_Sect._ 1. When the Apostle forbiddeth us to be the servants of men, 1 Cor. vii. 23, is it not his meaning that we should do nothing upon the mere will and pleasure of men, or _propter hominem et non propter Deum_, as Becane the Jesuit expoundeth it,(141) illustrating what he saith by another place, Eph. vi. 6, 7. Christian servants thought it an unworthy thing to serve wicked men,(142) neither yet took they well with the serving of godly men, for that they were all brethren in Christ. The Apostle answereth them, that they did not the will of man, because it was the will of man, but because it was the will of God, and so they served God rather than man, importing that it were indeed a grievous yoke for any Christian to do the will of man, if he were not sure that it is according to the will of God. Should any synod of the church take more upon them than the synod of the apostles did, who enjoined nothing at their own pleasure, but only what they show to be necessary, because of the law of charity? Acts xv. 28. Or should Christians, who ought not to be children, carried about with every wind, Eph. iv. 14; who should be able to discern both good and evil, Heb. v. 14; in whom the word of God ought to dwell plentifully, Col. iii. 16; who are commanded to beware of men, Matt. x. 17; not to believe every spirit, to prove all things, 1 John iv. 1; and to judge of all that is said to them, 1 Thes. v. 21; should they, I say, be used as stocks and stones, not capable of reason, and therefore to be borne down by naked will and authority? 1 Cor. x. 15. Yet thus it fareth with us. Bishop Lindsey will have the will of the law to rule our consciences,(143) which is by interpretation, _Sic volo, sic jubeo, sit pro ratione voluntas._ He gives us not the reason or equity of the law, but only the will of it, to be our role. Bishop Spotswood(144) will have us to be so directed by the sentence of our superiors, that we take their sentence as a sufficient ground to our consciences for obeying. Which is so much as to say, you should not examine the reason and utility of the law, the sentence of it is enough for you: try no more when you hear the sentence of superiors, rest your consciences upon this as a sufficient ground: seek no other, for their sentence must be obeyed. And who among us knoweth not how, in the Assembly of Perth, free reasoning was shut to the door, and all ears were filled with the dreadful pale of authority? There is this much chronicled(145) in two relations of the proceedings of the same, howbeit otherwise very different. They who did sue for a reformation of church discipline in England, complained that they received no other answer but this:(146) “There is a law, it must be obeyed;” and after the same manner are we used. Yet is this too hard dealing, in the judgment of a Formalist, who saith,(147) that the church doth not so deal with them whom Christ hath redeemed: _Ac si non possint capere quid sit religiosum,