CHAP. I. The opening of the Text.

THe Apostle , in this Chapter , makes answere to some questions , which the Corinths had by Letter propounded vnto him , and that specially concerning matter of marriage : and he giues his directions , first , indefinitely , to the vnmarried , married ; and all sorts of persons in the former part of the Chapter ; then specially and particularly to Virgins , from the 26. Verse to the 39. to Widowes in the two last Verses . To Virgins he addresseth his counsell in this order , first , in a briefe preface , declaring the purport of his words , viz. that hee did not giue a precise Commandement , as of a thing that bound the conscience strictly , but alone aduice and counsell , as of a thing most fit and commodious . Secondly , he propoundeth his counsell in the 26. Verse , which comes to this purpose ; That it is good for a man and woman , in regard of the necessitie and distresse , to which in this present life they are subiect , to forbeare marriage , and to continue in Virginitie . Lastly , he amplifieth and inlargeth this matter , more fully explicating himselfe , which explication hee begins in the former Verse and this , interrupts by a pertinent digression in the three following Verses : and lastly , goes on in , and finisheth in the fiue next .

Here then the Apostle is about to make his meaning so manifest ( in that disswasion from marriage , which formerly he had vsed ) that no occasion of hurt might grow from the mistaking thereof . And as in the former Verse he had aduised men , neither to be wearie of marriage , if they were married ; nor yet to bee couetous of it , if they were loose ; so here he shewes , in what respects he discounselleth it , viz. ( first , negatiuely ) not as a sinne ( nay , he plainely confesseth the lawfulnesse of it , saying , If thou ( being a man ) shalt marry , thou sinnest not ; and if a Virgin marry , she sinneth not ) but ( secondly , affirmatiuely ) as a matter of more outward and bodily trouble ; for such , saith he , shall haue trouble in the flesh : but , saith he , I spare you ; that is , I will not vse more earnestnesse to disswade you from that , that most men are vnwilling to be disswaded from . To spare , is not to presse them ouer-hard to that , whereto they would not bee drawne , without some backwardnesse . The thing then that the Apostle deliuers in this verse , is in effect this , That marriage is not to be forborne , as a matter sinfull , but troublesome , and virginitie to be imbraced , not as a state of life more holy , but alone more easefull ; and that he disswadeth marriage , not as if it were in any sort to bee reputed vnlawfull to marrie , but alone , because it is commonly attended vpon with more difficulties then single life ; in which regard also he forbeareth to vrge the forbearance of it any thing earnestly . Now wee haue Pauls meaning , let vs see what instructions his words will yeeld vs .

CHAP. II. Containing the first instruction .

Doct. 1 ANd first , from Pauls so plaine and precise disauowing of any conceite of the vnlawfulnesse of matrimony , and endeuouring carefully and expressely to preuent such an opinion , we may informe our felues thus much , That it behoueth men to take heed of accounting those things sinfull or vnlawfull that bee not so . No man must make more faults then God makes . Our iudgement should be alwaies so cleare and sound , that we might esteeme of things as they be , and call that lawfull which is lawfull , as well as that wicked which is wicked : and as in the tribunall of humane Iustice , a guiltlesse man must not bee sentenced as guiltie : So at the barre of humane reason , a faultlesse action must not bee wrongly burdened with the censure of faultinesse . Whosoeuer reades this text , will yeeld this point : yet wee shall haue it made good by a voyce from Heauen , Acts 19.15 . viz. that that was spoken to Peter in his trance , That that God hath cleansed , cal not thou common . The Lord had remoued the distinction of meates ( in regard of conscience to him-ward ) which was of force vnder the Leuiticall Law . That Peter might be informed of this needfull truth , whereof he was yet ignorant , he is bidden ( in a Vision wherein all manner of beasts were offered to him being hungry ) to kill and eate : hee refuseth , because the things were such as the Law condemned for vncleane and common . The voyce tels him the second time , that it was not for him to make that common , which God had made cleane . Loe how the cleannesse or vncleannesse of things is not to bee ordered by mans authoritie , no , not by the authoritie of Peter himselfe , so that a man would wonder how hee that calleth himselfe the successor of Peter , should aduenture to do that , which to Peter himselfe is prohibited . And what was the sinne for which the Pharises are taxed by the Lord ? Matt. 15.2 . &c. was it not this ? that they would needs deeme it a great fault and pollution , to eate meate without washing of hands first ; whereas the Lord in his Law , had neuer forbidden such eating . The point is vndeniable , and needeth no more proofe ; there is a negatiue superstition ( consisting of Touch not , taste not , handle not , &c. that is , Do not this and that , for feare of offending God , and hurting your soule , though the Lord haue neuer condemned it ) as well as an affirmatiue superstition , standing in Doe this , or do that , that you may please God , and benefit your soule . That wee may be more careful to auoyd the fault of coyning faults , let vs consider , what euils will insue from such mistaking .

Reas. 1 First , by this meanes a man shall vnnecessarily cumber himselfe , and by fretting his owne conscience , make his life vncomfortable , and his soule more vnable to serue God with ioyfulnes in a good conuersation . If a seruant put gyues or irons vpon his owne legs , he cannot goe forward nimbly in his Masters businesse : So if a Christian doe shackle his owne conscience , hee cannot with chearefulnesse performe the wil of God in holinesse of liuing : For to him that accounts a thing sinfull , to him it is sinne , as the Apostle faith , Rom. 14.14 . And so it will often come to passe , that if he doe it not , he shall sinne in one regard ; if hee doe it , he shall sinne in another regard , as being perswaded that it is sinfull . Thus doth a man cast himselfe ineuitably vpon a necessitie of sinning , and so vpon vnquietnesse , perplexitie , and much inauoydable miserie , to the great trouble , not of himselfe alone , but of others also , with whom he liueth , to whom his intangled conscience will not suffer him to performe his duty with loue and readinesse , as hee ought to doe .

Secondly , by this meanes a man shall feede his owne self-conceitednesse , and cause his heart to bee still swelling bigger and bigger in high imaginations of himselfe : and vnlesse the Lord bestow some paines to keepe him downe by diuers aduersities and temptations , hee will quickly grow to such a dotage , as to bee little lesse then inamored of himself , admiring and applauding his owne abilitie to iudge and discerne of things aboue other men , whom hee will repute , as very dim-sighted or starke blind , because they cannot see so farre , as he conceits himselfe to see . Error in this kinde , must needs nourish pride , because in not knowing , a man thinkes he knowes more then other of his neighbours .

Thirdly , by so mis-taking , a man is made apt ( which is a necessarie consequent of pride ) to censure other men , to thinke hardly of them , to condemne them , as persons vtterly recklesse and vnconscionable , as if they regarded not at all what they did , because it stands not with their minds , to runne in so narrow a line , as himselfe runneth in . Thus in Pauls time , the men that would not eate , were alwaies forward to iudge and condemne those that would eate . For when a man , out of an erring conscience , forbeareth those things , in which another vseth his libertie , he must either condemne himselfe , or another , or else leaue another wholly to God : self-loue will not suffer men to blame themselues , selfe-conceitednesse will not suffer them to referre the matter wholly to God : wherefore of necessitie ( in the most part of men ) iudging , condemning , censuring , and hard conceites must follow thereupon .

Last of all , this making of new sinnes doth offer most palpable violence to Christian libertie , and is as direct an impeachment of that inward spirituall freedome , which Christ hath procured to the consciences of his people , as any can be in the world . These erroneous opinions inthrall the conscience , and bring it in slauerie ; they tye it , where God tyes it not ; they doe as it were , hedge and ditch in a part of that Commons , which God would haue lye open , and suffer not the conscience to enioy so large a walk as God hath allowed : they doe , in a sort , impale , or imparke the soule , and after a sort , cub it vp , that it cannot in many cases enioy that content , peace , and comfort , nor performe that seruice , homage and duty , which it ought to enioy or performe . So hath Christ wrong , in that his seruants are not permitted to partake of the freedome that he hath allotted them ; and God is wronged also , in that error takes vpon it to be wiser and iuster then hee ; and darkenesse will make it selfe beleeue , that it hath discouered more , then light it selfe did discouer ; and a blind person will beare himselfe bold , in the place of a guide and leader in the way . All these mischiefes insue , vpon the reputing of sinlesse things sinfull , and therefore it is not without iust reason , that our Apostle is so plaine and expresse in this matter ; He sinneth not : She sinneth not .

CHAP. III. Containing the vse of the point .

Vse . LEt vs therefore be admonished , to take heede to our selues that we offend not in this hand . Beloued , there are two extremities much to bee shunned , and happie ( most happie ) were wee all , if the Lord would vouchsafe to assist vs with so much light and grace , that all of vs might be able to shun both twaine of them . The one extreme is ( out of a vast , wide , retching , and extending conscience ) to deeme any thing lawfull , vnlesse it be as palpable ( as the Prouerbe hath it ) as the nose in a mans face , and as manifest , as the Sunne shining in his brightnesse . This loosenesse , this licentiousnesse , this striuing to make all things seeme lawfull , that any way please affection , and may bring with them , ease , pleasure , and commodity , is the much more dangerous extremitie , causing some men to defend , and practise they care not what , worshipping of Images , common swearing , the vse of Inchantments , trauelling and profane sporting on the Lords day , and diuers more abominations against euery Commandement . But there is also another extremitie , which clogs a man with scrupulousnes , so as he starts back almost from euery thing , as if it were a sinne , and becomes so timorous and doubting , that hee dares scarce aduenture vpon any action , if it be not on the other side as cleare , as the Sunne in his Noone-height . The one of those is like a carelesse man , that beleeues euery man who speakes him faire , though bee a very coozener ; the other is like a suspicious and distrustfull man , that will beleeue no man , be he neuer so plaine and vpright . Though this latter be the lesse dispraiseable extreme , yet without doubt it is a great fault , the breeder of many wofull euils , being commonly the testimony of an vnstayed , and insufficient iudgement , ouer-ruled by preiudice and by passion . Therefore you are as well to bee dehorted from the one of these euils , as the other ; which though you haue not , perhaps , so well considered of heretofore , yet now let the Apostles words make you take diligent heede vnto it . It is an offence against God , a wrong to thy selfe , an hindrance to thy comfort and seruiceablenesse , a gawling to thy conscience , and a procurer of much vnhappines : to conceiue falsly within thy self of any thing , This is not lawfull ; If I do this , I shall sin against God , when indeed thou shalt not sinne ; as to conceine falsely , This is lawfull for me ; This I may do , when indeed thou mayest not do it . Know now , that both these are by-paths , both are out-strayings , and that in the wildernesse of this World , thou mayest as quickly , and wel-neere as dangerously wander in the one of these wayes , as the other ; and therfore be thou as carefull and desirous , not to step awry in the one , as in the other path . I presse this the rather , because I haue obserued in experience , that many men become irreclaimeable , in regard of this scrupulousnesse , out of a conceite they haue , that there is little or no danger in it . But they are deceiued ; A man may hurt himselfe , offend his brethren , dishonour God , trouble the world , and cast himselfe to hell , by strayning at Gnats , as well as by swallowing Camels . To doe a thing , in many cases is no sinne , neither is it a sinne to forbeare ; but to condemne a thing not worthy to be condemned , to stretch ones wits , to make a lawfull thing seeme wicked , and to be stiffe in such a forbearance , this is alwaies naught , and alwaies dangerous . What mischief hath come into the world , by making marriage a sin to some men , to whom it was no sinne ? How hath the world bin pestered with troubles and contentions about things of no moment , because some men would not , or could not see , that lawfull things were lawfull ? In a word , I know not whether the Church of God doe not as much smart and bleed , by the wounds that scrupulousnesse giues her , as by those which vnconscionablenesse giues her . Oh that once she might bee cured of both at once !

And that you may the better preserue your selues from such mistaking , Directions to keepe our selues from making no sinnes , sinnes : first , generall . I will deliuer some few directions ; first generall ; then speciall . In generall obserue these fiue Rules :

First , in iudging of points controuerted , let a man place his mind in a flat indifferencie , and make it meerely neutrall ; for if a man shall bend his wil and affections one way , desiring for some respect , to haue this part rather true , then that in a matter questioned ; this desire will carry him away , as the bias doth the bowle , many times against the truth . Vnequall ballances will doe wrong in weighing , though the weights bee equall .

Secondly , when the mind is brought to this perfect neutralitie , passe not sentence hastily , but vpon serious deliberation , taking aduice ( if by any meanes occasion serue ) whether by reading or conference , as wel , as much , as often , with those that hold on the one side , as on the other . He that speaketh first , is commonly righteous , but his neighbour commeth after , and findeth him out : He shall neuer be an indifferent Iudge betwixt party and party , that is loth to heare the allegations of the one side , and willing to heare all that can be alleaged on the other ; neither shall he euer discerne aright betwixt opinion and opinion , that is glad to bee acquainted with any reasons that may make for the one opinion , but if discontented ( at least not very well pleased ) if hee heare that contradicted , and the contrary maintained .

Thirdly , Hearken to all such distinctions and limitations , as haue ground and warrant out of Scripture : for as the cause of licentiousnesse is , for the most part , a boldnesse to frame distinctions or limitations , without ground from the written Word ; so scrupulousnesse doth commonly arise from hence , that men either heed not , or will not yeeld vnto those distinctions and limitations , which God himselfe hath led vs vnto in his Word .

Fourthly , let nothing be counted a sin , which Scripture doth not condemne as a sinne , and what the Word ( the rule of truth and falsehood ) doth not shew vs to be vnlawfull , that let vs hold to be lawfull . Safely may one conclude in all manner of actions , I will take that as warrantable , against which I find nothing written . Yea verily , it is more then a probable reason , the Word of God hath left a thing in such doubtful sort , that many godly , vertuous , and learned men doe thinke it lawfull , and therefore I will incline rather to thinke it lawfull , then otherwise : for hardly would it stand with Gods goodnes , to leaue sinnes so doubtfully discouered , as that wise and godly men , when the matter commeth to discussing , should not be able to see the sinfulnesse thereof .

Fifthly , beware of suffering preiudice , example , humour , to sway you , in iudging the lawfulnesse or vnlawfulnesse of things . Bee ready in matters controuerted , to change opinions , to thinke otherwise then thou hast thought , otherwise then thou hast been long knowne to think , otherwise then men of great esteeme with thy selfe haue thought ; and beware that choller and melancholy doe not dazle thine eyes ; and to that end , if thou beest inclined to either of these humours , bee afraid of them , and yeeld lesse to thine authoritie because of them : for stiffenesse in opinions ( a fruit commonly of the three forenamed things ) is nothing praise-worthy . Constancy in expresse truths is a notable vertue ; peremptorinesse in matters not plainely reuealed , is a vice , and not a vertue .

And these be fiue generall Rules , which will conduce much to the true freedome of the iudgement . I will adde as many more speciall Rules , which are these .

Firt , 2. Speciall . example of good men in Scripture doe not bind conscience , but onely ( supposing them not contradictorie to precepts ) warrant it ; they doe not make a thing needfull , or sinfull , but alone declare it indifferent and lawfull : so , what I can shew some godly man in Scripture to haue done before me ( no precept being for , or against it ) that ( not I must doe , or else I sinne , but ) I may doe without sinne . Abraham made a great feast at the weaning of Isaac ; yet is no father bound so to doe , though any wealthy father may doe so , if he please . Our Sauiour being inuited to a Wedding feast , did goe to it ; yet is no man tyed to doe so , but alone allowed . When our Sauiour preached solemnely in the Synagogue at Nazareth , it is noted , that he stood vp to reade , opened the booke , read the portion of Scripture out of the booke which he minded to speake of , then shut the booke againe , and sate downe , and spake vnto them : yet to these particularities is no mans conscience bound in preaching , but hee may , if he will , sit in reading his Text , or if hee will , he may say it without booke , and not reade it , and may stand vp and interpret , and apply it . So in many other particulars . In this case the Scriptures are cleare ; Rom. 3.20 , 4.15 . By the Law commeth the knowledge of sinne . And againe : Where there is no Law , there is no sinne . Now the Law is a commandement of some person , that hath power to command , and not an action of any man vnder authority . This rule is of admirable vse , in iudging of things : for many a man doth clog vp his conscience , by binding himselfe to meere examples , 1. Cor. 15.56 . whereas the strength of sinne is the Law .

Secondly , humane inuentions are not therefore vnlawfull in the formes , order , circumstances , solemnitie of Diuine Seruice or worship , because they are meere humane inuentions , vnlesse in some other respect , some sinfulnesse bee found in them , no , nor though some kind of signification bee aimed at in them . For example , In some Churches I haue seene a Flowre set vp by the houre-glasse on the Pulpit , to expresse this conceite , that the preaching of the Word is euen the Flowre of the place , yet cannot thinke any man so scrupulous , as to thinke it vnlawfull . In other Churches , hath a Lanthorne been fairely ingrauen ouer the Pulpit , with this word aboue , Thy Word is a Lanthorne to my feete ; yet I hope no sinne committed . In most Churches of great Townes , you shall see the Bible held vp with an Eagle ; ( no question , at the first this was done , to expresse some conceite of Gods carrying his Word vpon Eagles wings ) yet I neuer heard man that found fault with that Image in the seruice of God . So in swearing , wee vse to lay our hands vpon the Bible , and to kisse the Bible , in token of that reuerence we owe to him , by whom we sweare according to the contents of that Booke ; yet no man that I know , hath picked a quarrell with this vsage , although an oath be well knowne to be a worthy seruice of God , if it be duly performed . So you may note a solemnitie in swearing , vsed by Abraham and Iacob , of putting the hand vnder the thigh . So there was a solemnitie accustomed in reading the Law , Nehem. 8.5 , 6. which the Law it selfe did neuer prescribe . For when the Priest opened the booke , all the people stood vp , then did Ezra blesse God with a loud voyce , then did the people bow downe their heads and worship : surely such standing vp , such blessing , such bowing downe is no where commanded in the bookes of Moses , neither any where else , yet no man will say , they were sinfull . So had the Iewes Synagogues in their Cities , and portions to be read out of the Law and Prophets , some on such a day , some on such a day ; yet for these the Law taketh none order at all , neither for all that did the Iewes sinne in hauing Synagogues , and the Word in such order read in them . So in the manner of celebrating the Passeouer , the Iewes had diuers orders , by name these ; first , that they should neither stand , nor sit vpright , but lie along vpon beds , to signifie their present securitie , that eate it at leasure , not in haste , as at the first ; secondly , that the Master of the feast in the end of the Supper , should take a loafe and break it , and blesse , & them distribute to all those that were present , and also should take Wine , and blesse , and distribute to al that were present ; thirdly , to wash their feet in that supper ; fourthly , to sing an Hymne ( with some others . ) Now our Sauiour Christ did vse all these rites , and from one of them , tooke occasion to institute his last Supper our holy Sacrament ; and yet none of all these is prescribed or mentioned in the Law , but rather the seeming contrary , an eating in haste with staues in their hands . So Neh. 5.13 . when that holy man pronounced the curse against exactors ( in the making of a solemne couenant that they should cease their extortion ) he shooke his lap , and said ; So let God shake him that doth not performe this couenant , out of his house and labour . No manner of precept for this signe and solemnitie in pronouncing a curse : yet doubtles it was lawfull . So Nehem. 11.27 . Hee ordained a solemne dedication of the wall of Ierusalem , and performed it with solemne Procession , of two troopes of the holy Musicians with their Instruments , going one troope one way , the other another , and meeting both in the Temple . Surely no such thing was appointed in the Law , yet no man blamed this as a sinne . So Dauid in remoouing the Arke , vsed diuers solemnities : for himselfe followed , clothed in a linnen Ephod , all the Musician attended also , clothed in linnen Ephods ; and when the Liuites that bare the Arke , had gone sixe paces , he offered Oxen and Fatlings , euen seuen Bullocks , and seuen Lambs , as appeareth , comparing 2. Sam. 13. with 1. Corinth. 15.27 . the Law required no such number , or order of offering , no such garments , either for him or them . It is manifest then , that if humane inuentions of these kinds , bee not made parts of worship by any false doctrine , or false opinion about them , and neither bee such as for multitude , or other consideration , doe darken and obscure the seruice of God , rather then adde any solemnity or celebritie to it , they are not to be accounted vnlawfull .

Thirdly , things in themselues lawfull , but abused to superstition or Idolatry , are not by the such abuse of them , made vnlawfull to bee vsed ( of those that know the truth , and are free from such abusiue conceite of them ) either in ciuill life , or in the solemnities of Diuine Seruice . For example : Churches built and dedicate to Idols , may lawfully be conuerted to the seruice of the true God , and there is no necessitie of pulling them down , and building other in their roomes . Lying along on beds , and feasting in that manner , was greatly abused of the Romanes in their publike Idolatrie , called Lectisternia , yet the Iewes did keepe that gesture in their Passeouer , and our Sauiour conformed thereto , yea , though then , many of the Romanes liued among them , and they were vnder the gouernement of the Romanes . Meate offered to Idols , might be eaten at any feast ( saue in the Idols Temple ) yea , at their Loue-feasts , which were accustomed to be made , when they met to receiue the Lords Supper : for now to the pure , Tit. 1.15 . all things are pure , and now it is lawful to become all things to all men , yea , to him that is without Law , 1. Cor. 9.21 , 22 to bee made as without Law ; which could not bee , if his abusing of a lawfull thing to superstition , made it vnlawfull for me to conforme with him in that thing . For indeed , the strict and precise commandement , whereby God did inioyne the Iewes to shun the customes of the Gentiles , euen in things otherwise lawfull , because by them abused , was proper to the times of the Law , as being part of that partition wall which Christ hath broken downe , that hee might make of both one .

Fourthly , scandals , offences , inconuenient effects and consequents , doe not proue any thing to be vnlawfull , but alone inexpedient , and cannot conclude , that such and such a thing may not lawfully be done , but alone ; may not in such a place , at such a time , before such a person , bee conueniently done : and so not the thing is vnlawfull , but the doer sinneth in doing a lawfull thing vnexpediently . Eating meate offered to Idols , would scandalize some weake ones , yet the Apostle neuer condemnes it as a sin to eate meate offered to Idols ( yea , he allowes to eate whatsoeuer is set before a man , ) but he saith , To him that eateth with offence , to him it is sinne . Rom. 14.20 . Therefore consideration of such scandals cannot beare a man out , in not doing what the Magistrate commandeth . Scandall should cause me to forbeare alone , in things left to mine owne wil and choyce ; but in things commanded by a Gouernor , I must not so farre heede scandals , as not to submit my selfe ; for this ( at least appearance of ) disobedience , is worse then any scandall . A scandall is properly the abuse of Christian libertie , through vndiscreete and vncharitable doing of a thing , in it selfe lawfull , without regard of my neighbours hurt that may come thence . Now , when I am commanded by authoritie of Gouernours , to doe a thing lawfull , then doe I not , either vndiscreetly , or vncharitably , vse my libertie , but according to the bond of conscience laid vpon me by God : wherefore to be offended at my so doing , is an vndiscreete and vncharitable part of him that is offended .

Fifthly , things that haue a generall allowance by Gods Word , without restraint or limitation , may lawfully and warrantably bee applied by mens appointment to any particular time , place and action , that they shall see fit so to apply them . For example : To sing a Psalme , is sufficiently warranted in Scripture : therefore it is lawfull to ordaine , that a Psalme shall be vsually sung before or after Sermon : neither can any man find fault with such order , as if it were will-worship . So to pray , is warrantable by the Word ; therefore to make an order , that Ministers shal make a praier before or after their Sermons , or both , is not sinfull , nor cannot bee blamed , as a matter of voluntarie Religion , though in all the writings of the Prophets and Apostles , we neuer reade , to my remembrance , that either Christ himselfe , or any Prophet or Apostle did so . So to adore Christ , by bowing of the knee vnto him , is lawfull , and hath generall warrant out of the Word of God , as all yeeld ( for to me shall euery knee bow , is a thing that God hath sworne ; ) therefore it cannot but follow , that to bow the knee to him , in the act of receiuing the Sacrament , is also lawfull ; for generals not limited by God , doe giue our consciences warrant to their vttermost generalitie , so farre as they may not dash against some other Commandement .

These directions ( Brethren ) I am bold to propound vnto you , as vndoubted truths , so farre as my iudgement reacheth ; and , O that God would please to settle you in your iust freedome of conscience ! the enioying whereof , would be no lesse comfortable & profitable vnto your soules , then the walking at large , without hauing chaines vpon your legs , is delightfull and beneficiall to your bodies . And ( Lord ) now guide all our minds in such sort , by thy good Spirit , that we may know what chearefull liberty thou dost vouchsafe vs , and may not sinne against thy soueraigntie , by false-imprisoning our consciences , without thy warrant .