THE
FIRST
SERMON
,
(
Being
the
seventh
ad
Populum
)
PREACHED
AT
SPAVLS
CROSSE
IN
LONdon
6.
May
1632.
THE
FIRST
SERMON
.
1
PET.
2.
16.
As
free
,
and
not
using
your
liberty
for
a
cloake
of
maliciousnesse
,
but
as
the
servants
of
God
.
THere
is
not
any
thing
in
the
stood
upon
it
,
to
the
prejudice
of
their
brethren
.
So
hardly
,
through
pride
and
ignorance
and
other
corruptions
that
abound
in
us
,
doe
wee
hit
upon
the
golden
meane
,
either
in
this
,
or
almost
in
any
thing
else
:
but
easily
swarve
into
the
vitious
extre●mes
on
both
hands
,
declining
sometimes
into
the
defect
,
and
sometimes
into
the
excesse
.
The
Apostles
therefore
,
especially
S.
Peter
and
S.
Paul
,
the
two
chiefest
planters
of
the
Churches
,
endeavoured
early
to
instruct
beleevers
in
the
true
doctrine
,
and
to
direct
them
in
the
right
use
of
their
Christian
liberty
,
so
often
in
their
severall
Epistles
,
as
fit
occasion
was
offered
thereunto
.
Which
we
may
observe
them
to
have
done
most
frequently
and
fully
in
those
two
cases
,
which
being
very
common
,
are
therefore
of
the
greater
consequence
,
viz.
the
case
of
scandall
,
and
the
case
of
obedience
.
And
we
may
further
observe
concerning
these
two
Apostles
,
that
S.
Paul
usually
toucheth
upon
this
argument
[
a
](A11460-e1360-b)
a
Gal.
2.
7.
the
Apostle
of
the
Circumcision
,
and
so
having
to
deale
most
with
the
Iewes
,
who
[
b
](A11460-e1390-b)
b
Seditiosissima
gens
.
I
of
.
Scalig.
not
.
in
Luc.
22.
52.
could
not
brooke
subjection
,
but
were
of
all
nations
under
heaven
the
most
impatient
of
a
forraine
yoke
;
hee
was
therefore
the
more
carefull
to
deliver
the
doctrine
of
Christian
liberty
to
them
in
such
a
manner
,
a●
might
frame
them
withall
to
yeeld
such
reverence
and
obedience
to
their
governours
,
as
became
them
to
doe
.
And
therefore
S.
Peter
beateth
much
upon
the
point
of
obedience
.
But
he
no
where
pressoth
it
more
fully
then
in
this
Chapter
:
Wherein
after
the
generall
exhortations
of
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
upon
this
duty
of
subjection
and
obedience
to
authority
,
in
the
greatest
remaining
part
of
the
Chapter
.
The
first
precept
he
giveth
in
this
kinde
,
is
set
downe
with
sundry
amplifications
and
reasons
there
unto
belonging
,
in
the
next
verses
before
the
text
(
submit
yourselves
to
every
ordinance
of
man
for
the
Lords
sake
:
)
And
then
he
doth
by
way
of
Prolepsis
,
take
away
an
objection
,
which
he
foresaw
would
readily
be
made
against
that
and
the
following
exhortations
,
from
the
pretext
of
Christian
liberty
;
in
the
words
of
the
text
(
As
free
,
and
not
using
your
liberty
for
a
cloake
of
maliciousnesse
,
but
as
the
servants
of
God
.
)
Conceive
the
words
as
spoken
in
answer
to
what
[
a
](A11460-e1590-b)
a
Iohn
8.
36.
free
indeed
:
and
so
not
bound
to
subject
our selves
to
any
Masters
or
Governours
upon
earth
,
no
not
to
Kings
;
but
much
rather
bound
not
to
doe
it
,
that
so
we
may
preserve
that
freedome
which
Christ
hath
purchased
for
us
,
and
reserve
our selves
the
more
entirely
for
Gods
service
by
refusing
to
be
the
servants
of
men
.
This
objection
the
Apostle
clearely
taketh
off
in
the
text
,
with
much
holy
wisdome
,
and
truth
.
He
telleth
them
,
that
being
indeed
set
at
liberty
by
Christ
,
they
are
not
therefore
any
more
to
enthrall
themselves
to
any
living
soule
or
other
creature
;
not
to
submit
to
any
ordinance
of
man
as
slaves
,
that
is
,
as
if
the
ordinance
it selfe
did
by
any
proper
,
direct
and
immediate
vertue
binde
the
conscience
.
But
yet
all
this
notwithstanding
,
they
might
and
ought
to
submit
thereunto
as
[
b
](A11460-e1670-b)
b
1
Cor.
7.
22.
the
Lords
freemen
,
and
in
a
free
manner
;
that
is
,
by
a
voluntary
and
unenforced
both
subjection
to
their
power
,
and
obedience
to
their
lawfull
commands
.
They
must
therefore
take
heed
they
use
not
their
liberty
for
an
occasion
to
the
flesh
,
nor
under
so
faire
a
title
palliate
an
evill
licentiousnesse
;
making
that
a
cloake
for
their
irreverent
and
undutifull
cariage
towards
their
superiours
.
For
albeit
they
be
not
the
servants
of
men
,
but
of
God
;
and
therefore
owe
no
obedience
to
men
as
upon
immediate
tye
of
conscience
,
and
for
their
owne
sake
,
but
to
God
onely
:
yet
for
his
sake
and
out
of
the
conscience
of
that
obedience
which
they
owe
to
his
commands
of
[
c
](A11460-e1780-b)
c
Exod.
20.
12.
honouring
father
and
mother
,
and
of
being
[
d
](A11460-e1800-b)
d
Rom.
13.
1.
subject
to
the
higher
powers
,
they
ought
to
give
unto
them
such
honour
and
obedience
,
as
of
right
belongeth
unto
them
according
to
the
eminency
of
their
high
places
.
(
As
free
,
and
not
using
your
liberty
for
a
cloake
of
maliciousnes
,
but
as
the
servants
of
God
.
)
From
which
words
thus
paraphrased
,
I
gather
3.
observations
:
all
concerning
our
Christian
liberty
,
in
that
(
As
free
,
)
or
2.
in
the
exercise
of
it
(
And
not
using
your
liberty
for
a
cloake
of
maliciousnesse
,
)
or
3.
in
the
end
of
it
,
(
but
as
the
servants
of
God
.
)
The
first
observation
this
;
We
must
so
submit
our selves
to
superiour
authority
,
as
that
we
doe
not
thereby
impeach
our
Christian
liberty
:
(
As
free
.
)
The
second
this
;
We
must
so
maintaine
our
liberty
,
as
that
we
doe
not
under
that
colour
either
commit
any
sinne
,
or
omit
any
requisite
office
either
of
charity
or
duty
:
(
and
not
using
your
liberty
for
a
cloake
of
maliciousnesse
.
)
The
third
this
;
In
the
whole
exrcise
both
of
the
liberty
we
have
in
Christ
,
and
of
the
respects
wee
owe
unto
men
,
wee
must
evermore
remember
our selves
to
be
,
and
accordingly
behave
our selves
as
those
that
are
Gods
servants
:
(
but
as
the
servants
of
God
)
The
summe
of
the
whole
3.
points
in
briefe
this
:
We
must
be
carefull
without
either
infringing
or
abusing
our
liberty
,
at
all
times
,
and
in
all
things
to
serve
God
.
Now
then
to
the
severall
points
in
that
order
as
I
have
proposed
them
,
and
as
they
lye
in
the
text
:
As
free
)
which
words
have
manifest
reference
to
the
exhortation
delivered
3.
verses
before
the
text
;
as
declaring
the
manner
how
the
duty
there
exhorted
unto
ought
to
be
performed
:
yet
so
as
that
the
force
of
them
stretcheth
to
the
exhortations
also
contained
in
the
verses
next
after
the
text
.
Submit
your selves
to
publike
governours
both
supreme
and
subordinate
;
be
subject
to
your
owne
particular
masters
;
honor
all
men
with
those
proper
respects
that
belong
to
them
in
their
severall
stations
:
But
looke
you
doe
all
this
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
not
as
slaves
,
but
as
free
:
doe
it
without
impeachment
of
the
liberty
you
have
in
Christ
.
Of
which
liberty
,
it
would
be
a
profitable
labour
(
but
that
I
should
then
bee
forced
to
omit
sundry
other
things
which
I
deeme
needfull
to
be
spoken
,
and
more
neerely
pertinent
to
the
points
proposed
)
to
discover
at
large
the
nature
,
and
parts
,
and
causes
,
and
effects
,
and
adjuncts
,
that
we
might
the
better
understand
the
amplitude
of
that
dower
which
Christ
hath
setled
upon
his
Church
,
and
thence
learne
to
be
the
more
carefull
to
preserve
it
.
But
I
may
not
have
time
so
to
doe
:
it
shall
therefore
suffice
us
to
know
,
that
as
the
other
branches
of
our
liberty
,
whether
of
glory
or
grace
;
whether
from
the
guilt
of
sin
in
our
justification
;
or
from
the
dominion
of
sinne
in
our
sanctification
,
with
the
severall
appendices
and
appurtenances
to
any
of
them
:
so
this
branch
of
it
also
which
respects
the
use
of
indifferent
things
;
First
[
a
](A11460-e2320-b)
a
Ioh.
8.
36.
&
Gal.
5.
1.
Christ
,
and
is
therefore
usually
called
by
the
name
of
Christian
liberty
.
Secondly
is
revealed
unto
us
outwardly
in
the
preaching
[
b
](A11460-e2360-b)
b
Iam.
1.
25.
&
2.
12.
the
law
of
liberty
And
thirdly
,
is
conveighed
unto
us
inwardly
and
effectually
by
the
operation
of
the
Spirit
of
God
and
of
Christ
,
which
is
therefore
called
a
[
c
](A11460-e2400-b)
c
Psal.
51.
12.
free
spirit
(
O
stablish
thou
me
with
thy
free
spirit
)
because
,
where
the
Spirit
of
the
Lord
is
there
is
liberty
.
2.
Cor.
3.
17.
Now
this
liberty
,
so
dearely
purchased
,
so
clearely
[
a
](A11460-e2480-b)
a
Gal
5.
1.
stand
fast
in
the
liberty
wherewith
Christ
hath
made
us
free
,
and
not
to
suffer
our selves
either
by
the
devises
of
other
men
,
or
by
our
owne
sloth
and
wilfull
default
to
bee
intangled
againe
with
the
yoake
of
bondage
.
And
namely
in
this
particular
branch
whereof
we
now
speake
,
whatsoever
serviceable
offices
wee
doe
to
any
of
our
brethren
,
especially
to
those
that
are
in
authority
;
wee
must
performe
our
duty
therein
with
all
cheerfulnesse
of
spirit
and
for
Conscience
sake
,
but
still
with
freedome
of
spirit
and
with
liberty
of
Conscience
;
as
being
servants
to
God
alone
and
not
to
men
.
Wee
finde
therefore
in
the
Scriptures
a
peremptory
charge
both
wayes
;
that
we
neither
usurpe
mastership
,
nor
undergoe
servitude
.
A
charge
given
by
our
Saviour
Christ
to
his
Disciples
in
the
former
behalfe
,
that
they
should
[
b
](A11460-e2580-b)
b
Mat.
23.
8.
10.
not
bee
called
Rabbi
,
neither
Masters
,
Mat.
23.
and
a
charge
given
by
the
Apostle
Paul
to
all
beleevers
in
the
later
behalfe
,
that
they
should
[
c
](A11460-e2620-b)
c
1
Cor.
7.
23.
not
be
the
servants
of
men
,
1
Cor.
7.
God
forbid
any
man
of
us
,
possessed
with
an
Anabaptisticall
Non
venit
Christus
conditiones
mutare
Hieron
.
in
Eph.
6.
those
joynts
and
contignations
,
which
tye
into
one
body
,
and
claspe
into
one
structure
,
those
many
little
members
and
parts
,
whereof
all
humane
societies
consist
:
that
is
to
say
,
to
forbid
all
those
mutuall
relations
of
superiority
and
subjection
which
are
in
the
world
,
and
so
to
turne
all
into
a
vast
Chaos
of
Anarchy
and
Confusion
.
For
such
a
meaning
is
contrarious
to
the
expresse
determination
of
[
a
](A11460-e2800-b)
a
Mat.
22.
21.
Christ
,
and
to
the
constant
doctrine
of
[
b
](A11460-e2820-b)
b
Rom.
13.
1.
&c
Eph.
6.
5.
Col.
3.
22.
S.
Paul
in
other
places
:
and
wee
ought
so
to
interpret
the
Scriptures
,
as
that
one
place
may
consist
with
another
,
without
clashing
or
contradiction
.
The
true
and
plaine
meaning
is
this
:
that
we
must
not
acknowledge
any
our
supreme
Master
,
nor
yeild
our selves
to
bee
wholly
and
absolutely
ruled
by
the
will
of
any
,
nor
enthrall
our
Iudgements
and
Consciences
to
the
sentences
or
lawes
of
any
,
man
,
or
Angell
,
but
onely
Christ
our
Lord
and
Master
in
heaven
.
And
this
interpretation
is
very
consonant
to
the
Analogy
of
Scripture
in
sundry
places
.
In
Eph.
6.
(
to
omit
other
places
)
there
are
two
distinctions
implyed
,
the
one
in
the
5.
the
other
in
the
7.
verses
,
both
of
right
good
use
for
the
reconciling
of
sundry
texts
that
seeme
to
contradict
one
another
,
and
for
the
clearing
of
sundry
difficulties
in
the
present
argument
.
[
a
](A11460-e2970-b)
a
Eph.
6.
5.
Servants
(
saith
S.
Paul
there
)
be
obedient
unto
them
that
are
your
Masters
according
to
the
flesh
.
Which
limitation
affordeth
us
the
distinction
of
Masters
[
b
](A11460-e3010-b)
b
—
secundùm
carnem
:
quia
est
&
Dominus
secundùm
spiritii
.
Ille
est
verus
Dominus
—
Augustin
.
in
Psal.
124.
according
to
the
flesh
only
,
and
of
Masters
after
the
spirit
also
.
Intimating
that
we
may
have
other
Masters
of
our
flesh
to
whom
wee
may
(
and
must
)
give
due
reverence
,
so
far
as
concerneth
the
flesh
,
that
is
,
so
farre
as
appertaineth
to
the
outward
man
,
and
all
outward
things
.
But
of
our
spirits
,
and
soules
,
and
consciences
;
as
we
can
have
no
fathers
,
so
we
may
have
no
Masters
upon
earth
,
but
onely
our
Master
and
our
Father
which
is
in
heaven
.
And
therefore
(
in
Mat.
23.
)
Christ
forbiddeth
the
calling
of
any
man
upon
earth
[
c
](A11460-e3150-b)
c
Mat.
13.
9.
Father
,
as
well
as
he
doth
the
calling
of
any
man
Master
.
And
both
the
prohibitions
are
to
be
understood
alike
,
and
as
hath
beene
now
declared
.
Againe
(
saith
S.
Paul
there
)
with
good
will
doing
service
,
as
to
the
Lord
,
and
not
to
men
:
which
opposition
importeth
a
second
distinction
:
and
that
is
of
Masters
,
into
supreme
,
and
subordinate
:
those
are
subordinate
Masters
,
to
whom
we
doe
service
in
ordine
ad
alium
,
and
as
under
another
.
Those
are
supreme
Masters
,
in
whom
our
obedience
resteth
in
the
finall
resolution
of
it
,
without
looking
farther
or
higher
.
Men
may
be
our
Masters
,
and
we
their
servants
,
the
first
way
;
with
subordination
to
God
,
and
[
b
](A11460-e3310-b)
b
—
distingu●●āt
.
dominum
aeter
〈◊〉
temperali
:
tamen
subditi
crant
,
propter
dominum
aeternum
,
etiam
domino
temporali
.
Augustin
in
Psal.
124.
for
his
sake
:
And
we
must
doe
them
service
and
that
with
good
will
:
but
with
reservation
ever
of
our
bounden
service
to
him
,
as
our
only
supreme
soveraigne
and
absolute
Master
.
But
the
later
way
,
it
is
high
sacriledge
in
any
man
to
challenge
,
and
it
is
high
treason
against
the
sacred
Majesty
of
God
and
of
Christ
for
us
to
yeild
to
any
other
but
them
,
the
mastership
,
that
is
,
the
soveraigne
and
absolute
mastership
over
us
.
Briefely
,
wee
must
not
understand
those
Scriptures
that
forbid
either
Mastership
or
servitude
,
as
if
they
Oeconomicall
,
Politicall
,
or
Ecclesiasticall
;
as
anone
it
shall
further
appeare
:
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
;
and
so
to
doe
them
service
,
as
to
maintaine
withall
our
owne
freedome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
free
.
A
thing
whereof
it
behooveth
us
to
have
a
speciall
care
,
and
that
for
sundry
and
weighty
respects
.
First
,
the
trust
reposed
in
us
in
this
behalfe
.
Every
[
a
](A11460-e3600-b)
a
Religiosus
homo
sanctusque
diligenter
&
chcumspectè
solet
tu●r●
fidei
commissa
.
Senec
,
de
tranquil
.
c.
11.
honest
man
taketh
himselfe
bound
to
discharge
with
faithfulnesse
the
trust
reposed
in
him
,
and
to
preserve
what
is
committed
unto
him
by
way
of
trust
,
(
though
it
bee
another
mans
)
[
b
](A11460-e3640-b)
b
Nisi
adsuum
modum
curam
in
deposito
praestat
,
fraude
non
caret
.
l.
32.
ss.
de
deposito
.
no
lesse
,
if
not
rather
much
more
carefully
,
then
he
would
doe
if
it
were
his
owne
;
that
so
he
may
be
able
to
give
good
account
of
his
trust
.
Now
these
two
,
the
Christian
Faith
,
and
the
Christian
Liberty
,
are
of
all
other
the
choisest
jewels
,
wherof
the
Lord
Jesus
Christ
hath
made
his
Church
the
depositary
.
Every
man
therfore
in
the
Church
ought
[
c
](A11460-e3690-b)
c
Iude
vers.
3.
earnestly
to
contend
,
as
for
the
maintenance
of
the
faith
(
as
S.
Iude
speaketh
)
so
also
for
the
maintenance
of
the
liberty
,
which
was
once
delivered
to
the
Saints
:
even
eo
nomine
,
and
for
that
very
reason
,
because
they
were
both
delivered
unto
them
under
such
a
trust
.
[
d
](A11460-e3750-b)
d
1
Tim.
6.
20.
&
2
Tim.
1.
14.
O
Timothee
,
depositum
custodi
:
S.
Paul
more
then
once
calleth
upon
Timothy
to
keepe
that
which
was
committed
to
his
trust
.
He
meaneth
it
in
respect
of
the
Christian
faith
:
which
he
was
bound
to
keepe
intire
as
it
was
delivered
him
,
at
his
perill
,
and
as
hee
would
answer
it
another
day
.
And
the
like
obligation
lyeth
upon
us
,
in
respect
of
this
other
rich
depositum
,
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Christian
liberty
:
for
which
we
shal
be
[
e
](A11460-e3840-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pittac●
dictum
apud
Stob.
Scrm.
1.
answerable
to
Christ
,
from
whom
we
received
it
,
how
we
have
both
kept
it
,
and
used
it
.
And
if
by
our
default
,
and
for
want
either
of
care
or
courage
in
us
(
dolo
,
vellatâ
culpâ
,
as
the
Lawyers
say
)
we
lose
or
imbeazell
it
(
as
she
said
in
the
Canticles
,
[
f
](A11460-e3900-b)
f
Cant.
1.
6.
They
made
me
the
keeper
of
the
Vineyard
,
but
mine
owne
Vineyard
have
I
not
kept
:
)
no
doubt
it
will
lye
heavy
upon
us
,
when
wee
come
to
give
in
our
a●counts
.
Rather
we
should
put
on
a
resolution
,
(
like
that
of
[
g
](A11460-e3920-b)
g
Excd.
10.
26.
Moses
,
who
would
not
yeild
to
leave
so
much
as
an
hoofe
behind
him
)
not
to
part
with
a
jot
of
that
liberty
wherewith
Christ
hath
entrusted
us
,
by
making
our selves
the
servants
of
men
.
Especially
since
we
cannot
so
doe
secondly
,
without
manifest
wrong
to
Christ
;
nor
thirdly
,
without
great
the
Second
;
dishonour
to
God
.
Not
without
wrong
to
Christ
:
S.
Paul
therefore
disputeth
it
as
upon
a
ground
of
right
,
1
Cor
7.
Ye
are
bought
with
a
price
(
saith
he
)
[
a
](A11460-e4040-b)
a
1
Cor.
7.
23.
be
ye
not
the
servants
of
men
:
and
in
the
next
chapter
before
that
,
[
b
](A11460-e4060-b)
b
1
Cor.
6.
19.
20.
ye
are
not
your
owne
,
for
you
are
bought
with
a
price
.
As
if
he
had
said
.
Though
it
were
a
great
weaknesse
in
you
to
put
your selves
out
of
your
owne
power
into
the
power
of
others
,
by
making
your selves
their
servants
:
yet
if
you
were
your
owne
,
there
should
be
no
injury
done
thereby
to
any
third
person
;
but
unto
whosoever
should
complaine
as
if
hee
were
wronged
,
you
might
returne
this
reasonable
answer
(
[
c
](A11460-e4090-b)
c
Mat.
20.
13.
15.
friend
I
doe
thee
no
wrong
,
is
it
not
lawfull
for
me
to
do
as
I
will
with
my
own
?
)
But
,
saith
he
,
this
is
not
your
case
:
you
are
not
your
owne
,
but
Christs
.
He
hath
bought
you
with
his
most
precious
blood
;
he
hath
payed
a
valuable
(
rather
an
invaluable
)
price
for
you
:
and
having
bought
you
and
payed
for
you
,
you
are
now
his
;
and
you
cannot
dispose
your selves
in
any
other
service
without
apparant
wrong
to
him
.
Neither
onely
doe
wee
injure
Christ
,
by
making
our
the
Third
;
selves
the
servants
of
men
;
but
we
dishonour
God
also
:
which
is
a
third
reason
.
For
to
whom
wee
make
cur
selves
servants
,
him
we
make
our
Lord
and
God
.
The
covetous
worldling
therefore
,
by
[
a
](A11460-e4260-b)
a
Mat.
6.
24.
serving
Mammon
,
maketh
mammon
his
God
:
which
made
S.
Paul
two
severall
times
to
set
the
brand
of
Idolatry
upon
covetousnesse
(
[
b
](A11460-e4290-b)
b
Ephes.
55.
the
covetous
man
which
is
an
Idolater
,
Eph.
5.
and
[
c
](A11460-e4310-b)
c
Col.
3.
5.
covetousnesse
which
is
Idolatry
,
Col.
3.
)
And
the
voluptuous
Epicure
is
therefore
said
to
make
his
[
d
](A11460-e4330-b)
d
Phil.
3.
19.
belly
his
God
,
Phil.
3.
because
he
[
e
](A11460-e4350-b)
e
Rom.
16.
8.
serveth
his
owne
belly
,
as
the
phrase
is
Rom.
16.
Neither
can
I
imagine
upon
what
other
ground
the
Devil
should
bee
called
[
f
](A11460-e4380-b)
f
2
Cor.
4.
4.
the
God
of
this
world
,
then
this
,
that
[
g
](A11460-e4400-b)
g
1
Iohn
5.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
men
of
this
ev●ll
world
by
doing
him
service
doe
so
make
a
god
of
him
.
For
service
is
a
principall
part
of
that
honour
that
belongeth
to
God
alone
,
and
whereof
in
his
jealousie
he
will
not
endure
that
any
part
should
be
given
away
from
him
to
another
:
[
h
](A11460-e4450-b)
h
Mat.
4.
10.
Ipsi
soli
servies
,
thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
.
We
cannot
serve
any
other
,
but
to
his
great
dishonour
.
Yea
and
our
owne
too
;
which
may
stand
for
a
fourth
reason
.
Yee
see
your
calling
brethren
,
saith
the
Apostle
the
Fourth
;
1
Cor.
1.
26.
He
would
have
men
take
notice
of
their
Christian
calling
(
it
is
a
hol●
and
a
high
calling
:
)
that
so
they
might
[
a
](A11460-e4560-b)
a
Ephes.
4.
1.
walke
worthy
of
it
,
and
cary
themselves
in
every
respect
answerable
thereunto
.
Now
by
our
calling
we
are
freemen
:
for
[
b
](A11460-e4580-b)
b
Gal.
5.
13.
brethren
you
have
beene
called
unto
liberty
Gal.
5.
or
(
which
is
all
one
)
to
the
service
of
God
.
And
being
so
,
we
infinitely
abase
our selves
,
and
disparage
our
calling
;
when
of
freemen
we
become
slaves
;
and
make
our selves
of
Gods
,
mens
servants
:
incomparably
more
to
our
owne
dishonour
,
then
if
one
that
is
free
of
a
rich
company
and
hath
born
office
in
it
,
should
for
base
respects
binde
himselfe
apprentice
againe
with
a
master
of
poore
condition
in
some
pelting
trade
.
It
is
[
c
](A11460-e4630-b)
c
V.
Paul
.
sf
.
de
capit
.
deminut
.
deminutio
capitis
(
as
the
Civilians
call
it
,
)
for
a
man
to
descend
from
a
higher
to
a
lower
condition
:
of
the
three
degrees
whereof
that
is
esteemed
the
greatest
,
maxima
deminutio
capitis
,
which
is
with
losse
of
liberty
.
Leo
the
Emperour
therefore
by
speciall
and
severe
constitution
(
as
you
may
see
it
in
[
d
](A11460-e4680-b)
d
Leo
Novell
.
conslit
.
59.
the
Novels
)
forbad
all
freemen
within
the
Empire
the
sale
of
their
liberties
;
calling
it
facinus
in
those
that
were
so
presumptuous
as
to
buy
them
,
and
no
lesse
then
folly
yea
madnesse
,
(
dementia
and
vesania
)
in
those
that
were
so
base
as
to
sell
them
:
not
without
some
indignation
at
the
former
lawes
,
for
suffering
such
an
indignity
to
be
so
long
practised
without
either
chastisement
or
restraint
.
And
if
he
justly
censured
them
as
men
of
[
e
](A11460-e4780-b)
e
—
qui
tam
ignavi
&
abjecti
animi
est
—
ibid.
abject
mindes
,
that
would
for
any
consideration
in
the
world
willingly
forgoe
their
civill
and
Romane
liberty
:
what
flatnesse
of
spirit
possesseth
us
,
if
we
wilfully
betray
our
Christian
and
spirituall
liberty
?
Whereby
,
besides
the
dishonour
,
we
doe
also
(
which
and
the
Fifth
.
is
the
fifth
reason
,
and
whereunto
I
will
adde
no
more
)
with
our
owne
hands
pull
upon
our
owne
heads
a
great
deale
of
unnecessary
cumber
.
For
whereas
we
might
draw
an
[
a
](A11460-e4910-b)
a
Mat.
11.
30.
easie
yoake
,
cary
a
light
burden
,
observe
[
b
](A11460-e4940-b)
b
1
Ioh●
5.
3.
commandements
that
are
not
grievous
,
and
so
live
at
much
hearts
ease
,
in
the
service
of
God
and
of
Christ
:
by
putting
our selves
into
the
service
of
men
,
we
thrust
our
necks
into
a
[
c
](A11460-e4970-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Plat.
apud
Stob.
Serm.
46.
hard
yoake
of
bondage
,
such
as
neither
we
nor
any
of
our
fathers
were
ever
able
to
beare
,
we
lay
upon
our
owne
shoulders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
heavy
and
importable
burdens
;
and
subject
our selves
to
ordinances
,
which
are
both
grievous
and
unprofitable
,
and
such
are
so
far
from
preserving
those
that
use
them
Christian
liberty
encroached
upon
by
Papall
usurpations
:
from
perishing
,
that
themselves
[
d
](A11460-e5060-b)
d
Col.
2.
22.
p●rish
in
the
using
.
Now
against
this
liberty
,
(
which
if
we
will
answer
the
trust
reposed
in
us
,
and
neither
wrong
Christ
,
nor
dishonour
God
,
nor
yet
debase
and
encomber
our selves
,
where
we
should
not
,
we
must
with
our
utmost
power
maintaine
:
)
The
offenders
are
of
two
sorts
:
to
wit
,
such
as
either
injuriously
encroach
upon
the
liberty
of
others
;
or
else
un
worthily
betray
away
their
owne
.
The
most
notorious
of
the
former
sort
are
the
Bishops
of
Rome
:
whose
usurpations
upon
the
consciences
of
men
,
shew
them
to
be
the
true
successours
of
the
Scribes
and
Pharisees
,
in
[
a
](A11460-e5170-b)
a
Mat.
23.
4.
laying
heavy
burdens
upon
mens
shoulders
which
they
ought
not
,
and
in
[
b
](A11460-e5190-b)
b
Ma●k.
7.
9.
rejecting
the
word
of
God
to
establish
their
owne
traditions
;
rather
then
the
successours
of
S.
Peter
,
who
forbiddeth
[
c
](A11460-e5220-b)
c
1
Pet.
5.
3.
dominatum
in
Cleris
,
in
the
last
chapter
of
this
Epistle
at
verse
3.
to
teach
their
owne
judgements
to
be
infallible
;
to
make
their
definitions
an
universall
and
unerring
rule
of
faith
,
to
stile
their
decrees
and
constitutions
Oracles
;
to
assume
to
themselves
all
power
in
heaven
and
earth
;
to
require
subjection
both
to
their
lawes
and
persons
,
as
of
necessity
unto
salvation
;
to
suffer
themselves
to
be
called
by
their
parasites
[
d
](A11460-e5300-b)
d
gloss
in
extra●ag
.
Joh.
22.
c.
Cummter
.
c
Stapleton
de
princip
sid
in
p●●esal
.
Dominus
Deus
noster
Papa
,
and
Optimum
,
maximum
,
&
supremum
in
terris
numen
;
all
which
and
much
more
is
done
and
taught
and
professed
by
the
Popes
,
and
in
their
behalfe
:
if
all
this
will
not
reach
to
S.
Pauls
[
f
](A11460-e5380-b)
f
2
T●es
2.
4.
exaltari
supra
omne
quod
vocatur
Deus
:
yet
certainely
,
and
no
modest
man
can
deny
it
,
it
will
amount
to
as
much
as
S.
Peters
[
g
](A11460-e5410-b)
g
1
Pet.
5.
3.
dominari
in
Cleris
,
even
to
the
exercising
of
such
a
Lordship
over
the
Lords
heritage
,
the
Christian
Church
,
as
will
become
none
but
the
Lord
himselfe
,
whose
heritage
the
Church
is
.
Besides
these
,
that
doe
it
thus
by
open
assault
,
I
would
there
were
not
others
also
,
that
did
by
secret
underminings
and
undermined
by
the
Magisteriall
dictatcs
.
goe
about
to
deprive
us
of
that
liberty
which
we
have
in
Christ
Jesus
,
even
then
when
they
most
pretend
the
maintenance
of
it
.
They
inveigh
against
the
Church
Governours
,
as
if
they
Lorded
it
over
Gods
heritage
;
and
against
the
Church
orders
and
constitutions
,
as
if
they
were
contrary
to
Christian
liberty
:
wherein
,
besides
that
they
doe
manifest
wrong
to
the
Church
in
both
particulars
:
they
consider
not
,
that
those
very
accusations
,
which
they
thus
irreverently
dart
at
the
face
of
their
Mother
,
(
to
whom
they
owe
better
respect
,
)
but
misse
it
,
doe
recoile
pat
upon
themselves
,
and
cannot
be
avoided
.
For
whereas
these
constitutions
of
the
Church
are
made
for
order
,
decency
,
and
uniformities
sake
,
and
to
serve
unto
odification
;
and
not
with
any
intention
at
all
to
lay
a
tye
upon
the
consciences
of
men
,
or
to
work
their
judgements
to
an
opinion
,
as
if
there
were
some
necessity
,
or
inherent
holinesse
in
the
things
required
thereby
;
neither
doe
our
governours
,
neither
ought
they
to
presse
them
any
farther
:
(
which
is
sufficient
to
acquite
both
the
governours
from
that
Lording●
and
the
Constitutions
from
that
trenching
upon
Christian
liberty
,
wherewith
they
are
charged
:
)
Alas
that
our
brethren
who
thus
accuse
them
,
should
suffer
themselves
to
bee
so
far
blinded
with
prejudices
and
partiall
(
affections
,
as
not
see
,
that
themselves
in
the
meane
time
,
doe
really
exercise
a
spirituall
Lordship
over
their
disciples
,
who
depend
in
a
manner
wholly
upon
their
judgements
,
(
by
imposing
)
upon
their
consciences
sundry
Magisteriall
conclusions
,
for
which
they
have
no
sound
warrant
from
the
written
word
of
God
.
Whereby
,
besides
the
great
injury
done
to
their
brethren
in
the
impeachment
of
their
Christian
liberty
,
and
leading
them
into
errour
:
they
doe
withall
exasperate
against
them
the
mindes
of
those
that
being
in
authority
looke
to
be
obeyed
,
and
engage
them
in
such
sufferings
,
as
they
can
have
no
just
cause
of
rejoyeing
in
.
For
,
beloved
,
this
we
must
know
,
that
as
it
is
injustice
and
superstitions
of
Novelists
.
to
condemne
the
innocent
,
as
well
as
it
is
injustice
to
cleare
the
guilty
,
and
both
these
are
equally
[
a
](A11460-e5820-b)
a
Prov.
17
15.
abominable
to
the
Lord
:
so
it
is
superstition
to
forbid
that
as
sinfull
,
which
is
in
truth
indifferent
,
and
therefore
lawfull
;
as
well
as
it
is
superstition
to
enjoyne
that
as
necessary
,
which
is
in
truth
indifferent
and
therefore
arbitrary
.
Doth
that
heavy
woe
in
Esay
5.
appertaine
(
thinke
yee
)
to
them
onely
,
that
out
of
prophanenesse
[
b
](A11460-e5920-b)
b
Esay
5.
20.
call
evill
good
;
and
nothing
at
all
concerne
them
,
that
out
of
precisenesse
call
good
evill
?
Doth
not
hee
decline
out
of
the
way
,
that
turneth
aside
on
the
right
hand
,
as
well
as
he
that
turneth
on
the
left
?
They
that
positively
make
that
to
be
sinne
,
which
the
Law
of
God
never
made
so
to
be
:
how
can
they
be
excused
from
symbolizing
with
the
Pharisees
and
the
Papists
,
in
making
the
narrow
wayes
of
God
yet
narrower
then
they
are
,
in
[
c
](A11460-e6010-b)
c
Mat.
15.
9.
teaching
for
doctines
mens
precepts
,
and
so
[
d
](A11460-e6030-b)
d
1
Cor.
7.
35.
casting
asuare
upon
the
consciences
of
their
brethren
?
If
our
Church
should
presse
things
as
far
,
and
upon
such
grounds
,
the
one
way
,
as
some
forward
spirits
doe
the
other
way
;
if
as
they
say
(
it
is
a
sinne
to
kneele
at
the
Communion
,
and
therefore
we
charge
you
upon
your
consciences
not
to
do●
it
,
)
so
the
Church
should
say
(
it
is
a
sinne
not
to
kneele
,
and
therefore
we
require
you
upon
your
consciences
to
doe
it
,
)
and
so
in
all
other
lawfull
(
yet
arbitrary
)
ceremonies
:
possibly
then
the
Church
could
no
more
be
able
to
acquit
her selfe
from
encroaching
upon
Christian
liberty
,
then
they
are
that
accuse
her
for
it
.
Which
since
they
have
done
,
and
she
hath
not
:
shee
is
therefore
free
,
and
themselves
onely
guilty
.
It
is
our
duty
,
for
the
better
securing
of
our selves
,
We
must
not
be
the
servants
of
men
.
as
well
against
those
open
impugners
,
as
against
these
secret
underminers
,
to
looke
heedfully
to
our
trenches
and
fortifications
;
and
to
[
a
](A11460-e6240-b)
a
Gal.
5.
1.
stand
fast
in
that
liberty
wherwith
Christ
hath
made
us
free
,
lest
by
some
devise
or
other
we
be
lifted
out
of
it
.
To
those
that
seeke
to
enthrall
us
,
we
should
[
b
](A11460-e6260-b)
b
Gal.
2.
5.
give
place
by
subjection
,
no
not
for
an
houre
,
lest
we
bee
ensnared
by
our
owne
default
,
ere
we
be
aware
.
For
indeed
w●
cannot
be
ensnared
in
this
kinde
,
but
meerely
by
our
owne
default
:
and
therefore
S.
Paul
often
admonisheth
us
to
take
heed
that
none
[
c
](A11460-e6290-b)
c
Ephes.
5.
6.
Col.
2.
4.
8.
18.
2
Thes.
2.
3.
deceive
,
spoile
or
beguile
us
;
as
if
it
were
in
our
power
,
if
we
would
but
use
requisite
care
thereunto
,
to
prevent
it
;
and
as
if
it
were
our
fault
most
,
if
wee
did
not
prevent
it
.
And
so
in
truth
it
is
.
For
wee
oftentimes
betray
away
our
owne
liberty
,
when
wee
might
maintaine
it
;
and
so
become
servants
unto
men
,
when
we
both
might
and
ought
to
keep
our selves
free
.
Which
fault
we
shall
be
the
better
able
to
avoid
,
by
an
obsequiousness
to
them
in
that
which
we
know
to
be
evill
;
when
we
shall
know
the
true
causes
from
whence
it
springeth
:
which
are
evermore
one
of
these
two
;
an
unsound
head
,
or
an
unsound
heart
.
Sometimes
wee
esteeme
too
highly
of
others
,
so
far
as
eitheir
to
envassall
our
judgements
to
their
opinions
,
or
to
enthrall
our
consciences
to
their
precepts
;
and
that
is
our
weaknesse
:
there
the
fault
is
in
the
head
.
Sometimes
we
apply
our selves
to
the
wills
of
others
,
with
an
eye
to
our
owne
benefit
or
satisfaction
in
some
other
●arnall
or
worldly
respect
;
and
that
is
our
fleshlinesse
:
there
the
fault
is
in
the
heart
:
This
latter
is
the
worst
and
therefore
in
the
first
place
to
be
avoided
.
The
most
and
worser
sort
,
unconscionable
men
,
doe
often
transgresse
this
way
.
When
for
feare
of
a
frowne
or
worse
displeasure
,
or
to
curry
favour
with
those
they
may
have
use
of
,
or
in
hope
either
of
raising
themselves
to
some
advancement
,
or
of
raising
to
themselves
some
advantage
,
or
for
some
other
like
respects
,
they
become
officious
instruments
to
others
for
the
accomplishing
of
their
lusts
in
such
services
,
as
are
evidently
(
even
to
their
owne
apprehensions
)
sinfull
and
wicked
.
So
[
a
](A11460-e6600-b)
a
1
Sam.
22.
18.
Doeg
did
King
Saul
service
in
shedding
the
blood
of
fourescore
and
five
innocent
Priests
:
and
[
b
](A11460-e6630-b)
b
2
Sam.
13.
28
29.
Absolons
servants
murdered
their
masters
brother
upon
his
bare
command
:
and
[
c
](A11460-e6650-b)
c
Mar.
15.
15.
Pilate
partly
to
gratifie
the
Iewes
,
but
especially
for
feare
of
[
d
](A11460-e6680-b)
d
Iohn
19.
12.
Caesars
displeasure
,
gave
sentence
of
death
upon
Jesus
,
who
in
his
owne
conscience
he
thought
had
not
deserved
it
.
In
such
cases
as
these
are
,
when
we
are
commanded
by
our
superiours
,
or
required
by
our
friends
,
or
any
other
way
sollicited
to
doe
that
which
we
know
we
cannot
do
without
sinne
;
we
are
to
maintaine
our
liberty
(
if
we
cannot
otherwise
fairely
decline
the
service
)
by
a
flat
and
●eremptory
deniall
,
though
it
be
to
the
greatest
power
upon
earth
.
As
the
three
yong
men
did
to
the
great
Nebuchadnezar
,
[
e
](A11460-e6760-b)
e
Dan.
3.
18.
Be
it
knowne
unto
thee
O
King
,
that
we
will
not
serve
thy
gods
,
nor
worship
the
golden
image
which
thou
hast
set
up
.
And
the
ancient
Christians
to
the
heathen
Emperours
,
Da
veniam
Imperator
,
tu
carcerem
,
ille
gehennam
.
And
the
Apostles
to
the
whole
councell
of
the
Jewes
,
[
f
](A11460-e6790-b)
f
Acts
4.
19.
whether
it
be
right
in
the
sight
of
God
to
hearken
to
you
,
more
then
unto
God
,
judge
yee
.
Acts
4.
He
that
will
displease
God
to
[
g
](A11460-e6810-b)
g
Gal.
1.
10.
please
men
,
he
is
the
servant
of
men
,
and
cannot
be
the
servant
of
God
.
by
subjecting
our selves
to
their
opinions
or
wills
,
But
honest
and
conscionable
men
,
who
doe
not
easily
and
often
faile
this
way
,
[
a
](A11460-e6880-b)
a
Rom.
16.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
word
is
Rom.
16.
)
men
that
are
not
evill
,
are
yet
apt
sometimes
to
be
so
farre
caryed
away
with
an
high
estimation
of
some
men
,
as
to
subject
themselves
wholly
to
their
judgements
,
or
wills
;
without
ever
questioning
the
truth
of
any
thing
they
teach
,
or
the
lawfulnesse
of
any
thing
they
enjoyne
.
It
is
a
dangerous
thing
[
b
](A11460-e6980-b)
b
Iude
ver.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
S.
Iude
speaketh
,
to
have
mens
persons
in
admiration
;
though
they
be
of
never
so
great
learning
,
wisdome
,
or
piety
:
because
the
best
and
wisest
men
that
are
,
are
[
c
](A11460-e7020-b)
c
Acts
14.
15.
&
Iam.
5.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
subject
to
the
like
infirmities
as
we
are
both
of
sin
and
error
,
and
such
as
may
both
[
d
](A11460-e7050-b)
d
Humana
authoritas
plerunque
fallit
.
Aug.
2.
de
ordin
.
9.
deceive
others
,
and
be
themselves
deceived
.
That
honor
which
Pythagoras
his
Scholars
gave
to
their
Master
,
in
resting
upon
his
bare
authority
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
as
a
sufficient
proofe
,
yea
as
[
e
](A11460-e7090-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Aelian
.
4
var.
17.
a
Divine
Oracle
,
many
judicious
even
among
the
heathen
altogether
[
f
](A11460-e7140-b)
f
Neque
vero
probare
soleoid
,
quod
de
Pithagoricis
accepimus
▪
Cic
1.
de
nat.
deorum
.
misliked
,
as
too
servile
,
and
prejudiciall
to
that
libertas
philosophica
,
that
freedome
of
judgement
which
was
behoveful
for
the
study
of
philosophy
.
How
much
more
then
must
it
needs
be
prejudiciall
in
the
iudgement
of
Christians
to
that
libertas
Evangelica
,
that
freedome
we
have
in
Christ
,
to
give
such
honour
to
any
other
man
,
but
the
man
Christ
Iesus
onely
,
or
to
any
other
writings
then
to
those
which
are
in
truth
[
g
](A11460-e7190-b)
g
1
Pet.
4.
11.
the
Oracles
of
God
,
the
holy
Scriptures
of
the
old
and
new
Testament
.
There
is
I
confesse
much
reverence
to
be
given
to
the
be
they
of
never
so
great
worth
or
note
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
,
and
godly
Divines
of
later
and
present
times
,
both
in
our
owne
and
other
reformed
Churches
.
But
we
may
not
[
a
](A11460-e7270-b)
a
Horat.
1.
Ep.
1.
—
Vtisti
qui
in
verba
jurant
,
nec
quid
dicatur
aestimant
,
sed
à
quo
.
Senec.
Epist.
12.
jurare
in
verba
,
build
our
faith
upon
them
as
upon
a
sure
foundation
,
nor
pin
our
beleefe
upon
their
sleeves
;
so
as
to
receive
for
an
undoubted
truth
whatsoever
they
hold
,
and
to
reiect
as
a
grosse
error
whatsoever
they
disallow
,
without
farther
examination
.
S.
Iohn
biddeth
us
[
b
](A11460-e7330-b)
b
1
Iohn
4.
11.
try
the
spirits
,
before
wee
beleeve
them
:
1
Iohn
4.
And
the
[
c
](A11460-e7360-b)
c
Acts
17.
11.
Beraeans
are
remembred
with
praise
for
so
doing
,
Acts
17.
We
blame
it
in
the
schoolmen
,
that
some
adhere
pertinaciously
to
the
opinions
of
Thomas
,
and
others
as
pertinaclously
to
the
opinions
of
Scotus
,
in
every
point
wherein
they
differ
;
insomuch
as
it
were
grande
piacutum
,
a
heynous
thing
and
not
to
be
suffered
,
if
a
Dominicane
should
dissent
from
Thomas
,
or
a
Franciscane
from
Scotus
,
though
but
in
one
single
controversed
conclusion
.
And
we
blame
it
iustly
;
for
S.
Paul
blamed
the
like
sidings
and
partakings
in
the
Church
of
Corinth
;
whilest
one
professed
himselfe
to
be
of
Paul
,
another
of
Apollo
,
another
of
Cephas
,
as
a
fruit
of
[
d
](A11460-e7500-b)
d
1
Cor.
3.
4.
carnality
unbeseeming
Christians
.
And
is
it
not
also
blame
worthy
in
us
,
and
a
fruit
of
the
same
carnality
,
if
any
of
us
shall
affect
to
be
accounted
rigid
Lutherans
,
or
perfect
Calvinists
;
or
give
up
our
iudgements
to
be
wholly
guided
by
the
writings
of
Luther
or
Cnlvin
,
or
of
any
other
mortall
man
whatsoever
?
Worthy
instruments
they
were
both
of
them
of
Gods
glory
,
and
such
as
did
excellent
service
to
the
Church
in
their
times
,
whereof
we
yet
finde
the
benefit
,
and
we
are
unthankfull
if
we
do●
not
blesse
God
for
it
:
and
therefore
it
is
an
unsavoury
thing
for
any
man
to
gird
at
their
names
,
whose
memories
ought
to
be
precious
.
But
yet
were
they
not
men
?
had
they
received
the
spirit
in
the
fulnesse
of
it
,
and
not
by
measure
?
knew
they
otherwise
then
in
part
,
or
prophecyed
otherwise
then
in
part
?
might
they
not
in
many
things
,
did
they
not
in
some
things
,
mistake
and
erre
?
Howsoever
the
Apostles
interrogatories
are
unanswerable
;
what
saith
he
,
[
e
](A11460-e7650-b)
e
1
Cor.
1
13.
was
Paul
crucified
for
you
?
or
were
yee
baptised
in
the
name
of
Paul
?
even
so
,
was
either
Luther
or
Calvin
crucified
for
you
?
or
were
yee
baptised
into
the
name
either
of
Luther
or
Calvin
,
or
any
other
man
?
that
any
one
of
you
should
say
I
am
of
Luther
,
or
any
other
I
am
of
Calvin
,
and
I
of
him
,
and
I
of
him
?
what
is
Calvin
,
or
Luther
,
nay
[
f
](A11460-e7750-b)
f
1
Cor.
3.
5.
what
is
Paul
or
Apollo
,
but
ministers
by
whom
ye
beleeved
?
that
is
to
say
,
instruments
,
but
not
Lords
of
your
beliefe
.
To
summe
up
,
and
to
conclude
this
first
point
then
.
To
doe
God
and
our selves
right
,
it
is
necessary
wee
We
must
not
abuse
our
liberty
.
should
with
our
utmost
strength
maintaine
the
doctrine
and
power
of
that
liberty
wherewith
Christ
hath
endowed
his
Church
,
without
either
usurping
the
mastery
over
others
,
or
subjecting
our selves
to
their
servitude
▪
so
,
as
to
surrender
either
our
judgements
or
consciences
,
to
be
wholly
disposed
according
to
the
opinions
or
wills
of
men
,
though
of
never
so
excellent
piety
or
parts
.
But
yet
lest
whiles
we
shun
one
extreme
,
we
fall
into
another
,
as
(
the
Lord
be
mercifull
unto
us
)
we
are
very
apt
to
doe
;
lest
while
we
seeke
to
preserve
our
liberty
that
we
doe
not
lose
it
,
we
stretch
it
too
far
,
and
so
abuse
it
:
the
Apostle
therefore
in
the
next
clause
of
the
Text
putteth
in
a
caveat
for
that
also
,
(
not
using
your
liberty
for
a
cloake
of
maliciousness●
.
)
Whence
ariseth
our
second
observation
.
Wee
must
so
maintaine
our
liberty
,
that
we
abuse
it
not
:
as
wee
shall
,
if
,
under
the
pretence
of
Christian
liberty
wee
either
adventure
the
doing
of
some
unlawfull
thing
,
or
omit
the
performance
of
any
requisite
duty
.
(
As
free
,
and
no●
using
your
liberty
for
a
cloake
of
maliciousnesse
.
)
The
Apostles
intention
in
the
whole
clause
will
the
by
making
it
a
cloake
,
better
appeare
,
when
wee
know
what
is
meant
by
Cloake
,
and
what
by
Maliciousnesse
.
The
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
no
where
else
found
in
the
whole
new
Testament
but
in
this
verse
onely
;
signifieth
properly
any
covering
:
as
the
covering
of
[
a
](A11460-e8070-b)
a
Exod.
16.
14.
&
36.
16.
badgers
skins
that
was
spred
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
;
to
note
some
faire
and
colourable
pretence
wherewith
we
disguise
and
conceale
from
the
conusance
of
others
the
dishonesty
and
faultinesse
of
our
intentions
in
some
things
practised
by
us
.
Our
Saviour
Christ
saith
of
the
obstinate
Jewes
,
that
had
heard
his
doctrine
and
seen
his
miracles
,
that
[
b
](A11460-e8130-b)
b
Iohn
15.
22.
they
had
no
cloake
for
their
sin
,
Iohn
15.
he
meaneth
they
had
no
colour
of
plea
,
nothing
to
pretend
by
way
of
excuse
.
And
S.
Paul
professeth
in
the
whole
course
of
his
ministery
not
to
have
used
at
any
time
[
c
](A11460-e8160-b)
c
1
Thes.
2.
5.
a
cloake
of
covetousnesse
.
1.
Thes.
2.
that
is
,
he
did
not
under
colour
of
preaching
the
Gospell
endeavour
to
make
a
prey
of
them
,
or
a
gaine
unto
himselfe
.
In
both
which
places
,
the
Greeke
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifyeth
a
faire
shew
,
pretence
,
or
colour
,
which
we
use
to
call
a
cloake
.
(
as
we
are
apt
to
doe
,
)
It
is
a
corruption
very
common
among
us
;
whatsoever
we
are
within
,
yet
we
desire
[
a
](A11460-e8280-b)
a
Gal.
6.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
make
a
faire
shew
outwardly
,
and
to
make
bright
[
b
](A11460-e8310-b)
b
Mat.
23.
25.
the
outside
of
the
platter
,
how
sluttish
soever
the
inside
bee
.
We
are
loath
to
forbeare
those
sinnes
,
which
wee
are
ashamed
to
professe
:
and
therefore
we
blanch
them
,
and
colour
them
,
and
cloake
them
,
that
we
may
both
do
the
thing
we
desire
,
and
yet
misse
the
shame
we
deserve
.
A
fault
of
an
ancient
originall
,
and
of
long
continuance
:
ever
since
[
c
](A11460-e8380-b)
c
Gen.
3.
7.
Adam
first
patcht
together
a
cloake
of
fig-leaves
,
to
cover
the
shame
of
his
nakednesse
.
Since
which
time
,
(
unlesse
it
were
some
desperately
prophane
wretches
,
that
being
void
of
shame
as
well
as
grace
,
[
d
](A11460-e8430-b)
d
Esay
3.
9.
pr●claime
their
sinnes
as
Sodome
,
and
hide
them
not
,
but
rather
glory
in
them
;
what
man
ever
wanted
some
handsome
cloake
or
other
to
cast
over
[
e
](A11460-e8460-b)
e
Nullum
vitium
est
sine
patrecinie
.
Senec.
ep.
116.
the
foulest
and
ugliest
transgressions
?
[
f
](A11460-e8480-b)
f
1
Sam.
15.
15.
Saul
spareth
Agag
and
the
fatter
cattle
flat
contrary
to
the
Lords
expresse
command
:
and
the
offering
of
sacrifice
must
be
the
cloake
.
[
g
](A11460-e8520-b)
g
3
King
21.
13.
Iezabel
by
most
uniust
and
cruell
oppression
murthereth
Naboth
to
have
his
vineyard
,
and
the
due
punishment
of
blasphemy
must
be
the
cloake
.
The
covetous
[
h
](A11460-e8560-b)
h
Mat.
23.
14.
Pharisees
devoure
widdowes
houses
,
and
devotion
must
be
the
cloake
.
So
in
the
Church
of
Rome
Menkery
is
used
for
a
cloake
of
idlenesse
and
Epicurisme
;
The
seale
of
confession
for
a
cloake
of
packing
treasons
,
and
diving
in
the
secrets
of
all
Princes
and
Estates
:
Purgatory
,
Dirges
,
Indulgences
,
and
Iubil●●s
;
for
a
cloak
of
much
rapine
and
avarice
.
Seneca
said
truly
of
most
men
,
that
they
studyed
more
[
i
](A11460-e8630-b)
i
Senec.
Ep.
116
excus●re
vitia
quam
excutere
,
rather
sollicitous
how
to
cloake
their
faults
then
desirous
to
forsake
them
:
and
S.
Bernards
complaint
is
much
like
it
,
both
for
truth
and
elegancy
,
that
men
did
not
set
themselves
so
much
[
k
](A11460-e8660-b)
k
Bernard
.
colere
virtures
,
to
exercise
true
vertue
and
the
power
of
godlinesse
,
as
colorare
vitia
,
to
maske
foule
vices
under
the
vizard
of
vertue
and
godlinesse
.
Alas
,
that
our
owne
daily
experience
did
not
too
abundantly
justifie
the
complaint
in
the
various
passages
of
common
life
,
not
needfull
,
being
so
evident
,
and
being
so
many
not
possible
to
be
now
mentioned
.
We
have
a
cleare
instance
in
the
text
,
and
it
should
grieve
us
to
see
it
so
common
in
the
world
:
that
the
blessed
liberty
wee
have
in
Christ
should
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
cloake
,
and
that
of
maliciousnesse
.
You
see
what
the
Cloake
is
:
see
now
what
is
Maliciousnesse
.
Of
maliciousnesse
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
▪
which
is
properly
rendred
by
malice
or
maliciousnesse
.
And
as
these
English
words
,
and
the
latine
word
malitia
whence
these
are
borrowed
;
so
likewise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
greeke
,
is
many
times
used
to
signifie
one
speciall
kinde
of
sinne
,
which
is
directly
opposite
to
brotherly
love
and
charity
:
and
the
word
is
usually
so
taken
,
wheresoever
it
is
either
set
in
opposition
to
such
charity
,
or
else
ranked
with
other
speciall
sinnes
of
the
same
kinde
,
such
as
are
[
a
](A11460-e8860-b)
a
Rom.
1.
29.
Col.
3.
8.
Tit.
3.
3.
anger
,
envy
,
hatred
,
and
the
like
.
And
if
wee
should
so
understand
it
here
,
the
sence
were
good
:
for
it
is
a
very
common
thing
in
the
world
to
offend
against
brotherly
charity
,
under
the
colour
of
Christian
liberty
;
and
doubtlesse
our
Apostle
here
intendeth
the
remedy
of
that
abuse
also
.
Yet
I
rather
conceive
that
the
word
maliciousnesse
in
this
place
is
to
be
taken
in
a
larger
comprehension
,
for
all
manner
of
ovill
,
and
of
naughtinesse
;
according
to
the
adequate
signification
of
the
greeke
and
latine
adjectives
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
malus
,
from
whence
the
substantive
used
in
the
text
is
derived
.
Of
which
maliciousnesse
so
largely
taken
,
that
speciall
maliciousnesse
before
spoken
of
,
is
but
a
branch
.
The
Apostles
full
purpose
then
in
this
clause
of
the
text
,
is
to
restraine
all
that
abuse
of
Christian
liberty
,
whereby
it
is
made
a
cloake
for
the
palliating
of
any
wicked
or
sinfull
practise
in
any
kinde
whatsoever
.
And
so
understood
,
S.
Peters
admonition
here
is
paralleld
with
S.
Pauls
elsewhere
;
Brethren
(
saith
he
)
you
have
been
called
unto
liberty
:
onely
use
not
your
liberty
for
an
occasion
to
the
flesh
.
Gal.
5.
15.
To
use
liberty
for
an
occasion
to
the
flesh
,
and
to
use
liberty
for
a
cloake
of
maliciousnesse
;
is
the
very
same
thing
:
and
it
is
a
very
great
sin
.
For
the
proofe
whereof
I
shall
need
to
use
no
other
arguments
,
then
the
words
of
the
text
will
afford
.
First
proved
from
the
Text
,
in
3.
respects
.
The
First
;
every
act
of
maliciousnesse
is
a
sinne
:
and
secondly
to
cloake
it
with
a
faire
pretence
,
maketh
it
a
greater
sinne
:
but
then
thirdly
to
use
Christian
liberty
for
the
cloake
,
giveth
a
farther
addition
to
it
,
and
maketh
it
a
greater
sinne
.
First
it
is
a
sinne
to
doe
any
act
of
malitiousnesse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
know
are
conjugata
,
and
doe
mutually
inferre
each
other
.
It
is
a
superfluous
thing
,
and
[
a
](A11460-e9180-b)
a
Iam.
1.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
superfluity
of
malitiousnesse
,
Iames
1.
nor
so
only
,
hurtfull
thing
&
of
a
noxious
malignant
quality
,
as
leaven
sowring
the
whole
lumpe
of
our
services
to
God
;
[
b
](A11460-e9230-b)
b
1
Cor.
5.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
leaven
of
maliciousnesse
1
Cor.
5.
It
is
a
thing
to
be
repented
of
;
[
c
](A11460-e9270-b)
c
Acts
8.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
repent
of
this
thy
wickednesse
or
maliciousnesse
,
saith
S.
Peter
to
Simon
Magus
Acts
8.
It
is
a
thing
to
bee
[
d
](A11460-e9360-b)
d
1
Pet.
2.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
laying
aside
or
casting
away
all
maliciousnesse
,
saith
the
same
Apostle
againe
in
the
first
verse
of
this
Chapter
.
It
is
evill
then
to
doe
any
act
of
maliciousnesse
:
but
much
worse
when
we
have
so
done
to
cloake
it
with
a
the
Second
;
faire
pretence
.
For
besides
that
all
things
howsoever
cloaked
and
covered
from
the
eyes
of
men
,
are
[
a
](A11460-e9450-b)
a
Heb.
4.
13.
naked
and
open
unto
the
eyes
of
him
with
whom
we
have
to
doe
;
this
cloaking
of
our
sinnes
is
but
a
farther
evidence
of
our
hypocrisie
in
his
sight
:
who
as
he
is
a
God
of
pure
eyes
and
therefore
cannot
but
hate
all
sin
,
so
is
he
a
God
that
loveth
a
pure
heart
,
and
therefore
of
all
sinnes
hateth
hypocrisie
.
They
that
by
injustice
and
oppression
devoure
widdowes
houses
,
shall
certainely
receive
damnation
for
that
,
but
if
withall
they
doe
it
under
the
colour
of
devotion
and
of
long
prayers
,
[
b
](A11460-e9510-b)
b
Mat.
23.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
shall
receive
the
greater
damnation
for
that
also
.
But
if
men
will
needs
be
hypocrites
,
and
must
have
a
the
third
.
cloake
for
their
maliciousnesse
:
they
might
yet
at
lest
bethinke
themselves
of
somewhat
else
of
lighter
price
to
make
a
cloake
of
;
and
not
use
to
so
base
a
purpose
so
rich
a
stuffe
,
as
is
this
blessed
liberty
which
the
sonne
of
God
hath
purchased
with
his
mostprecious
blood
.
As
in
nature
corruptio
optimi
pessima
;
so
in
morality
,
by
how
much
better
any
thing
is
in
the
right
use
of
it
,
by
so
much
is
it
worse
in
the
abuse
.
As
the
quickest
spirited
wine
hath
the
sowrest
lees
;
and
the
best
wit
misgoverned
is
the
most
pernicious
,
and
an
Angel
when
he
falleth
becommeth
a
devil
.
So
to
use
this
liberty
which
is
a
spirituall
thing
,
for
an
occasion
to
the
flesh
,
to
take
this
liberty
which
(
if
I
may
so
speake
)
is
the
very
livery
cloak
of
the
servant
of
God
,
and
to
make
it
a
cloak
of
maliciousnesse
for
the
service
of
sin
:
must
needs
be
presumption
in
a
high
degree
,
and
an
unsufferable
abuse
.
Now
we
see
how
great
a
sinne
it
is
thus
to
abuse
Christian
liberty
may
be
abused
foure
wayes
.
1.
by
using
it
prophanely
.
our
liberty
,
it
will
be
needfull
in
the
next
place
to
inquire
more
particularly
,
wherein
this
abuse
consisteth
,
that
so
we
may
be
the
better
able
to
avoid
it
.
Wee
are
therefore
to
know
that
Christian
liberty
may
be
used
or
rather
abused
for
a
cloake
of
maliciousnesse
,
these
foure
wayes
following
.
First
we
make
it
a
cloake
of
maliciousnesse
,
if
we
ho●d
our selves
by
vertue
thereof
discharged
from
our
obedience
either
to
the
whole
moral
Law
of
God
,
or
to
any
part
of
it
.
Where
to
omit
those
that
out
of
the
wretched
[
a
](A11460-e9790-b)
a
Nolier
go
li●ertate
a●uti
,
ad
libere
peccandum
August
.
●n
Ioh.
tract.
41.
prophanenesse
of
their
own
hearts
,
pervert
this
branch
of
Evangelicall
doctrine
,
as
they
doe
all
the
rest
,
to
their
owne
destruction
:
as
a
spider
turneth
the
juyce
of
the
sweetest
and
most
medicinable
herbes
into
poyson
:
so
these
[
b
](A11460-e9810-b)
b
Iude
ver.
4.
turne
the
grace
of
God
into
wantonnesse
,
and
the
liberty
they
have
in
Christ
into
a
profane
licensiousnesse
:
great
offenders
this
way
are
the
Libertines
and
Antinomists
,
who
quite
cancell
the
whole
Law
of
God
,
under
the
pretence
of
Christian
Liberty
,
as
if
they
that
were
in
Christ
were
no
longer
tyed
to
yeeld
obedience
to
the
Morall
Law
,
which
is
a
pestilent
error
and
of
very
dangerous
consequence
;
Whereas
our
blessed
Saviour
himselfe
hath
not
onely
professed
that
he
came
not
to
destroy
the
Law
,
but
expresly
forbidden
any
man
to
thinke
so
of
him
.
(
[
c
](A11460-e9910-b)
c
Mat.
5.
17.
V.
Augustin
.
lib.
17.
18.
&c.
contra
Fauslum
Manichaum
,
fuse
,
&
in
quaest.
V.
&
N.
T.
quaest.
69.
Think
not
that
I
came
to
destroy
the
Law
,
I
came
not
to
destroy
it
,
but
to
fulfill
it
.
)
And
Saint
Paul
rejecteth
the
consequence
with
an
absit
,
as
both
unreasonable
&
impious
,
if
any
man
should
conclude
,
that
by
preaching
●he
righteousnesse
of
faith
,
the
Law
were
abolished
.
(
[
d
](A11460-e9970-b)
d
Rom.
3.
ult.
Dee
wee
then
make
void
the
Law
through
faith
?
God
forbid
:
yea
(
saith
he
rather
)
wee
establish
the
Law
.
Rom.
3.
But
they
interpret
those
words
of
Christ
in
this
sence
,
He
came
not
to
destroy
the
law
,
but
to
fulfill
it
:
that
How
the
moral
Law
bindeth
Christians
,
and
how
not
.
is
,
hee
came
not
to
destroy
it
without
fulfilling
it
first
,
but
by
fulfilling
it
in
his
owne
person
,
he
hath
destroyed
it
unto
the
person
of
every
beleev
or
:
and
therefore
is
Christ
said
to
be
[
a
](A11460-e10040-b)
a
Rom.
104.
Finis
per
fic●ens
,
non
interficiens
.
Augustin
.
2.
cont.
adversar
.
legis
.
7.
the
end
of
the
Law
to
every
one
that
beleeveth
,
Rom.
10.
Whence
it
is
that
the
faithfull
are
said
to
be
[
b
](A11460-e10080-b)
b
Rom.
7.
6.
freed
from
the
law
,
delivered
from
the
law
,
[
c
](A11460-e10110-b)
c
Rom.
7.
4.
Gal.
2.
19.
dead
to
the
law
,
and
to
be
[
d
](A11460-e10130-b)
d
Rom.
6.
14.
Gal.
5.
18.
no
longer
under
the
law
,
and
other
like
speeches
there
are
many
every
where
in
the
New
Testament
.
I
acknowledge
both
their
exposition
to
be
just
,
and
all
these
allegations
true
:
yet
not
sufficient
to
evict
their
conclusion
.
Not
to
wade
far
into
a
controversie
,
which
I
had
not
so
much
as
a
thought
to
touch
upon
,
when
I
fixed
my
choyce
upon
this
Scripture
:
It
shall
suffice
us
to
propound
one
distinction
which
well
heeded
and
rightly
applyed
,
will
cleere
the
whole
point
concerning
the
abrogation
and
obligation
of
the
Morall
Law
under
the
New
Testament
,
and
cut
off
many
needlesse
curiosities
,
which
lead
men
into
errour
.
The
Law
then
may
be
considered
,
either
as
a
Rule
or
as
a
Covenant
.
Christ
hath
freed
all
beleevers
from
the
rigour
and
curse
of
the
law
,
considered
as
a
Covenant
;
but
he
hath
not
freed
them
from
obedience
to
the
Law
,
considered
as
a
Rule
.
And
all
those
Scriptures
that
speak
of
the
law
as
if
it
were
abrogated
or
anulled
take
it
considered
as
a
Covenant
;
those
againe
that
speake
of
the
Law
as
if
it
were
still
in
force
,
take
it
considered
as
a
Rule
.
The
Law
as
a
Covenant
,
is
rigorous
;
and
under
that
rigour
we
now
are
not
,
if
we
be
in
Christ
:
but
the
Law
as
a
Rule
,
is
equall
;
and
under
that
equity
wee
still
are
,
though
we
be
in
Christ
.
The
Law
as
a
Rule
only
sheweth
us
,
what
is
good
with
the
ground
of
that
difference
.
and
evill
,
what
we
are
to
doe
and
not
to
doe
.
(
[
a
](A11460-e10380-b)
a
Mic.
6.
8.
He
hath
shewed
thee
,
O
man
,
what
is
good
,
and
what
the
Lord
requireth
of
thee
;
)
without
any
condition
annexed
either
of
reward
if
we
observe
it
,
or
of
punishment
if
we
transgresse
it
.
But
the
Law
as
a
Covenant
exacteth
punctuall
and
personall
performance
of
every
thing
that
is
contained
therein
,
with
a
condition
annexed
of
Gods
acceptance
and
of
blessing
if
we
performe
it
to
the
full
,
but
of
his
wrath
and
curse
upon
us
,
if
wee
faile
in
any
thing
.
Now
by
reason
of
transgression
wee
having
all
broken
that
Covenant
,
the
Law
hath
his
worke
upon
us
,
and
involveth
us
all
in
[
b
](A11460-e10500-b)
b
Gal.
3.
10.
the
curse
;
so
as
by
[
c
](A11460-e10520-b)
c
ibid.
vers.
11.
the
covenant
of
the
Law
no
flesh
living
can
be
justified
.
Then
commeth
in
Christ
,
who
subjecting
himselfe
for
our
sakes
to
the
Covenant
of
the
Law
,
first
fulfilleth
it
in
his
owne
person
but
in
our
behalfe
as
our
surety
,
and
then
disanulleth
it
,
and
in
stead
thereof
establisheth
[
d
](A11460-e10580-b)
d
Heb.
8.
6.
a
better
Covenant
for
us
even
the
Covenant
of
Grace
:
so
that
now
as
many
as
beleeve
,
are
free
from
the
Covenant
of
the
Law
,
and
from
the
Curse
of
the
Law
,
and
set
under
a
Covenant
of
Grace
,
and
under
promises
of
Grace
.
There
is
a
translation
then
of
the
Covenant
:
but
what
is
all
this
to
the
Rule
?
That
still
is
where
it
was
:
even
as
the
nature
of
good
and
evill
is
stil
the
same
it
was
.
And
the
Law
considered
as
a
Rule
,
can
no
more
be
abolished
or
changed
,
then
can
the
nature
of
good
and
evil
be
abolished
or
changed
.
It
is
our
singular
comfort
then
,
and
the
happiest
fruit
of
our
Christian
Liberty
,
that
wee
are
freed
by
Christ
and
through
faith
in
him
from
the
Covenans
and
Curse
of
the
Laws
but
we
must
know
that
it
is
our
duty
notwithstanding
the
liberty
that
wee
have
in
Christ
,
to
frame
our
lives
and
conversations
according
to
the
Rule
of
the
Law
.
Which
if
we
shall
neglect
under
the
pretence
of
our
Christian
Liberty
,
we
must
answer
for
both
:
both
for
neglecting
our
duty
,
and
for
abusing
our
liberty
.
And
so
much
for
the
first
way
.
The
second
way
,
whereby
our
liberty
may
be
used
for
a
cloake
of
maliciousnesse
,
is
,
when
wee
stretch
it
i●
II.
by
using
it
inordinately
.
the
use
of
things
that
are
indeed
indifferent
beyond
the
just
bounds
of
sobricty
.
Many
men
that
would
seeme
to
make
consciences
of
their
wayes
,
will
perhaps
aske
the
opinion
of
some
Divine
,
or
other
learned
man
,
whether
such
or
such
a
thing
be
lawful
,
or
no
and
if
they
be
once
perswaded
that
it
is
lawfull
,
they
then
thinke
they
have
free
liberty
to
use
it
in
what
manner
and
measure
they
please
;
never
considering
what
[
a
](A11460-e10860-b)
a
Because
we
are
free
,
wee
may
not
run
wild
.
Hall
,
15.
Contempl
3.
caution
and
moderation
is
required
even
in
lawfull
things
to
use
them
lawfully
.
Saint
Gregories
rule
is
a
good
one
,
[
b
](A11460-e10920-b)
b
Gregor.
Semper
ab
illicitis
,
quandoque
,
&
alicitis
:
things
unlawfull
wee
must
never
doe
;
nor
ever
lawfull
things
,
but
with
due
respect
to
our
calling
and
other
concurrent
[
c
](A11460-e10950-b)
c
Quedam
quae
licent
,
tempo●●
&
loco
mutato
non
licent
.
Sin●●
controvers.
25.
circumstances
.
Wine
,
and
musick
and
gorgeous
apparell
,
and
delicate
fare
,
are
such
things
as
God
in
his
goodnesse
hath
created
and
given
to
the
children
of
men
for
their
comfort
;
and
they
may
use
them
lawfully
,
and
take
comfort
in
them
as
their
portion
:
but
he
that
shall
use
any
of
them
intemperately
;
or
unseasonably
,
or
vainely
,
or
wastfully
,
abuseth
both
them
and
himselfe
.
And
therefore
wee
shall
often
find
both
the
things
themselves
condemned
and
those
that
used
them
blamed
in
the
Scriptures
.
The
men
of
Israel
for
[
d
](A11460-e11050-b)
d
Amos
6.
4
,
-6.
stretching
themselves
upon
their
couches
,
and
eating
the
lambs
out
of
the
slock
,
and
chaunting
to
the
sound
of
the
Viall
,
and
drinking
Wine
in
bowls
,
Amos
6.
And
the
women
for
their
[
e
](A11460-e11070-b)
e
Es●
.
3.
18
,
-23.
bracelets
,
and
earerings
,
and
wimples
,
and
crisping
pins
,
and
their
other
bravery
in
Esay
3.
And
the
rich
man
for
[
f
](A11460-e11100-b)
f
Luk
16.
19.
faring
deliciously
and
wearing
fine
linnen
in
the
Parable
.
Luk.
16.
Yea
our
Saviour
himselfe
pronounceth
a
woe
against
[
g
](A11460-e11130-b)
g
Luk.
6
,
25.
them
that
laugh
,
Luk.
6.
And
yet
none
of
all
these
things
are
or
were
in
themselves
unlawfull
:
it
was
the
excesse
only
,
or
other
disorder
in
the
use
of
them
that
made
them
obnoxious
to
reproofe
.
Though
some
in
their
heat
have
said
so
,
yet
who
can
reasonably
say
,
that
horse-matches
,
or
playing
at
cardes
or
dice
,
are
in
themselves
and
wholy
unlawfull
?
And
yet
on
the
other
side
,
what
sober
wise
man
,
because
the
things
are
lawfull
,
would
therefore
approve
of
that
vaine
and
sinfull
expence
which
is
oftentimes
bestowed
by
men
of
meane
estates
in
the
dyeting
of
horses
,
and
wagering
upon
them
?
or
of
that
excessive
abuse
of
gaming
,
wherein
thousands
of
our
gentry
spend
in
a
manner
their
whole
time
,
and
consume
away
their
whole
substance
,
both
which
ought
to
be
farre
more
precious
unto
them
?
I
might
instance
in
many
other
things
in
like
manner
.
In
all
which
,
we
may
easily
erre
either
in
point
of
judgement
,
or
practice
,
or
both
;
if
wee
doe
not
wisely
sever
the
use
from
the
abuse
.
Many
times
because
the
abuses
are
common
and
great
,
wee
peevishly
condemne
in
others
the
very
use
of
some
lawfull
things
.
And
many
times
againe
,
because
there
is
evidently
a
lawfull
use
of
the
things
,
wee
impudently
justifie
our selves
in
the
very
abuses
also
.
That
is
foolish
precisenesse
in
us
,
and
this
profane
partiality
:
by
that
we
infring●
our
brethrens
liberty
;
by
this
pollute
our
owne
.
The
best
and
safest
way
for
us
in
all
indifferent
things
is
this
:
to
be
indulgent
to
others
,
but
strict
to
ourselves
;
in
allowing
them
their
liberty
with
the
most
,
but
taking
our
owne
liberty
ever
with
the
least
.
But
is
not
this
to
preach
one
thing
,
and
doe
another
?
ought
not
our
doctrine
and
our
practice
to
go
together
?
We
should
not
be
so
strict
to
others
,
as
to
ourselves
.
It
is
most
true
,
they
ought
so
to
doe
;
Neither
doth
any
thing
I
have
said
make
to
the
contrary
.
What
wee
may
doctrinally
deliver
to
be
absolutely
necessary
,
wee
may
not
in
our
owne
practice
omit
:
and
what
wee
may
doctrinally
condemne
as
simply
unlawfull
,
wee
are
bound
in
our
own
practice
to
forbeare
.
But
things
of
a
middle
and
indifferent
nature
,
wee
may
not
doctrinally
either
impose
them
as
necessary
,
neither
forbid
as
unlawfull
,
but
leave
a
liberty
in
them
both
for
other
men
and
our selves
to
use
them
or
not
to
use
them
,
as
particular
circumstances
and
occasions
and
other
reasons
of
conveniency
shall
lead
us
.
And
in
these
things
both
wee
must
allow
others
a
liberty
,
which
for
some
particular
reasons
it
may
not
be
so
fit
for
us
to
take
;
and
we
may
also
tye
our selves
to
that
strictnesse
for
some
particular
reasons
,
which
we
dare
not
to
impose
upon
others
.
It
was
a
foule
fault
and
blame
worthy
in
the
Scribes
and
Pharisees
to
tye
[
a
](A11460-e11590-b)
a
Mat.
23.
4.
heavy
burdens
upon
other
mens
shoulders
,
which
they
would
not
touch
with
one
of
their
owne
fingers
:
but
if
they
should
(
without
superstition
,
and
upon
reasonable
inducements
)
have
said
such
burdens
upon
themselves
,
and
not
imposed
them
upon
others
;
for
any
thing
I
know
,
they
had
beene
blamelesse
.
There
are
many
things
which
in
my
conscience
are
not
absolutely
and
in
Thesi
necessary
to
be
done
;
which
yet
in
Hypothesi
for
some
personall
respects
I
think
so
fit
for
me
to
doe
,
that
I
should
resolve
to
undergoe
some
inconveniency
rather
then
omit
them
;
still
reserving
to
others
their
liberty
to
doe
as
they
should
see
cause
.
There
are
againe
many
things
which
in
my
conscience
are
not
absolutely
and
in
Thesi
unlawfull
to
be
done
,
which
yet
in
Hypothesi
and
for
the
like
personall
respects
,
I
thinke
so
unfit
for
me
to
doe
,
that
I
should
resolve
to
undergoe
some
inconvenience
rather
then
doe
them
;
yet
still
reserving
to
others
the
like
liberty
as
before
,
to
doe
as
they
should
see
cause
.
It
belongeth
to
every
sober
Christian
advisedly
to
consider
not
onely
what
in
it selfe
may
lawfully
be
done
or
left
undone
,
but
also
what
in
godly
wisedome
and
discretion
is
fittest
for
him
to
doe
,
or
not
to
doe
upon
all
occasions
,
as
the
exigence
of
present
circumstances
shall
require
.
Hee
that
without
such
due
consideration
will
doe
all
he
may
doe
at
all
times
,
under
colour
of
Christian
liberty
,
hee
shall
undoubtedly
sometimes
use
his
liberty
for
a
cloake
of
maliciousnesse
.
And
that
is
the
second
way
,
by
using
it
excessively
.
It
may
be
done
a
third
way
,
and
that
is
by
using
it
uncharitably
,
III.
by
using
it
uncharitably
.
which
is
the
case
whereon
I
told
you
Saint
Paul
beateth
so
often
.
When
we
use
our
liberty
so
,
as
to
[
a
](A11460-e11820-b)
a
1
Cor.
8.
9.
stumble
the
weake
consciences
of
our
brethren
thereby
,
and
will
not
remit
in
any
thing
the
extremity
of
that
right
and
power
wee
have
in
things
of
indifferent
nature
,
[
b
](A11460-e11840-b)
b
Rom.
15.
2.
to
please
our
neighbour
for
his
good
unto
edification
,
at
least
so
farro
as
we
may
doe
it
without
greater
inconvenience
;
we
[
c
](A11460-e11860-b)
c
Rom.
14.
15.
walke
not
charitably
:
and
if
not
charitably
,
then
not
Christianly
.
Indeed
the
case
may
stand
so
,
that
wee
cannot
condiscend
to
his
infirmity
without
great
preiudice
either
to
our selves
or
to
the
interest
of
some
third
person
.
As
for
instance
when
the
magistrate
hath
positively
already
determined
our
liberty
in
the
use
of
it
the
one
way
;
wee
may
not
in
such
case
redeeme
the
offence
of
a
private
brother
with
our
disobedience
to
superiour
authority
in
using
our
liberty
the
other
way
:
and
many
other
like
cases
there
may
be
.
But
this
I
say
,
that
where
without
great
inconvenience
wee
may
doe
it
,
it
is
not
enough
for
us
to
[
d
](A11460-e11930-b)
d
Rom.
15.
1.
please
our selves
and
to
satisfie
our
own
consciences
that
we
doe
but
what
we
lawfully
may
:
but
wee
ought
also
to
[
e
](A11460-e11950-b)
e
Gal.
6.
2.
beare
one
anothers
burdens
,
and
to
forbear
for
one
anothers
sakes
what
otherwise
we
might
doe
,
and
so
to
fulfill
the
Law
of
Christ
,
S.
Paul
who
hath
forbidden
us
in
one
place
to
make
our selves
[
f
](A11460-e11990-b)
f
1
Cor.
7.
23.
the
servants
of
any
man
(
1.
Cor.
7.
)
hath
yet
bidden
us
in
another
place
[
g
](A11460-e12020-b)
g
Gal.
5.
13.
by
love
to
serve
one
another
(
Gal.
5.
13
,
)
And
his
practise
therein
consenteth
with
his
doctrine
(
as
it
should
doe
in
every
teacher
of
truth
,
)
for
though
he
were
[
h
](A11460-e12040-b)
h
1
Cor.
9.
19.
22.
free
from
all
,
and
knew
it
,
and
would
not
[
i
](A11460-e12060-b)
i
1
Cor.
6.
12.
be
brought
under
the
power
of
any
,
yet
in
love
he
became
[
k
](A11460-e12080-b)
k
1
Cor.
9.
19.
22.
servant
to
all
,
that
by
all
meanes
hee
might
winne
some
.
It
was
an
excellent
saying
of
Luther
,
[
l
](A11460-e12110-b)
l
Luther
in
Galat.
5.
Omnia
libera
per
fidem
,
omnia
serva
per
charitatem
.
We
should
know
and
be
fully
perswaded
with
the
perswasion
of
faith
,
that
all
things
are
lawfull
:
and
yet
withall
we
should
purpose
and
bee
fully
resolved
for
charity
sake
to
forbeare
the
use
of
many
things
,
if
we
finde
them
inexpedient
.
He
that
will
have
his
owne
way
in
every
thing
he
hath
a
liberty
unto
,
whosoever
shall
take
offence
at
it
;
maketh
his
liberty
but
a
cloake
of
maliciousnesse
,
by
using
it
uncharitably
.
The
fourth
and
last
way
,
whereby
we
may
use
our
liberty
for
a
cloake
of
maliciousnesse
is
,
by
using
it
undutifully
,
by
using
it
undutifully
.
pretending
it
unto
our
disobedience
to
lawfull
authority
.
The
Anabaptists
that
deny
all
subjection
to
Magistrates
in
indiff●rent
things
,
doe
it
upon
this
ground
,
that
they
imagine
Christian
liberty
to
be
violated
when
by
humane
lawes
it
is
determined
either
the
one
way
,
or
the
other
.
And
I
cannot
but
wonder
,
that
many
of
our
brethren
in
our
owne
Church
who
in
the
question
of
Ceremonies
must
argue
from
their
ground
,
(
or
else
they
talke
of
Christian
liberty
to
no
purpose
)
should
yet
hold
off
,
before
they
grow
to
their
conclusion
;
which
to
my
apprehension
seemeth
by
the
rules
of
good
discourse
to
issue
most
naturally
and
necessarily
from
it
.
It
were
a
happy
thing
for
the
peace
both
of
this
Church
and
of
their
owne
consciences
,
if
they
would
in
calme
blood
review
their
own
dictates
in
this
kind
;
and
see
whether
their
owne
principle
(
which
the
cause
they
are
ingaged
in
maketh
them
dote
upon
)
can
be
reasonably
defended
;
and
yet
the
Anabaptists
inference
thence
(
which
the
evidence
of
truth
maketh
them
to
abhorre
)
be
fairely
avoided
.
Yet
somewhat
they
have
to
say
for
the
proofe
of
that
their
ground
;
which
if
it
be
found
,
it
is
good
●eason
we
should
subscribe
to
it
;
if
it
be
not
,
it
is
as
good
reason
they
should
retract
it
.
Let
us
heare
therefore
what
it
is
,
and
put
it
to
triall
.
First
,
say
they
,
Ecclesiastic●ll
Constitutions
(
for
there
The
usuall
objections
against
the
Lawes
Ecclesiasticall
.
is
the
quarrell
)
determine
us
precisely
ad
u●um
in
the
use
of
indifferent
things
;
which
God
and
Christ
have
left
free
ad
utr●mlibet
.
Secondly
,
by
inducing
a
necessity
upon
the
things
they
enjoyne
,
they
take
upon
them
as
if
they
could
alter
the
nature
of
things
,
and
make
that
to
become
necessary
which
is
indifferent
,
which
is
not
in
the
power
of
any
man
,
but
of
God
onely
;
to
doe
.
freedome
of
the
conscience
:
for
if
the
conscience
be
bound
,
how
is
she
free
?
Not
so
onely
,
but
fourthly
,
the
things
so
enjoyned
are
by
consequence
imposed
upon
us
as
of
absolute
necessity
unto
salvation
:
humane
lawes
binde
the
conscience
a●
well
as
divine
.
Then
all
which
premises
,
what
can
bee
imagined
more
contrarious
to
true
Christian
liberty
?
The
partiality
of
the
objecters
discovered
.
In
which
Objections
(
before
I
come
to
their
particular
answer
)
I
cannot
but
observe
the
unjust
(
I
would
we
might
not
say
unconscionable
)
partiality
of
the
objecters
.
First
,
in
laying
the
accusation
against
the
Ecclesiasticall
lawes
onely
,
whereas
their
arguments
(
if
they
had
any
strength
in
them
)
would
as
well
conclude
against
the
politicall
lawes
in
the
civill
state
;
and
against
domesticall
orders
in
private
families
,
as
against
the
Lawes
Ecclesiastical
;
yet
must
these
onely
be
guilty
,
and
they
innocent
,
which
is
not
equall
.
Let
them
either
damne
them
all
,
or
quit
them
all
:
or
else
let
them
shew
wherein
they
are
unlike
,
which
they
have
not
yet
done
,
neither
can
doe
.
Secondly
,
when
they
condemne
the
simply
and
utterly
unlawfull
upon
quite
other
grounds
;
and
yet
keep
a
stirre
about
Christian
liberty
;
for
which
argument
there
can
be
no
place
without
supposall
of
indifferency
,
(
for
Christ
hath
left
us
no
liberty
to
unlawfull
things
,
)
how
can
they
answer
this
their
manifest
partiality
?
Thirdly
,
if
they
were
put
to
speake
upon
their
consciences
,
whether
or
no
,
if
power
Church
affaires
left
to
their
ordering
,
they
would
not
forbid
those
things
they
now
dislike
,
every
way
as
strictly
and
with
as
much
imposition
of
necessity
,
as
the
Church
presently
enjoyneth
them
:
I
doubt
not
but
they
would
say
Yea
:
and
what
equity
is
there
in
this
dealing
,
to
condemne
that
in
others
,
which
they
would
allow
in
themselves
?
Fourthly
,
in
some
things
they
are
content
to
submit
to
the
Ecclesiasticall
Christian
liberty
,
which
liberty
they
stiffely
pretend
for
their
refusall
of
other
some
:
whereas
the
case
seemeth
to
bee
every
way
equall
in
both
,
all
being
enjoyned
by
the
same
authority
,
and
for
the
same
end
,
and
in
the
same
maner
.
If
their
liberty
be
impeached
by
these
,
why
not
as
much
by
those
?
or
if
obedience
to
those
may
consist
with
Christian
liberty
,
why
not
as
well
obedience
to
these
?
In
allowing
some
,
rejecting
others
,
where
there
is
the
same
reason
of
all
:
are
they
not
very
partiall
?
the
First
objection
answered
.
And
now
I
come
to
answer
their
arguments
,
or
rather
flourishes
,
for
they
are
in
truth
no
better
.
That
first
allegation
,
that
the
determining
of
any
thing
in
unam
partem
taketh
away
a
mans
liberty
to
it
,
is
not
true
.
For
the
liberty
of
a
Christian
to
any
thing
indifferent
consisteth
in
this
;
that
his
judgement
is
throughly
perswaded
of
the
indifferency
of
it
:
and
therefore
it
is
the
determination
of
the
judgement
in
the
opinion
of
the
thing
,
not
in
the
use
of
it
that
taketh
away
Christian
liberty
.
Otherwise
not
onely
Lawes
politicall
and
Ecclesiastical
:
but
also
all
vowes
,
promises
,
covenants
,
contracts
,
and
what
not
that
pitcheth
upon
any
certaine
resolution
de
future
should
be
prejudiciall
to
Christian
liberty
,
because
they
doe
all
determine
something
in
unam
partem
which
before
was
free
and
indifferent
in
utramq
,
partem
.
For
example
:
if
my
friend
invite
me
to
sup
with
him
,
I
may
by
no
meanes
promise
him
to
come
;
because
the
liberty
I
had
before
to
goe
or
not
to
goe
,
is
now
determined
by
making
such
a
promise
:
neither
may
a
yong
man
binde
himselfe
an
apprentice
,
with
any
certaine
Master
,
or
to
any
certaine
trade
,
because
the
liberty
hee
had
before
of
placing
himselfe
indifferently
with
that
Master
,
or
with
another
,
and
in
that
trade
or
in
another
,
is
now
determined
by
such
a
contract
.
And
so
it
might
be
instanced
in
a
thousand
other
things
.
For
indeed
to
what
purpose
hath
God
left
indifferent
things
determinable
both
wayes
by
Christian
liberty
,
if
they
may
never
be
actually
determined
either
way
without
impeachment
of
that
liberty
?
It
is
a
very
vaine
power
,
that
may
not
be
brought
into
act
,
but
God
made
no
power
in
vaine
.
Our
Brethren
I
hope
will
waive
this
first
argument
,
when
they
shall
have
well
examined
it
:
unlesse
they
will
frame
to
themselves
under
the
name
of
Christian
liberty
a
very
Chimera
,
a
non
ens
,
a
meere
notionall
liberty
,
where
of
there
can
be
no
use
.
the
second
objection
answered
.
That
which
was
alleaged
secondly
,
that
they
that
make
such
Lawes
take
upon
them
to
alter
the
nature
of
things
,
by
making
indrfferent
things
to
become
necessary
,
being
said
gratis
without
either
truth
or
proofe
,
is
sufficiently
answered
by
the
bate
deniall
.
For
they
that
make
,
Lawes
concerning
indifferent
things
have
no
intentionat
all
to
meddle
with
the
nature
of
them
,
they
leave
that
in
medio
as
they
found
it
:
but
onely
for
some
reasons
of
conveniency
to
order
the
use
of
them
,
the
in
differency
of
their
nature
still
being
where
it
was
.
Nay
so
farre
is
oun
Church
from
having
any
intention
of
taking
away
the
indiff●rency
of
those
things
which
for
order
and
comelinesse
she
enjoyneth
,
that
shee
hath
by
her
publique
declaration
protested
the
contrary
:
wherwith
they
ought
to
be
satisfied
.
Especially
since
her
sincerity
in
that
declaration
(
that
none
may
cavill
as
if
it
were
protestatio
contrariafacto
,
)
appeareth
by
these
two
most
cleare
evidences
among
many
other
;
in
that
shee
both
alloweth
different
rites
used
in
other
Churches
,
and
also
teacheth
her
owne
rites
to
be
mutable
:
neither
of
the
nature
of
the
Neither
is
that
true
,
which
was
thirdly
,
alleaged
,
that
where
men
are
bound
in
conscience
to
obey
,
there
the
the
third
objection
answered
.
conscience
is
not
left
free
,
or
else
there
would
be
a
contradiction
.
For
there
is
no
contradiction
,
where
the
affirmative
and
negative
are
not
ad
idem
,
as
it
is
in
this
case
.
For
Obedience
is
one
thing
,
and
the
Thing
commanded
another
.
The
Thing
is
commanded
by
the
Law
of
man
,
and
in
regard
thereof
the
conscience
is
free
:
but
,
Obedience
to
men
is
commanded
by
the
Law
of
God
,
and
in
regard
thereof
the
conscience
is
bound
.
So
that
we
are
bound
in
conscience
to
obedience
in
indifferent
things
lawfully
commanded
,
the
conscience
still
remaining
no
lesse
free
in
respect
of
the
things
,
themselves
so
commanded
,
then
it
was
before
.
And
you
may
know
it
by
this
.
In
Lawes
properly
humans
,
(
such
as
are
those
that
are
made
concerning
indifferent
things
)
the
Magistrate
doth
not
nor
can
say
:
This
you
are
bound
in
conscience
:
to
doe
,
and
therefore
I
command
you
to
doe
it
:
as
he
might
say
,
if
the
bond
of
obedience
did
spring
from
the
nature
of
the
things
commanded
.
But
now
when
the
Magistrate
beginneth
at
another
end
,
as
he
must
doe
,
and
saith
,
I
command
you
to
doe
this
or
that
,
and
therefore
you
are
bound
in
conscience
to
doe
it
:
this
plainely
sheweth
that
the
bond
of
obedience
ariseth
from
the
power
in
the
Magistrate
,
and
duty
in
the
subject
,
which
is
of
divine
ordinance
.
You
may
observe
therefore
that
in
humane
Lawes
not
meerely
such
(
that
is
,
such
as
are
established
concerning
things
simply
necessary
,
or
meerely
unlawfull
;
)
the
Magistrate
may
there
derive
the
bond
of
obedience
from
the
nature
of
the
things
themselves
;
as
for
example
if
he
should
make
a
Law
to
inhibite
Sacriledge
,
or
Adultery
,
he
might
then
well
say
,
you
are
bound
in
conscience
to
abstaine
from
these
things
,
and
therefore
I
command
you
so
to
abstaine
:
which
he
could
not
so
well
say
in
the
Lawes
made
to
inhibite
the
eating
of
flesh
,
or
the
transportation
of
graine
.
And
the
reason
of
the
difference
is
evident
:
because
those
former
Lawes
are
rather
Divine
then
humane
(
the
substance
of
them
being
divine
,
and
but
the
sanction
onely
humane
)
and
so
binde
by
their
immediate
vortue
,
and
in
respect
of
the
things
themselves
therein
commanded
:
which
the
later
being
meerely
humane
(
both
for
substance
and
sanction
)
doe
not
.
The
consideration
of
which
difference
and
the
reason
of
it
,
will
abundantly
discover
the
vanity
of
the
the
fourth
objection
answered
,
fourth
allegation
also
:
wherein
it
was
objected
that
the
things
enjoyned
by
the
Ecclesiastical
Lawes
are
imposed
upon
men
as
of
necessity
to
salvation
:
Which
is
most
untrue
.
Remember
once
againe
,
that
obedience
is
one
thing
;
and
the
things
commanded
another
.
Obedience
to
lawfull
authority
is
a
duty
commanded
by
God
himselfe
and
in
his
Law
,
and
so
is
a
part
of
that
[
a
](A11460-e14200-b)
a
Heb.
12.
14.
holinesse
without
which
no
man
shall
see
God
:
but
the
things
themselves
commanded
by
lawfull
authority
,
are
neither
in
truth
necessary
to
salvation
,
nor
doe
they
that
are
in
authority
impose
them
as
such
.
Onely
they
are
the
object
(
and
that
but
by
accident
neither
and
contingently
,
not
necessarily
)
about
which
that
obedience
is
conversant
,
and
wherein
it
is
to
be
exercised
.
An
example
or
two
will
make
it
plaine
.
We
know
every
man
is
bound
in
conscience
to
imploy
himselfe
in
the
workes
of
his
particular
calling
with
faithfulnesse
and
diligence
;
and
that
faithfulnesse
and
diligence
is
a
branch
of
that
holinesse
and
righteousnesse
which
is
necessary
unto
salvation
.
Were
it
not
now
a
very
fond
thing
and
ridiculous
,
for
a
man
from
hence
to
conclude
,
that
therefore
drawing
of
wine
,
or
making
of
shoes
,
were
necessary
to
salvation
,
because
these
are
the
proper
imployment
of
the
vintners
,
and
shoemakers
calling
,
which
they
in
conscience
are
bound
to
follow
,
nor
may
without
sin
neglect
them
?
Againe
if
a
Master
command
his
servant
to
goe
to
the
market
,
to
sell
his
corne
,
and
to
buy
in
provision
for
his
house
,
or
to
weare
a
livery
of
such
or
such
a
colour
and
fashion
:
in
this
case
who
can
reasonably
deny
but
that
the
servant
is
bound
in
conscience
to
do
the
very
things
his
Master
biddeth
him
to
doe
,
to
goe
,
to
sell
,
to
buy
,
to
weare
?
and
yet
is
there
any
man
so
forsaken
of
common
sence
,
as
thence
to
conclude
,
that
going
to
market
,
selling
of
corne
,
buying
of
meat
,
wearing
a
blue
coat
,
are
necessary
to
salvation
?
or
that
the
master
imposeth
those
things
upon
the
servant
as
of
necessity
unto
salvation
?
The
obligation
of
the
servants
conscience
to
doe
the
things
commanded
ariseth
from
the
force
of
that
divine
Law
which
bindeth
servants
to
obey
their
masters
in
lawfull
things
:
The
master
in
the
things
lie
so
commandeth
,
hath
no
particular
actuall
respect
to
the
conscience
of
his
servant
,
(
which
porhaps
all
that
while
never
came
within
his
thoughts
,
)
but
meerely
respecteth
his
owne
occasions
and
conveniences
.
In
this
example
as
in
a
glasse
let
the
Objecters
behold
the
lineaments
and
feature
of
their
owne
argument
.
Because
kneeling
,
standing
,
bowing
,
are
commanded
by
the
Church
,
and
the
people
are
bound
in
conscience
to
obey
the
Lawes
of
the
Church
,
therefore
the
Church
imposeth
upon
the
people
,
kneeling
,
standing
,
and
bowing
,
as
necessary
to
salvation
.
If
that
which
they
object
were
indeed
true
,
and
that
and
retorted
.
the
Church
did
impose
these
rites
,
and
ceremonies
upon
the
people
as
of
necessity
to
salvation
,
and
require
to
have
them
so
accepted
:
doubtlesse
the
imposition
were
so
prejudiciall
to
Christian
liberty
,
as
that
every
faithfull
man
were
bound
in
conscience
for
the
maintenance
of
that
liberty
,
to
disobey
her
authority
therein
,
and
to
confesse
against
the
imposition
.
But
our
Church
hath
been
so
far
from
any
intention
of
doing
that
her selfe
,
that
by
her
foresaid
publique
declaration
she
hath
manifested
her
utter
dislike
of
it
in
others
.
What
should
I
say
more
?
[
a
](A11460-e14780-b)
a
Horat.
1.
Sat.
3.
Denique
te
ipsum
concute
.
It
would
better
become
the
Patriarchs
of
that
party
that
thus
deeply
(
but
untruely
)
charge
her
;
to
looke
under
their
owne
cloakes
,
dive
into
their
owne
bosomes
,
and
survey
their
owne
positions
and
practice
:
if
happily
they
may
be
able
to
cleere
themselves
of
trenching
upon
Christian
liberty
,
and
ensnaring
the
consciences
of
their
brethren
,
and
imposing
upon
their
proselytes
their
owne
traditions
of
kneele
not
,
stand
not
,
bow
not
,
(
like
those
mentio●ed
Col.
2.
of
[
b
](A11460-e14890-b)
b
Col.
2.
21.
touch
not
,
tast
not
,
handle
not
)
requiring
t●
have
them
accepted
of
the
people
even
as
of
necessity
u●to
salvation
.
If
upon
due
examination
they
can
acq●ite
themselves
in
this
matter
,
their
accounts
will
be
the
easier
:
but
if
they
cannot
,
they
shall
find
,
when
the
burden
lighteth
upon
them
,
that
it
will
be
no
light
matter
to
have
beene
themselves
guilty
of
that
very
crime
,
whereof
they
have
unjustly
accused
others
.
As
for
consent
with
the
Papists
in
their
doctrine
concerning
The
last
objection
answered
.
the
power
that
mens
lawes
have
over
the
conscience
,
which
is
the
last
objection
:
it
ought
not
to
move
us
.
We
are
not
ashamed
to
consent
with
them
,
or
any
others
,
in
any
truth
.
But
in
this
point
we●
differ
from
them
,
so
far
as
they
differ
from
the
truth
:
which
difference
I
conceive
to
be
,
neither
so
great
as
some
men
,
nor
yet
so
little
as
other
some
men
would
make
it
.
They
teach
that
Humane
Lawes
,
especially
the
Ecclesiasticall
,
bind
the
consciences
of
men
,
not
only
in
respect
of
the
obedience
,
but
also
in
respect
of
the
things
themselves
commanded
,
and
that
by
their
owne
direct
immediate
and
proper
vertue
.
In
which
doctrine
of
theirs
,
3.
things
are
to
be
misliked
.
First
,
that
they
give
a
preheminence
Ecclesiasticall
Lawes
above
the
Secular
in
this
power
of
binding
.
We
may
see
it
in
them
,
and
in
these
objecters
;
how
men
will
run
into
extremities
beyond
all
reason
,
when
they
give
themselves
to
be
led
by
corrupt
respects
.
As
he
said
of
himselfe
and
his
fellow-Philosophers
,
[
a
](A11460-e15110-b)
a
Horat.
1.
Epist.
17.
Scurror
ego
ipse
mihi
,
populo●●
:
so
it
is
here
.
They
of
Rome
carryed
with
a
wretched
desire
to
exalt
the
Papacy
,
and
indeed
the
whole
Clergy
as
much
as
●hey
may
,
&
to
avile
the
secular
powers
as
much
as
they
dare
;
they
therefore
ascribe
this
power
over
the
conscience
to
the
Ecclesiasticall
lawes
especially
,
but
doe
not
shew
themselves
all
out
so
zealous
for
the
secular
.
Ours
at
home
on
the
contrary
,
out
of
an
appetite
they
have
to
bring
in
a
new
plat.
forme
of
discipline
into
the
Church
,
and
for
that
purpose
to
represent
the
established
government
unto
the
eyes
and
hearts
of
the
people
in
as
deformed
a
shape
as
they
can
;
quarrell
the
Ecclesiasticall
lawes
especially
for
tyrannising
over
the
conscience
,
but
do
not
shew
themselves
so
much
agrieved
at
the
secular
.
Whereas
the
very
truth
is
,
what
soever
advantages
the
secular
powers
may
have
above
the
Ecclesiasticall
,
or
the
Ecclesiasticall
above
the
secular
in
other
respects
;
yet
as
to
the
power
of
binding
the
consoience
all
humane
lawes
in
generall
are
of
like
reason
,
and
stand
upon
equall
termes
.
It
is
to
be
misliked
secondly
in
the
Romish
doctrine
,
that
they
subject
the
the
things
themselves
also
,
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
thirdly
and
principally
it
is
to
be
misliked
in
them
,
that
they
would
have
binding
power
to
flow
from
the
proper
and
inherent
vertue
of
the
laws
them selves
immediately
and
per
so
,
which
is
in
effect
to
equall
them
with
the
d●vine
law
:
for
what
can
that
doe
more
?
whereas
humane
lawes
in
things
not
repugnan●
to
the
Law
of
God
doe
bind
the
conscience
indeed
to
obedi●nce
,
but
it
is
by
consequent
,
and
by
vertue
of
a
former
Divine
Law
,
commanding
us
in
all
lawfull
things
to
obey
the
superiour
powers
.
But
whether
mediately
or
immediately
,
may
some
say
,
whether
directly
or
by
consequent
,
whether
by
its
Whence
humane
lawes
have
their
power
of
binding
the
conscience
;
owne
or
by
a
borrowed
vertue
;
what
is
it
materiall
to
be
argued
,
so
long
as
the
same
effect
will
follow
,
and
that
as
intirely
to
all
intents
and
pu●poses
,
the
one
way
as
well
as
the
other
?
As
if
a
debt
be
alike
recoverable
,
it
skilleth
not
much
whether
it
be
due
upon
the
originall
bond
,
or
upon
an
assignement
.
If
they
may
be
s●re
to
be
obeyed
,
the
higher
powers
are
satisfied
:
●et
Scholars
wrangl●
about
words
and
distinctions
;
so
they
have
the
thing
,
it
is
all
they
looke
after
.
This
Objection
is
in
part
true
,
and
for
that
reason
the
differences
in
this
controversie
are
not
altogether
of
so
great
consequence
as
they
have
seemed
to
some
.
Yet
they
that
thinke
the
difference
either
to
be
none
at
all
,
or
not
of
considerable
moment
,
judge
not
aright
.
For
albeit
it
be
all
one
in
respect
of
the
governours
,
whence
the
obligation
of
conscience
springeth
,
so
long
as
they
are
conscionably
obeyed
,
as
was
truely
alleaged
:
Yet
unto
inferiours
who
are
bound
in
conscience
to
yeeld
obedience
,
it
is
not
all
one
;
but
it
much
concerneth
them
to
understand
whence
that
obligation
ariseth
,
in
respect
of
this
very
point
whereof
we
now
speak
of
Christian
liberty
,
and
that
for
two
waighty
and
important
considerations
.
For
first
:
if
the
obligation
spring
as
they
would
have
it
from
the
Constitution
it selfe
,
by
the
proper
and
immediate
is
a
point
needfull
to
be
known
for
two
reasons
.
The
former
;
vertue
thereof
;
then
the
conscience
of
the
subject
is
tyed
to
obey
the
Constitution
in
the
rigour
of
it
:
whatsoever
occasions
may
occurre
,
and
whatsoever
other
inconveniences
may
follow
thereupon
:
so
as
he
sinneth
mortally
,
who
at
any
time
in
any
case
(
though
of
never
so
great
necessity
)
doth
otherwise
then
the
very
letter
of
the
Constitution
requireth
,
(
yea
though
it
be
extra
casum
scandali
&
contemptus
)
Which
were
an
heavy
case
,
and
might
prove
to
be
of
very
pernicious
consequence
;
and
is
indeed
repugnant
to
Christian
liberty
,
by
enthralling
the
conscience
where
it
ought
to
be
free
.
But
if
on
the
other
side
,
which
is
the
truth
,
the
Constitution
of
the
Magistrate
bind
the
conscience
of
the
subject
not
immediately
and
by
its
owne
vertue
,
but
by
consequent
onely
and
by
vertue
of
that
law
of
God
which
commandeth
all
men
to
obey
their
superiours
in
law
full
things
:
then
is
there
a
liberty
left
to
the
subject
,
in
cases
extraordinary
and
of
some
pressing
necessity
not
otherwise
well
to
be
avoided
,
to
doe
otherwise
sometimes
then
the
Constitution
requireth
.
And
he
may
so
doe
with
a
free
conscience
.
So
long
as
he
is
sure
of
these
two
things
:
First
,
that
he
be
driven
thereunto
by
a
true
and
reall
,
and
not
by
a
pretended
necessity
onely
;
and
secondly
,
that
in
the
manner
of
doing
hee
use
such
godly
discretion
,
as
neither
to
shew
the
least
contempt
of
the
law
in
himselfe
,
nor
to
give
ill
example
to
others
to
despise
government
or
governours
.
And
this
first
difference
is
materiall
.
And
so
is
the
second
also
,
if
not
much
more
;
which
is
this
.
If
the
Magistrates
Constitution
did
binde
the
The
later
.
conscience
virtute
propria
,
&
immediately
;
then
should
the
conscience
of
the
subject
be
bound
to
obey
the
constitution
of
the
Magistrate
exi●tu●●●
praecepti
,
upon
the
bare
knowledge
and
by
the
bare
warrant
thereof
,
without
farther
enquiry
:
and
consequently
should
bee
bound
to
obey
as
well
in
unlawfull
things
,
as
lawfull
.
Which
consequence
(
though
they
that
teach
otherwise
will
not
admit
)
you
in
truth
they
cannot
avoid
▪
for
the
proper
and
immediate
cause
being
supposed
,
the
effect
must
needes
follow
.
Neither
doe
I
yet
see
what
sufficient
reason
they
that
think
otherwise
can
shew
,
why
the
conscience
of
the
subject
should
be
bound
to
obey
the
Lawes
of
the
Magistrate
in
lawful
things
,
and
not
as
well
in
unlawfull
things
.
The
true
reason
of
it
is
well
knowne
to
bee
this
,
even
because
God
hath
commanded
us
to
obey
in
lawfull
things
,
but
not
in
unlawfull
.
But
for
them
to
assigne
this
reason
,
were
evidently
to
overthrow
their
owne
Tenent
,
because
it
evidently
deriveth
the
bond
of
conscience
from
a
higher
power
then
that
of
the
Magistrate
,
even
the
Commandement
of
God
.
;
And
so
the
Apostles
indeed
doe
both
of
them
derive
it
.
S.
Paul
in
Rom.
13.
men
must
[
a
](A11460-e16320-b)
a
Rom.
13.
1-6
.
be
subject
to
the
higher
powers
:
why
?
because
the
powers
are
ordained
of
God
:
And
that
for
conscience
sake
too
:
why
?
because
the
magistrates
are
the
ministers
of
God
.
Neither
may
they
bee
resisted
:
and
why
?
because
to
resist
them
is
to
resist
the
ordinance
of
God
.
That
is
S.
Pauls
doctrine
.
And
S.
Peter
accordeth
with
him
.
[
b
](A11460-e16410-b)
b
1
Pet.
2.
13.
Submit
your selves
(
saith
he
)
to
every
ordinance
of
man
.
What
for
the
mans
sake
?
or
for
the
ordinance
sake
?
No
:
but
propter
dominum
for
the
Lords
sake
,
ver.
13.
And
all
this
may
very
well
stand
with
Christian
liberty
:
for
the
conscience
all
this
while
is
[
c
](A11460-e16500-b)
c
cum
christo
ju●ente
servis
homini
,
nonilli
servis
,
sed
●i
qui
jussit
.
Aug.
in
Psal.
124.
subject
to
none
but
God
.
By
these
answers
to
their
objections
,
you
may
see
what
little
reason
some
men
have
to
make
so
much
noise
as
they
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
Christian
liberty
,
and
civill
obedience
have
their
proper
bounds
.
whereby
to
excuse
it
,
but
the
earnestnesse
of
my
desire
if
it
be
possible
to
containe
within
some
reasonable
bounds
of
sobriety
and
duty
,
those
of
my
brethren
,
who
thinke
they
can
never
run
farre
enough
from
superstition
,
unlesse
they
run
themselves
quite
out
of
their
allegiance
.
There
are
sundry
other
things
,
which
I
am
forced
to
passe
by
,
very
needfull
to
be
rightly
understood
,
and
very
usefull
for
the
resolution
of
many
cases
of
conscience
which
may
arise
from
the
ioynt
consideration
of
thes●
two
points
,
of
Christian
obedience
,
and
of
Christian
liberty
.
For
the
winding
of
our selves
out
of
which
perplexities
,
when
they
may
concerne
us
,
I
know
not
how
to
commend
both
to
my
owne
practise
and
yours
,
a
sharter
and
fuller
rule
of
direction
,
then
to
follow
the
clew
of
this
Text
:
Wherein
the
Apostle
hath
set
just
bounds
both
to
our
obedience
and
liberty
.
Bounds
to
our
Obedience
;
that
we
obey
so
farre
as
we
may
without
preiudice
to
our
Christian
liberty
;
in
all
our
acts
of
obedience
to
our
superiours
still
keeping
our
consciences
free
,
by
subiecting
them
to
none
but
God
.
Submit
your selves
,
&c.
but
yet
as
free
,
and
as
the
servants
of
God
,
and
of
none
besides
.
Bounds
to
our
Liberty
,
that
(
the
freedome
of
our
iudgements
and
consciences
ever
rese●ved
)
we
must
yet
in
the
use
of
indifferent
things
moderate
our
liberty
,
by
ordering
our selves
according
unto
Christian
sob●iety
,
by
condescending
sometimes
to
our
brethren
in
Christian
charity
,
and
by
submitting
our selves
to
the
lawfull
commands
of
our
governours
in
Christian
duty
.
In
any
of
which
respects
if
wee
shall
faile
,
and
that
under
the
pretension
of
Christian
liberty
:
we
shall
thereby
,
quite
contrary
to
the
expresse
direction
of
both
the
Apostles
,
but
abuse
the
name
of
liberty
,
for
an
occasion
to
the
flesh
,
and
for
a
cloake
of
maliciousnesse
.
[
As
free
,
but
not
using
your
liberty
for
a
cloake
of
maliciousnesse
,
but
as
the
servants
of
God
.
]
And
so
I
passe
from
this
second
,
to
my
third
and
last
We
should
endeavour
to
be
the
servants
of
God
observation
;
wherein
,
if
I
have
been
too
long
or
too
obscure
in
the
former
,
I
shall
now
endeavour
to
recompence
it
,
by
being
both
shorter
and
plainer
.
The
Observation
was
this
.
In
the
whole
exercise
both
of
the
liberty
we
have
in
Christ
and
of
those
respects
wee
owe
unto
men
,
we
must
evermore
remember
our selves
to
be
,
and
accordingly
behave
our
seves
as
those
that
are
,
Gods
servants
:
in
those
last
words
,
(
But
as
the
servants
of
God
.
)
containing
our
condition
and
our
cariage
:
by
our
condition
,
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
servants
of
God
:
and
our
cariage
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
servants
of
God
.
I
shall
fit
my
method
to
this
division
;
and
first
shew
you
sundry
reasons
,
for
which
we
should
desire
to
be
in
this
Condition
,
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
servants
of
God
▪
and
then
give
some
directions
,
how
we
may
frame
our
cariage
answerably
thereunto
,
to
demeane
our selves
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
servants
of
God
.
For
the
first
:
Wee
cannot
imagine
any
consideration
,
Whose
service
is
of
all
other
that
may
be
found
in
any
service
in
the
world
,
to
render
it
desireable
,
which
is
not
to
be
found
,
and
that
in
a
farre
more
eminent
degree
,
in
this
service
of
God
.
If
Iustice
may
provoke
us
,
or
necessity
enforce
us
,
or
easinesse
hearten
us
,
or
Honour
allure
us
,
or
Profit
draw
us
,
to
any
service
:
behold
here
they
all
concurre
;
the
service
of
God
and
of
Christ
is
excellently
all
these
.
It
is
of
all
other
the
most
iust
,
the
most
necessary
,
the
most
easie
,
the
most
honourable
,
the
most
profitable
service
.
And
what
would
you
have
more
?
First
it
is
the
most
just
service
;
whether
we
looke
at
the
most
just
,
the
title
of
Right
on
his
part
,
or
reasons
of
Equity
on
ours
.
As
for
him
,
he
is
our
Lord
and
master
pleno
jure
,
he
hath
right
to
our
best
services
by
a
threefold
title
,
like
a
treble
cord
,
which
Satan
and
all
the
powers
of
darknesse
cannot
breake
or
untwine
.
A
right
of
Creation
.
(
[
a
](A11460-e17360-b)
a
Esay
44.
21.
Remember
O
Iacob
thou
art
my
servant
,
I
have
formed
thee
,
thou
art
my
servant
O
Israel
,
Esay
44.
)
Princes
and
the
great
ones
of
the
world
expect
from
those
that
are
their
Creatures
(
rather
that
are
called
so
,
because
they
raised
them
,
but
in
truth
are
not
so
,
for
they
never
made
them
)
yet
they
expect
much
service
from
them
,
that
they
should
be
forward
instruments
to
execute
their
pleasures
,
and
to
advance
their
intentions
:
how
much
more
may
the
Lord
justly
expect
from
us
who
are
every
way
his
creatures
,
(
for
he
raised
us
out
of
the
dust
,
nay
he
made
us
of
nothing
,
)
that
we
should
be
his
servants
to
doe
his
will
,
and
instruments
to
promote
his
glory
?
Besides
this
Ius
creationis
;
hee
hath
yet
two
other
titles
to
our
services
,
Ius
redemptionis
,
and
Ius
liberationis
.
Hee
hath
bought
us
out
of
the
hands
of
our
enemies
,
and
so
we
are
his
by
purchase
:
and
hee
hath
wonne
us
out
of
the
hands
of
our
enemies
,
and
so
we●
are
his
by
Conquest
.
We
reade
often
in
the
Law
of
servants
[
b
](A11460-e17550-b)
b
Exod.
12.
44.
&
alibi
.
bought
with
money
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
it
is
but
reason
,
he
that
hath
paid
a
valuable
consideration
for
a
mans
service
,
should
have
it
.
Now
God
hath
bought
us
and
redeemed
us
,
[
c
](A11460-e17610-b)
c
1
Pet.
1.
18.
19.
not
with
corruptible
things
as
silver
and
gold
,
but
with
his
owne
most
pretious
blood
.
And
being
bought
with
such
a
price
we
are
[
d
](A11460-e17630-b)
d
1
Cor.
6.
19.
not
our
owne
to
serve
the
lusts
of
our
owne
flesh
;
nor
any
mans
else
,
that
we
should
be
the
servants
of
men
;
but
his
onely
that
hath
bought
us
and
paid
for
us
,
to
[
e
](A11460-e17660-b)
e
1
Cor.
6.
20.
glorifie
him
both
in
our
bodies
and
soules
,
for
they
are
his
;
jure
redemptionis
by
the
right
of
Purchase
and
Redemption
.
Againe
,
when
we
were
mancipi●
p●ccati
&
diaboli
,
the
devils
Captives
,
and
slaves
to
every
ungotlly
lust
:
in
which
condition
if
we
had
lived
and
dyed
,
after
a
hard
and
toylsome
service
in
the
meane
time
,
our
wages
in
the
end
should
have
beene
eternall
death
:
God
by
sending
his
Son
to
live
and
dye
for
us
,
hath
conquered
sinne
and
Satan
,
and
freed
us
from
that
wretched
thraldome
,
to
this
end
,
[
f
](A11460-e17750-b)
f
Luk.
1.
74.
75.
That
being
delivered
out
of
the
hands
of
our
enemies
,
wee
might
serve
him
in
holinesse
and
righteousnesse
before
him
all
the
dayes
of
our
lives
.
(
[
g
](A11460-e17770-b)
g
Psal.
116.
16.
I
am
thy
servant
,
I
am
thy
servant
,
and
the
Sonne
of
thine
handmaid
;
thou
hast
broken
my
bonds
in
sunder
.
Psal.
116.
)
That
is
jus
liberationis
,
the
right
of
Conquest
and
deliverance
.
Having
so
many
and
so
strong
titles
thereunto
,
[
h
](A11460-e17810-b)
h
An
qui
sundum
aufert
ejus
a
quo
empt●s
est
,
&
tradit
ei
qui
nihil
in
co
habet
juris
,
injustus
est
:
&
qui
seips●m
aufert
dominanti
Deo
,
a
quo
factus
est
,
&
malignis
servit
spiritibus
,
justus
est
?
Augustin
.
19.
de
Civil.
21.
with
what
Justice
can
we
hold
back
our
fervices
from
him
?
It
is
the
first
and
most
proper
act
of
Justice
,
jus
suum
cuique
,
to
[
i
](A11460-e17850-b)
i
Rom.
13.
7.
render
to
all
their
dues
,
and
to
let
every
one
have
that
which
of
right
appertaineth
unto
him
.
And
if
we
may
not
deny
[
k
](A11460-e17870-b)
k
Mat.
22.
21.
unto
Caesar
the
things
that
are
Caesars
;
it
is
but
right
wee
should
also
give
unto
God
the
things
that
are
Gods
by
so
many
and
just
titles
.
Especially
since
there
are
reasons
of
equity
on
our
part
in
this
behalfe
,
as
well
as
there
is
title
of
right
on
his
part
.
You
know
the
rule
of
equity
,
what
it
is
;
even
to
doe
to
others
,
as
we
would
be
done
to
.
See
then
first
how
wee
deale
with
those
that
are
under
our
command
.
We
are
rigid
and
importunate
exactors
of
service
and
equall
;
from
them
:
we
take
on
unreasonably
,
and
lay
on
unmercifully
,
and
be
wray
much
impatience
&
distemper
,
if
they
at
any
time
slack
their
services
towards
us
.
How
should
this
our
strictnesse
in
exacting
services
from
those
that
are
under
us
,
adde
to
our
care
and
[
a
](A11460-e18030-b)
a
Vit
ut
tibi
serviat
,
cum
quo
sactus
es
;
&
non
vis
servire
ei
,
à
quo
sactus
es
?
August
.
de
10
Chord
.
c.
10.
conscience
in
performing
our
bounde●
services
to
our
Lord
and
Master
that
is
over
us
?
But
as
it
is
with
some
unconscionable
dealers
in
the
world
,
that
neither
have
any
pitty
to
forbeare
their
debters
,
nor
any
care
to
satisfie
their
creditors
;
and
as
wee
use
to
say
of
our
great
ones
(
and
that
but
too
truely
of
too
many
of
them
)
that
they
will
neither
doe
right
,
nor
take
wrong
:
such
is
our
disposition
.
Wee
are
neither
content
to
forgoe
any
part
of
that
service
,
which
wee
take
to
be
due
to
us
;
nor
willing
[
b
](A11460-e18160-b)
b
Quod
laudas
in
servo
,
non
exhibes
Domino
:
&
co
sceleratiùs
,
quia
vis
ut
m●●●orem
t●
habeas
servii
,
quam
te
Deus
.
Augustin
ibid.
to
performe
any
part
of
that
service
,
which
we
know
to
be
due
to
God
.
See
secondly
,
how
wee
have
dealt
even
with
God
himselfe
.
It
is
the
masters
part
to
command
,
not
to
serve
:
yet
have
wee
against
all
reason
and
good
order
done
our
endeavour
to
make
him
who
is
our
Master
become
our
slave
.
Himselfe
complaineth
of
it
by
his
Prophet
(
[
c
](A11460-e18230-b)
c
Esa.
43.
23.
24.
I
have
not
caused
thee
to
serve
with
an
offering
,
and
wearied
thee
with
incense
:
but
thou
hast
made
me
to
serve
with
thy
sinnes
,
and
wearied
mee
with
thine
iniquities
,
Esay
43.
)
Now
what
can
be
imagined
more
preposterous
and
unequall
,
then
for
a
servant
to
make
his
master
doe
him
service
,
and
himselfe
the
while
resolve
to
doe
his
master
none
?
See
thirdly
,
what
Christ
hath
done
for
us
:
though
hee
were
the
eternall
Son
of
the
eternall
God
,
no
way
inferiour
to
the
Father
,
no
way
bound
to
us
;
yet
out
of
his
free
love
to
us
,
and
for
our
good
,
hee
tooke
upon
him
[
d
](A11460-e18310-b)
d
Phil.
2.
7.
the
forme
of
a
servant
,
and
was
among
us
,
[
e
](A11460-e18330-b)
e
Luk.
22.
27.
as
one
that
ministreth
.
That
love
of
his
should
in
all
equity
and
thankfulnesse
,
yet
further
bind
us
to
answer
his
so
great
love
,
by
making
our selves
servants
unto
him
,
who
thus
made
himselfe
a
servant
for
us
.
Thus
both
in
point
of
right
and
equity
,
the
service
of
God
is
a
just
service
.
;
It
is
secondly
,
the
most
necessary
service
.
Necessary
first
,
because
wee
are
servinati
,
of
a
servile
condition
,
the
most
necessary
;
borne
to
serve
.
We
have
not
the
liberty
to
chuse
whether
we
will
serve
,
or
no
▪
all
the
liberty
wee
have
is
to
chuse
our
master
;
(
as
Ioshua
said
to
the
people
,
[
a
](A11460-e18470-b)
a
Ios.
24.
15.
Chuse
you
whom
you
will
serve
.
)
Since
then
there
lyeth
upon
us
a
necessity
of
serving
,
it
should
be
our
wisedome
to
make
a
vertue
of
that
necessity
,
by
making
choice
of
a
good
master
,
with
his
resolution
there
,
I
and
my
house
will
serve
the
Lord
.
It
is
necessary
secondly
,
for
our
safety
and
security
:
lest
if
wee
withdraw
our
service
from
him
,
we
perish
justly
in
our
rebellion
:
according
to
that
in
the
Prophet
,
(
[
b
](A11460-e18510-b)
b
Esay
.
60.
12.
The
nation
and
kingdome
that
will
not
serve
thee
,
shall
perish
.
)
It
is
necessary
thirdly
[
c
](A11460-e18540-b)
c
Nihililli
jam
liberi
est
:
spospondit
.
Senec
Ep.
36.
by
our
owne
voluntary
act
:
when
we
bound
ourselves
by
solemne
vow
and
promise
in
the
face
of
the
open
congregation
at
our
Baptisme
,
to
continue
Christs
faithfull
soldiers
and
servants
unto
our
lives
end
.
Now
the
word
is
gone
out
of
our
lips
,
we
may
not
alter
it
;
nor
after
we
have
made
a
vow
,
[
d
](A11460-e18590-b)
d
Prov.
20.
25.
enquire
what
we
have
to
doe
.
Thus
the
service
of
God
is
a
necessary
service
.
It
is
thirdly
,
(
which
at
the
first
hearing
may
seeme
a
the
most
easy
:
in
regard
both
of
the
certainty
of
the
service
,
parádoxe
,
yet
will
appeare
upon
further
consideration
to
be
a
most
certaine
truth
)
of
all
other
the
most
easie
service
:
in
regard
both
of
the
certainty
of
the
employment
,
and
of
the
helpe
wee
have
towards
the
performance
of
it
.
He
that
serveth
many
masters
,
or
even
but
one
if
he
be
a
fickle
man
,
he
never
knoweth
the
end
of
his
worke
:
what
he
doth
now
,
anon
he
must
undoe
:
and
so
Sisyphus-like
hee
is
ever
doing
,
and
yet
hath
never
done
.
[
a
](A11460-e18710-b)
a
Mat.
6.
24.
No
man
can
serve
two
masters
:
not
serve
them
so
,
as
to
please
both
;
scarce
so
,
as
to
please
either
.
And
that
is
every
mans
case
,
that
is
a
slave
to
sinne
:
[
b
](A11460-e18750-b)
b
Senec.
Tot
Domini
,
quot
vitia
.
Every
lust
calleth
for
his
attendance
;
yea
and
many
times
contrary
lusts
[
c
](A11460-e18770-b)
c
Nos
tam
graves
Domin●s
juterd●s
alternis
vicibus
imperantes
,
interdum
pariter
.
S●nec
.
Epist.
37.
at
once
,
(
as
when
Ambition
biddeth
,
let
flye
,
and
covetousnesse
cryeth
as
fast
,
Hold
:
)
whereby
the
poore
man
is
[
d
](A11460-e18830-b)
d
Enquidagis
?
Duphei
in
divers●n
seinderis
hame
:
bunccine
an
hunt
sequeris
?
Pers.
Satyr
.
5.
infinitely
distracted
,
betweene
a
loathnesse
to
deny
eyther
,
and
the
impossibility
of
gratifying
both
.
Saint
Paul
therefore
speaking
of
the
state
of
the
Saints
before
conversion
,
expresseth
it
thus
,
T●t
.
3.
[
e
](A11460-e18870-b)
e
Tit.
3.
3.
We
our selves
also
,
were
sometimes
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
:
)
and
that
diversity
breedeth
distraction
.
But
the
servant
of
God
is
at
a
good
certainty
,
and
knoweth
before
hand
both
what
his
worke
must
be
,
and
what
his
wages
must
be
.
As
is
the
mast●r
himselfe
,
so
are
his
Commandements
,
[
f
](A11460-e18930-b)
f
Heb.
13.
8.
Yesterday
,
and
today
the
same
,
and
for
ever
,
without
variablenesse
or
so
much
as
[
g
](A11460-e18950-b)
g
Iam.
1.
17.
shadow
of
turning
.
(
[
h
](A11460-e18970-b)
h
1
Ioh.
2.
7.
Brethren
,
I
write
no
new
commandement
unto
you
,
but
the
old
commandement
which
ye
had
from
the
beginning
.
)
1.
Ioh.
2
,
It
is
some
ease
to
know
certainely
what
wee
must
doe
,
but
much
more
for
to
have
sufficient
helpe
for
the
and
of
the
help
we
have
for
the
performance
thereof
.
doing
of
it
.
If
we
were
left
to
our selves
for
the
doing
of
his
will
,
so
as
the
yoake
lay
all
upon
our
necks
,
and
the
whole
burden
upon
our
shoulders
:
our
necks
,
though
their
sinewes
were
of
iron
,
would
breake
under
the
yoake
;
and
our
shoulders
,
though
their
plates
had
the
strength
of
brasse
,
would
crack
under
the
burden
.
But
our
comfort
is
,
that
(
as
Saint
Austen
sometimes
prayed
,
[
a
](A11460-e19130-b)
a
Augustin
.
Da
Domine
quod
jubes
,
&
jube
quod
vis
:
)
so
he
that
setteth
us
on
worke
,
strengtheneth
us
to
doe
the
work
,
(
[
b
](A11460-e19150-b)
b
Phil.
4.
13.
I
can
doe
all
things
through
him
that
strengtheneth
me
,
Phil.
4.
)
Nay
rather
himselfe
doth
[
c
](A11460-e19170-b)
c
Esay
.
26.
12.
the
worke
●●
us
(
[
d
](A11460-e19190-b)
d
1
Cor.
15.
10.
Yet
not
I
,
but
the
grace
of
God
in
me
,
1
Cor.
15.
)
The
Sonne
of
God
,
nutteth
his
●eck
in
the
yoake
with
us
,
whereby
it
becommeth
his
yoake
as
well
as
ours
,
and
that
maketh
it
so
easie
to
us
:
and
he
putteth
his
shoulder
under
the
burden
with
us
,
whereby
it
becommeth
his
burden
as
well
as
ours
,
and
that
maketh
it
so
light
to
us
.
(
[
e
](A11460-e19320-b)
e
Mat.
11.
30.
Take
my
yoake
upon
you
:
for
my
yoake
is
easy
,
and
my
burden
light
.
[
f
](A11460-e19340-b)
f
Auson
.
in
carm.
ad
Theodos.
Iuvat
idem
,
qui
jubet
.
What
he
commandeth
us
to
doe
,
he
helpeth
us
to
doe
:
and
thence
it
is
,
that
[
g
](A11460-e19360-b)
g
1
Ioh.
5.
3.
his
Commandem●nts
are
not
grievous
.
Thus
the
service
of
God
is
an
easie
service
.
It
is
fourthly
the
most
honourable
service
.
Cateris
p●ribus
he
goeth
for
the
better
man
,
that
serveth
the
better
the
most
honourable
;
master
.
And
if
men
of
good
ranke
and
birth
,
thinke
it
an
honour
for
them
,
and
a
thing
worthy
their
ambition
to
be
the
Kings
seruants
,
because
hee
is
the
best
and
greatest
Master
upon
earth
:
how
much
more
then
is
it
an
honourable
thing
and
to
be
desired
with
our
utmost
ambitions
to
be
the
servants
of
God
,
who
is
Optimus
,
ma●cimus
,
and
that
without
either
slattery
or
limitation
,
the
best
and
greatest
master
,
and
in
comparison
of
whom
the
best
and
greatest
Kings
are
but
as
wormes
and
grashoppers
.
[
a
](A11460-e19560-b)
a
Sirac
.
23.
28.
It
is
a
great
glory
to
follow
the
Lord
saith
the
son
of
Sirac
,
Sirac
.
23.
And
the
more
truly
any
man
serveth
him
,
the
more
still
will
it
be
for
his
owne
honour
.
For
[
b
](A11460-e19590-b)
b
1
Sam.
2.
30.
them
that
honour
me
I
will
honour
saith
God
1
Sam.
2.
and
Christ
Iohn
12.
[
c
](A11460-e19630-b)
c
Ioh.
12.
26.
If
any
man
serve
me
,
him
will
my
Father
honour
.
Thus
the
service
of
God
is
an
honourable
service
.
It
is
lastly
and
fiftly
,
the
most
profitable
service
.
We
the
most
profitable
service
.
are
indeed
[
a
](A11460-e19720-b)
a
Luke
17.
10.
unprofitable
servants
to
him
:
but
sure
wee
have
a
very
profitable
service
under
him
.
They
that
speake
against
the
Lord
with
stout
words
,
saying
[
b
](A11460-e19750-b)
b
Mal.
3.
13
,
14.
It
is
vaine
to
serve
God
,
and
what
profit
is
it
that
we
have
kept
his
ordinances
.
)
Mal.
3.
or
as
it
is
in
Iob
21.
[
c
](A11460-e19780-b)
c
Iob
21.
15.
What
is
the
Almighty
that
wee
should
serve
him
?
and
what
profit
should
we
have
if
we
pray
unto
him
?
)
speake
without
all
truth
and
reason
.
For
verily
never
man
truly
served
God
,
who
gained
not
incredibly
by
it
.
These
things
among
other
the
servant
of
God
may
certainely
reckon
upon
,
as
the
certaine
vailes
and
benefits
of
his
service
,
wherein
his
master
will
not
faile
him
,
if
he
faile
not
in
his
service
:
Protection
,
Maintenance
,
Reward
.
Men
[
d
](A11460-e19860-b)
d
Psal.
143.
12.
(
I
am
thine
,
O
save
me
.
Psal.
119.
94.
)
2.
Of
thy
mercy
cut
off
mine
enemies
,
and
destroy
all
them
that
afflict
my
soule
,
for
I
am
thy
servant
,
Psal.
143.
)
Againe
God
hath
all
good
things
in
store
both
for
necessity
and
comfort
,
and
he
is
no
niggard
of
either
:
but
that
his
servants
may
be
assured
of
a
sufficiency
of
both
,
when
others
shall
be
left
destitute
in
want
and
distresse
▪
[
e
](A11460-e19920-b)
e
Esay
65.
13
,
14.
Behold
my
servants
shall
eate
;
but
yee
shall
be
hungry
;
behold
my
servants
shall
drinke
,
but
ye
shall
be
thirsty
;
behold
my
servants
shall
rejoyce
,
but
ye
shall
be
ashamed
;
behold
my
servants
shall
sing
for
joy
of
heart
,
but
ye
shall
cry
for
sorrow
of
heart
,
and
howle
for
v●xation
of
spirit
.
Esay
65.
)
And
whereas
the
servant
of
●●●ne
,
besides
that
he●
hath
no
fruit
,
nor
comfort
of
his
service
in
the
meane
time
,
death
;
shame
if
he
leave
the
service
,
and
if
he
leave
it
not
,
death
;
(
[
f
](A11460-e20010-b)
f
Rom.
6.
21.
What
fruit
had
ye
then
in
those
things
,
whereof
ye
are
now
ashamed
?
for
the
end
of
those
things
is
death
.
)
The
servant
of
God
on
the
contrary
,
besides
that
hee
reapeth
much
comfort
and
content
in
the
very
service
hee
doth
in
the
meane
time
,
he
receiveth
a
blessed
reward
also
at
the
last
,
even
eternall
life
.
He
hath
[
g
](A11460-e20050-b)
g
Rom.
6.
22.
his
fruit
in
holinesse
,
(
there
is
his
comfort
onward
)
and
the
end
everlasting
life
,
there
is
his
full
and
finall
reward
.
A
reward
far
beyond
the
merit
of
his
service
.
And
so
the
service
of
God
is
a
profitable
service
.
And
now
I
pray
you
what
can
any
man
●lledge
or
pretend
for
himselfe
if
he
shall
hang
backe
,
and
not
We
must
behave
our selves
as
the
servants
of
God
:
with
all
meete
-
with
all
speed
and
cheerefulnesse
tender
himselfe
to
so
just
,
so
necessary
,
so
easie
,
so
honourable
,
so
profitable
a
service
?
Me
thinkes
I
heare
every
man
answer
,
as
the
Israelites
sometimes
said
to
Ios●uah
with
one
common
voice
,
[
a
](A11460-e20210-b)
a
Iosh.
24.
16
.
-24
.
God
forbid
that
we
should
forsake
the
Lord
,
to
serve
any
other
:
Nay
but
we
will
serve
the
Lord
,
for
hee
is
our
God
.
Ioshua
24.
But
beloved
,
let
us
take
heed
we
doe
not
gloze
with
him
,
as
we
doe
one
with
another
:
wee
are
deceived
,
if
wee
thinke
God
will
bee
[
b
](A11460-e20230-b)
b
Gal.
6.
7.
mocked
with
hollow
and
empty
protestations
.
Wee
live
in
a
wondrous
complementall
age
,
wherein
scarce
any
other
word
is
so
ready
in
every
mouth
,
as
your
servant
,
and
at
your
service
,
when
all
is
but
meere
forme
,
without
any
purpose
,
or
many
times
but
so
much
as
single
thought
,
of
doing
any
serviceable
office
to
those
men
,
to
whom
we
professe
so
much
service
.
However
we
are
one
towards
another
,
yet
with
the
Lord
there
is
no
dallying
:
it
behoveth
us
there
to
be
reall
.
If
wee
professe
our selves
to
be
,
or
desire
to
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
servants
of
God
;
we
must
have
a
care
to
demeane
our selves
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
all
respects
as
becommeth
the
servants
of
God
.
To
which
purpose
when
I
shall
have
given
you
those
few
directions
I
spake
of
,
I
shall
have
done
.
Servants
owe
many
duties
to
their
earthly
masters
in
the
particulars
;
but
3.
generals
comprehend
them
all
,
Reverence
,
Obedience
,
Faithfulnesse
.
Whereof
the
first
respecteth
the
masters
person
,
the
second
his
pleasure
,
the
third
his
businesse
.
And
he
that
will
be
Gods
servant
in
truth
,
and
not
onely
in
title
,
must
performe
all
these
to
his
heavenly
master
.
Reverence
is
the
first
:
which
ever
ariseth
from
a
deliberate
Which
consisteth
1.
in
thinking
meanely
of
our selves
;
apprehension
of
some
worthinesse
in
another
more
then
in
a
mans
selfe
;
and
is
ever
accompanied
with
a
feare
to
offend
,
and
a
care
to
please
,
the
person
reverenced
:
and
so
it
hath
three
brauches
.
Whereof
the
first
is
Humility
.
It
is
not
possible
,
that
that
servant
who
[
a
](A11460-e20500-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Menand
.
thinketh
himself
the
wiser
,
orany
way
the
better
man
of
the
two
,
should
truly
reverence
his
master
in
his
heart
.
S.
Paul
therefore
would
have
servants
to
[
b
](A11460-e20530-b)
b
1.
Tim.
6.
1.
count
their
owne
masters
worthy
of
al
honor
,
1
Tim.
6.
1.
he
knew
well
they
could
not
else
reverence
them
,
as
they
ought
.
[
c
](A11460-e20560-b)
c
Plaut.
Non
decet
superbum
esse
hominem
servum
,
could
he
say
in
the
Comedy
;
A
man
that
thinketh
goodly
of
himselfe
cannot
make
a
good
servant
either
to
God
or
man
.
Then
are
wee
meetly
prepared
for
this
service
and
not
before
,
when
truly
apprehending
our
owne
vilenesse
and
unworthinesse
,
both
in
our
nature
and
by
reason
of
sinne
,
and
duly
acknowledging
the
infinite
greatnesse
and
goodnesse
of
our
Master
,
wee
unfainedly
account
our selves
altogether
unworthy
to
bee
called
his
servants
,
Another
branch
of
the
servants
reverence
is
feare
to
offend
his
master
.
This
fea●e
is
a
disposition
in
fearing
to
offend
;
well
becomming
a
servant
,
and
therefore
God
as
our
master
,
and
by
that
name
of
master
challengeth
it
,
Mal.
1.
(
[
a
](A11460-e20710-b)
a
Mal.
1.
6.
If
I
be
a
father
,
where
is
my
honour
?
And
if
I
be
a
master
,
where
is
my
feare
?
saith
the
Lord
of
Hosts
.
)
Feare
and
reverence
are
often
joyned
together
,
and
so
joyntly
required
of
the
Lords
servants
.
(
[
b
](A11460-e20730-b)
b
Psal.
2.
11.
Serve
the
Lord
with
feare
,
and
rejoyce
to
him
with
reuerence
.
Psal.
2.
)
And
the
Apostle
would
have
us
furnished
with
grace
,
[
c
](A11460-e20750-b)
c
Heb.
12.
28.
whereby
to
serve
God
acceptably
with
reverence
and
godly
feare
.
Heb.
12.
From
which
feare
of
offending
,
a
care
and
desire
of
pleasing
cannot
be
severed
:
which
is
the
third
branch
of
in
studying
to
please
our
master
.
the
servants
Reverence
to
his
master
.
Saint
Paul
biddeth
Titus
,
exhort
servants
to
[
a
](A11460-e20870-b)
a
Tit.
2.
9.
please
their
masters
well
in
all
things
.
So
must
Gods
servant
doe
;
hee
must
study
to
[
b
](A11460-e20890-b)
b
Col.
1.
10.
walke
worthy
of
him
unto
all
pleasing
:
not
much
regarding
how
others
interpret
his
doings
,
or
what
offence
they
take
at
him
,
so
long
as
his
master
accepteth
his
services
,
and
taketh
his
endeavours
in
good
part
.
Who
so
is
not
thus
resolved
to
please
his
master
,
although
he
should
thereby
incurre
the
displeasure
of
the
whole
world
besides
,
is
not
worthy
to
be
called
the
servant
of
such
a
master
.
(
[
c
](A11460-e20940-b)
c
Gal.
1.
10.
If
I
yet
sought
to
please
men
,
I
should
not
be
the
servant
of
Christ
.
Gal.
1.
)
And
all
this
belongeth
to
Reverence
.
Obedience
is
the
next
generall
duty
(
[
a
](A11460-e20990-b)
a
Eph.
6.
5.
Servants
be
obedient
II.
Obedience
both
Active
in
doing
his
commandements
;
to
your
masters
,
Eph.
6.
[
b
](A11460-e21040-b)
b
Rom.
6.
16.
Know
you
not
,
whom
you
yeeld
your selves
servants
to
obey
:
his
servants
ye
are
to
whom
ye
obey
?
Rom.
6.
)
As
if
there
could
be
no
better
proofe
of
service
,
then
obedience
:
And
that
is
twofold
:
Active
,
and
Passive
.
For
Obedience
consisteth
in
the
subjecting
of
a
mans
owne
will
to
the
will
of
another
:
which
subjection
,
if
it
bee
in
something
to
be
done
,
maketh
an
Active
;
if
in
something
to
be
suffered
,
a
Passive
obedience
.
Our
Active
Obedience
to
God
,
is
the
keeping
his
commandements
and
the
doing
of
his
will
:
as
the
people
said
,
Ios.
24.
[
c
](A11460-e21170-b)
c
Ios.
24.
24.
The
Lord
our
God
will
we
serve
,
and
his
voice
will
wee
obey
And
this
must
be
done
[
d
](A11460-e21190-b)
d
Psal.
18.
44.
in
auditu
auris
,
upon
the
bare
signification
of
his
pleasure
without
disputing
or
debating
the
matter
:
as
[
e
](A11460-e21210-b)
e
Mat.
8.
9.
the
Centurions
servant
,
if
his
master
did
but
say
,
Doe
this
,
without
any
more
adoe
,
did
it
.
So
Abraham
the
servant
of
the
Lord
[
f
](A11460-e21250-b)
f
Heb.
11.
8.
when
he
was
called
to
goe
out
into
a
place
which
he
should
receive
for
an
inheritance
,
obeyed
,
and
went
out
,
though
he
knew
not
whither
.
Nor
onely
so
,
but
in
[
g
](A11460-e21270-b)
g
Gen.
22.
the
greatest
tryall
of
Obedience
that
ever
wee
read
any
man
(
any
meere
man
)
to
have
beene
put
unto
,
being
commanded
to
sacrifice
[
h
](A11460-e21300-b)
h
Heb.
11.
17.
18.
his
onely
begotten
Sonne
,
of
whom
it
was
said
,
That
in
Isaac
shall
thy
seed
be
called
:
he
never
[
i
](A11460-e21320-b)
i
Rom.
4
20.
stumbled
(
as
not
at
the
promise
through
unbeleefe
,
so
neither
)
at
the
command
through
disobedience
,
but
speedily
went
about
it
,
and
had
not
fayled
to
have
done
all
that
was
commanded
him
,
had
not
the
Lord
himselfe
,
when
hee
was
come
even
to
the
last
act
,
inhibited
him
by
his
countermand
.
If
mortall
and
wicked
men
looke
to
be
obeyed
by
their
servants
upon
the
warrant
of
their
bare
command
,
in
evill
and
unrighteous
acts
;
(
[
k
](A11460-e21390-b)
k
2
Sam.
13.
28.
When
I
say
unto
you
,
smite
Amnon
,
then
kill
him
,
feare
not
:
have
not
I
commanded
you
?
saith
Absolon
to
his
servants
.
2
Sam.
13.
Ought
not
the
expresse
command
of
God
much
more
,
to
be
a
sufficient
warrant
for
us
to
doe
as
we
are
bidden
,
none
of
whose
commands
can
bee
other
then
holy
and
just
?
That
is
our
Active
obedience
.
We
must
give
proofe
Passive
,
in
being
content
with
his
allowances
,
of
our
Passive
obedience
also
:
both
in
contenting
our selves
with
his
allowances
,
and
in
submitting
our selves
to
his
corrections
.
Hee
that
is
but
a
servant
in
the
house
,
may
not
thinke
to
command
whatsoever
the
house
affordeth
at
his
owne
pleasure
;
(
that
is
the
masters
prerogative
alone
)
but
hee
must
content
himselfe
with
what
his
master
is
content
to
allow
him
;
and
take
his
portion
of
meat
,
drinke
,
livery
,
lodging
,
and
every
other
thing
,
at
the
discretion
and
appointment
of
his
master
.
Neither
may
the
servant
of
God
looke
to
be
his
owne
carver
in
any
thing
;
neither
ought
hee
to
mutter
against
his
master
(
with
that
[
a
](A11460-e21590-b)
a
Mat.
25.
24.
ungracious
servant
in
the
porable
)
complaining
of
his
hardnesse
,
and
austerity
,
if
his
allowances
in
some
things
fall
short
of
his
desire
:
but
[
b
](A11460-e21600-b)
b
1
Tim.
6.
8.
having
food
and
rayment
,
be
it
never
so
little
,
never
so
course
,
hee
should
be
content
with
it
;
nay
though
he
should
want
either
or
both
,
he
should
be
content
without
it
.
Wee
should
all
learne
of
an
old
experienced
servant
of
God
Saint
Paul
,
what
grace
and
long
experience
had
taught
him
,
[
c
](A11460-e21640-b)
c
Phil.
4.
11.
In
what
soever
state
wee
are
,
to
bee
therewith
content
.
We
are
to
shew
our
obedience
to
our
heavenly
master
and
in
submitting
to
his
discipline
.
yet
further
,
by
submitting
to
his
wholsome
discipline
,
when
at
any
time
he
shall
see
cause
to
give
us
correction
.
Our
Apostle
a
little
after
the
text
would
have
servants
to
be
subject
even
to
their
[
a
](A11460-e21710-b)
a
1
Pet.
2.
18.
froward
masters
,
and
to
take
it
patiently
when
they
are
buffetted
undeservedly
,
and
without
fault
.
How
much
more
ought
wee
[
b
](A11460-e21740-b)
b
Lev.
26.
21.
23
to
accept
the
punishment
of
our
iniquity
(
as
wee
have
the
phrase
,
Levit.
26.
)
and
with
patience
to
yeeld
our
backs
to
the
whip
;
when
God
who
hath
been
so
gracious
a
master
to
us
,
shall
thinke
fit
to
exercise
some
little
severity
towards
us
,
and
to
lay
stripes
upon
us
?
Especially
since
he
never
striketh
us
:
first
,
but
for
our
fault
,
(
such
is
his
justice
,
)
nor
secondly
,
(
such
is
his
mercy
)
but
for
our
good
.
And
all
this
belongeth
to
that
Obedience
,
III.
Fidelity
:
which
consisteth
which
the
servant
of
God
ought
to
manifest
,
both
by
doing
and
suffering
according
to
the
will
of
his
master
.
The
third
and
last
generall
duty
is
Fidelity
.
(
[
a
](A11460-e21910-b)
a
Mat.
24.
45.
Who
is
a
faithfull
and
wise
servant
?
[
b
](A11460-e21940-b)
b
Mat.
25.
21.
Well
done
thou
good
and
faithfull
servant
.
)
As
if
both
the
wisedome
and
goodnesse
of
a
servant
consisted
in
his
faithfulnesse
.
Now
the
faithfulnesse
of
a
servant
may
be
tryed
especially
by
these
3.
things
:
By
the
heartinesse
of
his
service
,
by
being
tender
of
his
masters
honour
and
profit
,
and
by
his
quicknesse
and
diligence
in
doing
his
businesse
.
A
notable
example
whereof
we
have
in
Abrahams
servant
,
Gen.
24.
in
all
the
3.
particulars
.
For
first
,
being
many
miles
distant
from
his
master
,
he
was
no
lesse
sollicitous
of
the
businesse
the
credit
and
honour
of
his
master
.
Thirdly
,
he
used
all
possible
diligence
and
expedition
;
losing
not
any
time
,
either
at
first
for
she
delivery
of
his
message
,
or
at
last
for
his
return
home
after
he
had
brought
things
to
a
good
conclusion
.
Such
faithfulnes
would
well
become
us
in
the
service
of
God
in
all
the
aforesaid
respects
.
The
first
whereof
is
Heartinesse
in
his
service
.
There
are
many
servants
in
the
world
,
that
will
worke
hard
,
in
the
heartinesse
of
our
service
;
and
bustle
at
it
lustily
for
a
fitt
,
and
so
long
as
their
masters
eye
is
upon
them
;
but
when
his
back
is
turned
,
can
be
content
to
goe
on
fayre
and
softly
,
and
fellow-like
.
Such
[
a
](A11460-e22230-b)
a
Eph.
6.
5
,
-7.
Col.
3.
22.
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Apostle
condemneth
,
Col.
3.
and
elsewhere
,
admonishing
servants
whatsoever
they
doe
to
doe
it
heartily
,
and
to
obey
their
masters
not
with
eye-service
,
but
in
singlenesse
of
heart
.
Towards
our
heavenly
master
,
true
it
is
,
if
wee
had
but
this
eye
service
,
it
were
enough
;
because
we
are
never
out
of
his
eye
:
his
eyes
are
in
all
the
corners
of
the
earth
,
[
b
](A11460-e22290-b)
b
Prov.
15.
3.
beholding
the
evill
and
the
good
,
[
c
](A11460-e22310-b)
c
Psalm
.
11.
4.
and
his
eye
lids
tryeth
the
children
of
men
;
[
d
](A11460-e22330-b)
d
Psalm
.
139.
3.
he
is
about
our
beds
and
about
our
paths
,
and
spyeth
out
all
our
goings
.
And
therefore
if
we
would
but
study
to
approve
our selves
and
our
actions
before
his
sight
;
it
could
not
be
but
our
services
should
be
hearty
,
as
well
as
handy
;
because
our
hearts
are
no
lesse
in
his
sight
,
then
our
hands
are
.
Wee
cannot
content
our
master
,
nor
should
wee
content
our selves
,
with
a
bare
and
barren
profession
in
the
service
of
God
;
neither
with
the
addition
of
some
outward
performances
of
the
worke
done
:
But
since
our
master
calleth
for
the
[
e
](A11460-e22410-b)
e
Prov.
23.
26.
heart
as
well
as
the
hand
and
tongue
;
and
requireth
truth
in
the
inward
parts
no
lesse
,
rather
much
more
,
then
shew
in
the
outward
:
[
g
](A11460-e22500-b)
g
1
Sam.
12
24.
Only
feare
the
Lord
,
and
serve
him
in
truth
with
all
your
heart
.
1
Sam.
12.
Secondly
,
wee
must
shew
our
faithfulnesse
to
our
master
by
our
zeale
in
his
behalfe
.
A
faithfull
servant
in
our
zeal
for
our
master
;
will
not
endure
an
evill
word
spoken
of
his
master
behind
his
back
,
but
he
will
be
ready
upon
every
occasion
to
vindicate
his
credit
,
and
to
magnify
him
unto
the
opinion
of
others
:
He
will
make
much
of
those
that
love
his
master
,
and
set
the
lesse
by
those
that
care
not
for
him
.
And
as
to
his
credit
principally
,
so
he
hath
an
eye
also
in
the
second
place
to
the
profit
of
his
master
.
Hee
will
have
a
care
to
save
his
goods
the
best
he
can
;
it
[
a
](A11460-e22640-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euripid.
in
Med.
act.
1.
will
grieve
his
very
heart
to
see
any
of
them
vainely
wasted
or
embeazeled
by
his
fellow
servants
;
yea
and
it
will
be
some
griefe
to
him
,
if
any
thing
under
his
hand
doe
but
chance
to
miscarry
,
though
it
be
without
his
fault
.
See
we
,
how
far
every
of
us
can
apply
all
this
to
our
owne
selves
in
the
service
of
God
.
If
we
have
no
heart
to
stand
up
in
our
ranke
and
place
for
the
maintenance
of
Gods
truth
and
worship
,
when
it
is
discountenanced
or
overborne
either
by
might
or
multitudes
:
if
our
blood
will
not
appeare
a
little
,
when
cursed
miscreants
blast
the
honour
of
God
with
their
unhallowed
breath
by
blaspheming
oathes
,
fearefull
imprecations
,
scurrile
prophanations
of
Scripture
,
licentious
and
bitter
sarcas●●es
against
the
holy
ordinances
of
God
:
i●
a
profound
drunkard
,
an
obscene
rimer
,
an
habituated
swearer
,
a
compleat
roarer
,
every
loose
companion
and
professed
scorner
of
all
goodnesse
,
that
d●e
but
peepe
out
with
a
head
,
be
as
welcome
into
our
company
,
and
finde
as
full
and
free
entertainement
with
us
,
as
he
that
caryeth
the
face
,
and
for
any
thing
we
know
hath
the
heart
,
of
an
honest
and
sober
Christian
,
without
either
prophanenesse
or
precisenesse
:
If
we
grieve
not
for
the
miscariages
of
those
poore
soules
that
live
neere
us
,
especially
those
that
fall
any
way
under
our
charge
:
what
faithfulnesse
is
there
in
us
,
or
what
zeale
for
God
,
to
answer
the
title
we
usurpe
,
so
often
as
we
call
our selves
the
servants
of
God
.
Thirdly
if
we
be
his
faithfull
servants
,
we
should
let
in
our
diligence
.
it
appeare
by
our
diligence
in
doing
his
businesses
.
No
man
would
willingly
entertaine
an
idle
servant
,
that
is
[
a
](A11460-e22960-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ap.
Stob.
serm.
60.
good
at
bit
,
and
nothing
else
;
one
of
those
the
olde
riming
verse
describeth
(
Sudant
quando
vorant
,
frigescunt
quando
laborant
)
such
as
can
eat●
till
they
sweate
,
and
worke
till
they
●●●eze
,
(
[
b
](A11460-e23000-b)
b
Mat.
25.
26.
O
thou
wicked
and
slothfull
servant
,
)
saith
the
master
in
the
parable
,
to
him
that
napkined
up
his
talent
Mat.
25.
they
are
rightly
joyned
,
wicked
and
slothfull
.
for
it
is
not
possible
a
slothfull
servant
should
be
good
.
The
Poets
therefore
give
unto
Mercury
who
is
interpres
divûm
,
the
messenger
(
as
they
faine
)
of
Iupiter
and
the
other
gods
,
wings
both
at
his
hands
and
feet
:
to
intimate
thereby
what
great
speed
and
diligence
was
requisite
to
be
used
by
those
that
should
be
imployed
in
the
service
of
Princes
,
for
the
managing
of
their
waighty
affaires
of
State
.
Surely
no
lesse
diligence
is
needful
in
the
service
of
God
,
but
rather
much
more
;
by
how
much
both
the
Master
is
of
greater
majesty
,
and
the
service
of
greater
importance
(
[
c
](A11460-e23140-b)
c
Rom.
12.
11.
Not
slothful
in
busines
,
fervent
in
spirit
,
serving
the
Lord
,
)
saith
S.
Paul
.
Let
all
those
that
trifle
away
their
precious
time
in
unconcerning
things
,
or
poast
off
the
repentance
of
their
sinnes
,
and
the
reformation
of
their
lives
,
till
another
age
;
or
any
other
way
slake
their
bounden
service
unto
God
either
in
the
common
duties
of
their
generall
,
or
in
the
proper
workes
of
their
particular
callings
:
tremble
to
thinke
what
shall
become
of
them
,
when
all
they
shall
be
[
d
](A11460-e23230-b)
d
Icr.
48.
10.
cursed
,
that
have
done
the
Lords
worke
(
in
what
kinde
soever
)
negligently
.
We
see
now
what
we
are
to
doe
;
if
we
will
approve
The
Conclusion
.
our selves
and
our
services
unto
the
Lord
our
heavenly
master
.
What
remaineth
but
that
we
be
willing
to
doe
it
:
and
for
that
end
pray
to
the
same
our
master
,
who
alone
can
[
a
](A11460-e23310-b)
a
Phil.
2.
13.
worke
in
us
both
the
will
and
the
deed
,
that
he
would
be
pleased
of
his
great
goodnesse
to
give
to
every
one
of
us
●ourage
to
maintaine
our
Christian
liberty
inviolate
as
those
tha●
are
free
;
wisdome
to
use
it
aright
and
not
for
a
cloake
of
maliciousnesse
;
and
grace
at
all
times
and
in
all
placcs
to
behave
our selves
as
the
servants
of
God
;
with
such
holy
reverence
of
his
majesty
,
obedience
to
his
will
,
faithfulnesse
in
his
imployments
,
as
may
procure
both
for
us
,
and
our
services
in
the
meane
time
gracious
acceptance
in
his
sight
,
and
in
the
end
a
glorious
reward
in
his
presence
:
even
for
Jesus
Christ
his
sake
his
onely
son
,
and
our
alone
Saviour
.
FINIS
.
The
Second
Sermon
,
(
Being
the
fourth
ad
Clerum
)
Preached
at
the
Metropoliticall
Visitation
holden
for
the
most
Reverend
Father
in
God
.
WILLIAM
Lord
Archbishop
of
Canterbury
,
at
Grantham
in
the
County
and
Diocesse
of
Lincolne
22.
Aug.
1634.
THE
SECOND
SERMON
.
ROM.
14.
23.
—
For
whatsoever
is
not
of
Faith
is
sin
.
ONe
remarkable
difference
(
among
many
other
)
betweene
The
scope
,
Good
and
Evill
,
is
this
:
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
.
[
a
](A11460-e23620-b)
a
Aquin.
1.
2.
qu.
18
art.
4
ad
3.
Bonum
ex
causa
integra
,
malum
ex
partiali
.
If
wee
propose
not
to
our selves
a
right
end
;
or
if
we
pitch
not
upon
proper
and
convenient
meanes
for
the
attaining
of
that
end
,
or
if
we
pursue
not
those
means
in
a
due
maner
,
or
if
we
observe
not
exactly
every
materiall
circumstance
in
the
whole
pursuit
;
if
we
faile
but
in
any
one
point
:
the
action
,
though
it
should
be
in
every
other
respect
such
as
it
ought
to
be
,
by
that
one
defect
becommeth
wholy
sinfull
.
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
,
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
.
]
Nay
yet
more
,
not
onely
a
setled
opinion
that
the
thing
wee
doe
is
unlawfull
▪
but
the
very
suspension
of
our
judgements
,
and
the
doubtfulnesse
of
our
minds
whether
we
may
lawfully
doe
it
or
no
,
maketh
it
sometimes
unlawfull
to
be
done
of
us
,
and
if
we
doe
it
,
sinfull
.
[
He
that
but
doubteth
,
is
damned
,
if
he
eate
;
because
he
eateth
not
of
faith
:
]
in
the
former
part
of
this
verse
.
The
ground
whereof
the
Apostle
delivereth
in
a
short
,
and
full
Aphorisme
;
and
concludeth
the
whole
Chapter
with
it
,
in
the
words
of
the
Text
,
(
For
whatso●ver
is
not
of
faith
,
is
sinne
)
Many
excellent
instructions
there
are
,
scattered
throughout
the
whole
Chapter
,
most
of
them
concerning
and
importance
of
the
Text.
the
right
use
of
that
Liberty
wee
have
unto
things
of
indifferent
nature
,
well
worthy
our
Christian
consideration
,
if
we
had
time
and
leasure
for
them
.
But
this
last
Rule
alone
will
find
us
work
enough
and
therefore
omitting
the
rest
,
we
will
(
by
God●
assistance
and
with
your
patience
)
presently
fall
in
hand
with
this
,
and
intend
it
wholy
,
in
the
Explication
first
,
and
then
in
the
Application
of
it
.
For
by
how
much
it
is
of
more
profitable
and
universall
use
for
the
regulating
of
the
common
offices
of
life
:
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
,
peceatum
:
that
is
the
Rule
.
Whatsoever
is
not
of
Faith
,
is
Sinne.
In
the
Explication
of
which
words
,
there
would
be
little
difficulty
,
had
not
the
ambiguity
of
the
word
Faith
occasioned
difference
of
interpretations
,
and
so
left
a
way
open
to
some
mis-apprehensions
.
Faith
is
v●rbum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
most
other
words
are
.
There
be
that
have
[
a
](A11460-e23940-b)
a
Marlorat
.
in
Euchirid
.
reckoned
up
more
then
twenty
severall
significations
of
it
in
the
Scriptures
.
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
The
first
conclusion
,
which
some
deduce
from
it
.
in
their
Order
.
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
,
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
.
It
is
that
which
is
commonly
called
a
lively
or
justifying
Faith
:
whereunto
are
ascribed
in
holy
Writ
those
many
gratious
effects
,
of
[
a
](A11460-e24080-b)
a
Act.
15.
9.
purifying
the
heart
,
[
b
](A11460-e24100-b)
b
Ioh.
1.
12.
&
Gal.
4.
26.
adoption
,
[
c
](A11460-e24120-b)
c
Rom.
3.
28.
&
5.
1.
justification
,
[
d
](A11460-e24140-b)
d
Habac.
2.
4.
Gal.
2.
20.
life
,
[
e
](A11460-e24160-b)
e
Rom.
15.
13.
1
Pet.
1.
8.
joy
,
[
f
](A11460-e24180-b)
f
R●m.
5.
1.
peace
,
[
g
](A11460-e24200-b)
g
Act.
16.
34.
Eph.
1.
8.
salvation
,
&c.
Not
as
to
their
proper
and
primary
cause
,
but
as
to
the
instrument
,
whereby
we
apprehend
and
apply
Christ
,
whose
merits
and
spirit
are
the
true
causes
of
all
those
blessed
effects
.
And
in
this
notion
many
of
our
latter
Divines
seeme
to
understand
it
in
our
present
Text
:
whilst
they
alleage
it
for
the
confirmation
of
this
Position
,
that
All
the
workes
(
even
the
best
workes
)
of
unbel●evers
are
sinnes
.
A
position
condemned
indeed
by
the
Trent-Councel
,
and
[
a
](A11460-e24300-b)
a
Act.
15.
9.
that
under
a
curse
;
taking
it
(
as
I
suppose
)
in
a
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
sit
,
Concil.
Trident.
Sess.
6.
Can.
7.
wrong
construction
:
but
not
worthy
of
so
heavy
a
censure
if
it
be
rightly
understood
;
according
to
the
doctrine
of
our
Church
in
the
thirteenth
Article
of
her
Confession
,
and
according
to
the
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
beleeve
,
and
the
Nowne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
faith
or
beleefe
,
are
both
of
them
found
sundry
times
in
this
Chapter
:
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
.
But
being
opposed
every
where
,
and
namely
in
this
last
verse
unto
doubtfulnesse
of
judgement
concerning
the
lawfulnesse
of
some
indifferent
things
;
must
therefore
needs
be
understood
of
such
a
perswasion
of
Judgement
concerning
such
lawfulnesse
,
as
is
opposite
to
such
doubting
.
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
.
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
.
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
.
Yet
thus
much
I
may
adde
withall
in
the
behalfe
of
those
worthy
men
,
that
have
alleaged
this
Scripture
yet
with
some
excusation
of
the
Authors
.
for
the
purpose
aforesaid
,
to
excuse
them
from
the
imputation
of
having
(
at
least
wilfully
)
handled
the
word
of
God
deceitfully
.
First
,
that
the
thing
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
.
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
,
if
yet
they
thinke
it
to
be
so
:
especially
so
long
as
the
substance
of
what
they
write
is
according
to
the
analogy
of
Faith
and
Godlinesse
.
Secondly
,
that
albeit
these
words
in
their
most
proper
and
immediate
sence
will
not
necessarily
enforce
that
Conclusion
:
yet
it
may
seeme
deducible
therefrom
with
the
helpe
of
some
topicall
arguments
,
and
by
more
remote
inferences
;
as
some
learned
men
have
endeavoured
to
shew
,
not
altogether
improbably
.
;
And
thirdly
,
that
they
who
interpret
this
Text
as
aforesaid
,
are
neither
singular
nor
novel
therein
,
but
walk
in
the
same
path
which
some
of
the
ancient
Fathers
have
trod
before
them
.
The
[
a
](A11460-e24980-b)
a
Though
S.
Augustine
sometimes
applyeth
it
also
to
prove
,
that
all
the
actions
of
in●idels
(
meaning
,
&c.
)
be
sinne
.
Rhem.
annot.
in
loc.
Rhemists
themselves
confesse
it
of
S.
Augustine
:
to
whom
they
might
have
added
also
[
b
](A11460-e25020-b)
b
E●omne
quod
non
e●t
ex
side
pecca●um
est
:
ut
sc.
intelligat
justitiam
inside●●um
non
esse
justitia●
:
quia
sordet
natura
sine
gratia
.
Prosper
.
in
Epist.
ad
Rusin
:
V.
etiam
cundem
contra
Collat.
S.
Prosper
,
and
(
whose
authority
alone
is
enough
to
stop
their
mouthes
for
ever
)
[
c
](A11460-e25050-b)
c
Extra
Ecclesiam
catholisam
nihil
est
integrum
,
nihilcastum
,
dicente
Apostolo
,
Omne
quod
non
&c.
Leo
serm.
2.
de
jejun
.
Pentec
.
Leo
Bishop
of
Rome
,
who
have
all
cited
these
words
for
the
selfe-same
purpose
.
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
.
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
Testament
,
or
some
part
therof
:
or
else
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
for
the
assent
of
the
minde
thereunto
.
In
which
signification
some
conceiving
the
words
of
this
Text
to
bee
meant
,
doe
hence
inferre
a
false
and
dangerous
conclusion
;
which
yet
they
would
obtrude
upon
the
Christian
Church
as
an
undoubted
principle
of
truth
:
that
a
men
are
bound
for
every
particular
action
they
doe
to
have
direction
Another
conclusion
which
some
deduce
from
this
text
.
and
warrant
from
the
written
word
of
God
,
or
else
they
sinne
in
the
doing
of
it
.
For
(
say
they
)
faith
must
be
grounded
upon
the
word
of
God
,
(
[
b
](A11460-e25180-b)
b
Rom.
10.
17.
Faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
.
Rom.
10.
)
Where
there
is
[
c
](A11460-e25200-b)
c
T.
C.
l.
1.
p.
27
apud
Hooker
lib.
2.
§.
4.
no
Word
then
,
there
can
be
no
Faith
:
the
Word
to
warrant
,
it
must
needes
be
sin
,
for
whatsoever
is
not
of
faith
is
sinne
.
This
is
their
opinion
,
and
thus
they
would
inferre
it
.
I
know
not
any
p●ece
of
counterfeit
doctrine
,
that
which
(
as
they
would
have
it
understood
,
)
hath
passed
so
currently
in
the
world
,
with
so
little
suspition
of
falshood
,
and
so
little
open
contradiction
as
this
hath
done
.
One
chiefe
cause
whereof
I
conjecture
to
be
,
for
that
it
seemeth
to
make
very
much
for
the
honour
and
perfection
of
Gods
sacred
Law
:
the
fulnesse
and
sufficiency
whereof
none
in
the
Christian
Church
but
Papists
or
Atheists
will
deny
.
In
which
respect
,
the
very
questioning
of
it
now
,
will
perhaps
seeme
a
strange
novelty
to
many
,
and
occasion
their
miscensures
.
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
.
(
[
a
](A11460-e25330-b)
a
Iob
13.
7.
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
:
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
;
and
thirdly
hath
no
good
warrant
from
my
present
Text.
The
Opinion
is
,
that
to
doe
any
thing
at
all
without
is
neither
1.
true
;
direction
from
the
Scripture
is
unlawfull
and
sinfull
.
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
:
but
as
they
extend
it
,
to
[
a
](A11460-e25560-b)
a
I
say
that
the
word
os
God
containeth
whatsoever
things
can
fall
into
any
part
of
mans
life
.
T.
C.
lib.
1.
p.
20.
apud
Hooker
lib.
2
§.
1.
all
the
actions
of
common
life
whatsoever
,
whether
naturall
or
civill
,
even
so
farre
as
to
the
taking
up
of
a
stram
:
so
it
is
altogether
false
and
indefensible
.
I
marvell
what
warrant
they
that
so
teach
have
from
the
Scripture
for
that
very
doctrine
:
or
where
they
are
commanded
so
to
beleeve
,
or
teach
.
One
of
their
chiefest
refuges
is
the
Text
we
now
have
in
hand
:
but
I
shall
anon
drive
them
from
this
shelter
.
The
other
places
usually
alleaged
speake
onely
,
either
of
divine
and
supernaturall
truths
to
be
beleeved
,
or
else
of
workes
of
grace
or
worship
to
be
performed
,
as
of
necessity
unto
salvation
:
which
is
not
to
the
point
in
issue
.
For
it
is
freely
confessed
,
that
in
things
of
such
nature
the
holy
Scripture
is
,
and
so
we
are
to
account
it
,
a
most
absolute
and
sufficient
direction
.
Upon
which
ground
we
heartily
reject
all
humane
traditions
,
devised
and
intended
as
supplements
to
the
doctrine
of
faith
contained
in
the
Bible
,
and
annexed
as
Codicils
to
the
holy
Testament
of
Christ
,
for
to
supply
the
defects
thereof
.
The
Question
is
wholly
about
things
in
their
nature
indifferent
,
such
as
are
the
use
of
our
food
,
raiment
and
the
like
;
about
which
the
common
actions
of
life
are
chiefely
conversant
:
Whether
in
the
choice
and
use
of
such
things
,
we
may
not
be
sometimes
sufficiently
guided
by
the
light
of
reason
and
the
common
rules
of
discretion
:
but
that
we
must
be
able
,
(
and
are
so
bound
to
doe
,
or
else
we
sinne
)
for
every
thing
wee
doe
in
such
matters
,
to
deduce
our
warrant
from
some
place
or
other
of
Scripture
?
Before
the
Scriptures
were
written
,
it
pleased
God
either
in
the
rigour
of
it
,
by
visions
,
and
dreames
,
and
other
like
revelations
,
immediately
to
make
knowne
his
good
pleasure
to
the
Patriarches
and
Prophets
,
and
by
them
unto
the
people
:
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
,
for
the
warranting
of
each
of
those
particular
actions
to
their
consciences
:
no
lesse
unreasonable
it
is
to
thinke
,
tha●
we
should
now
expect
the
like
warrant
from
the
Scriptures
for
the
doing
of
the
like
actions
.
Without
all
doubt
the
Law
of
nature
,
and
the
light
of
reason
,
was
the
rule
whereby
they
were
guided
for
the
most
part
in
such
matters
:
which
the
wisdome
of
God
would
never
have
left
in
them
or
us
,
as
a
principall
relique
of
his
decayed
image
in
us
,
if
he
had
not
meant
,
that
we
should
make
use
of
it
,
for
the
direction
of
our
lives
and
actions
thereby
.
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
[
a
](A11460-e26010-b)
a
Rom.
4.
15.
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
[
b
](A11460-e26040-b)
b
Rom.
2.
15.
accuse
them
,
or
excuse
them
,
if
they
had
no
guide
nor
rule
to
walke
by
?
But
if
wee
must
grant
they
had
a
Rule
,
(
and
there
is
no
way
,
you
see
,
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
.
Which
Rule
what
other
could
it
be
,
then
the
Law
of
Nature
and
of
right
reason
,
imprinted
[
c
](A11460-e26110-b)
c
Rom.
2.
15.
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
:
[
d
](A11460-e26150-b)
d
Tertul.
de
coron.
milit.
cap.
4.
Nec
differt
Scripturâ
,
an
ratione
consistat
,
saith
Tertullian
;
it
mattereth
not
much
from
whether
of
both
wee
have
our
direction
,
so
long
as
we
have
it
from
either
.
You
see
then
those
men
are
in
a
great
errour
,
who
or
in
the
mitigation
:
make
the
holy
Scriptures
the
sole
rule
of
all
humane
actions
whatsoever
.
For
the
maintenance
whereof
,
there
was
never
yet
produced
any
piece
of
an
argument
,
either
from
reason
,
or
from
authority
of
holy
writ
,
or
from
the
testimony
either
of
the
ancient
Fathers
,
or
of
other
classicall
Divines
of
later
times
;
which
may
not
be
clearely
and
aboundantly
answered
,
to
the
satisfaction
of
any
rationall
man
not
extreamly
fore-possessed
with
prejudice
.
They
who
thinke
to
salve
the
matter
by
this
mitigation
;
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
all
things
be
done
decently
,
and
orderly
,
and
unto
edification
;
That
nothing
be
done
against
Conscience
,
and
the
like
:
)
speake
somewhat
indeed
to
the
truth
,
but
little
to
the
purpose
.
For
they
consider
not
,
First
,
that
these
generall
Rules
are
but
occasionally
and
incidentally
mentioned
in
Scripture
;
rather
to
manifest
unto
us
a
former
,
then
to
lay
upon
us
a
new
obligation
.
Secondly
,
that
those
rules
had
beene
of
force
for
the
ordering
of
mens
actions
,
though
the
Scripture
had
never
expressed
them
:
and
were
of
such
force
,
before
those
Scriptures
were
written
,
where
in
they
are
now
expressed
.
For
they
bind
not
originally
quàscripta
,
but
quàjusta
;
because
they
are
righteous
,
not
because
they
are
written
.
Thirdly
,
that
an
action
conformable
to
these
generall
rules
might
not
be
condemned
as
sinfull
,
although
the
doer
thereof
should
looke
at
those
rules
meerely
as
they
are
the
dictates
of
the
Law
of
nature
;
and
should
not
be
able
to
vouch
his
warrant
for
it
from
any
place
of
Scripture
,
neither
should
have
at
the
time
of
the
doing
thereof
any
present
thought
or
consideration
of
any
such
place
.
The
contrary
whereunto
,
I
permit
to
any
reasonable
mans
judgement
,
if
it
be
not
desperately
rash
and
uncharitable
to
affirme
.
Lastly
,
that
if
mens
actions
done
agreeably
to
those
rules
are
said
to
be
of
faith
,
precisely
for
this
reason
,
because
those
rules
are
contained
in
the
word
:
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
.
So
that
by
this
doctrine
,
it
had
beene
a
sinne
(
before
the
writing
of
[
a
](A11460-e26440-b)
a
Mat.
7.
12.
Saint
Mathewes
Gospell
)
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
[
b
](A11460-e26470-b)
b
1
Cor.
14.
40.
former
Epistle
to
the
Corinthians
)
for
any
man
to
have
done
any
thing
decently
and
orderly
;
supposing
these
two
rules
to
be
in
those
two
places
first
mentioned
:
because
(
this
supposed
)
there
could
then
have
bin
no
warrant
brought
from
the
Scriptures
for
so
doing
.
;
;
;
Well
then
,
wee
see
the
former
Opinion
will
by
no
meanes
hold
,
neither
in
the
rigour
of
it
,
nor
yet
in
the
safe
;
in
respect
of
the
evill
effects
,
viz.
1.
Superstitions
,
mitigation
.
Wee
are
therefore
to
beware
of
it
;
and
that
so
much
the
more
heedfully
,
because
of
the
evil
consequents
and
effects
that
issue
from
it
:
to
wit
,
a
world
of
superstitions
,
uncharitable
censures
,
bitter
contentions
,
contempt
of
superiours
,
perplexities
of
conscience
.
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
.
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
,
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
.
They
of
the
Church
of
Rome
,
and
some
in
our
Church
,
as
they
goe
upon
quite
contrary
grounds
,
yet
both
false
;
so
they
runne
into
quite
contrary
errours
,
and
both
superstitious
.
They
decline
too
much
on
the
left
hand
,
denying
to
the
holy
Scripture
that
perfection
which
of
right
it
ought
to
have
;
of
containing
all
things
appertaining
to
that
supernaturall
doctrine
of
faith
and
holinesse
which
God
hath
revealed
to
his
Church
for
the
attainement
of
everlasting
salvation
:
whereupon
they
would
impose
upon
Christian
people
,
and
that
with
an
opinion
of
necessity
,
many
things
which
the
Scriptures
require
not
:
and
that
is
a
Superstition
.
These
wry
too
much
on
the
right
hand
,
ascribing
to
the
holy
Scripture
such
a
kind
of
perfection
as
it
cannot
have
;
of
being
the
sole
directour
of
all
human●
actions
whatsoever
:
whereupon
they
forbid
unto
Christian
people
,
and
that
under
the
name
of
sinno
,
sundry
things
which
the
hoy
Scripture
condemneth
not
:
and
that
is
a
superstition
too
.
From
which
Superstition
proceedeth
in
the
second
Vncharitable
Censurings
;
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
,
as
the
superstitious
Scribes
and
Pharisees
were
.
In
this
Chapter
the
speciall
fault
,
which
the
Apostle
blameth
in
the
weake
ones
,
(
who
were
somewhat
superstitiously
affected
,
)
was
their
rash
and
uncharitable
[
a
](A11460-e26960-b)
a
Verse
3.
4.
10.
&
13.
judging
of
their
brethr●n
.
And
common
and
daily
experience
among
our selves
sheweth
how
freely
some
men
spend
their
censures
upon
so
many
of
their
brethren
,
as
without
seruple
doe
any
of
those
things
,
which
they
upon
false
grounds
have
superstitiously
condemned
as
utterly
unlawfull
.
And
then
thirdly
,
as
unjust
censures
are
commonly
open
contentions
and
oppositions
.
Thus
it
stood
in
the
Romane
Church
,
when
this
Epistle
was
written
.
They
[
a
](A11460-e27100-b)
a
Verse
3.
judged
one
another
,
and
despised
one
another
,
to
the
great
disturbance
of
the
Churches
peace
;
which
gave
occasion
to
our
Apostles
whole
discourse
in
this
Chapter
.
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
;
the
stirres
that
have
been
long
since
raised
,
and
are
still
upheld
by
the
factious
opposers
against
Contempt
of
authority
;
our
Ecclesiasticall
constitutions
,
government
,
and
ceremonies
,
will
not
suffer
us
to
be
ignorant
.
Most
of
which
stirres
,
I
verily
perswade
my selfe
,
had
beene
long
ere
this
either
wholly
buried
in
silence
,
or
at
leastwise
prettily
well
quieted
:
if
the
weakenesse
and
danger
of
the
error
whereof
we
now
speake
,
had
beene
more
timely
discovered
,
and
[
*
](A11460-e27240-b)
*
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
moderation
.
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
.
The
commands
of
Parents
,
Masters
,
and
Princes
,
which
many
times
require
both
secrecy
and
expedition
,
shall
be
taken
into
slow
deliberation
;
and
the
equity
of
them
sifted
by
those
,
that
are
bound
to
obey
,
though
they
know
no
cause
why
,
so
long
as
they
know
no
cause
to
the
contrary
.
[
a
](A11460-e27340-b)
a
Pet.
Blesens
.
Epist.
131.
Delicata
est
obedientia
,
quae
transit
in
causae
genus
deliberativum
.
It
is
a
nice
obedience
in
[
b
](A11460-e27360-b)
b
Delicata
satis
,
imò
minus
mole
.
sta
est
ista
obedientia
,
&c.
Bernard
.
de
praecept
.
&
dispens
.
S.
Bernards
judgement
,
yea
rather
troublesome
and
odious
,
that
is
over-curious
in
a
why
for
every
wherefore
,
and
unwilling
to
stirre
,
untill
the
lawfulnesse
and
expediency
of
the
thing
commanded
shall
be
demonstrated
by
some
manifest
reason
,
or
undoubted
authority
,
from
the
Scriptures
.
Lastly
,
the
admitting
of
this
doctrine
would
cast
such
a
snare
upon
men
of
weake
judgements
,
but
tender
the
ensnaring
of
mens
consciences
:
consciences
,
as
they
should
never
bee
able
to
unwinde
themselves
thereout
againe
.
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
;
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
,
by
hearkening
to
the
rules
of
reason
and
discretion
,
he
might
receive
easie
and
speedy
resolution
.
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
,
untill
he
could
haply
call
to
minde
some
precept
or
example
of
Scripture
for
his
warrant
:
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
,
and
better
instruction
)
plunge
him
irrecoverably
into
the
gulfe
of
despaire
?
Since
the
chiefe
end
of
the
publication
of
the
Gospell
is
,
to
[
a
](A11460-e27670-b)
a
Esay
40.
1
,
2.
comfort
the
hearts
,
and
to
revive
and
refresh
the
spirits
of
Gods
people
with
[
b
](A11460-e27700-b)
b
Esay
61.
1-3
.
the
glad
tidings
of
liberty
from
the
spirit
of
[
c
](A11460-e27720-b)
c
Rom.
8.
15.
bondage
and
[
d
](A11460-e27740-b)
d
2
Tim.
1.
7.
feare
,
and
of
gracious
acceptance
with
their
God
,
to
annoint
them
with
[
e
](A11460-e27770-b)
e
Psal.
45.
7.
the
oyle
of
gladnesse
,
giving
them
beauty
for
ashes
,
and
instead
of
[
f
](A11460-e27800-b)
f
Psal.
30.
11.
sackcloth
girding
them
with
joy
:
we
may
well
suspect
that
doctrine
not
to
be
Evangelicall
,
which
thus
setteth
the
consciences
of
men
upon
the
rack
,
tortureth
them
with
continuall
feares
and
perplexities
,
and
prepareth
them
thereby
unto
hellish
despaire
.
These
are
the
grievous
effects
and
pernicious
consequents
,
warranted
from
the
present
Text
that
will
follow
upon
their
opinion
who
hold
,
that
we
must
have
warrant
from
the
Scripture
for
every
thing
whatsoever
we
doe
:
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
,
even
in
the
most
slight
and
triviall
things
.
Yet
for
that
the
Patrons
of
this
opinion
build
themselves
as
much
upon
the
authority
of
this
present
Text
,
as
upon
any
other
passage
of
Scripture
whatsoever
,
(
which
is
the
reason
why
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
.
The
force
of
their
collection
standeth
thus
(
as
you
heard
already
:
)
that
saith
is
ever
grounded
upon
the
word
of
God
;
and
that
therefore
whatsoever
action
is
not
grounded
upon
the
word
,
being
it
is
not
of
saith
,
by
the
Apostles
rule
here
must
needes
be
a
sinne
.
Which
collection
could
not
be
denied
,
if
the
word
Faith
were
here
taken
in
that
sense
which
they
imagine
,
and
wherein
it
is
very
usually
taken
in
the
Scriptures
;
viz.
for
the
doctrine
of
supernaturall
and
divine
revelation
,
or
for
the
beliefe
thereof
:
which
doctrine
wee
[
a
](A11460-e28070-b)
a
See
Articles
of
the
Church
of
England
.
Artic.
6.
willingly
acknowledge
to
bee
compleatly
contained
in
the
holy
Scriptures
alone
,
and
therefore
dare
not
admit
into
our
beliefe
,
as
a
branch
of
divine
supernaturall
truth
,
any
thing
not
therein
contained
.
But
there
is
a
third
signification
of
the
word
Faith
,
nothing
so
frequently
found
in
the
Scriptures
as
the
two
former
;
which
yet
appeareth
both
by
the
course
of
this
whole
Chapter
,
and
by
the
consent
of
the
best
and
most
approved
interpreters
as
well
ancient
as
modern
,
to
have
been
properly
intended
by
our
Apostle
in
this
place
:
namely
that
,
wherein
it
is
put
for
a
certaine
perswasion
of
minde
that
what
wee
doe
may
lawfully
bee
done
.
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
:
whether
it
were
the
light
of
our
owne
reason
,
or
the
authority
of
some
credible
person
,
or
the
declaration
of
Gods
rev●aled
will
in
his
written
word
.
And
on
the
other
side
,
whatsoever
action
is
done
,
either
directly
contrary
to
the
judgement
and
verdict
of
our
owne
consciences
,
or
at
leastwise
doubtingly
and
before
we
are
in
some
competent
measure
assured
that
we
may
lawfully
doe
it
:
that
is
it
which
S.
Paul
here
denieth
to
be
of
faith
,
and
of
which
he
pronounceth
so
peremptorily
that
it
is
(
and
that
eo
nomine
)
a
sinne
.
About
which
use
and
signification
of
the
word
Faith
What
is
here
meant
by
saith
.
we
need
not
to
trouble
our selves
,
to
fetch
it
from
a
trope
,
eithor
of
[
a
](A11460-e28300-b)
a
Heming
.
in
Rom.
14.
1.
Metonymie
,
or
[
b
](A11460-e28320-b)
b
Piscat
.
ibid.
Synecdoche
,
as
some
doe
.
For
though
(
as
I
say
)
it
doe
not
so
often
occurre
in
Scripture
;
yet
is
it
indeed
the
primary
and
native
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
,
derived
from
the
roote
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
perswade
.
Because
all
kindes
of
Faith
whatsoever
consist
in
a
kinde
of
perswasion
.
You
shall
therefore
finde
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
properly
to
beleeve
,
and
[
c
](A11460-e28430-b)
c
Iohn
3.
3
,
6.
&
Acts
14.
1
,
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
properly
not
to
be
perswaded
,
to
be
opposed
as
contrary
either
to
other
in
Iohn
3.
and
Acts
14.
and
other
places
.
To
omit
the
frequent
use
of
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Fides
,
in
Greeke
and
Latine
authors
in
this
signification
:
observe
but
the
passages
of
this
very
Chapter
,
and
you
will
be
satisfied
in
it
.
At
the
second
verse
,
[
d
](A11460-e28500-b)
d
Hîc
vers.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
beleeveth
that
he
may
eate
all
things
:
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
.
Again
at
the
fourteenth
verse
,
[
e
](A11460-e28550-b)
e
Vers.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
know
and
am
perswaded
that
there
is
nothing
uncleane
of
it selfe
.
That
is
,
●
stedfastly
beleeve
it
as
a
most
certaine
and
undoubted
truth
.
Againe
at
the
two
and
twentieth
verse
[
f
](A11460-e28580-b)
f
Vers.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Hast
thou
faith
?
have
it
to
thy selfe
before
God
:
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
:
but
trouble
not
the
Church
,
nor
offend
thy
weaker
brother
by
a
needlesse
and
un●easonable
ostentation
of
that
thy
knowledge
.
Lastly
,
in
this
three
and
twentieth
verse
,
[
g
](A11460-e28650-b)
g
Vers.
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
that
doubteth
is
damned
if
he
eat
,
because
he
eateth
not
of
faith
:
that
is
,
he
that
is
not
yet
fully
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
,
or
because
he
would
be
loath
to
undergoe
the
taunts
and
jeares
of
scorners
,
or
out
of
any
other
poore
respect
:
such
a
man
is
cast
and
condemned
by
the
judgement
of
his
owne
heart
as
a
transgressour
,
because
hee
adventureth
to
doe
that
,
which
he
doth
not
beleeve
to
be
lawfull
.
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
.
By
the
processe
of
which
his
discourse
it
may
appeare
,
that
by
Faith
no
other
thing
is
here
meant
,
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
:
Whosoever
shall
enterprise
the
doing
of
any
thing
,
which
he
verily
beleeveth
to
bee
unlawfull
,
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
;
to
him
it
is
a
Sinne
howsoever
.
Which
being
the
plaine
evident
and
undenyable
purpose
of
these
words
,
I
shall
not
need
to
spend
any
more
The
application
of
the
Text
for
the
resolving
of
sundry
Questions
:
breath
either
in
the
farther
refutation
of
such
conclusions
as
are
mis-inferred
hence
,
which
fall
of
themselves
;
or
in
the
farther
Explication
of
the
meaning
of
the
Text
,
which
already
appeareth
:
but
addresse
my selfe
rather
to
the
application
of
it
.
Wherein
,
because
upon
this
great
principle
may
depend
the
resolution
of
very
many
Cases
of
Conscience
,
which
may
trouble
us
in
our
Christian
and
holy
walking
:
it
will
not
be
unprofitable
to
proceed
by
resolving
some
of
the
most
materiall
doubts
and
questions
,
among
those
which
have
occurred
unto
my
thcughts
by
occasion
of
this
Text
in
my
meditations
thereon
.
First
,
it
may
be
demanded
,
What
power
the
Conscience
hath
,
to
make
a
thing
otherwise
good
and
lawfull
,
The
first
Question
resolved
;
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
,
neither
better
nor
worse
,
any
mans
particular
judgement
or
opinion
thereof
notwithstanding
.
For
the
differences
between
good
&
evil
,
and
the
several
degrees
of
both
,
spring
from
such
conditions
as
are
intrinsecall
to
the
things
themselves
:
which
no
[
a
](A11460-e29060-b)
a
Respectus
non
mutant
naturam
.
Outward
respects
,
(
and
much
lesse
then
mens
opinions
)
can
vary
.
He
that
esteemeth
any
creature
unclean
,
may
defile
himselfe
,
but
he
cannot
bring
impurity
upon
that
creature
,
by
such
his
estimation
.
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
:
essentially
good
,
and
quoad
rem
;
but
quoad
hominem
,
and
accidentally
evill
.
It
is
our
Apostles
owne
distinction
in
the
fourteenth
verse
of
this
Chapter
:
Nothing
uncleane
of
it selfe
▪
but
to
him
that
esteemeth
any
thing
to
be
uncleane
,
uncleane
to
him
.
But
then
wee
must
know
withall
,
that
it
holdeth
not
the
other
way
.
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
;
that
mis-perswasion
could
not
make
eith●r
of
them
become
good
to
him
.
Some
that
persecuted
the
Apostles
were
perswaded
they
[
c
](A11460-e29310-b)
c
Ioh.
16.
2.
did
God
good
service
in
it
.
It
was
Saint
Pauls
case
before
his
conversion
,
who
[
d
](A11460-e29340-b)
d
Act.
26.
9.
verily
thought
in
himselfe
,
that
he
ought
to
doe
many
things
contrary
to
the
name
of
Iesus
.
But
those
their
perswasions
would
not
serve
to
justifie
those
their
actions
.
Saint
Paul
confesseth
himselfe
to
have
been
[
e
](A11460-e29370-b)
e
1
Tim.
1.
13.
a
persecuter
,
and
blasphemer
,
and
injurious
for
so
doing
although
he
followed
the
guidance
of
his
owne
conscience
therein
;
and
to
have
stood
in
need
of
mercy
for
the
remission
of
those
wicked
acts
,
though
he
did
them
ignorantly
,
and
[
f
](A11460-e29400-b)
f
Act.
22.
3
,
4.
&
Phil.
3.
6.
out
of
z●ale
to
the
Law
.
The
reason
of
which
difference
is
,
that
which
I
touched
in
the
beginning
,
even
because
any
one
defect
is
enough
to
render
an
action
evill
;
and
consequently
a
defect
in
the
agent
may
doe
it
,
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
,
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
:
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
.
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
.
But
if
the
understanding
shew
the
right
way
,
and
the
will
take
a
wrong
:
then
the
fault
is
meerely
in
the
will
,
for
not
following
that
guide
which
God
hath
set
over
it
.
It
may
be
demanded
secondly
,
Whether
or
no
in
every
particular
thing
wee
doe
,
an
actuall
consideration
of
The
second
Question
resolved
;
the
lawfulnesse
and
expediency
there
of
be
so
requisite
,
as
that
for
want
thereof
we
should
sinne
in
doing
it
?
The
reason
of
the
doubt
is
,
because
otherwise
how
should
it
appeare
to
be
of
Faith
?
and
Whatsoever
is
not
of
faith
is
sinne
.
I
answer
,
First
,
that
in
matters
of
waight
and
worthy
of
consultation
,
it
is
very
necessary
that
the
apparant
cause
of
doubting
.
But
thirdly
,
that
in
such
small
and
triviall
matters
,
as
it
much
skilleth
not
whether
we
doe
them
or
no
or
whether
actuall
consideration
of
their
lawfulnesse
or
expediency
is
so
farre
from
being
requisite
,
that
it
would
rather
be
troublesome
and
incommodious
.
True
it
is
,
that
all
voluntary
actions
are
done
with
some
deliberation
,
more
or
lesse
:
because
it
is
the
nature
of
the
will
to
consult
with
the
understanding
in
every
act
else
it
should
be
irrationall
and
brutish
,
Yet
there
are
many
things
which
wee
daily
doe
,
wherein
[
a
](A11460-e29870-b)
a
Ratio
in
rebus
ma●isestis
non
inquiri●
,
sed
statim
judicat
.
Aquin.
1.
2.
qu.
14.
4.
ad
2.
the
sentence
of
the
understanding
is
so
quick
and
present
,
because
there
is
no
difficulty
in
them
;
that
they
seeme
to
be
,
(
and
are
therefore
sometimes
so
termed
)
actus
indeliberati
:
[
b
](A11460-e29920-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Aristot.
1.
Mag.
Moral
.
18.
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
.
For
the
doing
of
every
of
which
it
were
[
c
](A11460-e29990-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristot
.
3.
Ethn
:
5.
a
ridiculous
servility
to
be
imposed
upon
men
,
if
they
should
be
tyed
to
a
district
examination
of
the
lawfulnesse
and
expediency
thereof
.
There
is
not
in
them
dignus
vindice
nodus
:
and
a
mans
time
ought
to
be
more
precious
unto
him
,
then
to
be
trifled
away
in
such
needlesse
and
minute
enquiries
.
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
,
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
,
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
;
so
as
they
may
be
said
to
be
of
faith
,
though
there
be
no
farther
actuall
or
particular
disquisition
used
about
them
.
A
very
needful
thing
it
is
the
whilst
,
for
Christian
men
to
endeavour
to
have
a
right
judgement
concerning
indifferent
things
:
without
which
it
can
scarcely
be
avoided
,
but
that
both
their
Consciences
will
be
full
of
distracting
scruples
within
themselves
,
and
their
conversations
full
of
unbrotherly
carriage
towards
others
.
The
third
Question
resolved
.
It
may
be
demanded
thirdly
,
Since
Whatsoever
is
not
of
faith
is
sinne
;
What
measure
of
Faith
,
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
.
There
is
most
an
end
a
Latitude
in
such
things
as
these
are
;
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
.
There
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
.
The
Apostle
useth
that
word
at
the
fifth
verse
,
(
[
a
](A11460-e30360-b)
a
Verse
5.
●ic
.
plenè
certus
sit
.
Heming
.
Let
every
man
be
fully
perswaded
in
his
owne
mind
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
it
is
a
metaphoricall
word
,
and
seemeth
to
be
borrowed
from
a
Ship
under
[
b
](A11460-e30400-b)
b
Quasi
plenis
velis
seratur
.
Piscat
.
in
Schol.
ad
Rom.
14.
5.
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
.
But
as
men
,
when
they
are
to
purchase
lands
,
will
desire
and
propose
to
have
as
good
assurance
as
by
learned
counsell
can
be
devised
;
but
yet
must
be
content
to
take
such
assurance
as
the
sellers
can
make
,
or
else
they
shall
make
but
a
few
markets
:
so
although
we
may
desire
(
ex
abundanti
)
a
full
assurance
of
faith
in
every
waighty
action
wee
shall
enterprise
;
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
.
Fides
Logica
is
not
to
be
expected
in
all
cases
:
in
some
,
and
those
the
most
,
Fides
Ethica
must
serve
the
turne
.
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
:
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
.
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
;
and
as
our
Saviour
sometimes
said
,
He
that
is
not
against
us
is
for
us
:
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
.
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
;
for
where
is
it
commanded
?
]
Whereas
they
ought
rather
to
argue
thus
,
[
This
I
have
good
warrant
to
doe
;
for
where
is
it
forbidden
?
]
Apply
this
now
a
little
to
those
Ceremonies
,
that
for
orders
sake
,
and
to
adde
the
greater
sol●mnity
to
sacred
actions
,
are
appointed
in
the
Church
;
Wearing
the
Surplize
,
bowing
at
the
name
of
the
Lord
JESUS
,
kneeling
at
the
holy
,
Communion
,
and
the
rest
.
Though
I
might
say
,
and
that
truly
,
that
th●se
also
are
commanded
even
by
divine
authority
in
genere
,
that
is
to
say
,
as
they
fall
within
the
compasse
of
decent
:
Ceremoni●s
,
by
vertue
of
that
grand
Ecclesiasticall
Canon
,
(
[
d
](A11460-e30730-b)
d
1
Cor.
14.
40.
Let
all
things
●e
done
honestly
and
in
order
;
)
and
that
even
in
spacio
too
they
are
commanded
by
the
authority
of
those
governors
whom
God
hath
set
over
us
,
and
to
whom
we
are
bound
in
conscience
,
and
by
vertue
of
Gods
commandement
to
yeeld
obedience
:
Yet
I
waive
all
this
for
the
present
,
because
it
is
not
so
direct
to
the
point
in
hand
.
Onely
I
aske
,
Where
are
any
of
these
things
forbidden
?
If
they
be
,
let
it
be
showne
:
and
that
not
by
weeke
collections
,
and
remote
consequences
,
which
are
good
for
nothing
but
to
engender
strifes
,
and
to
multiply
disputes
without
end
,
but
by
direct
and
full
evidence
either
of
Scripture-text
or
Reason
;
which
(
for
any
thing
I
know
)
was
never
yet
done
,
neither
(
as
I
verily
beleeve
)
will
ever
be
done
.
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
,
[
[
e
](A11460-e30880-b)
e
1
Tim.
4.
4.
Every
creature
of
God
is
good
,
[
f
](A11460-e30900-b)
f
Tit.
1.
15.
To
the
pure
all
things
are
pure
,
[
g
](A11460-e30920-b)
g
Rom.
14.
14.
I
know
nothing
is
o●
it selfe
uncleane
,
[
h
](A11460-e30940-b)
h
1
Cor.
6.
12.
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
.
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
.
It
may
be
demanded
fourthly
,
Suppose
a
man
would
fayne
doe
something
,
of
the
lawfulnesse
whereof
he
is
The
fourth
Question
.
not
in
his
conscience
sufficiently
resolved
;
whether
hee
may
in
any
case
doe
it
notwithstanding
the
reluctancy
of
his
Conscience
,
yea
or
no
?
As
they
write
of
[
a
](A11460-e31080-b)
a
Herodot
.
in
Cliô
;
Sen●c
.
3.
do
ira
.
21.
Cyrus
,
that
to
make
passage
for
his
Army
,
he
cut
the
great
river
Gyndes
into
many
smaller
chanels
,
which
in
one
entire
stream
was
not
passable
:
so
to
make
a
cleare
and
distinct
answer
to
this
great
question
,
I
must
divide
it
into
some
lesser
ones
.
For
there
are
sundry
things
considerable
in
it
;
whether
we
respect
the
Conscience
,
or
the
Person
of
the
doer
,
or
the
Action
to
be
done
.
As
namely
and
especially
,
in
respect
of
the
Conscience
,
whether
the
reluctancy
thereof
proceed
from
a
setled
and
stedfast
resolution
,
or
from
some
doubtfulnesse
only
,
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
;
of
he
be
under
the
command
,
and
at
the
appointment
of
another
?
And
in
respect
of
the
Action
or
thing
to
be
done
:
whether
it
be
a
necessary
thing
,
or
an
unlawfull
thing
,
or
a
thing
indifferent
and
arbitrary
?
Any
of
which
circumstances
may
quite
alter
the
case
,
and
so
beget
new
questions
.
But
I
shall
reduce
all
to
three
questions
:
whereof
the
first
shall
concerne
a
resolved
Conscience
,
the
second
a
doubtfull
conscience
,
and
the
third
a
scrupulous
conscience
.
The
First
Question
then
is
,
If
the
Conscience
be
firmly
resolved
,
that
the
thing
proposed
to
be
done
is
unlawfull
;
as
concerning
a
Resolved
conscience
,
answered
in
2.
conclusions
The
former
whether
it
may
then
be
done
,
or
no
?
Whereunto
I
answer
in
these
two
conclusions
.
The
first
Conclusion
.
If
the
Conscience
be
firmely
so
resolved
,
and
that
upon
a
true
ground
,
(
that
is
to
say
,
if
the
thing
be
indeed
unlawfull
,
and
judged
so
to
be
)
it
may
not
in
any
case
or
for
any
respect
in
the
world
be
done
.
There
cannot
be
sent.
dist.
39.
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
,
as
being
Gods
most
immediate
deputy
for
the
ordering
of
his
life
and
waies
.
[
b
](A11460-e31410-b)
b
Menand
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
heathen
man
could
say
.
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
,
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
:
nothing
at
all
regarding
the
secret
whisperings
,
or
murmurings
,
no
nor
yet
the
lowd
roarings
,
and
bellowings
of
their
owne
consciences
there
against
.
[
c
](A11460-e31500-b)
c
Pers.
Satyr.
5.
Stat
contra
ratio
,
&
secretam
gannit
in
aurem
.
It
doth
so
:
but
yet
they
turne
a
deafe
eare
to
it
,
and
despise
it
.
Wonder
not
,
if
when
they
out
of
the
terrours
of
their
troubled
consciences
shall
howle
and
roare
in
the
eares
of
the
Almighty
for
mercy
,
or
for
some
mitigation
at
least
of
their
torment
,
he
then
turn
a
deafe
eare
against
them
and
despise
them
.
[
d
](A11460-e31560-b)
d
Iam.
4.
17.
To
him
that
knoweth
to
doe
good
and
doth
it
not
,
to
him
it
is
sinne
,
James
4.
sinne
not
to
be
excused
by
any
plea
or
colour
:
But
how
much
more
inexcusably
then
is
it
sinne
to
him
,
that
knoweth
the
evill
he
should
not
doe
,
and
yet
will
doe
it
?
There
is
not
a
proner
way
to
[
e
](A11460-e31580-b)
e
Quod
sit
contra
conscientiam
aedificat
ad
geheunam
.
c.
28.
qu.
1.
Omnes
.
§.
ex
his
.
hell
,
then
to
sinne
against
conscience
.
[
f
](A11460-e31600-b)
f
Rom.
14.
22.
Happy
is
he
which
condemneth
not
himselfe
in
that
which
he
alloweth
:
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
,
whether
a
man
be
otherwise
sui
juris
▪
or
not
.
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
.
Gods
faithfull
servants
have
ever
beene
most
resolute
in
such
exigents
.
[
g
](A11460-e31670-b)
g
Dan.
3.
16-18
We
are
not
carefull
to
answer
thee
in
this
matter
;
(
belike
in
a
matter
of
another
nature
they
would
have
taken
care
to
have
given
the
King
a
more
satisfactory
,
at
least
a
more
respective
answere
:
but
in
this
matter
,
)
Be
it
knowne
to
thee
O
King
,
that
we
will
not
serve
thy
gods
.
[
h
](A11460-e31730-b)
h
c.
11.
qu.
3.
Quiresistit
.
ex
.
Augustino
.
Da
veniam
Imperator
,
&c.
You
know
whose
answers
they
were
.
If
we
be
sure
God
hath
forbidden
it
,
we
sinne
against
our
owne
consciences
if
wee
doe
it
,
at
the
command
of
any
mortall
man
whosoever
,
or
upon
any
worldly
inducement
whatsoever
.
That
is
the
first
Conclusion
.
The
second
is
this
.
If
a
man
be
in
his
conscience
fully
the
Later
.
perswaded
that
a
thing
is
evill
and
unlawfull
,
which
yet
in
truth
is
not
so
,
but
lawfull
;
the
thing
by
him
so
judged
unlawfull
,
cannot
by
him
be
done
without
sin
.
Even
an
erroneous
conscience
bindeth
thus
farre
,
that
a
man
cannot
goe
against
it
,
and
bee
guiltlesse
:
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
:
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
,
but
indifferent
,
so
as
they
may
either
be
done
or
left
undone
without
sinne
;
and
the
person
withall
bee
sui
juris
in
respect
of
such
things
,
no
superiour
power
having
determined
his
liberty
therein
:
then
,
although
hee
may
not
doe
any
of
these
things
,
by
reason
of
the
contrary
perswasion
of
his
conscience
,
without
sinne
;
yet
hee
may
without
si●ne
leave
them
undone
.
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
:
if
it
be
in
truth
lawfull
to
doe
every
of
these
things
,
(
as
I
make
no
question
but
it
is
,
so
they
be
done
with
sobriety
and
with
due
circumstances
,
)
yet
he
that
is
otherwise
perswaded
of
them
cannot
by
reason
of
that
perswasion
doe
any
of
them
without
sinne
.
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
:
therefore
he
that
judgeth
them
unlawfull
may
abstaine
from
them
without
sinne
,
and
so
indeed
he
is
in
conscience
bound
to
doe
,
so
long
as
he
continueth
to
be
of
that
opinion
.
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
,
as
he
can
by
no
possible
meanes
avoid
both
,
so
long
as
he
persisteth
in
that
his
errour
.
For
both
if
he
doe
the
thing
,
h●
goeth
against
the
perswasion
of
his
conscience
,
and
that
is
a
great
sinne
:
and
if
he
doe
it
not
,
either
he
omitteth
a
necessary
duty
,
or
else
disobeyeth
lawfull
authority
,
and
to
doe
either
of
both
,
is
a
sinne
too
.
Out
of
which
s●are
since
there
is
no
way
of
escape
but
one
,
which
is
to
rectifie
his
judgement
,
and
to
quit
his
pernicious
errour
:
it
concerneth
every
man
therefore
that
unfainedly
desireth
to
doe
his
duty
in
the
feare
of
God
,
and
to
keepe
a
good
conscience
,
not
to
be
too
stiffe
in
his
present
apprehensions
,
but
to
examine
well
the
principles
and
grounds
of
his
opinions
;
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
.
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
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
.
But
say
the
scales
hang
even
,
so
as
a
as
concerning
a
doubting
conscience
man
cannot
well
resolve
whether
way
he
should
rather
take
!
Now
he
is
[
a
](A11460-e32310-b)
a
—
animo
nunc
huc
,
nunc
fluctuatilluc
.
Virg.
Aeneid
.
10.
in
one
minde
,
by
and
by
in
another
;
but
constant
in
neither
:
right
S.
Iames
his
[
b
](A11460-e32340-b)
b
Iames
1.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
double
minded
man
.
This
is
it
we
call
a
doubting
conscience
:
concerning
which
the
second
question
is
,
what
a
man
ought
to
doe
in
case
of
doubtfulnesse
.
Perfect
directions
here
,
(
as
in
most
delib●ratives
)
would
require
a
large
discourse
:
because
there
are
so
many
considerable
circumstances
,
that
may
vary
the
case
;
especially
in
respect
of
the
cause
from
which
that
doubtfulnesse
of
minde
may
spring
.
Many
times
it
ariseth
from
meere
ficklenesse
of
minde
,
or
weakenesse
of
judgement
;
as
the
[
c
](A11460-e32460-b)
c
Ibid.
a
double
minded
man
is
wavering
in
all
his
wayes
;
and
S.
Paul
speaketh
of
some
that
were
like
[
d
](A11460-e32490-b)
d
Ephes.
4.
14.
2.
children
,
off
and
on
,
soone
wherryed
about
with
every
blast
of
doctrine
.
Sometimes
it
proceedeth
from
tendernesse
of
conscience
,
which
is
indeed
a
very
blessed
and
gracious
thing
:
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
.
Sometimes
it
may
proceed
from
the
probability
of
those
reasons
that
seeme
to
stand
the
Question
,
(
what
is
to
bee
done
where
the
conscience
is
doubtfull
?
)
I
answer
.
First
,
that
if
the
doubtfulnesse
be
not
concerning
the
lawfulnesse
of
any
of
the
things
to
be
done
considered
answered
in
3.
Conclusions
:
the
1.
simply
and
in
themselves
,
but
of
the
expediency
of
them
as
they
are
compared
one
with
another
;
(
as
when
of
two
things
proposed
at
once
,
wherefore
one
must
,
and
but
one
can
be
done
,
I
am
sufficiently
perswaded
of
the
lawfulnesse
of
either
,
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
[
a
](A11460-e32740-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
3.
Ethic.
5
matter
be
of
waight
and
worth
the
while
,
hee
should
doe
well
to
make
spirituall
Pastor
,
if
he
be
a
man
meetly
qualified
for
it
,
)
resolving
to
rest
upon
his
judgement
,
and
to
follow
his
direction
.
Or
if
the
matter
be
of
small
moment
,
he
may
then
thirdly
doe
whether
of
both
he
hath
best
liking
to
:
(
as
the
Apostle
saith
in
one
particular
case
,
and
it
may
be
applyed
to
many
more
,
[
b
](A11460-e32810-b)
b
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
hath
not
been
negligent
to
use
all
[
c
](A11460-e32830-b)
c
Non
ti●i
imputabitur
ad
●ulpa
,
quod
in
vitus
ignoras
.
Augustin
.
de
nat.
&
grat
.
requisite
diligence
to
informe
himselfe
aright
,
God
will
accept
of
his
good
intention
therein
,
and
pardon
his
errour
,
if
hee
shall
be
mistaken
in
his
choyce
.
But
secondly
,
If
the
question
be
concerning
the
very
lawfulnesse
of
the
thing
it
s●lfe
,
whether
it
may
be
lawfully
the
second
;
done
,
or
no
;
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
in
sundry
other
doubtfull
cases
in
morall
divinity
:
in
such
a
case
the
person
(
if
he
be
sui
juris
,
)
is
certainly
bound
to
[
a
](A11460-e32960-b)
a
Nilsaciendum
,
de
quo
dubites
sit
necne
rectè
factum
.
Ci●
.
hb.
1.
de
Ossic.
forbeare
the
doing
of
that
thing
of
the
lawfulnesse
where
of
he
so
doubteth
:
and
if
he
forbeare
it
not
,
he
sinneth
.
It
is
the
very
point
the
Apostle
in
this
verse
intendeth
to
feach
;
and
for
the
confirming
whereof
he
vowcheth
this
Rule
of
the
Text
:
He
that
doubteth
,
saith
he
,
is
damned
if
he
eate
;
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
condemned
of
his
owne
conscience
;
because
hee
doth
that
willingly
where
of
he
doubteth
,
when
he
hath
free
liberty
to
let
it
alone
,
no
necessity
urging
him
thereunto
.
And
the
reason
why
he
ought
rather
to
forbeare
then
to
adventure
the
doing
of
that
whereof
hee
doubteth
,
is
,
because
in
doubtfull
cases
wisedome
would
that
the
safer
part
should
be
chosen
.
And
that
part
is
safer
,
which
if
we
chuse
,
wee
are
sure
wee
shall
doe
well
;
then
that
,
which
if
we
chuse
,
wee
know
not
but
wee
may
doe
ill
.
As
for
example
,
in
the
instances
now
proposed
.
If
I
doubt
of
the
lawfulnesse
of
Vsu●y
,
or
of
marrying
after
divorce
,
I
am
sure
that
if
I
marry
not
,
nor
let
out
my
money
,
I
shall
not
sinne
in
so
abstaining
:
but
if
I
shall
doe
either
of
both
doubtingly
.
I
cannot
be
without
some
feare
lest
I
should
sin
in
so
doing
;
and
so
those
actions
of
mine
being
not
done
in
faith
,
must
needs
be
sinne
,
even
by
the
Rule
of
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
For
whatsoever
is
not
of
faith
is
sinne
.
But
then
thirdly
,
if
the
liberty
of
the
agent
be
determined
by
the
command
of
some
superiour
power
to
the
third
.
whom
he
oweth
obedience
;
so
as
he
is
not
now
sui
juris
ad
hoc
,
to
doe
or
not
to
doe
at
his
owne
choyce
,
but
to
doe
what
he
is
commande
this
one
circumstance
quite
altereth
the
whole
case
,
and
now
he
is
bound
in
conscience
to
doe
the
thing
commanded
;
his
doubtfulnesse
of
mind
whether
that
thing
be
lawfull
or
no
,
notwithstanding
.
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
:
but
not
so
where
he
is
not
left
to
his
owne
liberty
.
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
.
If
they
that
are
over
them
have
determined
it
one
way
;
it
is
not
thenceforth
any
more
at
their
choyce
,
whether
they
will
take
that
way
or
the
contrary
,
but
they
must
go
the
way
that
is
appointed
them
without
gainsaying
or
grudging
.
And
if
in
the
deed
done
at
the
command
of
one
that
is
endued
with
lawful
authority
there
be
a
sinne
,
it
must
goe
on
his
score
that
requireth
it
wrongfully
,
not
on
his
that
doth
but
his
duty
in
obeying
.
A
Prince
commandeth
his
Subjects
to
serve
in
his
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
:
yet
may
the
subject
for
all
that
fight
in
the
quarrell
,
yea
he
is
bound
in
conscience
so
to
doe
,
nay
he
is
deep
in
disloyalty
and
treason
if
he
refuse
the
service
,
whatsoever
pretensions
he
make
of
conscience
for
such
refusall
:
Neyther
need
that
feare
trouble
him
lest
he
should
bring
upon
himself
the
guil●
of
innocent
blood
;
for
the
blood
that
is
unrighteously
st.
de
div.
Reg
jur
.
shed
in
that
quarrell
,
he
must
answer
for
,
that
set
him
on
worke
,
not
he
that
spilt
it
.
And
truly
it
is
a
great
wonder
to
mee
,
that
any
man
indued
with
understanding
,
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
.
Whatsoever
is
commanded
us
by
those
whom
God
hath
set
over
us
,
either
in
Church
,
Common-wealth
,
or
Family
,
(
[
b
](A11460-e33420-b)
b
Bernard
de
p●ecept
.
&
disp●nsat
.
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
,
then
as
if
God
himselfe
had
commanded
it
:
because
God
himselfe
hath
commanded
us
to
[
c
](A11460-e33450-b)
c
Rom.
13.
1.
obey
the
higher
powers
,
and
to
[
d
](A11460-e33470-b)
d
1
Pet.
2.
13.
submit
ourselves
to
their
ordinances
.
Say
it
be
not
well
done
of
them
to
command
it
:
Sed
enim
quid
hoc
refert
tud
?
saith
he
;
What
is
that
to
thee
?
Let
them
looke
to
that
whom
it
concerneth
:
Tolle
quod
tuum
est
,
&
vade
:
Doe
thou
what
is
thine
owne
part
faithfully
,
and
never
trouble
thy selfe
further
.
Ipsum
quem
pro
Deo
habemus
,
tanquam
Deum
in
his
quae
apertè
non
sunt
contra
Deum
,
●andire
debemus
;
Bernard
still
.
Gods
Vice-gerents
must
bee
heard
and
obeyed
in
all
things
that
are
not
manifestly
contrary
to
the
revealed
will
of
God
.
But
the
thing
required
is
against
my
conscience
,
may
Sundry
objections
removed
:
the
first
;
some
say
;
and
I
may
not
goe
against
my
conscience
,
for
any
mans
pleasure
.
Judge
I
pray
you
what
perversnesse
is
this
,
when
the
blessed
Apostle
commandeth
thee
[
a
](A11460-e33560-b)
a
Rom.
13.
5.
to
obey
for
conscience
sake
,
that
thou
shouldst
disobey
,
and
that
for
conscience
sake
too
:
He
chargeth
thee
upon
thy
conscience
to
be
subject
;
and
thou
pretendest
thy
conscience
to
free
thee
from
subjection
.
This
by
the
way
;
now
to
the
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
.
For
doubting
properly
is
[
b
](A11460-e33640-b)
b
Isido●
.
motu●
indifferens
in
utramque
parteni
contradictionis
;
when
the
mind
is
held
[
c
](A11460-e33660-b)
c
Du●ius
,
incertus
quasi
d●arum
viarum
.
Isid
10.
Etym.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
suspence
betweene
two
wayes
,
uncertaine
whether
of
both
to
take
to
;
when
the
scales
hang
even
(
as
I
said
before
)
and
in
aequilibrio
,
without
any
notable
propension
or
inclination
to
the
one
side
more
then
to
the
other
.
And
surely
where
things
hang
thus
even
,
if
the
waight
of
authority
will
not
cast
the
scale
either
way
;
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
.
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
.
But
that
which
is
done
dubitanto
conscientid
,
the
conscience
of
the
doer
only
doubting
of
it
and
no
more
;
that
is
intruth
no
more
against
a
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
:
according
to
those
qualifications
which
it
may
receive
from
other
respects
and
circumstances
.
If
the
conscience
have
already
passed
a
judgement
upon
a
thing
,
and
condemned
it
as
simply
unlawfull
;
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
:
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
:
hee
may
not
obey
the
Magistrate
:
yet
let
him
know
thus
much
withall
,
that
he
sinneth
too
in
disobeying
the
Magistrate
;
from
which
sinne
the
following
of
the
judgement
of
his
owne
conscience
cannot
acquite
him
.
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
,
nor
against
it
,
but
hee
shall
sinne
.
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
,
but
have
not
as
yet
passed
a
peremptory
judgement
against
it
,
(
yea
although
But
you
will
yet
say
,
that
in
doubtfull
cases
the
safer
part
is
to
be
chosen
.
So
say
I
too
;
and
am
content
that
the
Second
;
rule
should
decide
this
question
:
onely
let
it
be
rightly
applyed
.
Thou
thinkest
it
safer
,
where
thou
doubtest
of
the
unlawfulnesse
,
to
forbeare
then
to
doe
:
as
for
example
,
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
were
left
meerely
to
thine
owne
liberty
.
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
.
If
authority
command
thee
to
kneel
,
which
whether
it
be
lawfull
for
thee
to
doe
,
or
not
,
thou
doubtest
;
it
cannot
chuse
but
thou
must
needs
doubt
also
,
whether
thou
maist
lawfully
disobey
,
or
not
.
Now
then
here
apply
thine
owne
Rule
,
In
dubiis
pars
tutior
,
and
see
what
will
come
of
〈◊〉
Judge
,
since
thou
canst
not
but
doubt
in
both
cases
,
whether
it
be
not
the
safer
of
the
two
,
to
obey
doubtingly
,
then
to
disobey
doubtingly
.
[
a
](A11460-e34170-b)
a
Gregor.
Tene
certum
,
demitte
incertum
,
is
S.
Gregory
his
rule
:
where
there
is
a
oertainty
,
and
an
uncertainty
,
let
the
uncertainty
goe
,
and
hold
to
that
which
is
certaine
.
Now
the
generall
is
certaine
,
that
thou
art
to
obey
the
Magistrate
in
all
things
not
contrary
to
the
will
of
God
;
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
,
and
hold
thee
to
that
which
is
certaine
;
and
obey
.
But
thou
wilt
yet
alleage
,
that
the
Apostle
here
condemneth
the
doing
of
any
thing
,
not
onely
with
a
gainsaying
,
the
Third
;
but
even
with
a
doubting
conscience
:
because
doubting
also
is
contrary
to
faith
;
and
he
that
doubteth
is
even
for
that
condemned
,
if
he
eate
.
Oh
beware
of
misapplying
Scripture
!
it
is
a
thing
easily
done
,
but
not
so
easily
answered
.
I
know
not
any
one
gap
that
hath
let
in
more
and
more
dangerous
errours
into
the
Church
,
then
this
:
that
men
take
the
words
of
the
sacred
Text
fitted
to
particular
occasions
,
and
to
the
condition
of
the
times
wherein
they
were
written
;
and
then
apply
them
to
themselves
and
others
as
they
finde
them
,
without
due
respect
had
to
the
differences
that
may
be
betweene
those
times
and
cases
,
and
the
present
.
Sundry
things
spoken
in
Scripture
agreeably
to
that
infancy
of
the
Church
,
would
sort
very
ill
with
the
Church
in
her
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
.
Thus
the
Constitutions
that
the
Apostles
made
concerning
Deacons
and
Widowes
in
those
primitive
times
,
are
with
much
importunity
,
but
very
importunely
withall
,
urged
by
the
Disciplinarians
:
And
sundry
other
like
things
I
might
instance
in
of
this
kinde
,
worthy
the
discovery
,
but
that
I
feare
to
grow
tedious
.
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
:
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
.
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
:
there
the
Apostolicall
directions
will
not
hold
in
the
same
absolute
manner
,
as
they
were
delivered
to
those
whom
they
then
concerned
;
but
onely
in
the
equity
of
them
,
so
far
forth
as
the
cases
are
alike
,
and
with
such
meete
qualifications
and
mitigations
,
as
the
difference
of
the
cases
otherwise
doth
require
.
So
that
a
man
ought
not
out
of
private
fancy
,
or
meerely
because
he
would
not
bee
observed
for
not
doing
as
others
doe
,
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
:
which
was
the
case
of
these
weake
ones
among
the
Romanes
,
for
whose
sakes
principally
the
Apostle
gave
these
directions
.
But
the
authority
of
the
magistrate
intervening
so
altereth
the
case
,
that
such
a
forbearance
as
to
them
was
necessary
,
is
to
as
many
of
us
as
are
commanded
to
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
you
will
yet
say
,
(
for
in
point
of
obedience
m●n
are
very
loath
to
yeeld
,
so
long
as
they
can
finde
any
and
the
Fourth
.
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
;
that
so
we
might
render
them
obedience
with
better
cheerefulnesse
.
How
willing
are
we
sinfull
men
to
l●ave
the
blame
of
our
miscariages
any
where
rather
then
upon
our selves
!
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
,
their
failing
cannot
in
the
meane
time
●xcuse
thy
disobedienoe
.
Although
I
thinke
it
would
prove
a
hard
tas●e
,
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
.
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
,
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
.
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
,
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
,
and
not
disposed
to
stretch
their
wirs
to
cavill
at
things
established
.
And
thus
much
of
the
second
Question
,
touching
a
doubting
conscience
:
whereon
I
have
insisted
the
longer
,
because
it
is
a
point
both
so
proper
to
the
Text
,
and
where
at
so
many
have
stumbled
.
There
remaineth
but
one
other
Question
,
and
that
of
farre
smaller
difficulty
;
What
is
to
be
done
,
when
the
as
concerning
a
scrupulous
Conscience
.
conscience
is
scrupulous
?
I
call
that
a
scruple
,
when
a
man
is
reasonably
well
perswaded
of
the
lawfulnesse
of
a
thing
,
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
;
especially
if
they
be
tender
conscienced
withall
:
and
they
are
much
encreased
by
the
false
suggestions
of
satan
;
by
reading
the
bookes
,
or
hearing
the
Sermons
,
or
frequenting
the
company
of
men
more
strict
,
precise
,
and
austere
in
sundry
points
,
then
they
need
or
ought
to
be
;
and
by
sundry
other
meanes
which
I
now
mention
not
.
Of
which
scruples
it
behooveth
every
man
,
first
,
to
be
wary
that
he
doe
not
at
all
admit
them
,
if
he
can
chuse
:
or
,
if
he
cannot
wholy
avoid
them
,
that
secondly
he
endeavour
so
farre
as
may
be
to
eject
them
speedily
out
of
his
thoughts
,
as
satans
snares
,
and
things
that
may
breed
him
worser
inconveniencies
:
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
.
And
this
he
may
doe
with
a
good
conscience
,
not
onely
in
things
commanded
him
by
lawfull
authority
,
but
even
in
things
indifferent
and
arbitrary
,
and
wherein
hee
is
left
to
his
owne
liberty
.
Much
more
might
have
beene
added
for
the
farther
both
declaration
and
confirmation
of
these
points
.
But
The
Conclusion
.
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
.
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
,
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
:
and
the
most
,
and
most
materiall
of
those
directions
,
have
beene
here
and
there
occasionally
touched
in
that
which
hath
been
delivered
already
:
in
which
respect
I
may
the
better
spare
that
labour
.
Beseech
we
God
the
Father
of
our
Lord
Jesus
Christ
so
to
endue
us
all
with
the
grace
of
his
holy
Spirit
,
that
in
our
whole
conversations
we
may
unfainedly
endeavour
to
preserve
a
good
conscience
and
to
yeeld
all
due
obedience
to
him
first
,
and
then
to
every
Ordinance
of
man
for
his
sake
.
Now
to
this
Father
,
Son
,
and
blessed
Spirit
,
three
persons
,
and
one
eternall
God
,
be
ascribed
all
the
Kingdome
,
the
power
,
and
the
glory
,
both
now
and
for
evermore
.
Amen
.
FINIS
.