truth indifferent, and Therefore lawful; as well as it is Superstition to enjoin that as necessary, which is in truth indifferent and Therefore arbitrary. Does that heavy woe in Isaiah 5. appertain (think ye) to them only, that out of profaneness call evil good; and nothing At all concern them, that out of preciseness call good evil? Does not he decline out of the Way, that turns aside on the right hand, as well as he that turns on the left? They that positively make that to be sin, which the Law of God never made so to be:
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how can they be excused from symbolizing with the Pharisees and the Papists, in making the narrow wayes of God yet narrower then they are, in teaching for doctines mens precepts, and so casting asuare upon the consciences of their brethren? If our Church should presse things as far,
how can they be excused from symbolizing with the Pharisees and the Papists, in making the narrow ways of God yet narrower then they Are, in teaching for doctrines men's Precepts, and so casting asuare upon the Consciences of their brothers? If our Church should press things as Far,
if as they say (it is a sinne to kneele at the Communion, and therefore we charge you upon your consciences not to do• it,) so the Church should say (it is a sinne not to kneele,
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,
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It is our duty, for the better securing of our selves, as well against those open impugners, as against these secret underminers, to looke heedfully to our trenches and fortifications;
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;
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To those that seeke to enthrall us, we should give place by subjection, no not for an houre, lest we bee ensnared by our owne default, ere we be aware.
To those that seek to enthral us, we should give place by subjection, no not for an hour, lest we be Ensnared by our own default, ere we be aware.
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an unsound head, or an unsound heart. Sometimes wee esteeme too highly of others, so far as eitheir to envassall our judgements to their opinions, or to enthrall our consciences to their precepts; and that is our weaknesse: there the fault is in the head. Sometimes we apply our selves to the wills of others, with an eye to our owne benefit or satisfaction in some other •arnall or worldly respect;
an unsound head, or an unsound heart. Sometime we esteem too highly of Others, so Far as either to envassall our Judgments to their opinions, or to enthral our Consciences to their Precepts; and that is our weakness: there the fault is in the head. Sometime we apply our selves to the wills of Others, with an eye to our own benefit or satisfaction in Some other •arnall or worldly respect;
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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,
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 Lustiest in such services,
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and Pilate partly to gratifie the Iewes, but especially for feare of Caesars displeasure, gave sentence of death upon Jesus, who in his owne conscience he thought had not deserved it.
and Pilate partly to gratify the Iewes, but especially for Fear of Caesars displeasure, gave sentence of death upon jesus, who in his own conscience he Thought had not deserved it.
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we are to maintaine our liberty (if we cannot otherwise fairely decline the service) by a flat and •eremptory deniall, though it be to the greatest power upon earth.
we Are to maintain our liberty (if we cannot otherwise fairly decline the service) by a flat and •eremptory denial, though it be to the greatest power upon earth.
nor worship the golden image which thou hast set up. And the ancient Christians to the heathen Emperours, Da veniam Imperator, tu carcerem, ille gehennam.
nor worship the golden image which thou hast Set up. And the ancient Christians to the heathen emperors, Dam veniam Imperator, tu carcerem, Isle gehennam.
But honest and conscionable men, who doe not easily and often faile this way, NONLATINALPHABET (as the word is Rom. 16.) men that are not evill, are yet apt sometimes to be so farre caryed away with an high estimation of some men,
But honest and conscionable men, who do not Easily and often fail this Way, (as the word is Rom. 16.) men that Are not evil, Are yet apt sometime to be so Far carried away with an high estimation of Some men,
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as to subject themselves wholly to their judgements, or wills; without ever questioning the truth of any thing they teach, or the lawfulnesse of any thing they enjoyne. It is a dangerous thing NONLATINALPHABET as S. Iude speaketh, to have mens persons in admiration;
as to Subject themselves wholly to their Judgments, or wills; without ever questioning the truth of any thing they teach, or the lawfulness of any thing they enjoin. It is a dangerous thing as S. Iude speaks, to have men's Persons in admiration;
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How much more then must it needs be prejudiciall in the iudgement of Christians to that libertas Evangelica, that freedome we have in Christ, to give such honour to any other man,
How much more then must it needs be prejudicial in the judgement of Christians to that Libertas Evangelical, that freedom we have in christ, to give such honour to any other man,
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but the man Christ Iesus onely, or to any other writings then to those which are in truth the Oracles of God, the holy Scriptures of the old and new Testament.
but the man christ Iesus only, or to any other writings then to those which Are in truth the Oracles of God, the holy Scriptures of the old and new Testament.
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There is I confesse much reverence to be given to the writings of the godly ancient Fathers; more to the Canons and decrees of generall and provinciall Councels; and not a little to the judgement of learned, sober,
There is I confess much Reverence to be given to the writings of the godly ancient Father's; more to the Canonas and decrees of general and provincial Counsels; and not a little to the judgement of learned, Sobrium,
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S. Iohn biddeth us try the spirits, before wee beleeve them: 1 Iohn 4. And the Beraeans are remembred with praise for so doing, Acts 17. We blame it in the schoolmen, that some adhere pertinaciously to the opinions of Thomas, and others as pertinaclously to the opinions of Scotus, in every point wherein they differ;
S. John bids us try the spirits, before we believe them: 1 John 4. And the Bereans Are remembered with praise for so doing, Acts 17. We blame it in the Schoolmen, that Some adhere pertinaciously to the opinions of Thomas, and Others as pertinaclously to the opinions of Scotus, in every point wherein they differ;
insomuch as it were grande piacutum, a heynous thing and not to be suffered, if a Dominicane should dissent from Thomas, or a Franciscane from Scotus, though but in one single controversed conclusion. And we blame it iustly;
insomuch as it were Grande piacutum, a heinous thing and not to be suffered, if a Dominican should dissent from Thomas, or a Franciscan from Scotus, though but in one single controversed conclusion. And we blame it justly;
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if any of us shall affect to be accounted rigid Lutherans, or perfect Calvinists; or give up our iudgements to be wholly guided by the writings of Luther or Cnlvin, or of any other mortall man whatsoever? Worthy instruments they were both of them of Gods glory,
if any of us shall affect to be accounted rigid Lutherans, or perfect Calvinists; or give up our Judgments to be wholly guided by the writings of Luther or Cnlvin, or of any other Mortal man whatsoever? Worthy Instruments they were both of them of God's glory,
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and not by measure? knew they otherwise then in part, or prophecyed otherwise then in part? might they not in many things, did they not in some things, mistake and erre? Howsoever the Apostles interrogatories are unanswerable;
and not by measure? knew they otherwise then in part, or prophesied otherwise then in part? might they not in many things, did they not in Some things, mistake and err? Howsoever the Apostles interrogatories Are unanswerable;
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what saith he, was Paul crucified for you? or were yee baptised in the name of Paul? even so, was either Luther or Calvin crucified for you? or were yee baptised into the name either of Luther or Calvin, or any other man? that any one of you should say I am of Luther, or any other I am of Calvin, and I of him,
what Says he, was Paul Crucified for you? or were ye baptised in the name of Paul? even so, was either Luther or calvin Crucified for you? or were ye baptised into the name either of Luther or calvin, or any other man? that any one of you should say I am of Luther, or any other I am of calvin, and I of him,
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To doe God and our selves right, it is necessary wee should with our utmost strength maintaine the doctrine and power of that liberty wherewith Christ hath endowed his Church, without either usurping the mastery over others,
To doe 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 mastery over Others,
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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,
or subjecting our selves to their servitude ▪ so, as to surrender either our Judgments or Consciences, to be wholly disposed according to the opinions or wills of men,
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the Apostle therefore in the next clause of the Text putteth in a caveat for that also, (not using your liberty for a cloake of maliciousness•.) Whence ariseth our second observation. Wee must so maintaine our liberty, that we abuse it not:
the Apostle Therefore in the next clause of the Text putteth in a caveat for that also, (not using your liberty for a cloak of maliciousness•.) Whence arises our second observation. we must so maintain our liberty, that we abuse it not:
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The Apostles intention in the whole clause will the better appeare, when wee know what is meant by Cloake, and what by Maliciousnesse. The Greeke word NONLATINALPHABET, which is no where else found in the whole new Testament but in this verse onely;
The Apostles intention in the Whole clause will the better appear, when we know what is meant by Cloak, and what by Maliciousness. The Greek word, which is no where Else found in the Whole new Testament but in this verse only;
signifieth properly any covering: as the covering of badgers skins that was spred over the Tabernacle is in the Sep•uagints translation called NONLATINALPHABET.
signifies properly any covering: as the covering of badgers skins that was spread over the Tabernacle is in the Sep•uagints Translation called.
And it is very fitly translated a cloake, (though it doe not properly so signifie;) in respect of that notion wherein the word in our English tongue is commonly and proverbially used;
And it is very fitly translated a cloak, (though it do not properly so signify;) in respect of that notion wherein the word in our English tongue is commonly and proverbially used;
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to note some faire and colourable pretence wherewith we disguise and conceale from the conusance of others the dishonesty and faultinesse of our intentions in some things practised by us.
to note Some fair and colourable pretence wherewith we disguise and conceal from the conusance of Others the dishonesty and faultiness of our intentions in Some things practised by us.
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Our Saviour Christ saith of the obstinate Jewes, that had heard his doctrine and seen his miracles, that they had no cloake for their sin, Iohn 15. he meaneth they had no colour of plea, nothing to pretend by way of excuse.
Our Saviour christ Says of the obstinate Jews, that had herd his Doctrine and seen his Miracles, that they had no cloak for their since, John 15. he means they had no colour of plea, nothing to pretend by Way of excuse.
And S. Paul professeth in the whole course of his ministery not to have used at any time a cloake of covetousnesse. 1. Thes. 2. that is, he did not under colour of preaching the Gospell endeavour to make a prey of them, or a gaine unto himselfe.
And S. Paul Professes in the Whole course of his Ministry not to have used At any time a cloak of covetousness. 1. Thebes 2. that is, he did not under colour of preaching the Gospel endeavour to make a prey of them, or a gain unto himself.
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whatsoever we are within, yet we desire NONLATINALPHABET to make a faire shew outwardly, and to make bright the outside of the platter, how sluttish soever the inside bee.
whatsoever we Are within, yet we desire to make a fair show outwardly, and to make bright the outside of the platter, how sluttish soever the inside bee.
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Since which time, (unlesse it were some desperately prophane wretches, that being void of shame as well as grace, pr•claime their sinnes as Sodome, and hide them not, but rather glory in them;
Since which time, (unless it were Some desperately profane wretches, that being void of shame as well as grace, pr•claime their Sins as Sodom, and hide them not, but rather glory in them;
what man ever wanted some handsome cloake or other to cast over the foulest and ugliest transgressions? Saul spareth Agag and the fatter cattle flat contrary to the Lords expresse command:
what man ever wanted Some handsome cloak or other to cast over the Foulest and ugliest transgressions? Saul spares Agag and the fatter cattle flat contrary to the lords express command:
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The seale of confession for a cloake of packing treasons, and diving in the secrets of all Princes and Estates: Purgatory, Dirges, Indulgences, and Iubil••s;
The seal of Confessi for a cloak of packing treasons, and diving in the secrets of all Princes and Estates: Purgatory, Dirges, Indulgences, and Iubil••s;
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Seneca said truly of most men, that they studyed more excus•re vitia quam excutere, rather sollicitous how to cloake their faults then desirous to forsake them:
Senecca said truly of most men, that they studied more excus•re Vices quam excutere, rather solicitous how to cloak their Faults then desirous to forsake them:
and S. Bernards complaint is much like it, both for truth and elegancy, that men did not set themselves so much colere virtures, to exercise true vertue and the power of godlinesse,
and S. Bernards complaint is much like it, both for truth and elegancy, that men did not Set themselves so much colere virtures, to exercise true virtue and the power of godliness,
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Alas, that our owne daily experience did not too abundantly justifie the complaint in the various passages of common life, not needfull, being so evident,
Alas, that our own daily experience did not too abundantly justify the complaint in the various passages of Common life, not needful, being so evident,
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so likewise NONLATINALPHABET in greeke, is many times used to signifie one speciall kinde of sinne, which is directly opposite to brotherly love and charity:
so likewise in greek, is many times used to signify one special kind of sin, which is directly opposite to brotherly love and charity:
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and the word is usually so taken, wheresoever it is either set in opposition to such charity, or else ranked with other speciall sinnes of the same kinde, such as are anger, envy, hatred, and the like.
and the word is usually so taken, wheresoever it is either Set in opposition to such charity, or Else ranked with other special Sins of the same kind, such as Are anger, envy, hatred, and the like.
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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.
for it is a very Common thing in the world to offend against brotherly charity, under the colour of Christian liberty; and doubtless our Apostle Here intends the remedy of that abuse also.
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for all manner of ovill, and of naughtinesse; according to the adequate signification of the greeke and latine adjectives NONLATINALPHABET and malus, from whence the substantive used in the text is derived.
for all manner of ovill, and of naughtiness; according to the adequate signification of the greek and latin adjectives and malus, from whence the substantive used in the text is derived.
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The Apostles full purpose then in this clause of the text, is to restraine all that abuse of Christian liberty, whereby it is made a cloake for the palliating of any wicked or sinfull practise in any kinde whatsoever.
The Apostles full purpose then in this clause of the text, is to restrain all that abuse of Christian liberty, whereby it is made a cloak for the palliating of any wicked or sinful practice in any kind whatsoever.
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First it is a sinne to doe any act of malitiousnesse. NONLATINALPHABET and NONLATINALPHABET we know are conjugata, and doe mutually inferre each other.
First it is a sin to do any act of malitiousnesse. and we know Are conjugata, and do mutually infer each other.
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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;
As in nature Corruption Optimi pessima; so in morality, by how much better any thing is in the right use of it, by so much is it Worse in the abuse. As the quickest spirited wine hath the sourest lees;
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and the best wit misgoverned is the most pernicious, and an Angel when he falleth becommeth a devil. So to use this liberty which is a spirituall thing, for an occasion to the flesh, to take this liberty which (if I may so speake) is the very livery cloak of the servant of God,
and the best wit misgoverned is the most pernicious, and an Angel when he falls becomes 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,
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Now we see how great a sinne it is thus to abuse our liberty, it will be needfull in the next place to inquire more particularly, wherein this abuse consisteth, that so we may be the better able to avoid it.
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.
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First we make it a cloake of maliciousnesse, if we ho•d our selves by vertue thereof discharged from our obedience either to the whole moral Law of God,
First we make it a cloak of maliciousness, if we ho•d our selves by virtue thereof discharged from our Obedience either to the Whole moral Law of God,
so these turne the grace of God into wantonnesse, and the liberty they have in Christ into a profane licensiousnesse: great offenders this way are the Libertines and Antinomists, who quite cancell the whole Law of God, under the pretence of Christian Liberty, as if they that were in Christ were no longer tyed to yeeld obedience to the Morall Law, which is a pestilent error and of very dangerous consequence;
so these turn the grace of God into wantonness, and the liberty they have in christ into a profane licensiousnesse: great offenders this Way Are the Libertines and Antinomists, who quite cancel the Whole Law of God, under the pretence of Christian Liberty, as if they that were in christ were no longer tied to yield Obedience to the Moral Law, which is a pestilent error and of very dangerous consequence;
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if any man should conclude, that by preaching •he righteousnesse of faith, the Law were abolished. ( Dee wee then make void the Law through faith? God forbid:
if any man should conclude, that by preaching •he righteousness of faith, the Law were abolished. (Dee we then make void the Law through faith? God forbid:
that is, hee came not to destroy it without fulfilling it first, but by fulfilling it in his owne person, he hath destroyed it unto the person of every beleev or:
that is, he Come not to destroy it without fulfilling it First, but by fulfilling it in his own person, he hath destroyed it unto the person of every believe or:
and therefore is Christ said to be the end of the Law to every one that beleeveth, Rom. 10. Whence it is that the faithfull are said to be freed from the law, delivered from the law, dead to the law,
and Therefore is christ said to be the end of the Law to every one that Believeth, Rom. 10. Whence it is that the faithful Are said to be freed from the law, Delivered from the law, dead to the law,
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It shall suffice us to propound one distinction which well heeded and rightly applyed, will cleere the whole point concerning the abrogation and obligation of the Morall Law under the New Testament,
It shall suffice us to propound one distinction which well heeded and rightly applied, will clear the Whole point Concerning the abrogation and obligation of the Moral Law under the New Testament,
The Law then may be considered, either as a Rule or as a Covenant. Christ hath freed all beleevers from the rigour and curse of the law, considered as a Covenant; but he hath not freed them from obedience to the Law, considered as a Rule. And all those Scriptures that speak of the law as if it were abrogated or anulled take it considered as a Covenant; those againe that speake of the Law as if it were still in force, take it considered as a Rule. The Law as a Covenant, is rigorous; and under that rigour we now are not, if we be in Christ:
The Law then may be considered, either as a Rule or as a Covenant. christ hath freed all believers from the rigour and curse of the law, considered as a Covenant; but he hath not freed them from Obedience to the Law, considered as a Rule. And all those Scriptures that speak of the law as if it were abrogated or annulled take it considered as a Covenant; those again that speak of the Law as if it were still in force, take it considered as a Rule. The Law as a Covenant, is rigorous; and under that rigour we now Are not, if we be in christ:
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But the Law as a Covenant exacteth punctuall and personall performance of every thing that is contained therein, with a condition annexed of Gods acceptance and of blessing if we performe it to the full,
But the Law as a Covenant exacteth punctual and personal performance of every thing that is contained therein, with a condition annexed of God's acceptance and of blessing if we perform it to the full,
Then commeth in Christ, who subjecting himselfe for our sakes to the Covenant of the Law, first fulfilleth it in his owne person but in our behalfe as our surety,
Then comes 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,
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and then disanulleth it, and in stead thereof establisheth a better Covenant for us even the Covenant of Grace: so that now as many as beleeve, are free from the Covenant of the Law,
and then disannulleth it, and in stead thereof Establisheth 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,
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It is our singular comfort then, and the happiest fruit of our Christian Liberty, that wee are freed by Christ and through faith in him from the Covenans and Curse of the Laws but we must know that it is our duty notwithstanding the liberty that wee have in Christ, to frame our lives and conversations according to the Rule of the Law.
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 Covenants and Curse of the Laws but we must know that it is our duty notwithstanding the liberty that we have in christ, to frame our lives and conversations according to the Rule of the Law.
when wee stretch it i• the use of things that are indeed indifferent beyond the just bounds of sobricty. Many men that would seeme to make consciences of their wayes, will perhaps aske the opinion of some Divine,
when we stretch it i• the use of things that Are indeed indifferent beyond the just bounds of sobricty. Many men that would seem to make Consciences of their ways, will perhaps ask the opinion of Some Divine,
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or other learned man, whether such or such a thing be lawful, or no and if they be once perswaded that it is lawfull, they then thinke they have free liberty to use it in what manner and measure they please;
or other learned man, whither such or such a thing be lawful, or no and if they be once persuaded that it is lawful, they then think they have free liberty to use it in what manner and measure they please;
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nor ever lawfull things, but with due respect to our calling and other concurrent circumstances. Wine, and musick and gorgeous apparell, and delicate fare, are such things as God in his goodnesse hath created and given to the children of men for their comfort;
nor ever lawful things, but with due respect to our calling and other concurrent Circumstances. Wine, and music and gorgeous apparel, and delicate fare, Are such things as God in his Goodness hath created and given to the children of men for their Comfort;
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Luk. 16. Yea our Saviour himselfe pronounceth a woe against them that laugh, Luk. 6. And yet none of all these things are or were in themselves unlawfull:
Luk. 16. Yea our Saviour himself pronounceth a woe against them that laugh, Luk. 6. And yet none of all these things Are or were in themselves unlawful:
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Though some in their heat have said so, yet who can reasonably say, that horse-matches, or playing at cardes or dice, are in themselves and wholy unlawfull? And yet on the other side, what sober wise man,
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 Sobrium wise man,
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because the things are lawfull, would therefore approve of that vaine and sinfull expence which is oftentimes bestowed by men of meane estates in the dyeting of horses,
Because the things Are lawful, would Therefore approve of that vain and sinful expense which is oftentimes bestowed by men of mean estates in the dieting of Horses,
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and wagering upon them? or of that excessive abuse of gaming, wherein thousands of our gentry spend in a manner their whole time, and consume away their whole substance, both which ought to be farre more precious unto them? I might instance in many other things in like manner.
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.
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if wee doe not wisely sever the use from the abuse. Many times because the abuses are common and great, wee peevishly condemne in others the very use of some lawfull things.
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.
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It was a foule fault and blame worthy in the Scribes and Pharisees to tye heavy burdens upon other mens shoulders, which they would not touch with one of their owne fingers:
It was a foul fault and blame worthy in the Scribes and Pharisees to tie heavy burdens upon other men's shoulders, which they would not touch with one of their own fingers:
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which yet in Hypothesi for some personall respects I think so fit for me to doe, that I should resolve to undergoe some inconveniency rather then omit them;
which yet in Hypothesis for Some personal respects I think so fit for me to do, that I should resolve to undergo Some inconveniency rather then omit them;
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There are againe many things which in my conscience are not absolutely and in Thesi unlawfull to be done, which yet in Hypothesi and for the like personall respects, I thinke so unfit for me to doe, that I should resolve to undergoe some inconvenience rather then doe them;
There Are again many things which in my conscience Are not absolutely and in Thessia unlawful to be done, which yet in Hypothesis and for the like personal respects, I think so unfit for me to do, that I should resolve to undergo Some inconvenience rather then do them;
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Hee that without such due consideration will doe all he may doe at all times, under colour of Christian liberty, hee shall undoubtedly sometimes use his liberty for a cloake of maliciousnesse. And that is the second way, by using it excessively.
He that without such due consideration will do all he may do At all times, under colour of Christian liberty, he shall undoubtedly sometime use his liberty for a cloak of maliciousness. And that is the second Way, by using it excessively.
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and will not remit in any thing the extremity of that right and power wee have in things of indifferent nature, to please our neighbour for his good unto edification, at least so farro as we may doe it without greater inconvenience;
and will not remit in any thing the extremity of that right and power we have in things of indifferent nature, to please our neighbour for his good unto edification, At least so farro as we may do it without greater inconvenience;
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we walke not charitably: and if not charitably, then not Christianly. Indeed the case may stand so, that wee cannot condiscend to his infirmity without great preiudice either to our selves or to the interest of some third person.
we 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.
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As for instance when the magistrate hath positively already determined our liberty in the use of it the one way; wee may not in such case redeeme the offence of a private brother with our disobedience to superiour authority in using our liberty the other way: and many other like cases there may be.
As for instance when the magistrate hath positively already determined our liberty in the use of it the one Way; we may not in such case Redeem the offence of a private brother with our disobedience to superior Authority in using our liberty the other Way: and many other like cases there may be.
But this I say, that where without great inconvenience wee may doe it, it is not enough for us to please our selves and to satisfie our own consciences that we doe but what we lawfully may:
But this I say, that where without great inconvenience we may do it, it is not enough for us to please our selves and to satisfy our own Consciences that we do but what we lawfully may:
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and so to fulfill the Law of Christ, S. Paul who hath forbidden us in one place to make our selves the servants of any man (1. Cor. 7.) hath yet bidden us in another place by love to serve one another (Gal. 5. 13,) And his practise therein consenteth with his doctrine (as it should doe in every teacher of truth,) for though he were free from all, and knew it,
and so to fulfil the Law of christ, S. Paul who hath forbidden us in one place to make our selves the Servants of any man (1. Cor. 7.) hath yet bidden us in Another place by love to serve one Another (Gal. 5. 13,) And his practice therein consenteth with his Doctrine (as it should do in every teacher of truth,) for though he were free from all, and knew it,
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We should know and be fully perswaded with the perswasion of faith, that all things are lawfull: and yet withall we should purpose and bee fully resolved for charity sake to forbeare the use of many things,
We should know and be Fully persuaded with the persuasion of faith, that all things Are lawful: and yet withal we should purpose and be Fully resolved for charity sake to forbear the use of many things,
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The fourth and last way, whereby we may use our liberty for a cloake of maliciousnesse is, by using it undutifully, pretending it unto our disobedience to lawfull authority.
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.
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The Anabaptists that deny all subjection to Magistrates in indiff•rent things, doe it upon this ground, that they imagine Christian liberty to be violated when by humane lawes it is determined either the one way, or the other.
The Anabaptists that deny all subjection to Magistrates in indiff•rent 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.
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And I cannot but wonder, that many of our brethren in our owne Church who in the question of Ceremonies must argue from their ground, (or else they talke of Christian liberty to no purpose) should yet hold off,
And I cannot but wonder, that many of our brothers 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,
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It were a happy thing for the peace both of this Church and of their owne consciences, if they would in calme blood review their own dictates in this kind;
It were a happy thing for the peace both of this Church and of their own Consciences, if they would in Cam blood review their own dictates in this kind;
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which God and Christ have left free ad utr•mlibet. Secondly, by inducing a necessity upon the things they enjoyne, they take upon them as if they could alter the nature of things,
which God and christ have left free ad utr•mlibet. Secondly, by inducing a necessity upon the things they enjoin, they take upon them as if they could altar the nature of things,
Thirdly, these Constitutions are so faire pressed, as if men were bound in conscience to obey them, which taketh away the freedome of the conscience: for if the conscience be bound,
Thirdly, these Constitutions Are so fair pressed, as if men were bound in conscience to obey them, which Takes away the freedom of the conscience: for if the conscience be bound,
Fifthly, say they, these Constitutions cannot bee defended but by such arguments as the Papists use for the establishing of that their rotten Tenet, that humane lawes binde the conscience a• well as divine.
Fifthly, say they, these Constitutions cannot be defended but by such Arguments as the Papists use for the establishing of that their rotten Tenet, that humane laws bind the conscience a• well as divine.
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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.
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 Objectors.
First, in laying the accusation against the Ecclesiasticall lawes onely, whereas their arguments (if they had any strength in them) would as well conclude against the politicall lawes in the civill state;
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 yet keep a stirre about Christian liberty; for which argument there can be no place without supposall of indifferency, (for Christ hath left us no liberty to unlawfull things,) how can they answer this their manifest partiality? Thirdly, if they were put to speake upon their consciences,
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 owne hands, and Church affaires left to their ordering, they would not forbid those things they now dislike, every way as strictly and with as much imposition of necessity,
whither or not, 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,
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I doubt not but they would say Yea: and what equity is there in this dealing, to condemne that in others, which they would allow in themselves? Fourthly, in some things they are content to submit to the Ecclesiasticall Constitutions notwithstanding their Christian liberty, which liberty they stiffely pretend for their refusall of other some:
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 stiffly pretend for their refusal of other Some:
whereas the case seemeth to bee every way equall in both, all being enjoyned by the same authority, and for the same end, and in the same maner. If their liberty be impeached by these, why not as much by those? or if obedience to those may consist with Christian liberty,
whereas the case seems to be every Way equal in both, all being enjoined by the same Authority, and for the same end, and in the same manner. If their liberty be impeached by these, why not as much by those? or if Obedience to those may consist with Christian liberty,
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but also all vowes, promises, covenants, contracts, and what not that pitcheth upon any certaine resolution de future should be prejudiciall to Christian liberty,
but also all vows, promises, Covenants, contracts, and what not that pitcheth upon any certain resolution the future should be prejudicial to Christian liberty,
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because the liberty I had before to goe or not to goe, is now determined by making such a promise: neither may a yong man binde himselfe an apprentice, with any certaine Master, or to any certaine trade, because the liberty hee had before of placing himselfe indifferently with that Master, or with another,
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,
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For indeed to what purpose hath God left indifferent things determinable both wayes by Christian liberty, if they may never be actually determined either way without impeachment of that liberty? It is a very vaine power, that may not be brought into act, but God made no power in vaine.
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.
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unlesse they will frame to themselves under the name of Christian liberty a very Chimera, a non ens, a meere notionall liberty, where of there can be no use.
unless they will frame to themselves under the name of Christian liberty a very Chimera, a non ens, a mere notional liberty, where of there can be no use.
That which was alleaged secondly, that they that make such Lawes take upon them to alter the nature of things, by making indrfferent things to become necessary, being said gratis without either truth or proofe, is sufficiently answered by the bate deniall.
That which was alleged secondly, that they that make such Laws take upon them to altar the nature of things, by making indrfferent things to become necessary, being said gratis without either truth or proof, is sufficiently answered by the bate denial.
For they that make, Lawes concerning indifferent things have no intentionat all to meddle with the nature of them, they leave that in medio as they found it:
For they that make, Laws Concerning indifferent things have no intentionat all to meddle with the nature of them, they leave that in medio as they found it:
Nay so farre is oun Church from having any intention of taking away the indiff•rency of those things which for order and comelinesse she enjoyneth, that shee hath by her publique declaration protested the contrary:
Nay so Far is own Church from having any intention of taking away the indiff•rency of those things which for order and comeliness she enjoineth, that she hath by her public declaration protested the contrary:
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Especially since her sincerity in that declaration (that none may cavill as if it were protestatio contrariafacto,) appeareth by these two most cleare evidences among many other;
Especially since her sincerity in that declaration (that none may cavil as if it were Declaration contrariafacto,) appears by these two most clear evidences among many other;
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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.
Neither is that true, which was Thirdly, alleged, that where men Are bound in conscience to obey, there the conscience is not left free, or Else there would be a contradiction.
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The Thing is commanded by the Law of man, and in regard thereof the conscience is free: but, Obedience to men is commanded by the Law of God, and in regard thereof the conscience is bound. So that we are bound in conscience to obedience in indifferent things lawfully commanded, the conscience still remaining no lesse free in respect of the things, themselves so commanded, then it was before.
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.
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You may observe therefore that in humane Lawes not meerely such (that is, such as are established concerning things simply necessary, or meerely unlawfull;) the Magistrate may there derive the bond of obedience from the nature of the things themselves;
You may observe Therefore that in humane Laws not merely such (that is, such as Are established Concerning things simply necessary, or merely unlawful;) the Magistrate may there derive the bound of Obedience from the nature of the things themselves;
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as for example if he should make a Law to inhibite Sacriledge, or Adultery, he might then well say, you are bound in conscience to abstaine from these things,
as for Exampl if he should make a Law to inhibit Sacrilege, or Adultery, he might then well say, you Are bound in conscience to abstain from these things,
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which he could not so well say in the Lawes made to inhibite the eating of flesh, or the transportation of graine. And the reason of the difference is evident:
which he could not so well say in the Laws made to inhibit the eating of Flesh, or the transportation of grain. And the reason of the difference is evident:
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Remember once againe, that obedience is one thing; and the things commanded another. Obedience to lawfull authority is a duty commanded by God himselfe and in his Law,
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 holinesse without which no man shall see God: but the things themselves commanded by lawfull authority, are neither in truth necessary to salvation,
and so is a part of that holiness without which no man shall see God: but the things themselves commanded by lawful Authority, Are neither in truth necessary to salvation,
Were it not now a very fond thing and ridiculous, for a man from hence to conclude, that therefore drawing of wine, or making of shoes, were necessary to salvation,
Were it not now a very found thing and ridiculous, for a man from hence to conclude, that Therefore drawing of wine, or making of shoes, were necessary to salvation,
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in this case who can reasonably deny but that the servant is bound in conscience to do the very things his Master biddeth him to doe, to goe, to sell, to buy, to weare? and yet is there any man so forsaken of common sence,
in this case who can reasonably deny but that the servant is bound in conscience to do the very things his Master bids him to do, to go, to fell, to buy, to wear? and yet is there any man so forsaken of Common sense,
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as thence to conclude, that going to market, selling of corne, buying of meat, wearing a blue coat, are necessary to salvation? or that the master imposeth those things upon the servant as of necessity unto salvation? The obligation of the servants conscience to doe the things commanded ariseth from the force of that divine Law which bindeth servants to obey their masters in lawfull things:
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 Imposes those things upon the servant as of necessity unto salvation? The obligation of the Servants conscience to do the things commanded arises from the force of that divine Law which binds Servants to obey their Masters in lawful things:
The master in the things lie so commandeth, hath no particular actuall respect to the conscience of his servant, (which porhaps all that while never came within his thoughts,) but meerely respecteth his owne occasions and conveniences.
The master in the things lie so commands, hath no particular actual respect to the conscience of his servant, (which porhaps all that while never Come within his thoughts,) but merely respecteth his own occasions and conveniences.
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doubtlesse the imposition were so prejudiciall to Christian liberty, as that every faithfull man were bound in conscience for the maintenance of that liberty, to disobey her authority therein,
doubtless the imposition were so prejudicial to Christian liberty, as that every faithful man were bound in conscience for the maintenance of that liberty, to disobey her Authority therein,
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But our Church hath been so far from any intention of doing that her selfe, that by her foresaid publique declaration she hath manifested her utter dislike of it in others.
But our Church hath been so Far from any intention of doing that her self, that by her foresaid public declaration she hath manifested her utter dislike of it in Others.
to looke under their owne cloakes, dive into their owne bosomes, and survey their owne positions and practice: if happily they may be able to cleere themselves of trenching upon Christian liberty, and ensnaring the consciences of their brethren,
to look under their own cloaks, dive into their own bosoms, and survey their own positions and practice: if happily they may be able to clear themselves of trenching upon Christian liberty, and ensnaring the Consciences of their brothers,
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and imposing upon their proselytes their owne traditions of kneele not, stand not, bow not, (like those mentio•ed Col. 2. of touch not, tast not, handle not) requiring t• have them accepted of the people even as of necessity u•to salvation.
and imposing upon their Proselytes their own traditions of kneel not, stand not, bow not, (like those mentio•ed Col. 2. of touch not, taste not, handle not) requiring t• have them accepted of the people even as of necessity u•to salvation.
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but if they cannot, they shall find, when the burden lighteth upon them, that it will be no light matter to have beene themselves guilty of that very crime, whereof they have unjustly accused others.
but if they cannot, they shall find, when the burden lights upon them, that it will be no Light matter to have been themselves guilty of that very crime, whereof they have unjustly accused Others.
They teach that Humane Lawes, especially the Ecclesiasticall, bind the consciences of men, not only in respect of the obedience, but also in respect of the things themselves commanded,
They teach that Humane Laws, especially the Ecclesiastical, bind the Consciences of men, not only in respect of the Obedience, but also in respect of the things themselves commanded,
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they therefore ascribe this power over the conscience to the Ecclesiasticall lawes especially, but doe not shew themselves all out so zealous for the secular. Ours at home on the contrary, out of an appetite they have to bring in a new plat. forme of discipline into the Church,
they Therefore ascribe this power over the conscience to the Ecclesiastical laws especially, but do not show themselves all out so zealous for the secular. Ours At home on the contrary, out of an appetite they have to bring in a new plate. Form of discipline into the Church,
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quarrell the Ecclesiasticall lawes especially for tyrannising over the conscience, but do not shew themselves so much agrieved at the secular. Whereas the very truth is, what soever advantages the secular powers may have above the Ecclesiasticall, or the Ecclesiasticall above the secular in other respects;
quarrel the Ecclesiastical laws especially for tyrannising over the conscience, but do not show themselves so much aggrieved At the secular. Whereas the very truth is, what soever advantages the secular Powers may have above the Ecclesiastical, or the Ecclesiastical above the secular in other respects;
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and not onely tye it to the obedience; whereby they assume unto themselves (interpretative) the power of altering the nature of the things by removing of their indifferency, and inducing a necessity; for so long as they remain indifferent, it is certaine they cannot bind.
and not only tie it to the Obedience; whereby they assume unto themselves (interpretative) the power of altering the nature of the things by removing of their indifferency, and inducing a necessity; for so long as they remain indifferent, it is certain they cannot bind.
And thirdly and principally it is to be misliked in them, that they would have this binding power to flow from the proper and inherent vertue of the laws them selves immediately and per so, which is in effect to equall them with the d•vine law: for what can that doe more? whereas humane lawes in things not repugnan• to the Law of God doe bind the conscience indeed to obedi•nce,
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 virtue of the laws them selves immediately and per so, which is in Effect to equal them with the d•vine law: for what can that doe more? whereas humane laws in things not repugnan• to the Law of God do bind the conscience indeed to obedi•nce,
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and that as intirely to all intents and pu•poses, the one way as well as the other? As if a debt be alike recoverable, it skilleth not much whether it be due upon the originall bond, or upon an assignement. If they may be s•re to be obeyed, the higher powers are satisfied:
and that as entirely to all intents and pu•poses, the one Way as well as the other? As if a debt be alike recoverable, it skilleth not much whither it be due upon the original bound, or upon an assignment. If they may be s•re to be obeyed, the higher Powers Are satisfied:
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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.
This Objection is in part true, and for that reason the differences in this controversy Are not altogether of so great consequence as they have seemed to Some.
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but it much concerneth them to understand whence that obligation ariseth, in respect of this very point whereof we now speak of Christian liberty, and that for two waighty and important considerations.
but it much concerns them to understand whence that obligation arises, in respect of this very point whereof we now speak of Christian liberty, and that for two weighty and important considerations.
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For first: if the obligation spring as they would have it from the Constitution it selfe, by the proper and immediate §. 47. is a point needfull to be known for two reasons. The former; vertue thereof;
For First: if the obligation spring as they would have it from the Constitution it self, by the proper and immediate §. 47. is a point needful to be known for two Reasons. The former; virtue thereof;
so as he sinneth mortally, who at any time in any case (though of never so great necessity) doth otherwise then the very letter of the Constitution requireth, (yea though it be extra casum scandali & contemptus) Which were an heavy case,
so as he Sinneth mortally, who At any time in any case (though of never so great necessity) does otherwise then the very Letter of the Constitution requires, (yea though it be extra casum scandali & Contemptus) Which were an heavy case,
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But if on the other side, which is the truth, the Constitution of the Magistrate bind the conscience of the subject not immediately and by its owne vertue,
But if on the other side, which is the truth, the Constitution of the Magistrate bind the conscience of the Subject not immediately and by its own virtue,
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then is there a liberty left to the subject, in cases extraordinary and of some pressing necessity not otherwise well to be avoided, to doe otherwise sometimes then the Constitution requireth.
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 sometime then the Constitution requires.
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And so is the second also, if not much more; which is this. If the Magistrates Constitution did binde the §. 48. The later. conscience virtute propria, & immediately;
And so is the second also, if not much more; which is this. If the Magistrates Constitution did bind the §. 48. The later. conscience virtute propria, & immediately;
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then should the conscience of the subject be bound to obey the constitution of the Magistrate exi•tu••• praecepti, upon the bare knowledge and by the bare warrant thereof, without farther enquiry:
then should the conscience of the Subject be bound to obey the constitution of the Magistrate exi•tu••• Precepts, upon the bore knowledge and by the bore warrant thereof, without farther enquiry:
Which consequence (though they that teach otherwise will not admit) you in truth they cannot avoid ▪ for the proper and immediate cause being supposed, the effect must needes follow.
Which consequence (though they that teach otherwise will not admit) you in truth they cannot avoid ▪ for the proper and immediate cause being supposed, the Effect must needs follow.
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Neither doe I yet see what sufficient reason they that think otherwise can shew, why the conscience of the subject should be bound to obey the Lawes of the Magistrate in lawful things,
Neither do I yet see what sufficient reason they that think otherwise can show, why the conscience of the Subject should be bound to obey the Laws of the Magistrate in lawful things,
But for them to assigne this reason, were evidently to overthrow their owne Tenent, because it evidently deriveth the bond of conscience from a higher power then that of the Magistrate, even the Commandement of God.
But for them to assign this reason, were evidently to overthrow their own Tenent, Because it evidently deriveth the bound of conscience from a higher power then that of the Magistrate, even the Commandment of God.
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why? because the magistrates are the ministers of God. Neither may they bee resisted: and why? because to resist them is to resist the ordinance of God. That is S. Pauls doctrine.
why? Because the Magistrates Are the Ministers of God. Neither may they be resisted: and why? Because to resist them is to resist the Ordinance of God. That is S. Paul's Doctrine.
but propter dominum for the Lords sake, ver. 13. And all this may very well stand with Christian liberty: for the conscience all this while is subject to none but God.
but propter dominum for the lords sake, ver. 13. And all this may very well stand with Christian liberty: for the conscience all this while is Subject to none but God.
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By these answers to their objections, you may see what little reason some men have to make so much noise as they doe about Christian liberty. Whereupon if I have insisted farre beyond both your expectations and my owne first purpose: I have now no other thing whereby to excuse it,
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,
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but the earnestnesse of my desire if it be possible to containe within some reasonable bounds of sobriety and duty, those of my brethren, who thinke they can never run farre enough from superstition, unlesse they run themselves quite out of their allegiance. There are sundry other things, which I am forced to passe by, very needfull to be rightly understood,
but the earnestness of my desire if it be possible to contain within Some reasonable bounds of sobriety and duty, those of my brothers, who think they can never run Far enough from Superstition, unless they run themselves quite out of their allegiance. There Are sundry other things, which I am forced to pass by, very needful to be rightly understood,
and very usefull for the resolution of many cases of conscience which may arise from the ioynt consideration of thes• two points, of Christian obedience, and of Christian liberty. For the winding of our selves out of which perplexities,
and very useful for the resolution of many cases of conscience which may arise from the joint consideration of thes• two points, of Christian Obedience, and of Christian liberty. For the winding of our selves out of which perplexities,
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Wherein the Apostle hath set just bounds both to our obedience and liberty. Bounds to our Obedience; that we obey so farre as we may without preiudice to our Christian liberty; in all our acts of obedience to our superiours still keeping our consciences free, by subiecting them to none but God.
Wherein the Apostle hath Set just bounds both to our Obedience and liberty. Bounds to our obedience; that we obey so Far as we may without prejudice to our Christian liberty; in all our acts of Obedience to our superiors still keeping our Consciences free, by subjecting them to none but God.
Bounds to our Liberty, that (the freedome of our iudgements and consciences ever rese•ved) we must yet in the use of indifferent things moderate our liberty, by ordering our selves according unto Christian sob•iety, by condescending sometimes to our brethren in Christian charity, and by submitting our selves to the lawfull commands of our governours in Christian duty. In any of which respects if wee shall faile,
Bounds to our Liberty, that (the freedom of our Judgments and Consciences ever rese•ved) we must yet in the use of indifferent things moderate our liberty, by ordering our selves according unto Christian sob•iety, by condescending sometime to our brothers in Christian charity, and by submitting our selves to the lawful commands of our Governors in Christian duty. In any of which respects if we shall fail,
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 endeavour to recompence it, by being both shorter and plainer. The Observation was this.
And so I pass 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 endeavour to recompense it, by being both shorter and plainer. The Observation was this.
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and accordingly behave our seves as those that are, Gods servants: in those last words, (But as the servants of God.) containing our condition and our cariage: by our condition, we are NONLATINALPHABET, the servants of God: and our cariage must be NONLATINALPHABET, as the servants of God.
and accordingly behave our seves as those that Are, God's Servants: in those last words, (But as the Servants of God.) containing our condition and our carriage: by our condition, we Are, the Servants of God: and our carriage must be, as the Servants of God.
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and first shew you sundry reasons, for which we should desire to be in this Condition, to be NONLATINALPHABET the servants of God ▪ and then give some directions, how we may frame our cariage answerably thereunto, to demeane our selves NONLATINALPHABET, as the servants of God.
and First show you sundry Reasons, for which we should desire to be in this Condition, to be the Servants of God ▪ and then give Some directions, how we may frame our carriage answerably thereunto, to demean our selves, as the Servants of God.
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A right of Creation. ( 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,
A right of Creation. (remember Oh Iacob thou art my servant, I have formed thee, thou art my servant Oh Israel, Isaiah 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,
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,
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and instruments to promote his glory? Besides this Ius creationis; hee hath yet two other titles to our services, Ius redemptionis, and Ius liberationis. Hee hath bought us out of the hands of our enemies,
and Instruments to promote his glory? Beside this Just creationis; he hath yet two other titles to our services, Just redemptionis, and Just liberationis. He hath bought us out of the hands of our enemies,
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in which condition if we had lived and dyed, after a hard and toylsome service in the meane time, our wages in the end should have beene eternall death:
in which condition if we had lived and died, After a hard and toilsome service in the mean time, our wages in the end should have been Eternal death:
God by sending his Son to live and dye for us, hath conquered sinne and Satan, and freed us from that wretched thraldome, to this end, That being delivered out of the hands of our enemies, wee might serve him in holinesse and righteousnesse before him all the dayes of our lives.
God by sending his Son to live and die 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 serve him in holiness and righteousness before him all the days of our lives.
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Having so many and so strong titles thereunto, with what Justice can we hold back our fervices from him? It is the first and most proper act of Justice, jus suum cuique, to render to all their dues, and to let every one have that which of right appertaineth unto him.
Having so many and so strong titles thereunto, with what justice can we hold back our fervices from him? It is the First and most proper act of justice, jus suum cuique, to render to all their dues, and to let every one have that which of right appertaineth unto him.
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de 10 Chord. c. 10. conscience in performing our bounde• services to our Lord and Master that is over us? But as it is with some unconscionable dealers in the world, that neither have any pitty to forbeare their debters,
the 10 Chord. c. 10. conscience in performing our bounde• services to our Lord and Master that is over us? But as it is with Some unconscionable dealers in the world, that neither have any pity to forbear their debtors,
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and as wee use to say of our great ones (and that but too truely of too many of them) that they will neither doe right, nor take wrong: such is our disposition.
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.
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but thou hast made me to serve with thy sinnes, and wearied mee with thine iniquities, Esay 43.) Now what can be imagined more preposterous and unequall,
but thou hast made me to serve with thy Sins, and wearied me with thine iniquities, Isaiah 43.) Now what can be imagined more preposterous and unequal,
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then for a servant to make his master doe him service, and himselfe the while resolve to doe his master none? See thirdly, what Christ hath done for us:
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:
That love of his should in all equity and thankfulnesse, yet further bind us to answer his so great love, by making our selves servants unto him, who thus made himselfe a servant for us.
That love of his should in all equity and thankfulness, yet further bind us to answer his so great love, by making our selves Servants unto him, who thus made himself a servant for us.
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We have not the liberty to chuse whether we will serve, or no ▪ all the liberty wee have is to chuse our master; (as Ioshua said to the people, Chuse you whom you will serve.) Since then there lyeth upon us a necessity of serving, it should be our wisedome to make a vertue of that necessity, by making choice of a good master, with his resolution there, I and my house will serve the Lord.
We have not the liberty to choose whither we will serve, or no ▪ all the liberty we have is to choose our master; (as Ioshua said to the people, Choose you whom you will serve.) Since then there lies upon us a necessity of serving, it should be our Wisdom to make a virtue of that necessity, by making choice of a good master, with his resolution there, I and my house will serve the Lord.
according to that in the Prophet, ( The nation and kingdome that will not serve thee, shall perish.) It is necessary thirdly by our owne voluntary act:
according to that in the Prophet, (The Nation and Kingdom that will not serve thee, shall perish.) It is necessary Thirdly by our own voluntary act:
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when we bound ourselves by solemne vow and promise in the face of the open congregation at our Baptisme, to continue Christs faithfull soldiers and servants unto our lives end.
when we bound ourselves by solemn Voelli and promise in the face of the open congregation At our Baptism, to continue Christ faithful Soldiers and Servants unto our lives end.
It is thirdly, (which at the first hearing may seeme a parádoxe, yet will appeare upon further consideration to be a most certaine truth) of all other the most easie service: in regard both of the certainty of the employment,
It is Thirdly, (which At the First hearing may seem a parádoxe, yet will appear upon further consideration to be a most certain truth) of all other the most easy service: in regard both of the certainty of the employment,
yea and many times contrary lusts at once, (as when Ambition biddeth, let flye, and covetousnesse cryeth as fast, Hold:) whereby the poore man is infinitely distracted, betweene a loathnesse to deny eyther,
yea and many times contrary Lustiest At once, (as when Ambition bids, let fly, and covetousness Cries as fast, Hold:) whereby the poor man is infinitely distracted, between a loathness to deny either,
Saint Paul therefore speaking of the state of the Saints before conversion, expresseth it thus, T•t. 3. We our selves also, were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures:) and that diversity breedeth distraction.
Saint Paul Therefore speaking of the state of the Saints before conversion, Expresses it thus, T•t. 3. We our selves also, were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures:) and that diversity breeds distraction.
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As is the mast•r himselfe, so are his Commandements, Yesterday, and today the same, and for ever, without variablenesse or so much as shadow of turning. ( Brethren, I write no new commandement unto you,
As is the mast•r himself, so Are his commandments, Yesterday, and today the same, and for ever, without variableness or so much as shadow of turning. (Brothers, I write no new Commandment unto you,
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but the old commandement which ye had from the beginning.) 1. Ioh. 2, It is some ease to know certainely what wee must doe, but much more for to have sufficient helpe for the doing of it.
but the old Commandment which you had from the beginning.) 1. John 2, It is Some ease to know Certainly what we must do, but much more for to have sufficient help for the doing of it.
and the whole burden upon our shoulders: our necks, though their sinewes were of iron, would breake under the yoake; and our shoulders, though their plates had the strength of brasse, would crack under the burden. But our comfort is, that (as Saint Austen sometimes prayed, Da Domine quod jubes, & jube quod vis:) so he that setteth us on worke, strengtheneth us to doe the work, ( I can doe all things through him that strengtheneth me, Phil. 4.) Nay rather himselfe doth the worke •• us ( Yet not I, but the grace of God in me, 1 Cor. 15.) The Sonne of God, nutteth his •eck in the yoake with us, whereby it becommeth his yoake as well as ours, and that maketh it so easie to us:
and the Whole burden upon our shoulders: our necks, though their sinews were of iron, would break under the yoke; and our shoulders, though their Plataea had the strength of brass, would Crac under the burden. But our Comfort is, that (as Saint Austen sometime prayed, Dam Domine quod jubes, & jube quod vis:) so he that sets us on work, strengtheneth us to do the work, (I can do all things through him that strengtheneth me, Philip 4.) Nay rather himself does the work •• us (Yet not I, but the grace of God in me, 1 Cor. 15.) The Son of God, nutteth his •eck in the yoke with us, whereby it becomes his yoke as well as ours, and that makes it so easy to us:
and he putteth his shoulder under the burden with us, whereby it becommeth his burden as well as ours, and that maketh it so light to us. ( Take my yoake upon you:
and he putteth his shoulder under the burden with us, whereby it becomes his burden as well as ours, and that makes it so Light to us. (Take my yoke upon you:
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how much more then is it an honourable thing and to be desired with our utmost ambitions to be the servants of God, who is Optimus, ma•cimus, and that without either slattery or limitation, the best and greatest master,
how much more then is it an honourable thing and to be desired with our utmost ambitions to be the Servants of God, who is Optimus, ma•cimus, and that without either slattery or limitation, the best and greatest master,
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It is a great glory to follow the Lord saith the son of Sirac, Sirac. 23. And the more truly any man serveth him, the more still will it be for his owne honour.
It is a great glory to follow the Lord Says the son of Sirach, Sirach. 23. And the more truly any man serves him, the more still will it be for his own honour.
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and what profit is it that we have kept his ordinances.) Mal. 3. or as it is in Iob 21. What is the Almighty that wee should serve him? and what profit should we have if we pray unto him?) speake without all truth and reason.
and what profit is it that we have kept his ordinances.) Malachi 3. or as it is in Job 21. 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.
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These things among other the servant of God may certainely reckon upon, as the certaine vailes and benefits of his service, wherein his master will not faile him,
These things among other the servant of God may Certainly reckon upon, as the certain vails and benefits of his service, wherein his master will not fail him,
Men that are in danger cast to put themselves into the servic• of such great personages as are able to give them protection. Now God, both can and will protect his servants from all their enemies and from all harmes. ( Of thy mercy cut off mine enemies,
Men that Are in danger cast to put themselves into the servic• of such great Personages as Are able to give them protection. Now God, both can and will Pact his Servants from all their enemies and from all harms. (Of thy mercy Cut off mine enemies,
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but that his servants may be assured of a sufficiency of both, when others shall be left destitute in want and distresse ▪ Behold my servants shall eate; but yee shall be hungry;
but that his Servants may be assured of a sufficiency of both, when Others shall be left destitute in want and distress ▪ Behold my Servants shall eat; but ye shall be hungry;
nor comfort of his service in the meane time, when he commeth to receive his wages at the end of his terme, findeth nothing but shame or death; shame if he leave the service,
nor Comfort of his service in the mean time, when he comes to receive his wages At the end of his term, finds nothing but shame or death; shame if he leave the service,
and if he leave it not, death; ( What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death.) The servant of God on the contrary, besides that hee reapeth much comfort and content in the very service hee doth in the meane time, he receiveth a blessed reward also at the last, even eternall life.
and if he leave it not, death; (What fruit had you then in those things, whereof you Are now ashamed? for the end of those things is death.) The servant of God on the contrary, beside that he reapeth much Comfort and content in the very service he does in the mean time, he receives a blessed reward also At the last, even Eternal life.
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He hath his fruit in holinesse, (there is his comfort onward) and the end everlasting life, there is his full and finall reward. A reward far beyond the merit of his service.
He hath 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 not with all speed and cheerefulnesse tender himselfe to so just, so necessary, so easie, so honourable, so profitable a service? Me thinkes I heare every man answer,
and not with all speed and cheerfulness tender himself to so just, so necessary, so easy, so honourable, so profitable a service? Me thinks I hear every man answer,
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it behoveth us there to be reall. If wee professe our selves to be, or desire to be called NONLATINALPHABET, the servants of God; we must have a care to demeane our selves NONLATINALPHABET, in all respects as becommeth the servants of God.
it behooveth us there to be real. If we profess our selves to be, or desire to be called, the Servants of God; we must have a care to demean our selves, in all respects as becomes the Servants of God.
Whereof the first is Humility. It is not possible, that that servant who thinketh himself the wiser, orany way the better man of the two, should truly reverence his master in his heart.
Whereof the First is Humility. It is not possible, that that servant who Thinketh himself the Wiser, orany Way the better man of the two, should truly Reverence his master in his heart.
S. Paul therefore would have servants to count their owne masters worthy of al honor, 1 Tim. 6. 1. he knew well they could not else reverence them, as they ought.
S. Paul Therefore would have Servants to count their own Masters worthy of all honour, 1 Tim. 6. 1. he knew well they could not Else Reverence them, as they ought.
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Then are wee meetly prepared for this service and not before, when truly apprehending our owne vilenesse and unworthinesse, both in our nature and by reason of sinne, and duly acknowledging the infinite greatnesse and goodnesse of our Master, wee unfainedly account our selves altogether unworthy to bee called his servants, Another branch of the servants reverence is feare to offend his master.
Then Are we meetly prepared for this service and not before, when truly apprehending our own vileness and unworthiness, both in our nature and by reason of sin, and duly acknowledging the infinite greatness and Goodness of our Master, we unfeignedly account our selves altogether unworthy to be called his Servants, another branch of the Servants Reverence is Fear to offend his master.
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and by that name of master challengeth it, Mal. 1. ( If I be a father, where is my honour? And if I be a master, where is my feare? saith the Lord of Hosts.) Feare and reverence are often joyned together,
and by that name of master Challengeth it, Malachi 1. (If I be a father, where is my honour? And if I be a master, where is my Fear? Says the Lord of Hosts.) fear and Reverence Are often joined together,
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Psal. 2.) And the Apostle would have us furnished with grace, whereby to serve God acceptably with reverence and godly feare. Heb. 12. From which feare of offending, a care and desire of pleasing cannot be severed:
Psalm 2.) And the Apostle would have us furnished with grace, whereby to serve God acceptably with Reverence and godly Fear. Hebrew 12. From which 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 please their masters well in all things. So must Gods servant doe;
which is the third branch of the Servants reverence to his master. Saint Paul bids Titus, exhort Servants to please their Masters well in all things. So must God's servant do;
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Who so is not thus resolved to please his master, although he should thereby incurre the displeasure of the whole world besides, is not worthy to be called the servant of such a master. ( If I yet sought to please men, I should not be the servant of Christ.
Who so is not thus resolved to please his master, although he should thereby incur the displeasure of the Whole world beside, is not worthy to be called the servant of such a master. (If I yet sought to please men, I should not be the servant of christ.
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as the people said, Ios. 24. The Lord our God will we serve, and his voice will wee obey And this must be done in auditu auris, upon the bare signification of his pleasure without disputing or debating the matter:
as the people said, Ios. 24. The Lord our God will we serve, and his voice will we obey And this must be done in auditu Auris, upon the bore signification of his pleasure without disputing or debating the matter:
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as the Centurions servant, if his master did but say, Doe this, without any more adoe, did it. So Abraham the servant of the Lord when he was called to goe out into a place which he should receive for an inheritance, obeyed,
as the Centurions servant, if his master did but say, Do this, without any more ado, did it. So Abraham the servant of the Lord when he was called to go out into a place which he should receive for an inheritance, obeyed,
Nor onely so, but in the greatest tryall of Obedience that ever wee read any man (any meere man) to have beene put unto, being commanded to sacrifice his onely begotten Sonne, of whom it was said, That in Isaac shall thy seed be called:
Nor only so, but in the greatest trial of obedience that ever we read any man (any mere man) to have been put unto, being commanded to sacrifice his only begotten Son, of whom it was said, That in Isaac shall thy seed be called:
when hee was come even to the last act, inhibited him by his countermand. If mortall and wicked men looke to be obeyed by their servants upon the warrant of their bare command, in evill and unrighteous acts; ( When I say unto you, smite Amnon, then kill him, feare not:
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 bore command, in evil and unrighteous acts; (When I say unto you, smite Amnon, then kill him, Fear not:
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have not I commanded you? saith Absolon to his servants. 2 Sam. 13. Ought not the expresse command of God much more, to be a sufficient warrant for us to doe as we are bidden, none of whose commands can bee other then holy and just?
have not I commanded you? Says Absalom to his Servants. 2 Sam. 13. Ought not the express command of God much more, to be a sufficient warrant for us to do as we Are bidden, none of whose commands can be other then holy and just?
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both in contenting our selves with his allowances, and in submitting our selves to his corrections. Hee that is but a servant in the house, may not thinke to command whatsoever the house affordeth at his owne pleasure; (that is the masters prerogative alone) but hee must content himselfe with what his master is content to allow him;
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 affords 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, drinke, livery, lodging, and every other thing, at the discretion and appointment of his master. Neither may the servant of God looke to be his owne carver in any thing;
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;
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Wee should all learne of an old experienced servant of God Saint Paul, what grace and long experience had taught him, In what soever state wee are, to bee therewith content.
we should all Learn of an old experienced servant of God Saint Paul, what grace and long experience had taught him, In what soever state we Are, to be therewith content.
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We are to shew our obedience to our heavenly master yet further, by submitting to his wholsome discipline, when at any time he shall see cause to give us correction.
We Are to show 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 froward masters, and to take it patiently when they are buffetted undeservedly, and without fault.
Our Apostle a little After the text would have Servants to be Subject even to their froward Masters, and to take it patiently when they Are buffeted undeservedly, and without fault.
How much more ought wee to accept the punishment of our iniquity (as wee have the phrase, Levit. 26.) and with patience to yeeld our backs to the whip;
How much more ought we to accept the punishment of our iniquity (as we have the phrase, Levit. 26.) and with patience to yield our backs to the whip;
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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.
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.
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The third and last generall duty is Fidelity. ( Who is a faithfull and wise servant? Well done thou good and faithfull servant.) As if both the wisedome and goodnesse of a servant consisted in his faithfulnesse. Now the faithfulnesse of a servant may be tryed especially by these 3. things:
The third and last general duty is Fidis. (Who is a faithful and wise servant? Well done thou good and faithful servant.) As if both the Wisdom and Goodness of a servant consisted in his faithfulness. Now the faithfulness of a servant may be tried especially by these 3. things:
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Such NONLATINALPHABET the Apostle condemneth, Col. 3. and elsewhere, admonishing servants whatsoever they doe to doe it heartily, and to obey their masters not with eye-service, but in singlenesse of heart.
Such the Apostle Condemneth, Col. 3. and elsewhere, admonishing Servants whatsoever they do to do it heartily, and to obey their Masters not with eye-service, but in singleness of heart.
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But since our master calleth for the heart as well as the hand and tongue; and requireth truth in the inward parts no lesse, rather much more, then shew in the outward:
But since our master calls for the heart as well as the hand and tongue; and requires truth in the inward parts no less, rather much more, then show in the outward:
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and doubtlesse we shall be accepted. ( Only feare the Lord, and serve him in truth with all your heart. 1 Sam. 12. Secondly, wee must shew our faithfulnesse to our master by our zeale in his behalfe.
and doubtless we shall be accepted. (Only Fear the Lord, and serve him in truth with all your heart. 1 Sam. 12. Secondly, we must show our faithfulness to our master by our zeal in his behalf.
See we, how far every of us can apply all this to our owne selves in the service of God. If we have no heart to stand up in our ranke and place for the maintenance of Gods truth and worship, when it is discountenanced or overborne either by might or multitudes: if our blood will not appeare a little,
See we, how Far every of us can apply all this to our own selves in the service of God. If we have no heart to stand up in our rank and place for the maintenance of God's truth and worship, when it is discountenanced or overborne either by might or Multitudes: if our blood will not appear a little,
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when cursed miscreants blast the honour of God with their unhallowed breath by blaspheming oathes, fearefull imprecations, scurrile prophanations of Scripture, licentious and bitter sarcas••es against the holy ordinances of God:
when cursed miscreants blast the honour of God with their unhallowed breath by blaspheming Oaths, fearful imprecations, scurrile profanations of Scripture, licentious and bitter sarcas••es against the holy ordinances of God:
i• a profound drunkard, an obscene rimer, an habituated swearer, a compleat roarer, every loose companion and professed scorner of all goodnesse, that d•e but peepe out with a head, be as welcome into our company,
i• a profound drunkard, an obscene rimer, an habituated swearer, a complete roarer, every lose Companion and professed scorner of all Goodness, that d•e but peep out with a head, be as welcome into our company,
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and finde as full and free entertainement with us, as he that caryeth the face, and for any thing we know hath the heart, of an honest and sober Christian, without either prophanenesse or precisenesse: If we grieve not for the miscariages of those poore soules that live neere us, especially those that fall any way under our charge:
and find as full and free entertainment with us, as he that Carrieth the face, and for any thing we know hath the heart, of an honest and Sobrium Christian, without either profaneness or preciseness: If we grieve not for the miscarriages of those poor Souls that live near us, especially those that fallen any Way under our charge:
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and worke till they •••eze, ( O thou wicked and slothfull servant,) saith the master in the parable, to him that napkined up his talent Mat. 25. they are rightly joyned, wicked and slothfull. for it is not possible a slothfull servant should be good.
and work till they •••eze, (Oh thou wicked and slothful servant,) Says the master in the parable, to him that napkined up his talon Mathew 25. they Are rightly joined, wicked and slothful. for it is not possible a slothful servant should be good.
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The Poets therefore give unto Mercury who is interpres divûm, the messenger (as they faine) of Iupiter and the other gods, wings both at his hands and feet:
The Poets Therefore give unto Mercury who is Interpret divûm, the Messenger (as they feign) of Iupiter and the other God's, wings both At his hands and feet:
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by how much both the Master is of greater majesty, and the service of greater importance ( Not slothful in busines, fervēt in spirit, serving the Lord,) saith S. Paul. Let all those that trifle away their precious time in unconcerning things,
by how much both the Master is of greater majesty, and the service of greater importance (Not slothful in business, fervent in Spirit, serving the Lord,) Says S. Paul. Let all those that trifle away their precious time in unconcerning things,
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and for that end pray to the same our master, who alone can worke in us both the will and the deed, that he would be pleased of his great goodnesse to give to every one of us •ourage to maintaine our Christian liberty inviolate as those tha• are free; wisdome to use it aright and not for a cloake of maliciousnesse; and grace at all times and in all placcs to behave our selves as the servants of God;
and for that end pray to the same our master, who alone can work in us both the will and the deed, that he would be pleased of his great Goodness to give to every one of us •ourage to maintain our Christian liberty inviolate as those tha• Are free; Wisdom to use it aright and not for a cloak of maliciousness; and grace At all times and in all placcs to behave our selves as the Servants of God;
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that there must be a concurrence of all requisite conditions to make a thing good; whereas to make a thing evill, a single defect in any one condition alone will suffice.
that there must be a concurrence of all requisite conditions to make a thing good; whereas to make a thing evil, a single defect in any one condition alone will suffice.
Nay more, not on•ly a true and reall, but even a •upposed and imaginary defect; the bare opinion of un••wfulnesse, is able to vitiate the most justifiable act,
Nay more, not on•ly a true and real, but even a •upposed and imaginary defect; the bore opinion of un••wfulnesse, is able to vitiate the most justifiable act,
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and to turne i• into sinne. [ I know there is nothing uncleane of i•selfe: but to him, that esteemeth any thing to bè uncleane, to him it is unclean. at the xiiij. verse of this Chapter.
and to turn i• into sin. [ I know there is nothing unclean of i•selfe: but to him, that esteems any thing to bè unclean, to him it is unclean. At the xiiij. verse of this Chapter.
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Many excellent instructions there are, scattered throughout the whole Chapter, most of them concerning the right use of that Liberty wee have unto things of indifferent nature,
Many excellent instructions there Are, scattered throughout the Whole Chapter, most of them Concerning the right use of that Liberty we have unto things of indifferent nature,
But this last Rule alone will find us work enough and therefore omitting the rest, we will (by God• assistance and with your patience) presently fall in hand with this,
But this last Rule alone will find us work enough and Therefore omitting the rest, we will (by God• assistance and with your patience) presently fallen in hand with this,
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by so much is the mischiefe greater if it be, and accordingly our care ought to be so much the greater that it be not, either mis-understood, or mis-applyed. Quod non ex fide, peceatū: that is the Rule.
by so much is the mischief greater if it be, and accordingly our care ought to be so much the greater that it be not, either misunderstood, or misapplied. Quod non ex fide, peceatū: that is the Rule.
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But I find three especially looked at by those, who either purposely or occasionally have had to doe with this Text: each of which we shall examine in their Order.
But I find three especially looked At by those, who either purposely or occasionally have had to do with this Text: each of which we shall examine in their Order.
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First and most usually, especially in the Apostolicall writings, the word Faith is used to signifie that Theologicall vertue or gracious habit, whereby wee embrace with our minds and affections the Lord Jesus Christ,
First and most usually, especially in the Apostolical writings, the word Faith is used to signify that Theological virtue or gracious habit, whereby we embrace with our minds and affections the Lord jesus christ,
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as the onely begotten Sonne of God, and alone Saviour of the world, casting our selves wholy upon the mercy of God through his merits, for remission of sins and everlasting salvation.
as the only begotten Son of God, and alone Saviour of the world, casting our selves wholly upon the mercy of God through his merits, for remission of Sins and everlasting salvation.
according to the doctrine of our Church in the thirteenth Article of her Confession, and according to the tenour of those Scriptures whereon that doctrine is grounded Viz. Mat. 12. 33. Rom. 8. 8. Tit. 1. 15. Heb. 11. 6. &c. Howbeit I take it (with •ubjection of judgement) that that Conclu•ion, what truth soever it may have in it selfe, hath yet no direct foundation in this Text. The Verbe NONLATINALPHABET to beleeve, and the Nowne NONLATINALPHABET faith or beleefe, are both of them found sundry times in this Chapter:
according to the Doctrine of our Church in the thirteenth Article of her Confessi, and according to the tenor of those Scriptures whereon that Doctrine is grounded Viz. Mathew 12. 33. Rom. 8. 8. Tit. 1. 15. Hebrew 11. 6. etc. Howbeit I take it (with •ubjection of judgement) that that Conclu•ion, what truth soever it may have in it self, hath yet no Direct Foundation in this Text. The Verb to believe, and the Noun faith or belief, Are both of them found sundry times in this Chapter:
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yet seeme not to signifie in any place thereof, either the Verbe the Act, or the Nowne the Habit, of this saving or justifying Faith, of which wee now speake.
yet seem not to signify in any place thereof, either the Verb the Act, or the Noun the Habit, of this Saving or justifying Faith, of which we now speak.
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Which kind of Faith may be found in a meere heathen man: who never having heard the least syllable of the mystery of salvation by Christ, may yet be assured out of cleare evidence of reason, that many of the things hee doth are such as hee may and ought to doe.
Which kind of Faith may be found in a mere heathen man: who never having herd the least syllable of the mystery of salvation by christ, may yet be assured out of clear evidence of reason, that many of the things he does Are such as he may and ought to do.
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And as it may be found in a meere heathen man, so it may be wanting in a true beleever: who stedfastly resting upon the blood of Christ for his eternall redemption, may yet through the strength of temptation, sway of passion, or other distemper or subreption incident to humane frailty, doe some particular act or acts, of the lawfulnesse where of he is not sufficiently per•waded.
And as it may be found in a mere heathen man, so it may be wanting in a true believer: who steadfastly resting upon the blood of christ for his Eternal redemption, may yet through the strength of temptation, sway of passion, or other distemper or subreption incident to humane frailty, do Some particular act or acts, of the lawfulness where of he is not sufficiently per•waded.
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The Apostle then her• speaking of such a Faith, as may be both sound in an unbeleever, and also wanting in a true beleever: it appeareth that by Faith hee meaneth not that justifying Faith, which maketh a true beleever to differ from an unbeleever; but the word must be understood in some other notion.
The Apostle then her• speaking of such a Faith, as may be both found in an unbeliever, and also wanting in a true believer: it appears that by Faith he means not that justifying Faith, which makes a true believer to differ from an unbeliever; but the word must be understood in Some other notion.
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Yet thus much I may adde withall in the behalfe of those worthy men, that have alleaged this Scripture for the purpose aforesaid, to excuse them from the imputation of having (at least wilfully) handled the word of God deceitfully.
Yet thus much I may add withal in the behalf of those worthy men, that have alleged this Scripture for the purpose aforesaid, to excuse them from the imputation of having (At least wilfully) handled the word of God deceitfully.
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First, that the thing it selfe being true, and the words also sounding so much that way, might easily induce them to conceive that to be the very meaning.
First, that the thing it self being true, and the words also sounding so much that Way, might Easily induce them to conceive that to be the very meaning.
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And common equity will not that men should be presently condemned if they shall sometimes confirme a point from a place of Scripture not altogether pertinent,
And Common equity will not that men should be presently condemned if they shall sometime confirm a point from a place of Scripture not altogether pertinent,
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The Rhemists themselves confesse it of S. Augustine: to whom they might have added also S. Prosper, and (whose authority alone is enough to stop their mouthes for ever) Leo Bishop of Rome, who have all cited these words for the selfe-same purpose.
The Rhemists themselves confess it of S. Augustine: to whom they might have added also S. Prosper, and (whose Authority alone is enough to stop their mouths for ever) Leo Bishop of Rome, who have all cited these words for the selfsame purpose.
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But we are content, for the reasons already shewne, to let it passe as a collection impertinent: and that I suppose is the worst that can be made of it.
But we Are content, for the Reasons already shown, to let it pass as a collection impertinent: and that I suppose is the worst that can be made of it.
There is a second acception of the word Faith: put, either for the whole systeme of that truth which God hath been pleased to reveale to his Church in the Scriptures of the Old and New Testamēt, or some part therof:
There is a second acception of the word Faith: put, either for the Whole system of that truth which God hath been pleased to reveal to his Church in the Scriptures of the Old and New Testament, or Some part thereof:
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that a men are bound for every particular action they doe to have direction and warrant from the written word of God, or else they sinne in the doing of it.
that a men Are bound for every particular actium they do to have direction and warrant from the written word of God, or Else they sin in the doing of it.
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Rom. 10.) Where there is no Word then, there can be no Faith: and then, by the Apostles doctrine, that which is done without the Word to warrant, it must needes be sin,
Rom. 10.) Where there is no Word then, there can be no Faith: and then, by the Apostles Doctrine, that which is done without the Word to warrant, it must needs be since,
But as God himselfe, so the holy word of God is so full of all requisite perfection, that it needeth not to beg honour from an untruth. ( Will you speake wickedly for God? or talke deceitfully for him?) I hold it very needfull therefore, both for the vindicating of my Text from a common abuse, and for the arming of all my brethren as well of the Clergy as Laity against a common and plausible errour; that neither they teach it, nor these receive it:
But as God himself, so the holy word of God is so full of all requisite perfection, that it needs not to beg honour from an untruth. (Will you speak wickedly for God? or talk deceitfully for him?) I hold it very needful Therefore, both for the vindicating of my Text from a Common abuse, and for the arming of all my brothers as well of the Clergy as Laity against a Common and plausible error; that neither they teach it, nor these receive it:
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briefely and clearely to shew, that the aforesaid opinion, in such sort as some have proposed it and many have understood it, (for it is capable of a good interpretation, wherein it may be allowed;) first is utterly devoid of truth; and secondly draweth after it many dangerous consequents and evill effects;
briefly and clearly to show, that the aforesaid opinion, in such sort as Some have proposed it and many have understood it, (for it is capable of a good Interpretation, wherein it may be allowed;) First is utterly devoid of truth; and secondly draws After it many dangerous consequents and evil effects;
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Which if they would understand only of the substantials of Gods worship, and of the exercises of Spirituall and supernaturall graces; the assertion were true and sound:
Which if they would understand only of the substantials of God's worship, and of the exercises of Spiritual and supernatural graces; the assertion were true and found:
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Whether in the choice and use of such things, we may not be sometimes sufficiently guided by the light of reason and the common rules of discretion: but that we must be able, (and are so bound to doe,
Whither in the choice and use of such things, we may not be sometime sufficiently guided by the Light of reason and the Common rules of discretion: but that we must be able, (and Are so bound to do,
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Before the Scriptures were written, it pleased God by visions, and dreames, and other like revelations, immediately to make knowne his good pleasure to the Patriarches and Prophets,
Before the Scriptures were written, it pleased God by visions, and dreams, and other like revelations, immediately to make known his good pleasure to the Patriarchs and prophets,
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which kinde of Revelations served them to all the same intents and purposes, whereto the sacred Scriptures now doe us, viz. to instruct them what they should believe and doe for his better service, and the furtherance of their owne salvations. Now as it were unreasonable for any man to thinke, that they either had or did expect an immediate revelation from God every time they ate, or dranke, or bought, or sold, or did any other of the common actions of life,
which kind of Revelations served them to all the same intents and Purposes, whereto the sacred Scriptures now do us, viz. to instruct them what they should believe and do for his better service, and the furtherance of their own salvations. Now as it were unreasonable for any man to think, that they either had or did expect an immediate Revelation from God every time they ate, or drank, or bought, or sold, or did any other of the Common actions of life,
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Certainely God never infused any power into any creature, whereof he intended not some use. Else, what shall we say of the Indies and other barbarous nations, to whom God never vouchsafed the lively oracles of his written word? Must we thinke that they were left a lawlesse people, without any Rule at all whereby to order their actions? How then come they to be guilty of transgression? for where there is no Law, there can be no transgression. Or how comm•th it about that their consciences should at any time or in any case either accuse them,
Certainly God never infused any power into any creature, whereof he intended not Some use. Else, what shall we say of the Indies and other barbarous Nations, to whom God never vouchsafed the lively oracles of his written word? Must we think that they were left a lawless people, without any Rule At all whereby to order their actions? How then come they to be guilty of Transgression? for where there is no Law, there can be no Transgression. Or how comm•th it about that their Consciences should At any time or in any case either accuse them,
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but grant it wee must;) then we must also of necessity grant that there is some other Rule for humane actions besides the written word: for that we presupposed these nations to have wanted.
but grant it we must;) then we must also of necessity grant that there is Some other Rule for humane actions beside the written word: for that we presupposed these Nations to have wanted.
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Which Rule what other could it be, then the Law of Nature and of right reason, imprinted in their hearts! Which is as truely the Law and Word of God, as is that which is printed in our Bibles. So long as our actions are warranted either by the one or the other, wee cannot be said to want the warrant of Gods word:
Which Rule what other could it be, then the Law of Nature and of right reason, imprinted in their hearts! Which is as truly the Law and Word of God, as is that which is printed in our Bibles. So long as our actions Are warranted either by the one or the other, we cannot be said to want the warrant of God's word:
that at leastwise our actions ought to be framed according to those generall rules of the Law of nature, which are here and there in the Scriptures dispersedly conteyned; (as viz. That we should doe as we would be done to;
that At leastwise our actions ought to be framed according to those general rules of the Law of nature, which Are Here and there in the Scriptures dispersedly contained; (as viz. That we should do as we would be done to;
then it will follow, that before those particular Scriptures were written wherein any of those rules are first delivered, every action done according to those rules had been done without faith, (there being as yet no Scripture for it;) and consequently had beene a sin.
then it will follow, that before those particular Scriptures were written wherein any of those rules Are First Delivered, every actium done according to those rules had been done without faith, (there being as yet no Scripture for it;) and consequently had been a since.
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So that by this doctrine, it had beene a sinne (before the writing of Mat. 7. 12. Saint Mathewes Gospell) for any man to have done to others as he would they should do• to him;
So that by this Doctrine, it had been a sin (before the writing of Mathew 7. 12. Saint Matthew Gospel) for any man to have done to Others as he would they should do• to him;
and it had beene a sinne (before the writing of the 1 Cor. 14. 40. former Epistle to the Corinthians) for any man to have done any thing decently and orderly;
and it had been a sin (before the writing of the 1 Cor. 14. 40. former Epistle to the Corinthians) for any man to have done any thing decently and orderly;
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First, it filleth mens heads with many superstitions conceits, making them to cast impurity upon sundry things, which yet are lawfull to as many as use them lawfully.
First, it fills men's Heads with many superstitions conceits, making them to cast impurity upon sundry things, which yet Are lawful to as many as use them lawfully.
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For the taking away of the indifferency of any thing that is indifferent, is in truth Superstition: whether eyther of the two wayes it be done, either by requiring it as necessary, or by forbidding it as unlawfull. Hee that condemneth a thing as utterly unlawfull, which yet indeed is indifferent,
For the taking away of the indifferency of any thing that is indifferent, is in truth Superstition: whither either of the two ways it be done, either by requiring it as necessary, or by forbidding it as unlawful. He that Condemneth a thing as utterly unlawful, which yet indeed is indifferent,
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and so lawfull, is guilty of superstition, as well as he that enjoyneth a thing as absolutely necessary, which yet indeed is but indifferent, and so arbitrary.
and so lawful, is guilty of Superstition, as well as he that enjoineth a thing as absolutely necessary, which yet indeed is but indifferent, and so arbitrary.
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of containing all things appertaining to that supernaturall doctrine of faith and holinesse which God hath revealed to his Church for the attainement of everlasting salvation:
of containing all things appertaining to that supernatural Doctrine of faith and holiness which God hath revealed to his Church for the attainment of everlasting salvation:
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From which Superstition proceedeth in the second place uncharitable censuring: as evermore they that are the most superstitious, are the most supercilious. No such severe censurers of our blessed Saviours person and actions,
From which Superstition Proceedeth in the second place uncharitable censuring: as evermore they that Are the most superstitious, Are the most supercilious. No such severe censurers of our blessed Saviors person and actions,
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In this Chapter the speciall fault, which the Apostle blameth in the weake ones, (who were somewhat superstitiously affected,) was their rash and uncharitable judging of their brethr•n.
In this Chapter the special fault, which the Apostle blameth in the weak ones, (who were somewhat superstitiously affected,) was their rash and uncharitable judging of their brethr•n.
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they that so liberally condemne their brethren of prophan•nesse, are by them againe as freely flouted for their procesenesse: and so whiles both parties please themselves in their owne wayes, they cease not mutually to provoke and scandalize and exasperate the one the other, pursuing their private spleenes so farre, till they breake out into open contentions and oppositions.
they that so liberally condemn their brothers of prophan•nesse, Are by them again as freely flouted for their procesenesse: and so while both parties please themselves in their own ways, they cease not mutually to provoke and scandalise and exasperate the one the other, pursuing their private spleens so Far, till they break out into open contentions and oppositions.
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And how farre the like censurings and despisings have embittered the spirits, and whetted both the tongues and pens of learned men one against another in our owne Church;
And how Far the like censurings and despisings have embittered the spirits, and whetted both the tongues and pens of learned men one against Another in our own Church;
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the stirres that have been long since raised, and are still upheld by the factious opposers against our Ecclesiasticall constitutions, government, and ceremonies, will not suffer us to be ignorant.
the stirs that have been long since raised, and Are still upheld by the factious opposers against our Ecclesiastical constitutions, government, and ceremonies, will not suffer us to be ignorant.
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and more fully and frequently made knowen to the world, then it hath been. Fourthly, let that doctrine be once admitted, and all humane authority will soone bee despised.
and more Fully and frequently made known to the world, then it hath been. Fourthly, let that Doctrine be once admitted, and all humane Authority will soon be despised.
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It is a nice obedience in S. Bernards judgement, yea rather troublesome and odious, that is over-curious in discussing the commands of superiors, boggling at every thing that is enjoyned, requiring a why for every wherefore, and unwilling to stirre,
It is a Nicaenae Obedience in S. Bernards judgement, yea rather troublesome and odious, that is overcurious in discussing the commands of superiors, boggling At every thing that is enjoined, requiring a why for every Wherefore, and unwilling to stir,
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untill the lawfulnesse and expediency of the thing commanded shall be demonstrated by some manifest reason, or undoubted authority, from the Scriptures.
until the lawfulness and expediency of the thing commanded shall be demonstrated by Some manifest reason, or undoubted Authority, from the Scriptures.
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Lastly, the admitting of this doctrine would cast such a snare upon men of weake judgements, but tender consciences, as they should never bee able to unwinde themselves thereout againe.
Lastly, the admitting of this Doctrine would cast such a snare upon men of weak Judgments, but tender Consciences, as they should never be able to unwind themselves thereout again.
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Mens daily oceasions for themselves or friends, and the necessities of common life, require the doing of a thousand things within the compasse of a few dayes;
Men's daily occasions for themselves or Friends, and the necessities of Common life, require the doing of a thousand things within the compass of a few days;
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for which it would puzzle the best Textman that liveth, readily to bethi•ke himselfe of a sentence in the Bible, cleare enough to satisfie a scrupulous conscience of the lawfulnesse and expediency of what he is about to do:
for which it would puzzle the best Textman that lives, readily to bethi•ke himself of a sentence in the bible, clear enough to satisfy a scrupulous conscience of the lawfulness and expediency of what he is about to do:
In which cases if he should be bound to suspend his resolution, and delay to doe that which his owne reason would tell him were presently needfull to be done,
In which cases if he should be bound to suspend his resolution, and Delay to do that which his own reason would tell him were presently needful to be done,
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what stops would it make in the course of his whole life? what languishings in the duties of his calling? how would it fill him with doubts and irresolutions, lead him into a maze of uncertainties, entangle him in a world of wofull perplexities, and (without the great mercy of God,
what stops would it make in the course of his Whole life? what languishings in the duties of his calling? how would it fill him with doubts and irresolutions, led him into a maze of uncertainties, entangle him in a world of woeful perplexities, and (without the great mercy of God,
and better instruction) plunge him irrecoverably into the gulfe of despaire? Since the chiefe end of the publication of the Gospell is, to comfort the hearts,
and better instruction) plunge him irrecoverably into the gulf of despair? Since the chief end of the publication of the Gospel is, to Comfort the hearts,
and to revive and refresh the spirits of Gods people with the glad tidings of liberty from the spirit of bondage and feare, and of gracious acceptance with their God, to annoint them with the oyle of gladnesse, giving them beauty for ashes, and instead of sackcloth girding them with joy: we may well suspect that doctrine not to be Evangelicall, which thus setteth the consciences of men upon the rack, tortureth them with continuall feares and perplexities, and prepareth them thereby unto hellish despaire.
and to revive and refresh the spirits of God's people with the glad tidings of liberty from the Spirit of bondage and Fear, and of gracious acceptance with their God, to anoint them with the oil of gladness, giving them beauty for Ashes, and instead of Sackcloth girding them with joy: we may well suspect that Doctrine not to be Evangelical, which thus sets the Consciences of men upon the rack, tortureth them with continual fears and perplexities, and Prepareth them thereby unto hellish despair.
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These are the grievous effects and pernicious consequents, that will follow upon their opinion who hold, that we must have warrant from the Scripture for every thing whatsoever we doe:
These Are the grievous effects and pernicious consequents, that will follow upon their opinion who hold, that we must have warrant from the Scripture for every thing whatsoever we do:
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not onely in spirituall things, (wherein alone it is absolutely true.) nor yet only in other matters of weight, though they be not spirituall, (for which perhaps there might be some colour,) but also in the common affaires of life,
not only in spiritual things, (wherein alone it is absolutely true.) nor yet only in other matters of weight, though they be not spiritual, (for which perhaps there might be Some colour,) but also in the Common affairs of life,
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Yet for that the Patrons of this opinion build themselves as much upon the authority of this present Text, as upon any other passage of Scripture whatsoever, (which is the reason why wee have stood thus long upon the examination of it:) we are therefore in the next place to cleare the Text from that their misinterpretation.
Yet for that the Patrons of this opinion built themselves as much upon the Authority of this present Text, as upon any other passage of Scripture whatsoever, (which is the reason why we have stood thus long upon the examination of it:) we Are Therefore in the next place to clear the Text from that their misinterpretation.
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and that therefore whatsoever action is not grounded upon the word, being it is not of saith, by the Apostles rule here must needes be a sinne. Which collection could not be denied,
and that Therefore whatsoever actium is not grounded upon the word, being it is not of Says, by the Apostles Rule Here must needs be a sin. Which collection could not be denied,
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which yet appeareth both by the course of this whole Chapter, and by the consent of the best and most approved interpreters as well ancient as modern, to have been properly intended by our Apostle in this place:
which yet appears both by the course of this Whole Chapter, and by the consent of the best and most approved Interpreters as well ancient as modern, to have been properly intended by our Apostle in this place:
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So that whatsoever action is done by us, with reasonable assurance and perswasion of the lawfulnesse thereof in our owne consciences, is in our Apostles purpose so farre forth an action of Faith: without any enquiring into the meanes whereby that perswasion was wrought in us:
So that whatsoever actium is done by us, with reasonable assurance and persuasion of the lawfulness thereof in our own Consciences, is in our Apostles purpose so Far forth an actium of Faith: without any inquiring into the means whereby that persuasion was wrought in us:
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About which use and signification of the word Faith we need not to trouble our selves, to fetch it from a trope, eithor of Metonymie, or Synecdoche, as some doe.
About which use and signification of the word Faith we need not to trouble our selves, to fetch it from a trope, eithor of Metonymy, or Synecdoche, as Some doe.
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yet is it indeed the primary and native signification of the word NONLATINALPHABET saith, derived from the roote NONLATINALPHABET to perswade. Because all kindes of Faith whatsoever consist in a kinde of perswasion. You shall therefore finde the words, NONLATINALPHABET which signifieth properly to beleeve, and NONLATINALPHABET which signifieth properly not to be perswaded, to be opposed as contrary either to other in Iohn 3. and Acts 14. and other places.
yet is it indeed the primary and native signification of the word Says, derived from the root to persuade. Because all Kinds of Faith whatsoever consist in a kind of persuasion. You shall Therefore find the words, which signifies properly to believe, and which signifies properly not to be persuaded, to be opposed as contrary either to other in John 3. and Acts 14. and other places.
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observe but the passages of this very Chapter, and you will be satisfied in it. At the second verse, NONLATINALPHABET one beleeveth that he may eate all things:
observe but the passages of this very Chapter, and you will be satisfied in it. At the second verse, one Believeth that he may eat all things:
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that is, he is verily perswaded in his conscience that he may as lawfully eate flesh as herbes, any one kinde of meate as any other, he maketh no doubt of it.
that is, he is verily persuaded in his conscience that he may as lawfully eat Flesh as herbs, any one kind of meat as any other, he makes no doubt of it.
that is, art thou in thy conscience perswaded that thou maist lawfully partake any of the good creatures of God? Let that perswasion suffice thee for the approving of thine owne heart in the sight of God:
that is, art thou in thy conscience persuaded that thou Mayest lawfully partake any of the good creatures of God? Let that persuasion suffice thee for the approving of thine own heart in the sighed of God:
that is, he that is not yet fully perswaded in his owne minde, that it is lawfull for him to eate some kindes of meates, (as namely swines-flesh or bloodings,) and yet is drawne against his owne judgement to eate thereof because he seeth others so to doe,
that is, he that is not yet Fully persuaded in his own mind, that it is lawful for him to eat Some Kinds of Meats, (as namely Swine's flesh or bloodings,) and yet is drawn against his own judgement to eat thereof Because he sees Others so to do,
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And then the Apostle proceeding ab hypothesi ad thesin, immediately reduceth that particular case into a generall rule in these words, For whatsoever is not of faith, is sinne.
And then the Apostle proceeding ab Hypothesis ad Thesin, immediately reduceth that particular case into a general Rule in these words, For whatsoever is not of faith, is sin.
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then such a perswasion of the minde and conscience as we have now declared, and that the true purport and intent of these words is but thus much in effect:
then such a persuasion of the mind and conscience as we have now declared, and that the true purport and intent of these words is but thus much in Effect:
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or at least-wise is not reasonably well perswaded of the lawfulnesse of it, let the thing be otherwise and in it selfe what it can be, lawfull or unlawfull, indifferent or necessary, convenient or inconvenient, it mattereth not;
or At leastwise is not reasonably well persuaded of the lawfulness of it, let the thing be otherwise and in it self what it can be, lawful or unlawful, indifferent or necessary, convenient or inconvenient, it mattereth not;
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Which being the plaine evident and undenyable purpose of these words, I shall not need to spend any more breath either in the farther refutation of such conclusions as are mis-inferred hence, which fall of themselves;
Which being the plain evident and undeniable purpose of these words, I shall not need to spend any more breath either in the farther refutation of such conclusions as Are mis-inferred hence, which fallen of themselves;
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Wherein, because upon this great principle may depend the resolution of very many Cases of Conscience, which may trouble us in our Christian and holy walking:
Wherein, Because upon this great principle may depend the resolution of very many Cases of Conscience, which may trouble us in our Christian and holy walking:
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it will not be unprofitable to proceed by resolving some of the most materiall doubts and questions, among those which have occurred unto my thcughts by occasion of this Text in my meditations thereon.
it will not be unprofitable to proceed by resolving Some of the most material doubts and questions, among those which have occurred unto my thcughts by occasion of this Text in my meditations thereon.
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First, it may be demanded, What power the Conscience hath, to make a thing otherwise good and lawfull, to become unlawfull and sinfull? and whence it hath that power? I answer, First, that it is not in the power of any mans judgement or conscience to alter the naturall condition of any thing whatsoever, either in respect of quality or degree: but that still every thing that was good remaineth good, and every thing that was evill remaineth evill; and that in the very same degree of good or evill as it was before,
First, it may be demanded, What power the Conscience hath, to make a thing otherwise good and lawful, to become unlawful and sinful? and whence it hath that power? I answer, First, that it is not in the power of any men judgement or conscience to altar the natural condition of any thing whatsoever, either in respect of quality or degree: but that still every thing that was good remains good, and every thing that was evil remains evil; and that in the very same degree of good or evil as it was before,
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Secondly, that mens judgements may make that which is good in its owne nature, (the naturall goodnesse still remaining) become evill to them in the use:
Secondly, that men's Judgments may make that which is good in its own nature, (the natural Goodness still remaining) become evil to them in the use:
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essentially good, and quoad rem; but quoad hominem, and accidentally evill. It is our Apostles owne distinction in the fourteenth verse of this Chapter:
essentially good, and quoad remembering; but quoad hominem, and accidentally evil. It is our Apostles own distinction in the fourteenth verse of this Chapter:
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Mens judgements or opinions, although they may make that which is good in it selfe, to become evill to them; yet they cannot make that which is evill in it selfe, to become good either in it selfe, or to them. If a man were verily perswaded, that it were evill to aske his father blessing, that mis-perswasion would make it become evill to him: But if the same man should be as verily perswaded that it were good to curse his father, or to deny him reliefe being an unbeleever;
Men's Judgments or opinions, although they may make that which is good in it self, to become evil to them; yet they cannot make that which is evil in it self, to become good either in it self, or to them. If a man were verily persuaded, that it were evil to ask his father blessing, that mispersuasion would make it become evil to him: But if the same man should be as verily persuaded that it were good to curse his father, or to deny him relief being an unbeliever;
that mis-perswasion could not make eith•r of them become good to him. Some that persecuted the Apostles were perswaded they did God good service in it.
that mispersuasion could not make eith•r of them become good to him. some that persecuted the Apostles were persuaded they did God good service in it.
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Saint Paul confesseth himselfe to have been a persecuter, and blasphemer, and injurious for so doing although he followed the guidance of his owne conscience therein;
Saint Paul Confesses himself to have been a Persecutor, and blasphemer, and injurious for so doing although he followed the guidance of his own conscience therein;
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though the substance of the action remaine still (as it was) good: but all conditions must concurre to make an action good; and consequently a right intention in th• agent will not suffice thereunto,
though the substance of the actium remain still (as it was) good: but all conditions must concur to make an actium good; and consequently a right intention in th• agent will not suffice thereunto,
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so long as the substance of the action remaineth still (as it was) evill. Thirdly, that the Conscience hath this power over mens wills and actions by vertue of that unchangeable Law of God, which he establisheth by an ordinance of nature in our first creation:
so long as the substance of the actium remains still (as it was) evil. Thirdly, that the Conscience hath this power over men's wills and actions by virtue of that unchangeable Law of God, which he Establisheth by an Ordinance of nature in our First creation:
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that the will of every man (which is the fountaine whence all our actions immediately flow) should conforme it selfe to the judgement of the practique understanding or conscience, as to its proper and immediate rule, and yeeld it selfe to be guided thereby.
that the will of every man (which is the fountain whence all our actions immediately flow) should conform it self to the judgement of the practic understanding or conscience, as to its proper and immediate Rule, and yield it self to be guided thereby.
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So that if the understanding through Errour point out a wrong way, and the will follow it, the fault is chiefly in the understanding, for mis-guiding the will.
So that if the understanding through Error point out a wrong Way, and the will follow it, the fault is chiefly in the understanding, for misguiding the will.
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It may be demanded secondly, Whether or no in every particular thing wee doe, an actuall consideration of the lawfulnesse and expediency there of be so requisite,
It may be demanded secondly, Whither or no in every particular thing we do, an actual consideration of the lawfulness and expediency there of be so requisite,
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I answer, First, that in matters of waight and worthy of consultation, it is very necessary that the lawfulnesse and expediency of them be first diligently examined ▪ before they be enterprised.
I answer, First, that in matters of weight and worthy of consultation, it is very necessary that the lawfulness and expediency of them be First diligently examined ▪ before they be enterprised.
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that they seeme to be, (and are therefore sometimes so termed) actus indeliberati: such as are to sit downe and to rise up, to pluck a flower as wee walke in a garden, to aske the time of the day or the name of the next towne as we travell by the way, to eate of this or that dish at the table, and the like.
that they seem to be, (and Are Therefore sometime so termed) actus indeliberati: such as Are to fit down and to rise up, to pluck a flower as we walk in a garden, to ask the time of the day or the name of the next town as we travel by the Way, to eat of this or that dish At the table, and the like.
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It is even as if we should tye a great learned man that is ready in his Latine tong, to bethink himselfe first of some grammar rule or example for the declining and parsing of every word hee were to speake,
It is even as if we should tie a great learned man that is ready in his Latin tonge, to bethink himself First of Some grammar Rule or Exampl for the declining and parsing of every word he were to speak,
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before he should adventure to utter a Latine sentence. But as such a man is sufficiently assured out of the habit of his learning, that hee speaketh congruously and with good propriety,
before he should adventure to utter a Latin sentence. But as such a man is sufficiently assured out of the habit of his learning, that he speaks congruously and with good propriety,
though hee have no present actuall reference to his Grammar rules: so here, an habituall knowledge of the nature and use of indifferent things is sufficient to warrant to the conscience the lawfulnesse of these common actions of life;
though he have no present actual Referente to his Grammar rules: so Here, an habitual knowledge of the nature and use of indifferent things is sufficient to warrant to the conscience the lawfulness of these Common actions of life;
or what degree of Perswasion is necessary for the warranting of our actions, so as lesse then that will not serve? I answere, that what is here demanded cannot be positively defined by any peremptory and immoveable rules.
or what degree of Persuasion is necessary for the warranting of our actions, so as less then that will not serve? I answer, that what is Here demanded cannot be positively defined by any peremptory and immoveable rules.
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which may be strained or extended more or lesse, according to the exigence of present occasions, and as the different state or quality of particular businesses shall require.
which may be strained or extended more or less, according to the exigence of present occasions, and as the different state or quality of particular businesses shall require.
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There is a NONLATINALPHABET, a fulnesse of perswasion, arising from evident infallible and demonstrative proofes, which is attaineable for the performance of sundry duties both of civill Iustice and of Religion. And where it may be attained, it is to be endeavoured after, (though it be not of absolute necessity,) for we cannot make our assurances too strong.
There is a, a fullness of persuasion, arising from evident infallible and demonstrative proofs, which is attainable for the performance of sundry duties both of civil justice and of Religion. And where it may be attained, it is to be endeavoured After, (though it be not of absolute necessity,) for we cannot make our assurances too strong.
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it is a metaphoricall word, and seemeth to be borrowed from a Ship under full sayle, that hath both wind and tide with it to carry it with a straight and speedy course to the desired poynt, and nothing to hinder it.
it is a metaphorical word, and seems to be borrowed from a Ship under full sail, that hath both wind and tide with it to carry it with a straight and speedy course to the desired point, and nothing to hinder it.
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yet ordinarily and in most things wee must content our selves to take up with a conjecturall, probable, and morall certainty, or else wee shall find very few things left for us to doe.
yet ordinarily and in most things we must content our selves to take up with a conjectural, probable, and moral certainty, or Else we shall find very few things left for us to do.
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Nay I say yet further, and I beseech you (brethren) to take notice of it as a matter of speciall use both for the directing and quieting of your consciences:
Nay I say yet further, and I beseech you (brothers) to take notice of it as a matter of special use both for the directing and quieting of your Consciences:
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that ordinarily and in most things wee neede no other warrant for what we doe then this onely, that there is not (to our knowledge) any Law either of Nature or Scripture against them.
that ordinarily and in most things we need no other warrant for what we do then this only, that there is not (to our knowledge) any Law either of Nature or Scripture against them.
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As the Lawyers use to say of mens persons, Quisquis praesumitur osse •onus, &c. The Law taketh every man for a good man and true, till his truth and honesty be legally disproved;
As the Lawyers use to say of men's Persons, Quisquis praesumitur osse •onus, etc. The Law Takes every man for a good man and true, till his truth and honesty be legally disproved;
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so in these matters wee are to beleeve all things to bee lawfull for us to doe, which cannot be shewne by good evidence either of Scripture or Reason to be unlawfull.
so in these matters we Are to believe all things to be lawful for us to do, which cannot be shown by good evidence either of Scripture or Reason to be unlawful.
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Those men therefore goe quite the wrong way to worke, to the fearefull puzling of their owne and other mens consciences, who use to argue on this manner, [ This I have no warrant to doe;
Those men Therefore go quite the wrong Way to work, to the fearful puzzling of their own and other men's Consciences, who use to argue on this manner, [ This I have no warrant to do;
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as they fall within the compasse of decent: Ceremoni•s, by vertue of that grand Ecclesiasticall Canon, ( Let all things •e done honestly and in order;) and that even in spacio too they are commanded by the authority of those governors whom God hath set over us,
as they fallen within the compass of decent: Ceremoni•s, by virtue of that grand Ecclesiastical Canon, (Let all things •e done honestly and in order;) and that even in spacio too they Are commanded by the Authority of those Governors whom God hath Set over us,
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and to multiply disputes without end, but by direct and full evidence either of Scripture-text or Reason; which (for any thing I know) was never yet done,
and to multiply disputes without end, but by Direct and full evidence either of Scripture-text or Reason; which (for any thing I know) was never yet done,
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But if it cannot be showne that these things are forbidden; without any more adoe, the use of them is by that sufficiently warranted. He that will not allow of this doctrine, besides that he cherisheth an errour which will hardly suffer him to have a quiet conscience: I yet fee not how he can reconcile his opinion with those sundry passages of our Apostle, [ Every creature of God is good, To the pure all things are pure, I know nothing is o• it selfe uncleane, All things are lawfull, &c. ] From which passages we may with much safety conclude, that it is lawfull for us to doe all those things, concerning which there can be nothing brought of moment to prove them unlawfull. Vpon which ground alone if wee doe them, we doe them upon such a perswasion of faith as is sufficient.
But if it cannot be shown that these things Are forbidden; without any more ado, the use of them is by that sufficiently warranted. He that will not allow of this Doctrine, beside that he Cherishes an error which will hardly suffer him to have a quiet conscience: I yet fee not how he can reconcile his opinion with those sundry passages of our Apostle, [ Every creature of God is good, To the pure all things Are pure, I know nothing is o• it self unclean, All things Are lawful, etc. ] From which passages we may with much safety conclude, that it is lawful for us to do all those things, Concerning which there can be nothing brought of moment to prove them unlawful. Upon which ground alone if we do them, we do them upon such a persuasion of faith as is sufficient.
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Provided, that wee have not neglected to informe our judgements the best wee could for the time past; and that wee are ever ready withall to yeeld our selves to better information, whensoever it shall be tendred unto us for the time to come.
Provided, that we have not neglected to inform our Judgments the best we could for the time past; and that we Are ever ready withal to yield our selves to better information, whensoever it shall be tendered unto us for the time to come.
whether hee may in any case doe it notwithstanding the reluctancy of his Conscience, yea or no? As they write of Cyrus, that to make passage for his Army, he cut the great river Gyndes into many smaller chanels, which in one entire stream was not passable:
whither he may in any case do it notwithstanding the reluctancy of his Conscience, yea or no? As they write of Cyrus, that to make passage for his Army, he Cut the great river Gyndes into many smaller channels, which in one entire stream was not passable:
As namely and especially, in respect of the Conscience, whether the reluctancy thereof proceed from a setled and stedfast resolution, or from some doubtfulnesse only,
As namely and especially, in respect of the Conscience, whither the reluctancy thereof proceed from a settled and steadfast resolution, or from Some doubtfulness only,
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or but from some scruple? And in respect of the person, whether hee be suijuris his owne master and have power to dispose of himselfe at his owne choyce in the things questioned;
or but from Some scruple? And in respect of the person, whither he be suijuris his own master and have power to dispose of himself At his own choice in the things questioned;
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whether it be a necessary thing, or an unlawfull thing, or a thing indifferent and arbitrary? Any of which circumstances may quite alter the case, and so beget new questions.
whither it be a necessary thing, or an unlawful thing, or a thing indifferent and arbitrary? Any of which Circumstances may quite altar the case, and so beget new questions.
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There cannot be imagined a higher contempt of God, then for a man to despise the power of his owne conscience: which is the highest, soveraignty under heaven,
There cannot be imagined a higher contempt of God, then for a man to despise the power of his own conscience: which is the highest, sovereignty under heaven,
Wofull is the estate of those men (unlesse they repent) who for filthy lucre, or vaine pleasure, or spitefull malice, or tottering honour, or lazy ease, or any other raigning lust, darelye,
Woeful is the estate of those men (unless they Repent) who for filthy lucre, or vain pleasure, or spiteful malice, or tottering honour, or lazy ease, or any other reigning lust, darelye,
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or swear, or cheat, or oppresse, or commit filthinesse, or steale, or kill, or slaunder, or flatter, or betray, or doe any thing that may advance their base ends:
or swear, or cheat, or oppress, or commit filthiness, or steal, or kill, or slander, or flatter, or betray, or do any thing that may advance their base ends:
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but most wretched is he that alloweth himselfe to the practise of that, which in his judgement he cannot but condemne. Neither maketh it any difference at all here,
but most wretched is he that alloweth himself to the practice of that, which in his judgement he cannot but condemn. Neither makes it any difference At all Here,
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For although there be a great respect due to the higher powers in doubtfull cases, (as I shall touch anon,) yet where the thing required is simply unlawfull, and understood so to be, inferiours must absolutely resolve to disobey, whatsoever come of it.
For although there be a great respect due to the higher Powers in doubtful cases, (as I shall touch anon,) yet where the thing required is simply unlawful, and understood so to be, inferiors must absolutely resolve to disobey, whatsoever come of it.
(belike in a matter of another nature they would have taken care to have given the King a more satisfactory, at least a more respective answere: but in this matter,) Be it knowne to thee O King, that we will not serve thy gods.
(belike in a matter of Another nature they would have taken care to have given the King a more satisfactory, At least a more respective answer: but in this matter,) Be it known to thee Oh King, that we will not serve thy God's.
because his practise should then run crosse to his judgement; and so the thing done could not be of Faith. For if his reason judge it to be evill, and yet he will doe it, it argueth manifestly that he hath a will to doe evill:
Because his practice should then run cross to his judgement; and so the thing done could not be of Faith. For if his reason judge it to be evil, and yet he will do it, it argue manifestly that he hath a will to do evil:
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and so becommeth a transgressour of that generall Law which bindeth all men to eschew all evill. Yet in this case wee must admit of some difference, according to the different nature of the things, and the different condition of the persons. For if the things so judged unlawfull be in their owne nature not necessary,
and so becomes a transgressor of that general Law which binds all men to eschew all evil. Yet in this case we must admit of Some difference, according to the different nature of the things, and the different condition of the Persons. For if the things so judged unlawful be in their own nature not necessary,
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As for example, Say a man should hold it utterly unlawfull (as some erroneously doe,) to play at cards or dice, or to lay a wager, or to cast lots in triviall matters:
As for Exampl, Say a man should hold it utterly unlawful (as Some erroneously doe,) to play At cards or dice, or to lay a wager, or to cast lots in trivial matters:
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so they be done with sobriety and with due circumstances,) yet he that is otherwise perswaded of them cannot by reason of that perswasion doe any of them without sinne.
so they be done with sobriety and with due Circumstances,) yet he that is otherwise persuaded of them cannot by reason of that persuasion do any of them without sin.
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Yet, forsomuch as they are things no way necessary, but indifferent, both in their nature, and for their use also, no superiour power having enjoyned any man to use them:
Yet, forsomuch as they Are things no Way necessary, but indifferent, both in their nature, and for their use also, no superior power having enjoined any man to use them:
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But now on the other side, if the things so mis-judged to be unlawfull b• any way necessary ▪ •ither in respect of their owne nature, or by the injunction of authority: then the person is by that his error brought into such a straite betweene two sinnes,
But now on the other side, if the things so misjudged to be unlawful b• any Way necessary ▪ •ither in respect of their own nature, or by the injunction of Authority: then the person is by that his error brought into such a strait between two Sins,
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strongly suspecting that winde that driveth him upon such rockes, to be but a blast of his owne fancy, rather then a breathing of the holy Spirit of truth.
strongly suspecting that wind that drives him upon such Rocks, to be but a blast of his own fancy, rather then a breathing of the holy Spirit of truth.
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Once this is most certaine, that whoseever shall adventure to do any thing repugnant to the judgement of his owne conscience, (be that judgement true, or be it false,) shall commit a grievous sin in so doing:
Once this is most certain, that Whosoever shall adventure to do any thing repugnant to the judgement of his own conscience, (be that judgement true, or be it false,) shall commit a grievous since in so doing:
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NONLATINALPHABET, because it cannot be of faith, and what soever is not of faith is sinne. This is now where the conscience apparantly inclineth the one way.
, Because it cannot be of faith, and what soever is not of faith is sin. This is now where the conscience apparently Inclineth the one Way.
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right S. Iames his NONLATINALPHABET a double minded man. This is it we call a doubting conscience: concerning which the second question is, what a man ought to doe in case of doubtfulnesse.
right S. James his a double minded man. This is it we call a doubting conscience: Concerning which the second question is, what a man ought to do in case of doubtfulness.
Perfect directions here, (as in most delib•ratives) would require a large discourse: because there are so many considerable circumstances, that may vary the case;
Perfect directions Here, (as in most delib•ratives) would require a large discourse: Because there Are so many considerable Circumstances, that may vary the case;
Many times it ariseth from meere ficklenesse of minde, or weakenesse of judgement; as the lightest things are soonest driven out of their place by the winde:
Many times it arises from mere fickleness of mind, or weakness of judgement; as the Lightest things Are soonest driven out of their place by the wind:
but yet (as tender things may soone miscary, if they be not the more choicely handled,) very obnoxious through Sathans diligence and subtilty to bee wrought upon to dangerous inconveniencies.
but yet (as tender things may soon miscarry, if they be not the more choicely handled,) very obnoxious through Satan's diligence and subtlety to be wrought upon to dangerous inconveniences.
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Sometimes it may proceed from the probability of those reasons that seeme to stand on either side, betwixt which it is not easie to judge which are strongest:
Sometime it may proceed from the probability of those Reasons that seem to stand on either side, betwixt which it is not easy to judge which Are Strongest:
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but am doubtfull whether of the two rather to pitch upon:) in such a case, the party ought first to weigh the conveniences and inconveniences of both as well and advisedly as 1. he can by himself alone;
but am doubtful whither of the two rather to pitch upon:) in such a case, the party ought First to weigh the conveniences and inconveniences of both as well and advisedly as 1. he can by himself alone;
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Arist. 3. Ethic. 5 matter be of waight and worth the while, hee should doe well to make 2. his doubts knowne to some prudent and plous man (especially to his owne spirituall Pastor,
Arist. 3. Ethic. 5 matter be of weight and worth the while, he should do well to make 2. his doubts known to Some prudent and Pious man (especially to his own spiritual Pastor,
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and it may be applyed to many more, 1 Cor. 7. 36. Let him doe what he will, he sinneth not:) resting his conscience upon this perswasion, that so long as he is unfainedly elesirous to doe for the best,
and it may be applied to many more, 1 Cor. 7. 36. Let him do what he will, he Sinneth not:) resting his conscience upon this persuasion, that so long as he is unfeignedly elesirous to do for the best,
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and the conscience stand in doubt, because reasons soome to be probable both pro and contrit, and there are learned men as well of the one opinion as of the other, &c. as wee see it is (for instance) in the question of Vsury and of second maryage after divorce,
and the conscience stand in doubt, Because Reasons soome to be probable both Pro and Contrite, and there Are learned men as well of the one opinion as of the other, etc. as we see it is (for instance) in the question of Usury and of second marriage After divorce,
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in such a case the person (if he be sui juris,) is certainly bound to forbeare the doing of that thing of the lawfulnesse where of he so doubteth: and if he forbeare it not, he sinneth.
in such a case the person (if he be sui Juris,) is Certainly bound to forbear the doing of that thing of the lawfulness where of he so doubteth: and if he forbear it not, he Sinneth.
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and so those actions of mine being not done in faith, must needs be sinne, even by the Rule of the Text, NONLATINALPHABET, For whatsoever is not of faith is sinne.
and so those actions of mine being not done in faith, must needs be sin, even by the Rule of the Text,, For whatsoever is not of faith is sin.
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To doe that whereof he doubteth, where h• hath sree liberty to leave it undone, bringeth upon him (as we have already shewne) the guilt of wilfull transgression:
To do that whereof he doubteth, where h• hath sree liberty to leave it undone, brings upon him (as we have already shown) the guilt of wilful Transgression:
And where lawfull authority prescribeth in Alterutram partem, there the liberty ad utramque partem contradictionis is taken away from so many as are under that authority.
And where lawful Authority prescribeth in Alterutram partem, there the liberty ad utramque partem contradictionis is taken away from so many as Are under that Authority.
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And if in the deed done at the command of one that is endued with lawful authority there be a sinne, it must goe on his score that requireth it wrongfully, not on his that doth but his duty in obeying.
And if in the deed done At the command of one that is endued with lawful Authority there be a sin, it must go on his score that requires it wrongfully, not on his that does but his duty in obeying.
A Prince commandeth his Subjects to serve in his Warres; it may be the quarrell is unjust, it may be there may appeare to the understanding of the subject great likelyhoods of such injustice:
A Prince commands his Subject's to serve in his Wars; it may be the quarrel is unjust, it may be there may appear to the understanding of the Subject great likelihoods of such injustice:
Neyther need that feare trouble him lest he should bring upon himself the guil• of innocent blood; for the blood that is unrighteously shed in that quarrell, he must answer for, that set him on worke, not he that spilt it.
Neither need that Fear trouble him lest he should bring upon himself the guil• of innocent blood; for the blood that is unrighteously shed in that quarrel, he must answer for, that Set him on work, not he that spilled it.
and that is able in any measure to weigh the force of those precepts and reasons which bind inferiours to yeeld obedience to their superiours, should be otherwise minded in cases of like nature.
and that is able in any measure to weigh the force of those Precepts and Reasons which bind inferiors to yield Obedience to their superiors, should be otherwise minded in cases of like nature.
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or Family, ( Quod tamen non sit certuns displicere Deo, saith Saint Bernard,) which is not evidently contrary to the Law and will of God, ought to be of us received and obeyed no otherwise,
or Family, (Quod tamen non sit certuns displicere God, Says Saint Bernard,) which is not evidently contrary to the Law and will of God, ought to be of us received and obeyed no otherwise,
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Judge I pray you what perversnesse is this, when the blessed Apostle commandeth thee to obey for conscience sake, that thou shouldst disobey, and that for conscience sake too:
Judge I pray you what perverseness is this, when the blessed Apostle commands thee to obey for conscience sake, that thou Shouldst disobey, and that for conscience sake too:
He chargeth thee upon thy conscience to be subject; and thou pretendest thy conscience to free thee from subjection. This by the way; now to the poy•t.
He charges thee upon thy conscience to be Subject; and thou pretendest thy conscience to free thee from subjection. This by the Way; now to the poy•t.
Thou sayest it is against thy conscience: I say againe, that (in the case whereof wee now speake, the case of doubtsulnesse,) it is not against thy conscience.
Thou Sayest it is against thy conscience: I say again, that (in the case whereof we now speak, the case of doubtsulnesse,) it is not against thy conscience.
wee may well suppose, that either the authority is made very light, or else there is a great fault in the beam•. Know (brethren) the gainsaying conscience is one thing, and the doubting conscience another.
we may well suppose, that either the Authority is made very Light, or Else there is a great fault in the beam•. Know (brothers) the gainsaying conscience is one thing, and the doubting conscience Another.
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That which is done repugnanto conscientid, the conscience of the doer slatly gainsaying it, that is indeed against a mana conscience, (the conscience having already passed a def•nitive sentence the one way:) and no respect or circumstance whatsoever can free it from sin.
That which is done repugnanto conscientid, the conscience of the doer slatly gainsaying it, that is indeed against a mana conscience, (the conscience having already passed a def•nitive sentence the one Way:) and not respect or circumstance whatsoever can free it from since.
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that is intruth no more against a mans conscience then with it, (the conscience as yet not having passed a definitive sentence either way:) and such an action may either b• a sinne, or no sinne:
that is in no more against a men conscience then with it, (the conscience as yet not having passed a definitive sentence either Way:) and such an actium may either b• a sin, or no sin:
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in that case it is true that a man ought not by any means to doe that thing, no not at the command of any Magistrate, no not although his conscience have pronounced a wrong sentence, and erred in that iudgement:
in that case it is true that a man ought not by any means to do that thing, no not At the command of any Magistrate, no not although his conscience have pronounced a wrong sentence, and erred in that judgement:
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for then he should doe it, repugnante conscientiâ, he should goe directly against his owne conscience, which he ought not to doe whatsoever come of it. In such a case certainely:
for then he should do it, repugnant conscientiâ, he should go directly against his own conscience, which he ought not to do whatsoever come of it. In such a case Certainly:
And this is that fearefull perplexity whereof I spake, whereinto many a man casteth himselfe by his owne crrour and obstinaey, that he can neither goe with his conscience,
And this is that fearful perplexity whereof I spoke, whereinto many a man Cast himself by his own crrour and obstinaey, that he can neither go with his conscience,
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And who can helpe it, if a man will needes cherish an errour, and persist in it? But now if the conscients be onely doubtfull whether a thing be lawfull or no,
And who can help it, if a man will needs cherish an error, and persist in it? But now if the conscients be only doubtful whither a thing be lawful or no,
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but have not as yet passed a peremptory judgement against it, (yea although it rather incline to thinke it unlawfull:) in that case if the Magistrate shall command it to be done, the subiect with a good conscience may doe it,
but have not as yet passed a peremptory judgement against it, (yea although it rather incline to think it unlawful:) in that case if the Magistrate shall command it to be done, the Subject with a good conscience may do it,
if thou doubtest whether it be lawfull to kneele at the Communion, it is safest in thy opinion therefore for thee not to kneele. So should I thinke too,
if thou doubtest whither it be lawful to kneel At the Communion, it is Safest in thy opinion Therefore for thee not to kneel. So should I think too,
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But thou dost not consider how thou art caught in thine own net, and how the edge of thine owne weapon may be turned upon thee point-blank not to be avoided, thus.
But thou dost not Consider how thou art caught in thine own net, and how the edge of thine own weapon may be turned upon thee point-blank not to be avoided, thus.
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but the particular is uncertaine, whether the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertaine to thee, because thou doubtest of it.) Deale safely therefore,
but the particular is uncertain, whither the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertain to thee, Because thou doubtest of it.) Deale safely Therefore,
and then apply them to themselves and others as they finde them, without due respect had to the differences that may be betweene those times and cases, and the present.
and then apply them to themselves and Others as they find them, without due respect had to the differences that may be between those times and cases, and the present.
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Sundry things spoken in Scripture agreeably to that infancy of the Church, would sort very ill with the Church in her fulnesse of strength and stature: and sundry directions very expedient in times of persecution, and when beleevers lived mingled with Insidels, would be very unseasonably urged where the Church is in a peaceable and flourishing estate, enjoying the favour and living under the protection of gracious and religious Princes.
Sundry things spoken in Scripture agreeably to that infancy of the Church, would sort very ill with the Church in her fullness of strength and stature: and sundry directions very expedient in times of persecution, and when believers lived mingled with Infidels, would be very unseasonably urged where the Church is in a peaceable and flourishing estate, enjoying the favour and living under the protection of gracious and religious Princes.
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Briefely then, the Apostles whole discourse in this Chapter, and so wheresoever else he toucheth upon the point of Scandals, is to be understood onely in that case where men are left to their owne liberty in the use of indifferent things:
Briefly then, the Apostles Whole discourse in this Chapter, and so wheresoever Else he touches upon the point of Scandals, is to be understood only in that case where men Are left to their own liberty in the use of indifferent things:
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the Romanes, Corinthians, and others to whom S. Paul wrote about these matters, being not limited any way in the exercise of their liberty therein by any over ruling authority.
the Romans, Corinthians, and Others to whom S. Paul wrote about these matters, being not limited any Way in the exercise of their liberty therein by any over ruling Authority.
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But where the Magistrates have interposed, and thought good upon mature advice to impose Lawes upon those that are under them, whereby their liberty is (not infringed, as some unjustly complaine, in the inward judgement, but onely) limited in the outward exercise of it:
But where the Magistrates have interposed, and Thought good upon mature Advice to impose Laws upon those that Are under them, whereby their liberty is (not infringed, as Some unjustly complain, in the inward judgement, but only) limited in the outward exercise of it:
or for any the like weake respects, to doe that thing of the lawfulnesse whereof he is not competently perswaded, where it is free for him to doe otherwise:
or for any the like weak respects, to do that thing of the lawfulness whereof he is not competently persuaded, where it is free for him to do otherwise:
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But the authority of the magistrate intervening so altereth the case, that such a forbearance as to them was necessary, is to as many of us as are commanded to doe this or that altogether unlawfull; in regard they were free, and we are bound: for the reasons alr•ady shewen, which I now rehearse not.
But the Authority of the magistrate intervening so altereth the case, that such a forbearance as to them was necessary, is to as many of us as Are commanded to do this or that altogether unlawful; in regard they were free, and we Are bound: for the Reasons alr•ady shown, which I now rehearse not.
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so long as they can finde any thing to pleade,) those that lay these burthens upon us, at least wise should doe well to satisfie our doubts, and to informe our consciences concerning the lawfulnesse of what they enjoyne;
so long as they can find any thing to plead,) those that lay these burdens upon us, At least wise should do well to satisfy our doubts, and to inform our Consciences Concerning the lawfulness of what they enjoin;
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But how is it not incongruous the while, that those men should prescribe rules to their governours, who can scarcely brook their governours should prescribe Lawes to them? It were good we would first learne how to obey, ere w•e take upon us to teach our betters how to governe. How ever, what governours are bound to doe,
But how is it not incongruous the while, that those men should prescribe rules to their Governors, who can scarcely brook their Governors should prescribe Laws to them? It were good we would First Learn how to obey, ere w•e take upon us to teach our betters how to govern. How ever, what Governors Are bound to do,
for whosoever should undertake it, to shew that Superiours are alwayes bound to informe the cons•iences of their inferiours concerning the lawfulnesse of every thing they shall command.
for whosoever should undertake it, to show that Superiors Are always bound to inform the cons•iences of their inferiors Concerning the lawfulness of every thing they shall command.
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If sometimes they doe it, where they see it exp•dient or needfull; sometimes againe (and that perhaps of••er,) it may bee thought more expedient for them,
If sometime they do it, where they see it exp•dient or needful; sometime again (and that perhaps of••er,) it may be Thought more expedient for them,
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and more conducible for the publique peace and safety, onely to make knowen to the people what their pleasures are, reserving to themselves the reasons thereof.
and more conducible for the public peace and safety, only to make known to the people what their pleasures Are, reserving to themselves the Reasons thereof.
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I am sure, in the point of Eccl•siasticall cer•mo•ies and Constitutions, (in which •ase the aforesaid allegations are usually most stood upon) this hath been aboundantly done in our Church, not only in the learned writings of sundry private men, but by the publique declaration also of authority,
I am sure, in the point of Eccl•siasticall cer•mo•ies and Constitutions, (in which •ase the aforesaid allegations Are usually most stood upon) this hath been abundantly done in our Church, not only in the learned writings of sundry private men, but by the public declaration also of Authority,
as is to be seene at large in the preface commonly printed be•ore the book of Common prayer concerning that argument• enough to satisfie those that are peaceable,
as is to be seen At large in the preface commonly printed be•ore the book of Common prayer Concerning that argument• enough to satisfy those that Are peaceable,
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yet hath withall some jealousies and feares le•t perhaps it should prove unlawfull. Such scruples are most incident to men of melancholy dispositions, or of timorous spirits;
yet hath withal Some jealousies and fears le•t perhaps it should prove unlawful. Such scruples Are most incident to men of melancholy dispositions, or of timorous spirits;
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or, if hee cannot be so rid of them, that then thirdly he resolve to goe on according to the more probable perswasion of his minde, and despise those scruples.
or, if he cannot be so rid of them, that then Thirdly he resolve to go on according to the more probable persuasion of his mind, and despise those scruples.
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But you see I have beene forced to wrap things together, that deserve a more full and distinct handling, that I might hold some proportion with the time.
But you see I have been forced to wrap things together, that deserve a more full and distinct handling, that I might hold Some proportion with the time.
I had a purpose, briefly to have comprised the summe of what I have delivered, concerning a gainsaying, a doubting, and a scrupulous conscience, in some few conclusions for your better remembrance and to have added also something by way of direction, what course might be the most probably taken for the correcting of an erro•cous conscience,
I had a purpose, briefly to have comprised the sum of what I have Delivered, Concerning a gainsaying, a doubting, and a scrupulous conscience, in Some few conclusions for your better remembrance and to have added also something by Way of direction, what course might be the most probably taken for the correcting of an erro•cous conscience,
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for the setling of a doubtfull conscience, and for the quieting of a scrupulous conscience. But it is more then time that I should give place to other businesse:
for the settling of a doubtful conscience, and for the quieting of a scrupulous conscience. But it is more then time that I should give place to other business:
Beseech we God the Father of our Lord Jesus Christ so to endue us all with the grace of his holy Spirit, that in our whole conversations we may unfainedly endeavour to preserve a good conscience and to yeeld all due obedience to him first,
Beseech we God the Father of our Lord jesus christ so to endue us all with the grace of his holy Spirit, that in our Whole conversations we may unfeignedly endeavour to preserve a good conscience and to yield all due Obedience to him First,
Now to this Father, Son, and blessed Spirit, three persons, and one eternall God, be ascribed all the Kingdome, the power, and the glory, both now and for evermore. Amen. FINIS.
Now to this Father, Son, and blessed Spirit, three Persons, and one Eternal God, be ascribed all the Kingdom, the power, and the glory, both now and for evermore. Amen. FINIS.
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An qui sundum aufert ejus a quo empt•s est, & tradit ei qui nihil in co habet juris, injustus est: & qui seips•m aufert dominanti Deo, a quo factus est, & malignis servit spiritibus, justus est? Augustin. 19. de Civil. 21.
an qui sundum Aufert His a quo empt•s est, & tradit ei qui nihil in counterfeit habet Juris, Unjust est: & qui seips•m Aufert dominanti God, a quo factus est, & malignis Servit spiritibus, justus est? Augustin. 19. the Civil. 21.
§. 4. allowed true; but rejected as impertinēt. a Si quis dixerit opera omnia quae ante justi•ication•m •••nt ver• esse pecc•ta, An a t•ema sit, Concil. Trident. Sess. 6. Can. 7.
§. 4. allowed true; but rejected as impertinent. a Si quis dixerit opera omnia Quae ante justi•ication•m •••nt ver• esse pecc•ta, an a t•ema fit, Council. Trident. Sess. 6. Can. 7.
E•omne quod non e•t ex side pecca•um est: ut sc. intelligat justitiam inside••um non esse justitia•: quia sordet natura sine gratia. Prosper. in Epist. ad Rusin: V. etiam cundem contra Collat.
E•omne quod non e•t ex side pecca•um est: ut sc. Intelligat justitiam inside••um non esse justitia•: quia sordet Nature sine Gratia. Prosper. in Epistle ad Rusin: V. etiam cundem contra Collat.
It is indeed fully handled by M. Hooker in his second book of Eccles. Policy: but few men of that party will read his works, though written with singular learning, wisedome, godlines and moderatiō.
It is indeed Fully handled by M. Hooker in his second book of Eccles. Policy: but few men of that party will read his works, though written with singular learning, Wisdom, godliness and moderation.
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Infirmae prorsus voluntatis indicium est, statuta seniorum studiosius discutere, haetere ad singula que injunguntur, exigere de quibus { que } rationem, & malè suspicari de omnipraecepto cujus causa latuerit, •ec unquam libentèr obedire, nisi &c. Bern. ibid.
Infirm prorsus voluntatis indicium est, Statuta Seniorum studiosius discutere, haetere ad singula que injunguntur, exigere de quibus { que } rationem, & malè suspicari de omnipraecepto cujus causa latuerit, •ec unquam libentèr Obedire, nisi etc. Bern. Ibid.
