bound to obey then he yea wee professe that God doth therefore free vs from the curse and the bondage of the law that wee might be inabled with freedome of spirit to obey it and that being freed from sinne wee are made the servants of righteousnesse We teach that God hauing sworne that to those whom he iustifieth he will giue grace to worship him in holines and righteousnes no man can be assured of his iustification without obedience that sanctification being the end of our election calling redemption and regeneration it is a necessary consequent of sauing grace We teach and professe that howsoever good workes doe not concurre with faith vnto the act of iustificaâ—â—on as a cause thereof yet they conâ—â—â—re in the party iustified as necessary fruits of faith and testimonies of iustification And as wee teach with Paul that faith alone doth iustifie so with Iames that the â—aith which is alone doth not iustifie Wee teach that the blood of Christ as it acquitteth vs from the guilt of sin so doth it also purge our consciences from dead workes to serue the liuing God that he bare in his body vpon the crosse our sinnes that we being deliuered from sinne should liue in righteousnesse that whom Christ doth iustifie by faith them hee doth sanctify by his Spirit that whosoever is in Christ hee is a new creature crucifying the flesh with the lusts thereof and walking not after the flesh but after the spirit Wee professe that good workes are necessary to saluation though not necessitate efficientiae as causing it as the Papists teach yet necessitate praesentiae as necessary fruits of our faith whereby wee are to glorifie God and to testifie our thankfulnesse to doe good to our brethren and to make sure our election calling and iustification vnto our selues as necessary forerunners of salvation being the vndoubted badges of them that shall bee saued being the way wherein wee are to walke to everlasting life being the evidence according to which God will iudge vs at the last day And lastly that as by iustification God doth entitle vs vnto his kingdome so by sanctification he doth sit and prepare vs thereto We do not therefore by the doctrine of iustification through faith abolish the Law but rather as the Apostle saith stablish it For the more a man is assured of his free iustification the better he is enabled and the more hee is bound to obey it But although we bee bound to obey the Law as the subiects of God and servants of 〈◊〉 and although the Law 〈…〉 in those that are iustiâ—â—â—d as being a rule of direction for our obedience in the perâ—ormance of the duties or piety towards God of iustice towards our neighbour of sobriety towards ourselues and a glasse of detection to manifest the imperfections of our obedience to keepe vs from Phariâ—â—â—sme and lastly a rodde of correction in respect of flesh or the old man yet remaining in vs that by precepts by exhortations and comminations it more and more may be mortified in vs and wee kept from the spirit of slumber and security yet notwithstanding wee are not vnder the law as the Apostle saith but vnder grace Wee are therefore in our sanctification freed though not from the obedience yet from the servitude and bondage of the law and that in three respects First in respect of the irritation of it In which regard especially the law is called the strength of sinne not that the law causeth or prouoketh sinne properly for the law is holy iust and good but only by accident and occasionally For such is the corruptioÌ„ of our vntamed nature vntill we be renewed by the spirit of God that when the law which is holy and good forbiddeth sinne seeking to stoppe the course of our concupiscences and to bridle our sinfull affections thereby our vntamed corruption rebelleth so much the more and that it might appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly sinfull by occasion of the law worketh in vs all manner of concupiscence Euen as a deepe riuer when nothing hindreth his course hath a still and as it were a dead motion but if you seeke to restraine or stoppe his course he will sinell and ouerflow all now disdaining as it were a bridge so our corruption when it freely taketh his owne course seemeth to be quiet and as it were dead but when the commandement commeth â—aith the Apostle as it were to dam it vp sin reuiueth riseth against it swelling and ouerflowing as it were his wonted bankes In this respect the law saith the Master of the Sentences is called a killing letter because forbidding sinne it increaseth concupiscence and addeth transgression vntill grace doe free vs. But we are regenerated by the spirit of sanctification and by the bond of the same spirit coupled vnto Christ we are freed from this bondage euen as the wife is freed from the dominion of her husband by his death For euen as whilest we were in the flesh altogether vnregenerate the law as it were our husbands occasionally and by accident begot in our soules wholly corrupted with sinne euill motions and concupiscences as the fruites and issue of our flesh tending vnto death so we being regenerated and after a sort dead vnto this corruption and consequently being mortified to the law in respect of the irritation thereof and the law in that regard dead vnto vs the spirit of Christ who hath vnited vs vnto him as our second husband begetteth good motions in vs as the fruites of the spirit acceptable vnto â—od This is that which the Apost teacheth Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs because we are not vnder the law but vnder grace after he had answered an obiection preuented the abuse of this Doctrine which carnall men would make thereof as though they might sin freely because they are not vnder the law in the beginning of the seauenth chapter he proueth that we are not vnder the Law but vnder grace by that similitude which euen now I mentioned because being regenerated and dead vnto sinne we are mortified to the law and the law to vs in respect of the irritation thereof caused by our corruption and consequently are deliuered from the power of it as a wife is freed from the dominion of her husband when he is dead Secondly in our sanctification we are freed from the coaction and terror of the law breeding servile feare in men vnregenerate whereby as bon-servants or gally-slaues by the whip they are enforced to the performance of some outward duties which otherwise they are vnwilling to doe For those who are vnder the Law as all men are by nature are like bond-slaues who for avoiding of punishment are by terror drawne to doe some forced service which is so much the more vnwilling because they looke for no reward This
cloath dwelleth a purple heart sometime vnder silke and purple lieth simple humility Let euery man in his degree so liue either poorely or meanely or plentifully that they all remember that they are fed of God to liue not to bee riotous and let them thinke that this is the law of Christian liberty if they haue learned with Paul to bee contented with those things which they presently haue if they can skill both to bee humble and to excell if they be taught in all places and in all things to bee both full and hungry to haue plenty and to suffer want Herein also many men doe erre because as though their liberty should not bee sound and safe vnlesse it had menwitnesses of it they doe vndiscreetly and vnwisely vse it By which vnseasonable vsing they many times offend the weake brethren You may see at this day some which thinke that their liberty cannot stand vnlesse they take possession of it by eating flesh on Friday I blame not that they eate but this false opinion must bee driuen out of their mindes For they ought to thinke that by their liberty they obtaine no new thing in the sight of men but before God and that it standeth as well in abstaining as vsing If they vnderstand that it maketh no matter before God whether they eate flesh or eggs whether they weare red or black garments that is enough The conscience is now free to which the benefit of such liberty is due Therefore although they doe afterward abstaine all their life long from flesh and weare alway but one colour yet they are no lesse free Yea therefore because they are free they do with a free conscience abstaine But they doe most hurtfully offend because they nothing regard the weaknes of their brethren which wee ought so to beare with that wee rashly commit nothing with offence of them But sometime also it behooueth that our liberty be set forth before men And this I graunt But there is a measure most heedefully to bee kept that wee cast not away the care of the weake of whom the Lord hath so earnestly giuen vs charge I will in this place therefore speake somewhat of offences in what difference they are to be taken which are to be auoided and which to be neglected whereupon wee may afterward determine what place there is for our liberty amongst men I like well that common diuision which teacheth that there is of offences one sort giuen another taken for as much as it hath a plaine testimony of the Scripture and doth not vnfitly expresse that which it meaneth If thou doe any thing by vnseasonable lightnesse or wantonnesâ—e or rashnesse not in order not in fit place whereby the ignorant and weake are offended that same may bee called an offence giuen by thee because it came to passe by thy fault that such offence was stirred vp And it is alway called an offence giuen in any thing the fault whereof came from the doâ—r of the thing it selfe It is called an offence taken when a thing which is otherwise not euillâ— done nor out of time is by euill will or by some wrongfull malitiousnesse of mind drawne to occasion of offence For in this case was not offence giuen but these wrongfull construers do without cause take one With that first kind of offence none are offended but the weake But with the second kind sowre natures and pharisaicall scornefull heads are offended Wherefore wee shall call the one the offence of the weake the other of the Pharisees and we shall so temper the vse of our liberte that it ought to giue place to the ignorance of the weake brethren but in no wise to the rigorousnesse of the Pharisees For what is to be yeelded to weakenesse Paul sheweth in very many places Beare saith he with the weake in Faith Againe let vs not hereafter iudge one another but this rather let there not bee laid before our brother an offence or occasion of falling and many other sayings to the same intent which are more fit to bee read in the place it selfe then here to be rehearsed The summe is that wee which are strong should beare with the weaknesse of our brethren and not please our selues but euery one of vs please his neighbour vnto good for edifying In another place But see that your liberty bee not in any wise an offence to them that are weake Againe eate yee all things that are sold in the shambles asking no question for conscience of your conscience I say not another mans Finally bee yee such that yee giue no offence neither to the Iewes nor to the Greekes nor to the Church of God Also in another place yee are called brethren into liberty only giue not your liberty to bee an occasion to the flesh but by charity serue yee one another Thus it is Our liberty is not giuen toward our weake neighbours whose seruants charity maketh vs in all things but rather that hauing peace with God in our mindes wee may liue peaceably among men As for the offence of the Pharisees how much it is to be regarded wee learne by the words of the Lord whereby hee biddeth them to bee let alone because they are blind and guides of the blind The disciples had warned him that the Pharisees were offended with his sayings hee answered that they were to bee neglected and the offending of them not to bee cared for But yet still the matter hangeth doubtfull vnlesse wee know who are to bee taken for weake and who for Pharisees which difference being taken away I see not among offences what vse at all of liberty remaineth which might neuer bee vsed without great danger But it seemeth to mee that Paul hath most plainely declared both by doctrine and by examples how farre our liberty is either to bee tempered or to bee defended though with offences When he tooke Timothy into his company he circumcised him but he could not bee brought to circumcise Titus Here were diuers doings and no change of purpose or of minde namely in circumcising Timothy when hee was free from all men hee made himselfe a seruant to all men and hee was made to the Iewes as a Iew that hee might winne the Iewes to them that were vnder the law as if hee himselfe were vnder the law that he might win them that were vnder the law all things to all men that hee might saue many as he writeth in another place Thus we haue a right moderation of liberty if it may bee indifferently restrayned with some profit What hee hath respect vnto when hee stoutly refused to circumcise Titus hee himselfe testifieth writing thus But neither was Titus which was with me although hee was a Gretian compelled to be circumcised because of the false brethren which were come in by the way which had priuily crept in to espy our liberty which wee haue in Christ Iesus that they might bring vs
r Heb. 9. 10. s 2. Cor. 3. 11. 13. t Gal. 4. 3. 4. 5â— u Coloss. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2. 15. * Heb. 10. 1. Coloss. 2. 17â— Iohn 1. 17â— x Dan. 9. 26â— 27. y Mat. 2◠〈◊〉 z Heb. 7. 1â— a Contra Fanstum Mâ—ich lib. 19. cap. 18. b Tho. 1. 2. quaest 104. §. 19. Peculiar Christian libeâ—ty as it is an immunity c Iame. 4. 12. d 1. Cor. â— 23. e Coloss. 2. 16. f Coloss. 2. 20. 21. â—â—â—â—â—â— g Conc. Trid. Sess. 4. h Mat. 15. 11. i Rom. 14. 14. §. 20 spanâ— l Heb. 13. 17. m 1. Cor. 3. 21. n Gen. 9. 2. 3. o Heb. 11. 7. p Gen. 7. 2. 9. 4 q Rom. 14. 14. r 1. Tim. 4. 4. s 1. Cor. 6. 12. t Tit. 1. 15. u 1. Cor. 6. 11. §. 21. Application of the generall doctrine to this particular 1. That this also is a liberty of the sons of God * Tit. 1. 15. * Cor. 6. 12. 1. Tim. 4. 3. 2. That this 〈◊〉 is a spirituall liberty Instit. Lib. 3. â—ap 19. §. 10. 3. That this also is a true liberty b 1. Cor. 14. 26. 40. c Iames. 4. 1â— d Maâ— 15. 2. 9. e Rom. 14. â—â— c. f Rom. 14. 1â— g Gal. 5. 6. 6. 15. h 1. Cor. 8. â— i 1. Cor. 10. 31 k 1. Cor. 6. 12. l Rom. 13. 1. 2. 5. m 1. Pet. 2. 13 16. n 1. Cor. 8. 9. 10. 24. Rom. 14. 15. 16. o Gal. 5. 13. §. 22. Decision of a doubtfull question what is to be done wheÌ„ we seeme to be in a strait betweene disobedience to the Magistrate and offence to the weake p Mat. 12. 7. Ierem. 7. 22. Luk. 14. 26. q 1. Cor. 8. 10. r In this scandall they are deepest who are of greatest note s Iud. 20. t 〈◊〉 13. 5. * I meane not only prayer but also with thanksegiuing in regard whereof it is called the Eucharist * So the cause of standing at the Passeouer ceassing the gesture it selfe was altered by the Church that alteratiâ— confirmed by the practise of Christ who notwithstanding perfectly fulfilled the Law Luke 22. 14. * Et Concil Constantinop in Trullo c. 74 u 1. Cor. 9. 16. * Rom. 3. 8. Ephes. 5. 25. x 〈◊〉 2. 3 4. y Gal. 2. 11. 12. 13. 14. §. 23. Obiections concerning Chistian liberty in outward things answered a 1. Pet. 2. 13. 16. b Gal. 5. 13. 1. Cor. 9. 19. c. c Rom. 13. 5. d Rom. 13. â— e 〈◊〉 2. 16. a 1. Pet. 2. 16. b Rom. 13. 5. 1 Pet. 2. 13. 16 c Matth 17. 25 26 27. §. 24. The liberty of Glory d Rom. 7. 24. e Luâ— 16. 22. f Rom. 8. 23. g Rom. â— 11. h 1. Cor. 15. 53. 54. i Rom. 8. 21. k 〈◊〉 22. 23. l 〈◊〉 2. 1◠〈◊〉 21. 2â— m 〈…〉 n 〈◊〉 1. 2. o 〈◊〉 â— 12. §. 25. The application or vse p Iohâ— 8. 34. q August in Ioan. tract 41. * Gal. 5. 1. r Apoc. 17. 4. 18. 3. s 2. 〈◊〉 2. 20. 21. t Gal. 3. 10. u Gal. 1. 8. * Rom. 6. 12. x Rom. 8. 2â— y Gal. 5. 13. The abuse of Christian liberty z Iud 4. a De liberâ— Christ. b Titus 1. 15. c 1. Tim. 4. 5. d 〈…〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 4. § 26. The right vse of Christian liâ—erty f Luk. 1. 74. 75. g Gal. 5. 13. h 1. Cor. 9. 19. i De liâ—ert Christ. k Philip 2. 5. l Mâ—t. 2â— 28. m Heb. 1. 14. n 1. Iâ—hn 3. 3. p P. 〈◊〉 q Ephes. 2. 10. r Act. 20 32. s Rom â— 6. t 〈…〉 * 〈…〉 x 〈…〉 y 〈…〉 z Iam. 2. 26. a Rom. 4. â— b Act. 26. 18. c Iob. 15. 14. 16. 16. Vidâ— Calâ—in â—it lib. 3. cap. 19. 7. e Heb. 10. 19. 20. f Ephes. 2. 6. g Iohn 14. 2. 3â— 17. 24. Philip. 3. 20. 21. * Sâ—luian Iâ— de 〈◊〉 a Câ—el Rhoâ— â—â—â— â—5 b Gen. 1. 1. c Gen. 7. 17. d Vâ—ncont â— Ly. inenâ—is Mat. 2. 1. e Mat. 27 5â— f Lâ—ke 23. 43. * 2 King 6. 17. g 〈…〉 h Exod. 13. 21. i Exod. 14. 9. k Iosh. 10. 12. l Num. 22. m Ioh. 2. 9. n Mat. 9. 22. o Mat. 20. 24. p Mat. 9. 20. q Mark 2. 12. r Mat. 14. 19. t Mat. 14. 19. u Io. 21. 15. w Act. 19. 15. x Sam. 16. 11. y Sam. 16. 13. z Gen 41. 24. a Dan. 5. 26. b Gen. 19. 24. c Mat. 27. 45. d Euseb. Hâ—st e Dan. 4. 45. f Exod. 9. 27. g Dan. 3. 35 h 〈…〉 i 〈◊〉 k 〈◊〉 〈◊〉 nominibus l Cyprian Mart. Arnob. lib. 1. aduersgent Tertul. lib. 2. de Car. Christ. m Exod. 3. 14. n Psal. 21. 12. 15. 16. 17. o Iohn 21. 7. 12. 15. 16. 17. p Aug. q Lips lib. â— de constant r Ber. Exod. 24. 6. t Luk. 1. 32. Mar. 14. v. 36. Rom. 8. 15. Aug. de Deâ—misâ—râ—cord cap. 7. a 1 Tim. 3. 16. b 〈…〉 c Aug. Tom. 3 dâ— Spirit lâ—t cap. â—â— e Aug. Tom. 3. ad Marcel cap. 20. Vincentiy Lyrinensis f Tertull. lib. de prescript adâ—ers Heret a Gen. 50. Exod. 19. Leâ—it 29. Deut. 26. b Iosua 29. Iud. 21. 1. 2 Sam. 55. 1. 2 King 57. 1. 2 Chron. 6. 5. Esâ—a 10. Nch. 13. Ester 10. Iob. 42. c Psal. 150. Pro. 31. Eccles. 12. Esai 66. Iere. 2. 52. Laâ— 5. Eze. 48. Dam. 11. Hosea 14. Ioel. 3. Amos. 9. Oâ—â—d 1. 〈◊〉 4. Mâ—th 5. Nahum 3. Abacuâ— 3. â—â—pha 3. Hâ—gar 2. 〈◊〉 14. M l. 4. d 〈…〉 Luk. 24. Iohn 2â— e Acts 28. f Rom. 16. 1. 2. Coâ—â—â—nth 29. Gal. 6. Ephes 6. Phi. 4 Col. 4. 1. 1 〈◊〉 1. 2 Tim. 10. 〈◊〉 3. Plaâ—l 1. Heb. 13. Iames. 51. 2. Pet. 〈◊〉 5. Iuâ— 1. Reu. 22. * 3 Esd. 4. Esdâ—a Tob. â—ud Ester 〈…〉 The history of 〈…〉 1. Marc 2 〈◊〉 Rom. 10. 〈…〉 a Ion. 3 6. 7. b 〈…〉 c An. bros lâ—b d Exod. 3. 5. Aug. de Ciâ—â—t Der. e Mat. 6. â— f Mat. 6. â— g Psal. 49. 3. Ciel Rod. lib. 25. h Mat. 6. 6. i Cor. 11. 28. k Ambrose l Rom. 3. 10. Mat. 5. 22. m Ephes. 4. 26. Mat. 6. 14. 15. n Aug. de Mott. o Cor. 5. 54. 1 Psal. 11â— y Sen. de mort z Heb. 9. 17. a Mat. 25. 9. b Mat. 25. 30. m Pro. 6. 6. 11â— Zenop. de dâ—et Soâ— n Aug. o Ciâ—e de sen. p Lu. 2. 27. a Gal. 3. 13. * â— Gal. 1. Part of Christian liberty The freedome from the bondage and tirâ—Ì„ny of the Laâ— The liberty disputed of 〈◊〉 the Epistle to the Galathians Gal. 3. 13. 5. 1. The second part of Christâ—an liberty free and by the Law vnconstrained obedience 〈◊〉 6 â— Men freed from the actions of the law 〈◊〉 as children â—weâ—tly woÌ„ne vnto cheerfull obedienâ—e by th◠〈…〉 where wâ—th they know that 〈…〉 to 〈◊〉 them 〈…〉 〈…〉 Rom. 11. 2. Rom. 6. 12. The third part of Christian liberty is freedome of conscience touching the vse of indifferent things as cloth meat drinke wherein it is vnnecessary to know how much is permitted vs lest too much straightnesse driue vs to inconuenienâ—â— Wee cannot with thankefulnesse vnto God enioy the vse of outward things vnlesse the knowledge of our liberty remoue all seruple of conscience and trouble of mind from vs The vse and abuse of doctrine which 〈◊〉 Christian lâ—â—bertie 〈◊〉 1. 15. 〈◊〉 6. 24. Amos 6. 1. Esay 5. 8. 〈◊〉 4. 〈◊〉 and vnseasonable vsing of liberty Of offences â—ising vnto others in the vse of our liberty Rom. 14. 1. 1â— 1 Cor. 8. 9. 1 Cor. 10. â—5 Gal. 15. 14. Mat. 15. 14. How far our liberty extendeth in respect of others whom it may offend Act. 16. 3. â—al 2. 3. Cor. 9. 19. 21. 〈…〉 1 Cor. 10. 23. 〈…〉 1. Cor. 3. 2. The 〈◊〉 of faithfull men exempted from humane power 1. Pet. 1. 18. Gal. 5. 1. 4. Christians are not therefore according to the outward behauiour of their persons priuiledged from subiection to the lawes of men because their consâ—iences are at lâ—berty before God 〈◊〉 13. Rom. 2. 17. 1 Pet. 3. 21. 〈…〉 Heb. 10. 2. In what sort the conscience is bound or fiec Tim. 1. 5. Act. 24. 16. â—en 15. 15. Dan. 4. 24. 2 Sam. 12. 13. 2 Cor. 5. 20 Mat. 5. 20. Iam. 2. 10. 1 Pet. 2. 1. Mat. 7. 14. Mat. 19. 23. Mat. 7. 14. 22. 14. Luke 13. 24. Heb. 11. 10. Heb. 11. 6. 〈◊〉 16. 11. 〈◊〉 36. 8. Rom. 8. 26 By prayer we are both enriched with grace and quieted in distresies Three superexcellent prerogâ—tiues the Elect eâ—â—oy in heauen 1 Pet. 2. 5. Heb. 13. 15. Mat. 13. 43. Phiâ— 3. 21. Luke 9. 31. Maâ— 9. 3. 1 Cor. 15. 43. vers 44. 1 Theâ—â— 4. 1. The effect of those prerogatiues 1 Cor. 1 10. Aug. solilâ—q cap. 36. Nihil notum in terrà nihil ignotum in coeloâ— 1 Cor. 13. 11. Lumen est vmbra Dei Deus est â—umen luminis Plato Polib Iob. 26. 14. Ruth 3. 9 1 Cor. 15. 28. Seneca de beneficiâ—s lib. 2. cap. 19. Iudg. 2. 5.