For serving Christ our Master in good works.
Grand Direct.X. Your lives must be laid out in doing God service, and doing all the good you can, in works of piety, justice, and charity, with prudence, fidelity, industry, zeal, and delight; remembering that you are engaged to God, as servants to their lord and master; and are intrusted with his talents, of the improvement whereof you must give account.
The next relation between Christ and us, which we are to speak of, (subordinate to that of King and subjects,) is this of Master and servants. Though Christ saith to the apostles, John xv. 15, "Henceforth I call you not servants, but friends;" the meaning is not that he calleth them not servants at all, but not mere servants, they being more than servants, having such acquaintance with his counsels as his friends. For he presently, verse 20, bids them "Remember that the servant is not greater than his lord." And John xiii. 13, "Ye call me Master and Lord: and ye say well; for so I am." And Matt. xxiii. 8, "One is your Master, Christ; and all ye are brethren:" so ver. 10. And the apostles called themselves the "servants of Jesus Christ," Rom. i. 1; and 1 Cor. iv. 1; Phil. i. 1: and "of God," Tit. i. 1, &c.
What it is to be Christ's servants.
He is called our Master, and we his servants, because he is our Rector,ex pleno dominio, with absolute propriety; and doth not give us laws to obey, while we do our own work, but giveth us his work to do, and laws for the right doing of it: and it is a service under his eye, and in dependence on him for our daily provisions, as servants on their lord. God hath work for us to do in the world; and the performance of it he will require. God biddeth his sons "Go work to day in my vineyard," Matt. xxi. 28; and expecteth that they do it, ver. 31. His "servants" are as "husbandmen," to whom "he intrusteth his vineyard,that he may receive the fruit," ver. 33, 34, 41, 43. "Faithful servants shall be made rulers over his household," Matt. xxiv. 45, 46. Christ delivereth to his servants his talents to improve, and will require an account of the improvement at his coming, Matt. xxv. 14. Good works, in the proper, comprehensive sense, are all actions internal and external, that are morally good; but in the narrower acceptation, they are works, not only formally good, as acts of obedience in general, but also materially good, such as a servant doth for his master, that tend to his advantage, or the profit of some other, whose welfare he regardeth. Because the doctrine of good works is controverted in these times, I shall first open it briefly, and then give you the directions.
1. Nothing is more certain, than that God doth not need the service of any creature; and that he receiveth no addition to his perfection or felicity from it; and, consequently, that on terms of commutative justice, (which giveth one thing for another, as in selling and buying,) no creature is capable of meriting at his hands.
2. It is certain, that on the terms of the law of works, (which required perfect obedience as the condition of life,) no sinner can do any work so good, as in point of distributive, governing justice, shall merit at his hands.
3. It is certain, that Christ hath so fulfilled the law of works, as to merit for us.
4. The redeemed are not masterless, but have still a Lord, who hath now a double right to govern them. And this Governor giveth them a law: and this law requireth us to do good works, as much as we are able, (though not so terribly, yet) as obligingly as the law of works: and by this (of Christ) we must be judged: and thus we must be judged according to our works: and to be judged is nothing else but to be justified or condemned. Such works therefore are rewardable according to the distributive justice of the law of grace, by which we must be judged. And the ancient fathers, who (without any opposition) spoke of good works as meritorious with God, meant no more, but that they were such as the righteous Judge of the world will reward according to the law of grace, by which he judgeth us. And this doctrine being agreed on as certain truth, there is no controversy with them, but whether the word merit was properly or improperly used: and that both Scripture and our common speech alloweth the fathers' use of the word, I have showed at large in my "Confession."
5. Christ is so far from redeeming us from a necessity of good works, that he died to restore us to a capacity and ability to perform them, and hath new-made us for that end. Tit. ii. 14, "He gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works." Eph. ii. 10, "For we are his workmanship, created in Christ Jesus to good works, which God hath before ordained that we should walk in them."
6. Good works opposed to Christ, or his satisfaction, merit, righteousness, mercy, or free grace in the matter of justification or salvation, are not good works, but proud self-confidence and sin. But good works, in their due subordination to God's mercy, and Christ's merits and grace, are necessary and rewardable.
7. Though God need none of our works, yet that which is good materially pleaseth him, as it tendeth to his glory, and to our own and others' benefit, which he delighteth in.
8. It is the communicating of his goodness and excellencies to the creature, by which God doth glorify himself in the world; and in heaven, where is the fullest communication, he is most glorified. Therefore the praise which is given to the creature, who receiveth all from him, is his own praise. And it is no dishonour to God, that his creature be honoured, by being good, and being esteemed good: otherwise God would never have created any thing, lest it should derogate from himself; or he would have made them bad, lest their goodness were his dishonour; and he would be most pleased with the wicked, and least pleased with the best, as most dishonouring him. But madness itself abhorreth these conceits.
9. Therefore, as an act of mercy to us, and for his own glory, (as at first he made all things very good, so) he will make the new creature according to his image, which is holy, and just, and good, and will use us in good works; and it is our honour, and gain, and happiness to be so used by him. As he will not communicate light to the world without the sun (whose glory derogateth not from his honour); so will he not do good works in the world immediately by himself only, but by his servants, whose calling and daily business it must be, as that which they are made for, as the sun is made to give light and heat to inferior things, Eph. ii. 10. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven," Matt, v. 16. Christ was far from their opinion that think all good works that are attributed to good men are dishonourable to God.[110]
10. He is most beholden to God, that is most exercised in good works. The more we do, the more we receive from him: and our very doing itself is our receiving; for it is he that "giveth us both to will and to do," by his operation in us, Phil. ii. 13; even "he, without whom we can do nothing," John xv. 5.
11. The obligation to good works, that is, to works of piety, justice, and charity, is essential to us as servants of the Lord. We are practical atheists, if we do not works of piety to God: we are rebels against God, and enemies to ourselves, and unmeet for human society, if we do not the works which are good for ourselves, and for others, if we have ability and opportunity. This is our fruit which God expecteth; and if we bear it not, he will hew us down, and cast us into the fire.
12. Though doing no hurt will not serve turn, without doing good, yet it is not the same works that are required of all, nor in the same degree, but according to every man's talent and opportunities, Matt. xxv. 14, 15, &c.
13. God looketh not only nor principally at the external part of the work, but much more to the heart of him that doth it; nor at the length of time, but at the sincerity and diligence of his servants. And therefore, though he is so just, as not to deny the reward which was promised them, to those that have borne the burden and heat of the day; yet he is so gracious and bountiful, that he will give as much to those that he findeth as willing and diligent, and would have done more if they had had opportunity, Matt. xx. 12-15. You see in all this, what our doctrine is about good works, and how far those papists are to be believed, who persuade their ignorantdisciples, that we account them vain and needless things.
Direct.I. Be sure that you have that holiness, justice, and charity within, which are the necessary principles of good works.—For "a good tree will bring forth good fruit, and an evil tree evil fruit. Make the tree good, and the fruit good. A good man out of the good treasure of his heart, bringeth forth good things, and an evil man out of the evil treasure of his heart, bringeth forth evil things." As out of the heart proceed evil works, Matt. xv. 19, 20, so out of the heart must good works come, Matt. vii. 16-20. Can the dead do the works of the living? or the unholy do the works of holiness? or the unrighteous do the works of justice? or the uncharitable do the works of charity? Will he do good to Christ in his members on earth, who hateth them? Or will he not rather imprison them, than visit them in prison; and rather strip them of all they have, than feed and clothe them? Or if a man should do that which materially is good, from pride, or other sinful principles, God doth not accept it, but taketh all sacrifice but as carrion that is offered to him without the heart.
Direct.II. Content not yourselves to do some good extraordinarily on the by, or when you are urged to it; but study to do good, and make it the trade or business of your lives.—Having so many obligations, and so great encouragements, do what you do with all your might. If you would know whether you are servants to Christ, or to the flesh, the question must be, which of these have the main care and diligence of our lives; for as every carnal act will not prove you servants to the flesh, so every good action will not prove you the servants of Christ.
Direct.III. Before you do any work, consider whether you can truly say, it is a service of God, and will be accepted by him. See therefore that it be done, 1. To his glory, or to please him. 2. And in obedience to his command.—Mere natural actions, that have no moral good or evil in them, and so belong not to morality, these belong not to our present subject; as being not the matter of rational (or at least of obediential) choice. Such as the winking of the eye, the setting of this foot forward first, the taking of this or that meat, or drink, or instrument, or company, or action, when they are equal, and it is no matter of rational (or obediential) choice, &c. But every act that is to be done deliberately and rationally, as matter of choice, must be moralized, or made good, by doing it, 1. To a right end; and, 2. According to the rule. "Whether we eat, or drink, or whatsoever we do, (that is matter of rational choice,) must be done by us to the glory of God," 1 Cor. x. 31. All works tend not alike to his glory; but some more immediately and directly, and others remotely; but all must ultimately have this end. Even servants that labour in their painful work, must "do it as to the Lord, and not (only, or ultimately) to men; not with eye-service as men-pleasers, but as the servants of Christ," from whom they must have their greatest reward or punishment, Eph. vi. 5-8; Col. iii. 22-25. All the comforts of food, or rest, or recreation, or pleasure which we take, should be intended to fit us for our Master's work, or strengthen, cheer, and help us in it. Do nothing, deliberately, that belongs to the government of reason, but God's service in the world; which you can say, he set you on.
Direct.IV. Set not duties of piety, justice, or charity against each other, as if they had an enmity to each other; but take them as inseparable, as God hath made them.—Think not to offer God a sacrifice of injury, bribery, fraud, oppression, or any uncharitable work. And pretend not the benefit of men, or the safety of societies or kingdoms, for impiety against the Lord.[111]
Direct.V. Acquaint yourselves with all the talents which you receive from God, and what is the use to which they should be improved.—Keep thus a just account of your receivings, and what goods of your Master's is put into your hands. And make it a principal part of your study, to know what every thing in your hand is good for to your Master's use; and how it is that he would have you use it.
Direct.VI. Keep an account of your expenses; at least, of all your most considerable talents; and bring yourselves daily or frequently to a reckoning, what good you have done, or endeavoured to do. Every day is given you for some good work. Keep therefore accounts of every day (I mean, in your conscience, not in papers). Every mercy must be used to some good: call yourselves therefore, to account for every mercy, what you have done with it for your Master's use. And think not hours and minutes, and little mercies, may be past without coming into the account. The servant that thinks he may do what he list with shillings and pence, and that he is only to lay out greater sums for his master's use, and lesser for his own, will prove unfaithful, and come short in his accounts. Less sums than pounds must be in our reckonings.
Direct.VII. Take special heed that the common thief, your carnal self, either personal or in your relations, do not rob God of his expected due, and devour that which he requireth.—It is not for nothing that God calleth for the first-fruits. "Honour the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst forth with new wine," Prov. iii. 9, 10. So Exod. xxiii. 16, 19; xxxiv. 22, 26; Lev. ii. 12, 14; Nehem. x. 35; Ezek. xx. 40; xliv. 30; xlviii. 14. For if carnal self might first be served, its devouring greediness would leave God nothing. Though he that hath godliness with contentment hath enough, if he have but food and raiment, yet there will be but enough for themselves and children, where men have many hundreds or thousands a year, if once it fall into this gulf. And indeed, as he that begins with God hath the promise of his bountiful supplies, so he whose flesh must first be served, doth catch such an hydropic thirst for more, that all will but serve it: and the devil contriveth such necessities to these men, and such uses for all they have, that they have no more to spare than poorer men; and they can allow God no more but the leavings of the flesh, and what it can spare, which commonly is next to nothing.) Indeed though holy uses in particular were satisfied with first-fruits and limited parts, yet God must have all, and the flesh (inordinately or finally) have none. Every penny which is laid out upon yourselves, and children, and friends, must be done as by God's own appointment, and to serve and please him. Watch narrowly, or else this thievish carnal self will leave God nothing.
Direct.VIII. Prefer greater duties (cæteris paribus) before lesser; and labour to understand which is the greater, and to be preferred.—Not that any real duty is to be neglected: but we call that bythe name of duty which is materially good, and a duty in its season; but formally, indeed, it is no duty at all, when it cannot be done without the omission of a greater. As for a minister to be praying with his family, or comforting one afflicted soul, when he should be preaching publicly, is to do that which is a duty in its season, but at that time is his sin. It is an unfaithful servant that is doing some little char, when he should be saving a beast from drowning, or the house from burning, or doing the greater part of his work.
Direct.IX. Prudence is exceeding necessary in doing good, that you may discern good from evil, discerning the season, and measure, and manner, and among divers duties, which must be preferred.—Therefore labour much for wisdom, and if you want it yourself, be sure to make use of theirs that have it, and ask their counsel in every great and difficult case. Zeal without judgment hath not only entangled souls in many heinous sins, but hath ruined churches and kingdoms, and under pretence of exceeding others in doing good, it makes men the greatest instruments of evil. There is scarce a sin so great and odious, but ignorant zeal will make men do it as a good work. Christ told his apostles, that those that killed them, should think they did God service. And Paul bare record to the murderous, persecuting Jews, "that they had a zeal of God, but not according to knowledge," Rom. x. 2. The papists' murders of christians under the name of heretics, hath recorded it to the world, in the blood of many hundred thousands, how ignorant, carnal zeal will do good, and what sacrifice it will offer up to God.[112]
Direct.X. In doing good, prefer the souls of men before the body,cæteris paribus. To convert a sinner from the error of his way is to save a soul from death, and to cover a multitude of sins, Jam. v. 20.—And this is greater than to give a man an alms. As cruelty to souls is the most heinous cruelty, (as persecutors and soul-betraying pastors will one day know to their remediless woe,) so mercy to souls is the greatest mercy. Yet sometimes mercy to the body is in that season to be preferred (for every thing is excellent in its season). As if a man be drowning or famishing, you must not delay the relief of his body, while you are preaching to him for his conversion; but first relieve him, and then you may in season afterwards instruct him. The greatest duty is not always to go first in time; sometimes some lesser work is a necessary preparatory to a greater; and sometimes a corporal benefit may tend more to the good of souls than some spiritual work may. Therefore I say still, that prudence and an honest heart are instead of many directions: they will not only look at the immediate benefit of a work, but to its utmost tendency and remote effects.
Direct.XI. In doing good, prefer the good of many, especially of the church or commonwealth, before the good of one or few.[113]—For many are more worth than one; and many will honour God and serve him more than one: and therefore both piety and charity require it. Yet this also must be understood with acæteris paribus; for it is possible some cases of exception may be found. Paul's is a high instance, that "could have wished himself accursed from Christ" for the sake of the Jews, as judging God's honour more concerned in all them than in him alone.
Direct.XII. Prefer a durable good that will extend to posterity, before a short and transitory good.—As to build an alms-house is a greater work than to give an alms, and to erect a school than to teach a scholar; so to promote the settlement of the gospel and a faithful ministry is the greatest of all, as tending to the good of many, even to their everlasting good. This is the pre-eminence of good books before a transient speech, that they may be a more durable help and benefit. Look before you with a judicious foresight; and as you must not do that present good to a particular person, which bringeth greater hurt to many; so you must not do that present good to one or many, which is like to produce a greater and more lasting hurt. Such blind reformers have used the church, as ignorant physicians use their patients, who give them a little present ease, and cast them into a greater misery, and seem to cure them with a dose of opium or the Jesuit's powder, when they are bringing them into a worse disease than that which they pretend to cure. Oh when shall the poor church have wiser and foreseeing helpers!
Direct.XIII. Let all that you do for the church's good be sure to tend to holiness and peace; and do nothing under the name of a good work, which hath an enmity to either of these.—For these are to the church as life and health are to the body; and the increase of its welfare is nothing else but the increase of these. Whatever they pretend, believe none that say they seek the good and welfare of the church, if they seek not the promoting of holiness and peace: if they hinder the powerful preaching of the gospel, and the means that tendeth to the saving of souls, and the serious, spiritual worshipping of God, and the unity and peace of all the faithful; and if they either divide the faithful into sects and parties, or worry all that differ from them, and humour them not in their conceits;—take all these for such benefactors to the church, as the wolf is to the flock, and as the plague is to the city, or the fever to the body, or the fire in the thatch is to the house. "The wisdom from above is first pure, then peaceable, gentle," &c. "But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth: this wisdom descendeth not from above, but is earthly, sensual, devilish; for where envying and strife is, there is confusion and every evil work," Jam. iii. 14-18.
Direct.XIV. If you will do the good which God accepteth, do that which he requireth; and put not the name of good works upon your sins, nor upon unnecessary things of your own invention; nor think that any good must be accomplished by forbidden means.—None know what pleaseth God so well as himself. Our ways may be right in our own eyes, and carnal wisdom may think it hath devised the fittest means to honour God, when he may abominate it, and say, Who required this at your hand? And if we will do good by sinning, we must do it in despite of God, who is engaged against our sins and us, Rom. iii. 8. God needeth not our lie to his glory: if papists think to find at the last day their foppish ceremonies, and superstition, and will-worship, their "touch not, taste not, handle not," to be reckoned to them as good works; or if Jesuits or enthusiasts think to find their perjury, treasons, rebellions, or conspiracies numbered with good works; or the persecuting of the preachers and faithful professors of godliness to be good works; how lamentably will they find their expectations disappointed!
Direct.XV. Keep in the way of your place and calling, and take not other men's works upon youwithout a call, under any pretence of doing good.—Magistrates must do good in the place and work of magistrates; and ministers in the place and work of ministers; and private men in their private place and work; and not one man step into another's place, and take his work out of his hand, and say, I can do it better: for if you should do it better, the disorder will do more harm than you did good by bettering his work. One judge must not step into another's court and seat, and say I will pass more righteous judgment. You must not go into another man's school, and say, I can teach your scholars better; nor into another's charge or pulpit, and say, I can preach better. The servant may not rule the master, because he can do it best; no more than you may take another man's wife, or house, or lands, or goods, because you can use them better than he. Do the good that you are called to.
Direct.XVI. Where God hath prescribed you some particular good work or way of service, you must prefer that before another which is greater in itself.—This is explicatory or limiting of Direct. viii. The reason is, because God knoweth best what is pleasing to him, and "obedience is better than sacrifice." You must not neglect the necessary maintenance of wife and children, under pretence of doing a work of piety or greater good; because God hath prescribed you this order of your duty, that you begin at home (though not to stop there). Another minister may have a greater or more needy flock; but yet you must first do good in your own, and not step without a call into his charge. If God have called you to serve him in a low and mean employment, he will better accept you in that work, than if you undertook the work of another man's place, to do him greater service.
Direct.XVII. Lose not your resolutions or opportunities of doing good by unnecessary delays.—Prov. iii. 27, 28, "Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy neighbour, Go, and come again, and to-morrow I will give; when thou hast it by thee."—Prov. xxvii. 1, "Boast not thyself of to-morrow; for thou knowest not what a day may bring forth." It is two to one, but delay will take away thine opportunity, and raise such unexpected diversions or difficulties as will frustrate thine intent, and destroy the work. Take thy time, if thou wilt do thy service: it is beautiful in its season.
Direct.XVIII. Yet present necessity may make a lesser work to be thy duty, when the greater may better bear delay.—As to save a man's life in sickness or danger, when you may after have time to seek the saving of his soul. Not only works of mercy may be thus preferred before sacrifice, but the ordinary conveniences of our lives; as to rise, and dress us, and do other business, may go before prayer, when prayer may afterwards be done as well or better, and would be hindered if these did not go before.
Direct.XIX. Though,cæteris paribus, the duties of the first table are to be preferred before those of the second, yet the greater duties of the second table must be preferred before the lesser duties of the first.—The love of God is a greater duty than the love of man (and they must never be separated); but yet we must prefer the saving a man's life, or the quenching a fire in the town, before a prayer, or sacrament, or observation of a sabbath. David ate the shew-bread, and the disciples rubbed out the corn on the sabbath day, because the preserving of life was a greater duty than the observing of a sabbath, or a positive ceremonial law. And Christ bids the Pharisees, "Go, learn what this meaneth,—I will have mercy, and not sacrifice:" the blood of our brethren is an unacceptable means of pleasing God, and maintaining piety, or promoting men's several opinions in religion.
Direct.XX. Choose that employment or calling (so far as you have your choice) in which you may be most serviceable to God.—Choose not that in which you may be most rich or honourable in the world; but that in which you may do most good, and best escape sinning.
Is doing good or avoiding sin to be most looked at in our choice of callings.
Quest.But what if in one calling I am most serviceable to the church, but yet have most temptations to sin? And in another I have least temptations to sin, but am least serviceable to the church, (which is the ordinary difference between men in public places and men in solitude,) which of these should I choose?
Answ.1. Either you are already engaged in your calling, or not; if you are, you must have greater reasons to desert it than such as might require you at first not to choose it. 2. Either the temptations to sin are such as good men ordinarily overcome, or they are extraordinarily great. You may more warrantably avoid such great ones as you are not like to overcome than small or ordinary ones. 3. Either you are well furnished against these temptations, or not: if not, you must be more cautelous in approaching them; but if you are, you may trust God the boldlier to help you out. 4. Either they are temptations to ordinary human frailties in the manner of duty, or temptations to more dangerous sin: the first will not so much warrant you to avoid doing good for to escape them as the latter will. 5. The service that you are called to (being supposed great and necessary to be done by somebody) is either such as others will do better, or as well, if you avoid it, or not. If the church or common good receive no detriment by your refusal, you may the more insist on your own preservation; but if the necessities of the church or state, and the want of fitter instruments, or any apparent call of God, do single you out for that service, you must obey God, whatever the difficulties and temptations are: for no temptations can necessitate you to sin; and God that calleth you, can easily preserve you: but take heed what you thrust yourselves upon.
A calling may be changed.
Quest.But may I change my calling for the service of the church, when the apostle bids every man abide in the calling in which he was called? 1 Cor. vii. 20.
Answ.The apostle only requireth men to make no unlawful change (such as is the forsaking of a wife or husband) nor no unnecessary change, as if it were necessary (as in the case of uncircumcision): but in the next words he saith, "Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather." He bids every man abide with God in the place he is called to, but forbids them not to change their state when they are called to change it, ver. 24. He speaks more of relations (of single persons and married, servants and free, &c.) than of trades or offices: and yet no doubt but a single person may be married, and the married must be separated; and servants may be free. No man must take up or change any calling without sufficient cause to call him to it; but when he hath such cause, he sinneth if he change it not. The apostles changed their callings, when they became apostles; and so did multitudes of the pastors of the church in every age. God no where forbids men to change their employment for the better, upon a sufficient cause or call.
Who excused from a calling.
Direct.XXI. Especially be sure that you live notout of a calling, that is, such a stated course of employment, in which you may best be serviceable to God.—Disability indeed is an unresistible impediment. Otherwise no man must either live idly, or content himself with doing some little chars, as a recreation, or on the by; but every one that is able, must be statedly and ordinarily employed in such work, as is serviceable to God, and the common good.Quest.But will not wealth excuse us?Answ.It may excuse you from some sordid sort of work, by making you more serviceable in other; but you are no more excused from service and work of one kind or other, than the poorest man; unless you think that God requireth least where he giveth most.Quest.Will not age excuse us?Answ.Yes, so far as it disableth you; but no further.Object.But I am turned out of my calling.Answ.You are not turned out of the service of God: he calleth you to that, or to another.Quest.But may not I cast off the world, that I may only think of my salvation?Answ.You may cast off all such excess of worldly cares or business as unnecessarily hinder you in spiritual things; but you may not cast off all bodily employment and mental labour in which you may serve the common good. Every one that is a member of church or commonwealth, must employ their parts to the utmost for the good of the church and commonwealth: public service is God's greatest service. To neglect this, and say, I will pray and meditate, is as if your servant should refuse your greatest work, and tie himself to some lesser, easy part. And God hath commanded you some way or other to labour for your daily bread, and not live as drones on the sweat of others only. Innocent Adam was put into the garden of Eden to dress it; and fallen man must "eat his bread in the sweat of his brow," Gen. iii. 19; and he that "will not work must be forbidden to eat," 2 Thess. iii. 6, 10, 12. And indeed it is necessary to ourselves, for the health of our bodies, which will grow diseased with idleness; and for the help of our souls, which will fail if the body fail: and man in flesh must have work for his body as well as for his soul. And he that will do nothing but pray and meditate, it is like will (by sickness or melancholy) be disabled ere long either to pray or meditate: unless he have a body extraordinarily strong.
Direct.XXII. Be very watchful redeemers of your time, and make conscience of every hour and minute, that you lose it not, but spend it in the best and most serviceable manner that you can.—Of this I intend to speak more particularly anon; and therefore shall here add no more.
Direct.XXIII. Watchfully and resolutely avoid the entanglements and diverting occasions by which the tempter will be still endeavouring to waste your time and hinder you from your work.—Know what is the principal service that you are called to, and avoid avocations: especially magistrates and ministers, and those that have great and public work, must here take heed. For if you be not very wise and watchful, the tempter will draw you, before you are aware, into such a multitude of diverting care or business, that shall seem to be your duties, as shall make you almost unprofitable in the world: you shall have this or that little thing that must be done, and this or that friend that must be visited or spoken to, and this or that civility that must be performed: so that trifles shall detain you from all considerable works. I confess friends must not be neglected, nor civilities be denied; but our greatest duties having the greatest necessity, all things must give place to them in their proper season. And therefore, that you may avoid the offence of friends, avoid the place or occasions of such impediments; and where that cannot be done, whatever they judge of you, neglect not your most necessary work; else it will be at the will of men and Satan, whether you shall be serviceable to God or not.
Direct.XXIV. Ask yourselves seriously, how you would wish at death and judgment that you had used all your wits, and time, and wealth; and resolve accordingly to use them now.—This is an excellent direction and motive to you for doing good, and preventing the condemnation which will pass upon unprofitable servants. Ask yourselves, Will it comfort me more at death or judgment, to think, or hear, that I spent this hour in plays or idleness, or in doing good to myself or others? How shall I wish then I had laid out my estate, and every part of it? Reason itself condemneth him that will not now choose the course which then he shall wish that he had chosen, when we foresee the consequence of that day.
Direct.XXV. Understand how much you are beholden to God, (and not he to you,) in that he will employ you in doing any good; and how it is the way of your own receiving; and know the excellency of your work and end, that you may do it all with love and pleasure.—Unacquaintedness with our Master, and with the nature and tendency of our work, is it that maketh it seem tedious and unpleasant to us: and we shall never do it well, when we do it with an ill will, as merely forced. God loveth a cheerful servant, that loveth his Master and his work. It is the main policy of the devil to make our duty seem grievous, unprofitable, undesirable, and wearisome to us: for a little thing will stop him that goeth unwillingly and in continual pain.
Direct.XXVI. Expect your reward from God alone, and look for unthankfulness and abuse from men, or wonder not if it befall you.—If you are not the servants of men, but of God, expect your recompence from him you serve. You serve not God indeed, if his reward alone will not content you, unless you have also man's reward. "Verily you have your reward," if, with the hypocrite, you work for man's approbation, Matt. vi. 2, 5. Expect, especially if you are ministers or others that labour directly for the good of souls, that many prove your enemies for your telling them the truth; and that if you were as good as Paul, and as unwearied in seeking men's salvation, yet the more you love, the less you will (by many) be loved: and those that he could have wished himself accursed from Christ to save, did hate him, and persecute him, as if he had been the most accursed wretch: a pestilent fellow, and a mover of sedition among the people, and one that turned the world upside down, were the names they gave him; and wherever he came, "bonds and imprisonment did attend him;" and slandering, and reviling, and whipping, and stocks, and vowing his death, are the thanks and requital which he hath from those, for whose salvation he spared no pains, but did spend and was spent. If you cannot do good upon such terms as these, and for those that will thus requite you, and be contented to expect a reward in heaven, you are not fit to follow Christ, who was worse used than all this, by those to whom he showed more love than any of his servants have to show. "Take up your cross, and do good to the unthankful, and bless them that curse you, and love them that hate you, and pray for them that despitefully use you and persecute you, if you will be the children of God," Matt. v.
Direct.XXVII. Make not your own judgments or consciences your law, or the maker of your duty; which is but the discerner of the law of God, and of the duty which he maketh you, and of your own obedience or disobedience to him.—There is a dangerous error grown too common in the world, thata man is bound to do every thing which his conscience telleth him is the will of God; and that every man must obey his conscience, as if it were the lawgiver of the world; whereas, indeed, it is not ourselves, but God, that is our lawgiver. And conscience is not appointed or authorized to make us any duty, which God hath not made us; but only to discern the law of God, and call upon us to observe it: and an erring conscience is not to be obeyed, but to be better informed, and brought to a righter performance of its office.
In prosecution of this direction, I shall here answer several cases about doubting.
Quest.I. What if I doubt whether a thing be a duty and good work or not? must I do it while I doubt? Nay, what if I am uncertain whether it be duty or sin?
Answ.I. In all these cases about an erring or doubting conscience, forget not to distinguish between the being of a duty and the knowledge of a duty: and remember, that the first question is, Whether this be my duty? and the next, How I may discern it to be my duty? And that God giveth it the being by his law, and conscience is but to know and use it: and that God changeth not his law, and our duty, as oft as our opinions change about it. The obligation of the law is still the same, though our consciences err in apprehending it otherwise. Therefore, if God command you a duty, and your opinion be that he doth not command it, or that he forbids it, and so that it is no duty, or that it is a sin, it doth not follow that indeed God commands it not because you think so: else it were no error in you; nor could it be possible to err, if the thing become true, because you think it to be true. God commandeth you to love him, and to worship him, and to nourish your children, and to obey the higher powers, &c. And do you think you shall be discharged from all these duties, and allowed to be profane, or sensual, or to resist authority, or to famish your children, if you can but be blind enough to think that God would have it so? 2. Your error is a sin itself: and do you think that one sin must warrant another? or that sin can discharge you from your duty, and disannul the law? 3. You are a subject to God, and not a king to yourself; and therefore, you must obey his laws, and not make new ones.
Quest.II. But is it not every man's duty to obey his conscience?
Answ.No: it is no man's duty to obey his conscience in an error, when it contradicteth the command of God. Conscience is but a discerner of God's command, and not at all to be obeyed strictly as a commander; but it is to be obeyed in a larger sense, that is, to be followed wherever it truly discerneth the command of God. It is our duty to lay by our error, and seek the cure of it, till we attain it, and not to obey it.
Quest.III. But is it not a sin for a man to go against his conscience?
Answ.Yes: not because conscience hath any authority to make laws for you; but because interpretatively you go against God. For you are bound to obey God in all things; and when you think that God commandeth you a thing, and yet you will not do it, you disobey formally, though not materially. The matter of obedience is the thing commanded: the form of obedience is our doing the thing, because it is commanded; when the authority of the commander causeth us to do it. Now you reject the authority of God, when you reject that which you think he commandeth, though he did not.
Quest.IV. Seeing the form of obedience is the being of it, and denominateth, which the matter doth not without the form, and there can be no sin which is not against the authority of God, which is the formal cause of obedience, is it not then my duty to follow my conscience?
Answ.1. There must be an integrity of causes, or concurrence of all necessaries to make up obedience, though the want of any one will make a sin. If you will be called obedient, you must have the matter and form, because the true form is found in no other matter; you must do the thing commanded, because of his authority that commandeth it. If it may be called really and formally obedience, when you err, yet it is not that obedience which is acceptable; for it is not any kind of obedience, but obedience in the thing commanded, that God requireth. 2. But indeed as long as you err sinfully, you are also wanting in the form as well as the matter of your obedience, though you intend obedience in the particular act. It is not only a wilful opposing, and positive rejecting the authority of the commander, which is formal disobedience; but it is any privation of due subjection to it; when his authority is not so regarded as it ought to be; and doth not so powerfully and effectually move us to our duty as it ought. Now this formal disobedience is found in your erroneous conscience; for if God's authority had moved you as it should have done, to diligent inquiry and use of all appointed means, and to the avoiding of all the causes of error, you had never erred about your duty. For if the error had been perfectly involuntary and blameless, the thing could not have been your particular duty, which you could not possibly come to know.
Quest.V. But if it be a sin to go against my conscience, must I not avoid that sin by obeying it? Would you have me sin?
Answ.You must avoid the sin, by changing your judgment, and not by obeying it; for that is but to avoid one sin by committing another. An erring judgment is neither obeyed nor disobeyed without sin; it can make you sin, though it cannot make you duty; it doth insnare, though not oblige. If you follow it, you break the law of God in doing that which he forbids you. If you forsake it and go against it, you reject the authority of God, in doing that which you think he forbids you. So that there is no attaining to innocence any other way, but by coming first to know your duty, and then to do it. If you command your servant to weed your corn, and he mistake you, and verily think, that you bid him pull up the corn, and not the weeds; what now should he do? Shall he follow his judgment, or go against it? Neither, but change it, and then follow it; and to that end inquire further of your mind, till he be better informed: and no way else will serve the turn.
Quest.VI. Seeing no man that erreth doth know or think that he erreth, (for that is a contradiction,) how can I lay by that opinion, or strive against it, which I take to be the truth?
Answ.It is your sin, that you take a falsehood to be a truth. God hath appointed means for the cure of blindness and error, as well as other sins; or else the world were in a miserable case. Come into the light, with due self-suspicion, and impartiality, and diligently use all God's means, and avoid the causes of deceit and error, and the light of truth will at once show you the truth, and show you that before you erred. In the mean time sin will be sin, though you take it to be duty, or no sin.
Quest.VII. But seeing he that knoweth his master's will and doth it not, shall be beaten with many stripes; and he that knoweth it not, with few; is it not my duty chiefly to avoid the many stripes, byavoiding sinning against my conscience or knowledge?
Answ.1. Your duty is to avoid both; and if both were not sinful, they would not both be punished with stripes. 2. Your conscience is not your knowledge when you err, but your ignorance. Conscience, as it signifieth the faculty of knowing, may be said to be conscience when it erreth; as reason is reason, in the faculty, when we err. And conscience, as to an erring act, may be called conscience, so far as there is any true knowledge in the act: as a man is said to see, when he misjudgeth of colours, or to reason, when he argueth amiss. But, so far as it erreth, it is no conscience in act at all; for conscience is science, and not nescience. You sin against your knowledge when you sin against a well-informed conscience, but you sin in ignorance when you sin against an erring conscience. 3. And if the question be not, what is your duty, but, which is the smaller sin, then it is true, that,cæteris paribus, it is a greater sin to go against your judgment, than to follow it. But yet, other imparities in matter and circumstances may be an exception against this rule.
Quest.VIII. But it is not possible for every man presently to know all his duty, and to avoid all error about his duty. Knowledge must be got in time. All men are ignorant in many things: should I not then in the mean time follow my conscience?
Answ.1. Your ignorance is culpable, or not culpable. If it be not culpable, the thing which you are ignorant of is not your duty. If culpable, (which is the case supposed,) as you brought yourself to that difficulty of knowing, so it will remain your sin till it be cured; and one sin will not warrant another. And all that time you are under a double command; the one is, to know, and use the means of knowledge; and the other is, to do the thing commanded. So that how long soever you remain in error you remain in sin, and are not under an obligation to follow your error, but first to know, and then to do the contrary duty. 2. And as long as you keep yourselves in a necessity, or way of sinning, you must call it sin as it is, and not call it duty. It is not your duty to choose a lesser sin before a greater; but to refuse and avoid both the lesser and the greater. And if you say you cannot, yet, remember, that it is only your sin that is your impotency, or your impotency is sinful. But it is true, that you are most obliged to avoid the greatest sin: therefore, all that remaineth in the resolving of all such cases, is but to know, of two sins, which is the greatest.
Quest.IX. What if there be a great duty, which I cannot perform without committing a little sin? or, a very great good, which I cannot do but by an unlawful means; as, to save the lives of many by a lie?
Answ.1. It is no duty to you, when you cannot do it without wilful sin, be it never so little. Deliberately to choose a sin, that I may perform some service to God, or do some good to others, is to run before we are called, and to make work for ourselves which God never made for us; and to offer sin for a sacrifice to God; and to do evil that good may come of it; and abuse God, and reject his government, under pretence of serving him. "The sacrifice of the wicked is an abomination to the Lord: how much more, when he bringeth it with a wicked mind?" Prov. xxi. 27; xv. 8. "He that turneth away his ear from hearing the law, even his prayer shall be abomination," Prov. xxviii. 9. "Be more ready to hear, than to offer the sacrifice of fools: for they consider not that they do evil," Eccles. v. 1. 2. If you will do good by sinning, you must do good in opposition to God: and how easily can he disappoint you, and turn it into evil! It is not good indeed, which must be accomplished by sin. The final good is never promoted by it; and all other good is to be estimated by its tendency to the end. You think that good which is not so, because you judge by the present feeling of your flesh, and do not foresee how it stands related to the everlasting good.
Quest.X. Seeing then that I am sure beforehand that I cannot preach, or hear, or pray, or do any good action without sin, must I not, by this rule, forbear them all?
Answ.No; because your infirmities in the performance of your duty, which you would avoid and cannot, are not made the condition of your action, but are the diseases of it. They are not chosen and approved of. The duty is your duty notwithstanding your infirmities, and may be accepted of; for you cannot serve God in perfection till you are perfect; and to cast away his service is a far greater sin, than to do it imperfectly. But you may serve him without such wilful, chosen sin, if not in one way, yet in another. The imperfection of your service is repented of while it is committed; but so is not your approved, chosen sin. For a man to make a bargain against God, that he will commit a sin against him, though the action be the same which he hath often done before in pardonable weakness; this is to turn it to a presumptuous, heinous sin. If he do it for worldly gain or safety, he selleth his obedience to God for trifles. If he do it to serve God by, he blasphemeth God; declaring him to be evil, and a lover of sin, or so impotent as not to be able to do good, or attain his ends by lawful means. It is most dangerous to give it under our hands to the devil, that we will sin, on what pretence soever.
Quest.XI. What if I am certain that the duty is great, and uncertain whether the thing annexed to it be a sin or not? Must I forbear a certain duty for an uncertain sin? or forbear doing a great and certain good, for fear of a small, uncertain evil?
Answ.1. The questionde essemust go before the questionde apparere. Either that which you say you are uncertain of is indeed a sin, or it is none. If it be no sin, then you are bound both to search till you know that it is no sin, and not to forbear your duty for it. But if really it be a sin, then your uncertainty of it is another sin; and that which God bindeth you to, is to forsake them both. 2. Your question containeth a contradiction: you cannot be certain that it is a duty at all to you, any further than you are certain whether the condition or means be lawful or a sin. What if an auditor in Spain or Italy say, I am certain that it is a duty to obey my teachers; but I am uncertain whether their doctrines of the mass, purgatory, and the rest, have any untruth or sin in them; therefore, I must not forbear certain obedience for uncertain sin. Or if a priest among them say, I am certain that it is a duty to preach God's word, but I am not certain that the Trent Articles, which I must swear or subscribe, are sinful or false; therefore I must not leave a great and certain duty for an uncertain sin. The answer to them both is easy. 1. It is your sin that you are uncertain of the sinfulness of those things, which God hath forbidden: and God biddeth you first to search the Scriptures, and cure that error. He made his law before your doubts arose, and will not change it because you doubt. 2. You contradict yourselves by a mistake. You have no more certainty that you should obey your teachers in these particulars, than you have that the things which they teach or command you are not against that law of God. You are certain that you must obey them in all things not forbidden by God, and within the reach of theiroffice to require. And you are as certain that it is unlawful to obey them against the law of God, and that God must be obeyed before man. But whether you must obey them in this particular case, you cannot be certain, while you are uncertain whether it be forbidden of God. And the priest must be as uncertain whether it be any duty of his at all, to preach God's word, as he is uncertain of the lawfulness of the Trent oath or subscription, unless he can do it without. If a subject say, I am certain, that to govern the kingdom well is a great, good work and duty, but I am uncertain whether to depose the king if he govern not well, and set up myself, be a sin; therefore, the certain good must overrule the uncertain evil. I give him the same answer: 1. It is your sin to be uncertain whether rebellion be a sin; and God bindeth you to lay by the sin of your judgment, and not to make it a shoeing-horn to more. 2. You are sure that governing well is a good work; but you should be as sure, that it is no duty of yours, nor good work for you to do, as you are sure that you are but a private man and a subject, and never called to do the good of another's office. A private man may say, I am sure preaching is a good work; but I am not sure that a private, unordained man may not statedly separate himself to do it. But he can be no surer that it is a duty to him, than he is that he is called to it.
Quest.XII. Well, suppose my ignorance be my sin, and suppose that I am equally uncertain of the duty and of the sin annexed, yet if I have done all that I am able, and remain still unresolved, and after my most diligent inquiry am as much in doubt as ever, what should I then do?
Answ.1. If you had by any former sin so forfeited God's assistance, as that he will leave you to your blindness, this altereth not his law and your obligations, which are still the same (to learn, understand, and practise). 2. But if you are truly willing to understand, and practise, and use his means, you have no cause to imagine that he will thus forsake you; undoubtedly he appointeth you no means in vain. If you attain not sufficient resolution to guide you in your duty, it is either because your hearts are false in the inquiry, and biassed, or unwilling to know the truth, or do it; or because you use not the true appointed means for resolution, but in partiality or laziness neglect it.
Quest.XIII. Suppose still my ignorance be my sin; which is the greater sin, to neglect the good work, or to venture on the feared evil that is annexed? I am not conscious of any unfaithfulness, but human frailty, that keepeth me from certainty. And no man is so perfect as to have no culpable ignorance, and to be certain in every point of duty. Therefore I must with greatest caution avoid the greatest sin, when I am out of hope of avoiding all. On one side, it is a common rule that I must do nothing against conscience, (no, not a doubting conscience,) though I must not always do what it biddeth me. "For he that doubteth is condemned if he eat: for whatsoever is not of faith is sin," Rom. xiv. 23. On the other side, if all duty be omitted which conscience doubteth of, I may be kept from almost every duty.
Answ.The heart is so deceitful that you have great cause to watch, lest human frailty be pretended, for that error, which a corrupted, biassed, partial mind, or wilful laziness, is the cause of. Diligent study, and inquiry, and prayer, with a sincere desire to know the truth, may succeed, at least, to so much satisfaction, as may keep your minds in quietness and peace, and give you comfort in your way, and preserve you from all such sin as is inconsistent with this your safety and acceptance with God. But yet it is true that human frailty will occasion in the best uncertainties in some particular cases; and though God make it not our duty of two sins to choose the less, but to refuse both, yet he maketh it our duty more diligently to avoid the greater than the less. And ofttimes the case is so sudden that no inquiry can be made: and therefore I confess a christian should know which sins are greatest and to be most avoided. At present I shall lay down these following rules, premising this, that where accidents and circumstances which make sins great or small are to be compared, they are ofttimes so numerous and various, that no rules can be laid down beforehand, that will serve all turns, no more than in law and physic, any law books or physic books will serve all cases without a present experienced judicious counsellor: present prudence and sincerity must do most.
RuleI. In things altogether indifferent, nothing must be done that conscience doubteth of, because there is a possibility or fear of sinning on the one side, but none on the other; and in that case it is a certain sin to venture on a feared sin. But then it is supposed that the thing be indifferent as clothed with all its circumstances, and that there be no accident that taketh away its indifferency.
RuleII. In case the thing be really unlawful, and I think it to be lawful, but with some doubting, but am clear that the forbearing it is no sin; there the sin is only in the doing it; because all is clear and safe on the other side.
RuleIII. There are many sins which are always and to all persons in all cases sins, and not doubted of by any without gross unfaithfulness or negligence; and here there is no room for any doubting whether we must do that good which cannot be done without that sin, it being certain that no such good can be a duty. As, to commit idolatry, to blaspheme God, to deny Christ, to deny the Scriptures, to hate, or reproach, or oppose a holy life, to be perjured, to approve or justify the sin of others, &c. It can be no duty which cannot be done without the wilful yielding to or committing these or any known sin.
RuleIV. There are some duties so great, and clear, and constant to all, that none but a profligate or graceless conscience (or one that is fearfully poisoned with sin) can make a doubt of it deliberately: these therefore come not within the case before us.
RuleV. If moral evil be compared only with natural good, or moral good with natural evil, there is no doubt to be made of the case: the least sin having more evil in it than the prosperity or lives of millions of men have good (considered in themselves as natural good); and the least duty to God having more good in it than the death of millions of men (as such) hath evil. For the good of duty and the evil of sin are greatened by their respect to God, and the other lessened as being good or evil only unto men, and with respect to them.
RuleVI. Where I am in an equal degree uncertain of the duty to be omitted, and of the sin to be committed, it is a greater sin to venture doubtfully upon the committing of a positive sin that is great, (in case it prove a sin,) than upon the omitting a duty which (in case it prove a duty) is less; and on the contrary, it is worse to venture on the omitting of a great duty, than on the committing of a small, positive sin. As, suppose my own or my neighbour's house be on fire, and I am in doubt whether I may take another man's water to quench it against his will; or if my own, or my child's, or neighbour's life be in danger by famine, and I doubt whether I may take another man's apples, or pears, or ears of corn, or his bread, against his will, to save my own life or another's. Really, the thing is already madelawful or unlawful (which I now determine not) by the law of God; but in my unavoidable uncertainty, (if I be equally doubtful on both sides,) it is a far greater sin (if it prove a sin) to omit the saving of the house or life, than to take another man's water, or fruit, or bread, that hath plenty (if this prove the sin). So if king and nobles were in a ship, which would be taken and all destroyed by pirates, unless I told a lie, and said, they are other persons; if I were equally in doubt which course to take, to lie or not, (though sin have more evil than all our lives have good,) yet a sinful omitting to save all their lives is a greater sin than a sinful telling of such a lie. Suppose I am in doubt, whether I may lawfully save an ox, or ass, or a man's life, by labour on the sabbath day? or David had doubted, whether he might eat the consecrated shew-bread in his necessity? it is clear, that the sinful neglect of a man's life is worse than the sinful violation of a sabbath, or the sinful use of the consecrated bread. If I equally doubt, whether I may use a ceremony, or disorderly, defective form of prayer, and whether I should preach the gospel to save men's souls, where there are not others enough to do it; it is clear, that sinfully to use a ceremony, or disorderly form of prayer, is,cæteris paribus, a lesser sin than sinfully to neglect to preach the gospel and to save men's souls. On the other side, suppose I dwelt in Italy, and could not have leave to preach the gospel there, unless I would subscribe to the Trent Confession, or the canon 3d of Concil. Lateran sub Innocent III.; one of which requireth men to swear for transubstantiation, and to interpret the Scriptures only according to the unanimous consent of the fathers (who never unanimously consented in any exposition of the greatest part of the Scriptures at all); the other decreeth the pope's deposing temporal lords, and disobliging their subjects from their allegiance. On the one side, I doubt, whether by subscribing I become not guilty of justifying idolatry, perjury, and rebellion, and making myself guilty of the perjury of many thousand others: on the other side, I doubt, whether I may disobey my superiors who command me this subscription, and may forbear preaching the gospel, when yet I apprehend that there are others to preach it, and that my worth is not so considerable as that there should be any great loss in putting me out and putting in another; and God needeth not me to do him service, but hath instruments at command; and that I know not how soon he may restore my liberty, or that I may serve him in another country, or else in sufferings at home; in such a case the sinful justifying of perjury or rebellion in whole countries is a far greater sin than the sinful omission of my preaching: for he that justifieth perjury destroyeth the bonds of all societies, and turneth loose the subjects against their sovereigns. Or if I, being a minister, were forbidden to preach the gospel where there is necessity, unless I will commit some sin; if I doubt on one side whether I should disobey my superiors, and on the other whether I should forbear my calling, and neglect the souls of sinners; it is a lesser sin,cæteris paribus, to disobey a man sinfully, than to disobey God, and to be cruel to the souls of men to their perdition sinfully. Or if I have made a vow, and sworn that I will cast away a penny or a shilling, and I am in doubt on one side whether I be not bound to keep it as a vow, and on the other whether it be not a sin to keep it, because to cast away any of my talents is a sin; in this case, the sinful casting away of a penny or a shilling is not so great a sin as sinful perjury. If Daniel and the three witnesses had been in equal doubt, whether they should obey the king or pray to God, (as Dan. vi.) and renounce the bowing to his idol, (Dan. iii.) the sinful forbearance of prayer as then commanded, and the sinful bowing to the idol had been a greater sin than a sinful disobeying the king's command in such a case, if they had mistaken.
RuleVII. If I cannot discern whether the duty to be omitted, or the sin to be committed, be materially and in other respects the greater, then that will be to me the greater of the sins which my doubting conscience doth most strongly suspect to be sin, in its most impartial deliberation. For if other things be equal, certainly the sinning against more or less conviction or doubting must make an inequality. As, if I could not discern whether my subscription to the Trent Confession, or my forbearing to preach, or my preaching though prohibited, were the greater sin, in case they were all sinful; but yet I am most strongly suspicious of sinfulness in the subscription, and less suspicious of sinfulness in my forbearing in such a case to preach, and least of all suspicious of sinfulness in my preaching though prohibited: in this case to subscribe sinfully is the greatest sin, and to forbear sinfully to exercise my office is the next, and to preach unwarrantably is the least.
RuleVIII. If I could perceive no difference in the degrees of evil in the omission and the commission, nor yet in the degrees of my suspicion or doubting, then that is the greater sin which I had greater helps and evidence to have known, and did not.
RuleIX. If both greater material evil be on one side than on the other, and greater suspicion or evidence of the sinfulness also, then that must needs be the greater sin.
RuleX. If the greatness of the material evil be on one side, and the greatness of the suspicion and evidence be on the other, then the former (if sin) will be materially and in itself considered the worst; but the latter will be formally the greater disobedience to God. But the comparison will be very difficult. As, suppose that I swear to God that I will cast away a shilling, or that I will forbear to pray for a week together; here I take perjury to be a greater sin than my casting away a shilling, or forbearing to pray a week: but when I question whether the oath should be kept or not, I have greater suspicion that it should not than that it should, because no oath must be the bond of the least iniquity. Here, if the not keeping it prove a sin, I shall do that which is the greater sin in itself if I keep it not; but I shall show more disobedience in keeping it, if it be not to be kept.
RuleXI. If it be a double sin that I suspect on one side, and but a single one on the other, it maketh an inequality in the case. As, suppose that in my father's family there are heretics and drunkards, and I swear that in my place and calling I will endeavour to cast them out. My mother approveth my vow; my father is against it, and dischargeth me of it because I did it not by his advice. On one side, I doubt whether I am bound, or may act against my father's will: on the other side, I as much doubt whether I am not perjured, and disobedient to my mother, if I do it not, and whether I disobey not God, that made it my duty to endeavour the thing in my place and calling before I vowed it.
RuleXII. There is a great deal of difference between omitting the substance of a duty for ever, and the delaying it, or altering the time, and place, and manner. For instance, that which will justify or excuse me for shortening my prayer, or for praying but once a day, or at noon rather than in the morning, or for defect in method, or fervency, or expressions, may not justify or excuse me for denying, renouncing,or long forbearing prayer. And that which may excuse an apostle for not preaching in the temple or synagogues, or not having the emperor's or the high priest's allowance or consent, or for not continuing in one city or country; would not excuse them if they had renounced their callings, or totally, as to all times, and places, and manner of performance, have ceased their work for fear of men.
RuleXIII. If the duty to be omitted and the sin to be committed seem equal in greatness, and our doubt be equal as to both, it is commonly held safer to avoid the commission more studiously than the omission. For which there are many reasons given.
RuleXIV. There is usually much more matter for fear and suspicion,cæteris paribus, of sins to be committed, than of duties to be omitted, when the commission is made necessary to the doing of the duty. Both because it is there that the fear beginneth: for I am certain that the good work is no duty to me, if the act be a sin which is its necessary condition. Therefore, so far as I suspect the act to be sinful, I must needs suspect the duty to be no duty to me at that time: it is not possible I should be rationally more persuaded that the duty is my duty, than that the condition is no sin. If it were the saving of the lives of all men in the country, I could no further take it to be my duty, than I take that to be no sin by which it must be done, it being a thing past controversy, that we must not sin for the accomplishment of any good whatsoever. And also because the sin is supposed to be always sin, but few duties are at all times duties: and the sin is a sin to every man, but the duty may be another man's duty, and not mine. For instance: Charles V. imposeth the Interim upon Germany: some pastors yielded to it; others refused it, and were cast out. Those that yielded pleaded the good of the churches, and the prevention of their utter desolation, but yet confessed that if the thing imposed were sinful, it was not their duty to do it for any good whatsoever, but to seek the good of the church as well as they could without it. The other that were cast out argued, that so far as they were confident the Interim was sinful, they must be confident that nothing was their duty that could not be done without it, and that God knew best what is good for his church, and there is no accomplishing its good by sin and God's displeasure; and that they did not therefore forsake their ministry, but only lose the ruler's licence; for they resolved to preach in one place or other till they were imprisoned, and God can serve himself by their imprisonment or death, as well as by their preaching. And while others took their places that thought the Interim lawful, the churches were not wholly destitute; and if God saw it meet, he could restore their fuller liberties again: in the mean time, to serve him, as all pastors did for three hundred years after Christ, without the licence of the civil magistrate, was not to cast away their office. Another instance: the zealous papists in the reign of Henry III. in France, thought that there was a necessity of entering the League, and warring against the king, because religion was in danger, the preservation whereof is an unquestionable duty. The learned and moderate lawyers that were against them said, that there being no question but the king had the total sovereignty over them, they were sure it was a sin to resist the higher powers, and therefore no preservation of religion could be a duty or lawful to them which must be done by such a certain sin: sin is not the means to save religion or the commonwealth.
RuleXV. When a thing is not prohibited and sinful simply in itself, but because of some accidental or consequential evil that it tendeth to, there a greater accidental or consequential good may preponderate the evil, and make the thing become no sin, but a duty. It is a matter of exceeding difficulty to discern ofttimes whether a thing be simply and absolutely forbidden, or only by accident and alterably, and to discern which accident doth preponderate. There are so many observations that should here be taken in, and so much of a man's life and peace is concerned in it, that it deserveth a treatise by itself. And therefore I shall not meddle with it any further here, lest an insufficient tractate be worse than none, in a case where error is so easy and perilous.
RuleXVI. As to the danger of the sinner himself, there is a great deal of difference between an error and sin of human frailty, when the service of God, and true obedience, and the common good, is sincerely intended, and an error and sin of false-heartedness and sloth, when selfishness is the secret spring of the error, and carnal interest the real end, though God and his service be pretended. And usually the concomitants will show something of this to others. For instance; two magistrates and two ministers submit to some questioned imposition, all pretend that the glory of God, and his service, is it that prevaileth with them to submit. The one of the magistrates faithfully serves God afterward with his authority, and showeth thereby that he meant sincerely: the other doth no good in his place, and showeth his hypocrisy. One of the ministers preacheth zealously, and privately laboureth as one that thirsteth for the saving of souls: the other preacheth formally, and coldly, and heartlessly, and never converteth a soul, and neglecteth the work which he pretended was his end.