devotion that is of his own formation, so much he will abate in his confcientious obfervance of that which is of God's inflitution.

I might alfo fhew you the very fame thing in the other inflitution. For, there you have only the material action, and the acknowledgment. Baptizing them in the name of the father, and of the fon, and of the holy ghoft, Mat. xxviii. 19. now, how hath the world been troubled about the circumftance of time, and feveral other things about this facrament? and all without foundation. But, there is no warrant for this, from the inftitution. And charity hath been wanting, when men have gone about to make out fcripture further than what hath been plainly declared. So that I refolve with myfelf, that God having invefted man with intellectual nature ; and given him that high privilege, and prerogative of reason and understanding, doth expect that he should act according to those principles and, where he doth not constitute and appoint, limit and determine; that there he doth refer himself to the rational determination of that first principle, the principle of his creation. So that, whatfoever is done throughout the life of man, that there is reafon for; it is warranted by God: provided, ftill, that a man doth not vary from any particular and express institution of God, in fcripture, And, if this were understood, we should have the very foundation of differences in the church of God taken away. It is but a vain pretence of zeal for God, and doing him fervice; for us to limit, appoint, conftitute and determine, beyond what he himfelf hath done.

'Tis a good notion, univerfally; let us be as free under God, as we can; and refolve, with St. Paul, not to be brought under the power of any thing. I Cor. vi. 12. So far as God doth declare, we must follow his direction. But it is best for us, where he doth not limit and determine, to follow the reason of our own minds, in the free use of our liberty. God doth fo far acknowledge his own workmanship, as to refer himself to the principles of creation in man, so far forth as he doth not limit and determine. For do but with reason, and you do well. There is no fuperftition in ufing things not commanded of God: but, in using them as necessary pieces of religion, they are fuperftition, and offenfive to God. I fay there is no superstition in using things not commanded by God, even in the worship of God; if they be comely and such as reafon doth allow of. But there is fuperftition in affuming to ourselves authority to use them as neceffary pieces of religion, and as fanctified by divine institution; when they are not of God's appoint

ment.

You fee now, that in matters of weight, wherein the honour of God, and the fafety of mens fouls are concerned, fcripture is punctual, clear, full, and particular that our faith may be better directed, and we ourselves preferved against cheats and impoftures. But as to other matters, they are left to christian prudence, difcretion, and fidelity. And God's love and goodness appears to us exceedingly, in both thefe cafes:- -bath that he is clear, full, and particular, where 'tis for our advantage and fecurity. also, that he doth not unnecessarily refolve or determine

And

us,

us, where the things themselves do not require it: In the former; because if we should mistake there, it would be to our lofs and great difadvantage, because of the importance of the matter? Whether it relate either to matter of faith or practice: in the latter, where the matter is not so neceffary, in itself; nor our obligation to the thing itself; nor any intrinfick value in it; here, it is God's goodness to us, that he will not limit and determine. For, it is hazardous to a man in minute things, to be obliged in point of confcience. If the thing be good in itself, I am admonished daily how to act, by the rectitude of my temper; because the thing is good in its own nature, and quality: but, in the other cafe, I have nothing but the fecurity of my memory. This is a great point of divinity, that God hath left us, in the chriftian religion, as free as we may be, without lofs or prejudice to ourselves : we being only determined to things of weight, and to fuch things, wherein if we fhould fail, we fhould greatly hurt ourselves. For, it is a great privilege, not to be obliged without neceffity; not to be under restraint through the neceffity of the precept; where there is no neceflity in the matter. And this I account one of the great privileges that we have by the gospel. And here, as the apoftle adviseth (Gal. v. 1.) we should Stand fast in that liberty, wherewith Christ hath made us free. And that this is a great privilege, is clear, from Acts xv. 10. where the apostle calls the ceremonies, and obfervances, commanded under the law, a yoke which neither they nor their fathers were able to bear. In this difpenfation there was every thing punctually determined, both for fubftance, and cir

cum

:

cumstance so that they had need of very good memories, to bear them all in mind. Whereas, it is a great fecurity for my obfervance of God, that I have the fecurity of the goodness of my temper, as well as my memory. And thus it is, in all matters of weight and moment. But, if it be a pofitive command; and that, of a thing wholly arbitrary; and which (if God had pleased) might have been omitted; then, I have only the fecurity of my memory. And this is a choice notion in divinity: but, prepoffeft minds will not bear it; though it be never so much for their eafe and advantage. But, let him that hath ears to hear, hear, Mat. ix. 15. I will fay it again. There is not, in christian religion, any obligation upon us, but it is either one or other of these two: either, first, The reafon of the thing doth require it: and then it is neceffary in itself, as is obfervance of God; reverence of deity; and regardful apprehenfions of him ; righteoufnefs and justice between man and man; fair and equal confideration; doing as we would be done unto;

or fobriety and temperance; purity and chastity in the government of ourselves: I say, either they are fuch great things as thefe; or elfe, Secondly, the things commanded, are medicinal and fupplemental, in cafe of guilt, and contracted impotency by reason of fin; as going to God, by Jefus Chrift; and the application of the benefits that are by our blessed Lord and Saviour; the virtue of his blood, for pardon of fin; and what he bath done, engaging in our behalf.

And we fhall fee great cause thankfully to acknowledge God for this great benefit, if we do but confider the occafion of Adam's fall; who did not fall up

on

on a tranfgreffion of a moral point; but, in variation from a pofitive inftitution. And for ought I, or any body else, know; if God had not probibited him the tree of life; he might as well have eaten of that, as of any other tree in the garden: for, fhe faw that it was lovely to the eye, and fit for food: and therefore fhe took of the fruit of that tree, and did eat, and gave unto her husband, Gen. iii. 6. Here, they had only the fecurity of their memories; and, not of any internal difpofition. So it is faid of Nadab and Abibu, that they were ftruck dead for offering ftrange fire before the Lord, Num. iii. 4. One fire, to reason, seemed as good as another, to offer facrifice with: but, because there was an institution to the contrary; whether they did it wilfully, or carelefly; they perished by fire. Also, let us remember the Bethfhemites, who being transported with joy and affection, looked into the ark (a thing contrary to God's appointment) to the hazard of their lives, 1 Sam. vi. 19. Likewise Uzzah in his zeal, when he found the ark ready to fall, as he thought, put to his hand to keep it up, and was flain for his labour; it being contrary to God's institution, 2 Sam. vi. 7. When we think of these things seriously, we fhall find caufe in abundance, thankfully to acknowledge God's goodness, that we are engaged, only where the nature of the thing doth engage; and that we are not made liable, and obnoxious to God, in things that are not evil in themselves, and hurtful for us. It is greatly hazardous for a finite and fallible creature, to be limited and confined by will and pleasure, where there is no rea fon, that the mind of man can difcern, why he fhould

be