THE Author absent , intrusted the elegancy of printing , with that Artist . But bequeathed the Pre-epistling to a Brother-Elder ; let him be accountable for his Artifice ; I of the Subject-matter . Epistolar Commendations of Authors of Bookes , as it were to their faces , before all the world , is more common with most , then commendable with candid ingenious modest men on either side . The Pulpit having made the Author more famous , and in a more expedient way than my pen can imitate ; and this his booke sufficiently speaking for its self ; I shall only preface ( as I can amidst these trouble ; of times , and mine own businesse ) something sutable to the Contents of the Booke .

The Title tels you it is GOSPEL-LIBERTY , meaning NEW-TESTAMENT LIBERTY . For that the Author seemes to intend , & attend throughout his discourse . The Contents or Table leades you to the things where hee gives you the just dimensions of his sence therein . And as often as he is not pleased to be expresse , and punctuall , hee leaves you hints , and generalls , whereby to abound in your own sense . But beware how ye apply , lest ye mis-apply . Ministers in nothing are more in danger in their whole Ministery , then in their managing of the Doctrine of Christian liberty : And people are most in danger in the application thereof . For as the Doctrine is Case-divinity ( to me the most comprehensive , and curious , especially in the bringing of it down to the infinite of particulars : ) so mens consciences in these most Gospel-abusing times , are exceedingly complexioned to licentiousness . So that wee may sadly sigh forth this strange paradox . In medio consist it vitium , that is , In the use of middle indifferent things , is committed most vice . For in these things Professors also generally offend . Things expresly forbidden , or commanded , are too grosse , and ignominious ; for a face that is but modestated by profession : But in things indifferent there appearing a character of lawfulnesse stampt upon them , professors grow too resolute and peremptory in their use , to deliberate what , when , how much , &c. is convenient or expedient . And thus they precipitate themselves into licentiousnesse , in these offence-giving , and offence-taking times , to the occasioning of many to spew up that rligion they had taken down . For men now a dayes will not rightly understand the bounds of things indifferent ; they cannot beare the weight of the morall Law under its proper notion , which states what things are necessary , by prohibition or injunction ; and so do not drink in kindly the Doctrine of Expediency : but are at a losse in the application of it , & at every turning goe out of their way . A little of each of these three is all I have to say to the tractable Reader in this Epistle .

1. THINGS INDIFFERENT , chrysost. some call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Things that partake of nether extream , so as to be diffenced thereby in relation to morall good or evill : but are in that respect ( as they say ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all alike , neither good , nor evill . The meaning is ; That these things considered in themselves , Arist. Rhet. though physically they differ in their essence and kind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or in their naturall qualities , yet morally ( I say still considered in themselves ) as in relation to good or evill manners , they carry no difference upon them . But if morally they be transformed into any such difference ; it is not as they are entia or talia , that is as they are things , or such things , but as they are considered and used .

Indifferency in simple termes or things is thus distinguished . God , and graces , as physically and essentially , so morally are absolutely and positively and peremptorily good . So that we cannot change their natures , we cannot , ( as such ) abuse them * * So the great Philosopher of vertue proving thereby that happines consists in vertue . On the contrary , Satan , as Satan , and sin as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swerving from the rule of restitude , are morally all together evill . So that wee ( I say we ) cannot change their natures ; we cannot ( as they are such ) well use them . But for meat and drinke , mirth or mourning , recreation , sleeping , wakeing , severall wayes of Arts , & tradings , with infinite more ; they all are morally indifferent . Arist. &c. They are morally in themselves neither good nor evill , but as they are used . Meat used to surfeiting or wantonnesse , drinke to drunkennesse , or raginst cloaths to pride , Arts to deceive ; trading to covetousnesse , &c. become evill .

Indifferency in complex expressions , or compounded actions , consisting of severall acts or actings , is thus distinguished . Those exppessions or actions which are clearly , or by evident consequence , commanded or forbidden , those are necessarily either good or evill , morally . Those which are neither so commanded or forbidden , are indifferent .

The Apostle to keep us from failing about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Things indifferent , calls us to a consideration of things as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differenced , Phil. 1.10 . That yee approve the things that are excellent , that ye may be sincere , and without offence till the day of Christ . Sincerity is put in the midale , as the heart in the middle of the body , to minister Spirits and life to the other two . As if the Apostle should say , as ye wil approve your selves to be sincere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryed at the beames of the word , Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light or splendor of the Sun and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discerne or judge . as young Eagles , or Chap mens cemmodities at the light of the Sun , and found right , able to endure the divine light , and not discovered of any wittingly concealed deceit , so ye must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Try , and discern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things or actions , or expressions as they differ , either from indifferency by reason of circumstances in the use , or from mediocrity of goodnesse by eminent qualities as they may be improved . And so ( saith the Apostle ) ye may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither stumbling , nor causing to stumble , ● Compare 1 Cor. 10.32 . same word . neither taking , nor giving offence * .

Under this notion of indifferency there is couched a liberty in the use of such things that beare that character . A liberty either of contradictiō , to use them , or not to use them ; or of contrariety , or diversity to use them variously , according to severall particular circumstances . So as in the generall we dishonour not God , offend not our brother or neighbour , nor prejudice our own good .

Others call things indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things put , Nazianz. or placed in the middle . That is , between that which is absolutely good , or absolutely evill morally , according to Gods description of things in his Word . For God alone who is the only Creator and Law-giver can make things to be indifferent , so as none can unmake them from being such .

Therefore if Magistrates or Ministers , or both make things by divine appointment indifferent to be necessary , that is , peremotorily commanding or forbidding them , under what spirituall pretence soever of Conformity , or uniformity , or order , or edification , &c. they feign to themselves a power of impossibles , as if they could physically uncreate things from their owne nature in which God create● them , or could bind the conscience , where God ( the alone Lord of Conscience ) hath not at all bound it ; and morally they act a part of Antichrist , 1 Tim. 4.1 , 2 , 3 , 4. Now the Spirit speaketh expresly , that in the latter times some shall depart from the Faith , giving heed to seducing spirits , and doctrines of Devils speaking lies , and forbidding to marry , and commanding to abstaine from meates which God hath CREATED to be received with thanksgiving of them that believe , &c. For every creature of God is good , and nothing to be resused ; For it is sanctified by the WORD , &c. So that it is high impiety to make that necessary under a pretended religious consideration , ( as DOCTRINES , V. 1. ) which Gods Creation and regulation in his Word have left indifferent .

Others call things indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Basil . as they must be middle things , so feisable things ; things that are within our sphere , & faculty , facil to be done . For instance . Tobacco in it selfe is neither good nor bad morally ; and the actions of taking or not taking it ( now its use is common ) are morally indifferent in themselves . If it must necessarily be taken or forborne , the reason is physicall . If a men doth morally well or ill in taking it , it aepends on morall circumstances , as serving God better , or excesse , or &c. But for one to vow be will take it , whiles by nature be cannot beare it , or another to vow he will absolutely leave it , when with safety of his health he may not forbear it , is to undertake that which is without and beyond the circle of their power : and so this thing , and those actions about it are not properly indifferent to such .

Here much might bemost usefully spoken ( were I not bounded with an Epistle ) of the many and large nets men make to catch themselves , and insnare their consciences , by tying themselves about the use , or non-use of things indifferent , where God hath not tyed them . There being this seede ( I know not what one name to give it ) of Adam in us that we are more eager after that from which we are tyed , whether by God or men , or by our own selves . So far then doth a kind of liquorishnesse of nature , and curiosity of braine , hagge and bewitch us as that we are sicke in conceite to know that which is concealed , and to have that which is denyed . And this is so apparent , that not only Saints , in relation to a divine law , but Heathens in relation to the law of nature , have found by experience , Rom. 7. v. 8. But sinne taking occasion by the COMMANDEMENT , wrought in me all manner of CONCUPISCENCE . The Heathens have complained oft of some such thing . ( Gens humana ruit , per vetitum nesas . Nitimur in vetitum se●per cupimusque negata .

Viz. That they were mad after things forbidden , because forbidden . For alas , there wants not Satanicall temptations to rub this itch , and to foment this concupiscence . And perhaps a temptation to make a rash vow , an inconsiderate knot ; that after we may be tempted to cut or breake it , when we cannot loosen it . Therefore about things indifferent , if we perceive their use , or non use prove inconvenient to us , conditionall prayer and carefull watching against occasions , are farre better than rash vowes , or peremptosy engagements .

For cleering all past , and making way for the rest , understand 1 A Middle ; which is either of Participation , as warme water partakes of hot and cold . And so no things or actions , or expressions , are indifferent in themselves and in the same respect , as if they were compounded of goodnesse and badnesse . Or else of Negation , As a stone , or tree , &c. is a midde betweene blindnesse and seeing . For a stone or tree , or &c. may justly be denyed either to be blind , or to see , because neither to see , nor to lose sight belongs to such things . And thus indifferent things , whether entities or acts , are said to be in the middle , viz. when it belongs not to them as such : and considered in themselves , to be either good , or bad morally . Understand 2ly . That the extreames ( as we must call them in relation to that Middle ) are those two between which the thing indifferent lyeth . Now an indifferent thing lyes either betweene two sorts of beings , the one good , and the other bad : such as is true grace and originall Corruption ; or between two sorts of rules , the one commanding , the other forbidding . Understand 3dly , the difference betweene physicall and morall in the businesse in hand . Things considered as they come forth out of Gods creation , or answer to the idea , and platforme of Gods mind , so they fall under the notion of physicall or naturall . Things considered according to that concernment they may have to , or about manners , to render us vertuous , or vitious , holy , or unholy , so they fall under the notion of morall . Understand 4ly , the distinction between things looked on as in themselves , and as looked on in relation to 〈◊〉 Things as considered in themselves , that is , according to their own natures & properties within the latitude of their own essence : so all entia all things are physically , and naturally good , as entia , as things , Gen 1. Every particular thing , created every day , singly considered was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but good , positively was good . And when all was put and joyned together into a world ; then the Lord saith , Gen. 1. last . It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding good , it was superlatively good . Bonum bono additum ( say the Philosophers ) facit melius . Good added to good makes better . And therefore from that phrase , Gen. 1. last , Mundus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . perhaps the Greeks and Latins call the world faire or beautifull . And thus likewise Satan is good , namely in his nature & essence , he is of angelicall nature ; though morally in manners he is stark naught . Again , all actions considered in themselves physically as actions or motions , they are good . For in God we live , move , and have our being , in a naturall dependence , Acts 17. Yea the actions of wicked men , yea their evill actions as naturall motions are physically or naturally good . And thus things are beheld as in themselves . On the other side , things are considered as in relation to us , when looked upon as for , or under our use . For our use . And so all things considered according to their nature and ours , are either good for us as foode and physicke , or hurtful for us as poyson . Under our use ; And so all things and actions steered towards vertue or holinesse are morally good . But all employed and improved towards vice and unholinesse are morally evill . Though the object in-essence , and the motion of the action in the nature thereof be good , both of God ; yet mans ill managing and using of them is of his own sinfull heart , and so are perverted into evill . As in that common instance . The going of the horse is justly caused by the Rider : but the ill going is from the fault in the horse . Vnderstand lastly , what are Circumstances . Though in naturall philosophy we usually reckon two , the circumstances of all naturall things ; Ubi and Quando . Every created naturall thing is somewhere , and at sometime ; yet in Rhetoricke and morality we count many more .

Quis , quid , ubi , quibus , atque cui , cur , quomodo , quando .

That is , who he is that acteth ; what he acteth ; where ; and by what meanes ; and towards , or before whom ; and why ; and how ; and when . And perhaps other circumstances might upon deliberation , or experience , be found out . As to what end , how oft , how much , &c. These & the like circumstances are those that give formalitie of morall good or evill to the use or acting about things indifferent . So that though they be but circumstances , in comparison of naturall bodies ; yet they are as it were the essentials of morali actions .

These things being premised , an open faire way is made for these maximes or main positions about things indifferent .

1. That though actions in their common naked nature have an indifferent respect to morall good or evil , as to feed , to cloath , to walk , to smile , &c. Yet as they are cloathed with particular circumstances , they put on the garbe of good or evill manners .

2. That though all indifferent actions in their essentiall and proper nature , are alike distant from evill , and equally propinque and neer to good ; yet custome , occasion , opportunity , common opinion , &c. have annexed some circumstances to some actions , which picture them as more looking towards evill . As to daunce , to be an Accuser , or Executioner , or singular at some meere recreations , or to be gay and curious in fashions of apparel . And those things aforesaid annex other circumstances to other actions , whereby they seem to reach forth the hand more toward goodnesse . As to plough , to study , to be retired from frequent converse with the world .

3. Those actions that cleerly tend to order , and edification , are not meerly indifferent . For production of good supposeth goodness in the productive cause , which determines them good , and so not meerly indifferent in that respect . Insomuch that a man is bound to use that gesture in worship , that doth most help his infirmity , and forward his devotion .

4. But some actions of men there are in common conversation , yea and perhaps in our devotion too , which are not properly humane , that is , actions of men as men , because they do not proceed from the deliberations of reason , but from the floting of fantasie ; as some actings of the hands , movings of the fingers , gestures of the body , formes of countenance , &c. whiles we are earnestly minding some most serious thing , all which undeliberated actions are meerly indifferent .

5. But all actions that proceed from deliberated reason , considered in their particular exercise , are either good or evill , in regard of their end . For if they be levelled to a lawfullend , no ill circumstances apparently diverting , or over-disgracing them , they are good . If they aime not at a good end , they are so farre evill , as they want that good in them , which expresly , implicitely , or vertually should be in every action a deliberate man doth act , 1 Cor. 1.31 . Whether ye eate or drinke , or whatsoever ye doe , do all to the glory of God . You see the Apostle speaks of things indifferent , that they should have a good ayme ; and it followes in the next verse , that they should beware of ill circumstances that might over-ballance with evill , that good aim . For the Apostle immediately sub-joynes these to the former words , Give none offence , neither to the Jew , nor to the Gentile , nor to the Church of God .

6. Though an action may be indifferent inregard of one or two circumstances ; yet in regard of all circumstances put together , it must needs be either good or evill . The coyne of money is known by the major part of the image and superscription .

7. Of all the afore-named circumstances , the person is not the least . For as that is double , the Agent , and the Patient ( usually ) so it implyes many other circumstances of time , place , &c. which wait upon persons . Therefore great consideration is to be had touching the Person . For as the man that will use well his liberty in things indifferent , must not offend himselfe ; must not grieve his owne conscience : but Rom. 1.4 , 3. must be fully perswaded in his own mind ; nothing being impure of it selfe ( Rom. 14.14 . ) But to him that thinketh any thing to be impure or uncleane , unto him it is unclean : and he is happy that condemneth not himself ( v. 22 , 23. ) in that which the doth allow ;

So 1. He that is such a strong Christian as this , setled in faith , and well skilled in his Christian liberty , must observe these rules towards others . 1. How he carries himselfe towards or before weak Christians . 2. How towards or before strong Christians . 3. Towards or before obstinate unbelievers .

1. Towards weak Christians , weak in their faith , touching things indifferent ; not yet confident of what liberty Christ hath left them in the New Testament ; his lesson or rule is this , Rom. 14.1 , 2 , 3. Him that is weake in the faith , receive , but not to doubtfull disputations . One believeth he may eate all things ; another who is weak eateth herbs . Let not him that eateth , despise him that eateth not , & v. 15. If any brother be grieved with thy meat , now walkest thou not charitably , destroy not him with thy meat for whom Christ dyed ; let not your good be evill spoken of & 1 Cor. 8 , 9 , 10 , 11 , 12 , 13. Turn to the place , it is very considerable .

2. Towards or before the strong Christian , or firm Believer ; The rule is this . Thou that art a strong Christian , must not neglect , but use thy liberty before other strong Christians , to confute them if they have failed in dissembling it , and to confirme them in the use of that liberty , Gal. 2.11 , 12 , 13 , 14. The summe whereof is this , that when Peter came to Antioch , Paul withstood him to his face , because hee was to be blamed for his dissembling , and drawing others into the like dissimulation , to wave & lay by their liberty and freedome from Jewish Ceremonies , by Judaizing with the Jews for a time , though they were fully confirmed in their own consciences of their own liberty .

3. Towards the obstinate unbelievers , that are wilfully superstitious , or maliciously opposite ; the rule is by no meanes to forbear the use of our Christian liberty before such , lest we weaken it , and strengthen them , Mat. 15.14 . In the beginning of the Chapter , the Scribes and Pharisees tooke offence at Christ , that his Disciples did eate with unwashen hands , ( as intimatingly blaming him for teaching them no better ) our Saviour reproves them for observing humane traditions , and withall gives them a better lesson , viz. That not that which goeth into , but that which commeth out of the mouth defileth . The Disciples come and tell Christ , that at that saying , the Scribes and Pharisees were yet more offended . Christ instead of any indulgence practised or prescribed towards such , returns this answer , vers. 13 , 14. Every plant that my heavenly Father hath not planted shall be plucked up . LET THEM ALONE , they be blinde leaders of the blind ( wilfully blind . ) And if the blind lead the blind , they shall both fall into the ditch . The like rule some pious learned collect out of Pauls circumcising Timothie , & not circumcising Titus . He circumciseth Timothie because of the weake believing Jewes , Acts 16.3 . But bee would not suffer Titus to be circumcised , lest he should indulge too much unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuating , insidiatorie , false brethren , Gal. 2.3 , 4.