iustification is by grace so as a sinner freed from damnation obtaineth righteousnesse and that freely by the pardon of his sinnes as appeareth in the three first sorts of men but also our proceeding therein so as our iustification is euer free and by grace which thing well appeareth in the fourth kinde of men which are both regenerate by Gods spirite and iustified by a liuely faith in Christ And thus God imputed vnto Abraham the father of the faithfull his faith for righteousnesse when as he had a Gene. 15.6 liued for many yeares in great holynesse of life This saith Habacuk also b Habac. 2.4 The iust shall liue by faith and Dauid c Psal 32.1 Blessed are they whose iniquities are forgiuen speaking of the godly which liue a holy vnspotted and blamelesse life before men Againe Paule saith that the d 2. Cor. 5.20 embassage concerning our free reconciliation with God must be continued among the faithfull And Christ is a e 1. Iohn 2.1 continuall mediator reconciling vs with his father and the efficacie or vertue of his death to f Ibid. 2. expiate the sinnes of the faithfull neuer dieth nor waxeth old XXVI And whereas the Schoolemen also say that good workes haue no such vertue in them to be sufficient vnto iustification but that their merite vertue to iustifie is by grace we must learne that there is no grace to worke our iustification but that only which moueth God in Christ to embrace vs and to iustifie vs by the merites of his obedience and satisfaction for vs. XXVII For God accepteth not our workes but so farre as we please him hauing put on by faith the righteousnesse of Christ that is which Christ purchased by his death for vs as is a Aphor. 23. before shewed Neither can works iustifie in part before God for God admitteth no righteousnesse of workes but that b Deut. 27.26 Leuit. 18.5 full and perfect obedience to his law XXVIII When they glory of workes of supererogation whereby they say full satisfaction is made for trespasses and sins committed how can they answer that saying of Christ a Luk. 16.10 VVhen ye haue done all these things which are commanded you say we are vnprofitable seruants we haue done that which was our dutie to do XXIX To be short concerning workes take heed of two things first put no trust in them next ascribe no glory to them XXX The Scriptures driue vs from all confidence in them teaching vs that all our righteousnesse a Esa 64.6 smels in the sight of God as filthie clouts and onely prouoke Gods wrath against vs. Now take away this confidence of workes all glorying must fall to the ground for who will ascribe any commendation of iustice vnto workes if confidence in them cause him to tremble in the sight of God XXXI Moreouer if we consider all the causes of our saluation we shall finde the grace of God to shine bright in euery one of them excluding the righteousnesse of our workes For the authour of our saluation is God the Father Sonne holy Ghost The Father first in that a Tit. 3.5 of his meere b Iohn 3.16 1. Iohn 4.9 and 10. grace free loue he sent his sonne vnto vs to redeeme vs from the dominioÌ„ of the deuill Next the Sonne in that of his free loue c Rom. 5.7.8 1. Iohn 3.26 towards vs he became d Rom. 5.19 Phil 2.8 obedient to his father vnto the death of the crosse and so hath satisfied e Rom. 3.25 1. Iohn 2.2 the iustice of God for vs. Lastly the holy Ghost in that he giueth vs f Ephe. 2.8 chap. 1. â—3 faith whereby we apprehend the iustice which Christ hath purchased for vs by his death The end also the Apostle saith is the g Rom. 3.25 manifestation of Gods iustice and the prayse of his h Ephe. 1.12 goodnesse XXXII And whereas the Saintes commend otherwhiles their innocencie and integrity before God this they doe not to the end to trust in the iustice of their workes in Gods iudgement and to rest their consciences as vpon a good foundation but either to testifie the goodnesse of their a Psal 7 9. Psal 18.21 cause against their aduersaries or to coÌ„fort themselues concerning their adoption b 2. King 20.3 1. Tim. 4.7.8 by the fruites of their faith and calling for that they rest on the onely fauour of God in Iesus Christ XXXIII Againe whereas the Scripture saith that the good workes and obedience of the faithfull doe cause the Lord to raine down many blessings vpon them we must vnderstand that good workes are so farre causes of Gods blessings vpon vs as the Lord by his former graces taketh occasion to giue vs more graces where note that they be not meritorious causes but motiues onely for speciall graces of Gods spirite going before for whom the Lord will glorifie them first he a Ephe. 5.26.27 sanctifieth that their corruption and wickednesse may not hinder their glorification In a word as Augustine hath well spoken God crowneth the workes of his owne hand in vs. XXXIIII Againe that our workes do not merite the grace of God may yet further appeare by these reasons folowing First for that they are full of a Esa 64.6 corruption next for that they are duties we b Luk. 17.10 owe vnto God thirdly for that they are not ours that is such as come from the streÌ„gth of our free will but the effects c Rom. 8.10 Ephe. 2.10 and fruites of Gods grace in vs. XXXV And whereas good workes please God and haue a a 2. Tim 4.8 reward it is not for any merite but for that Gods b Esa 55.1 goodnesse doth accept of them and reward them of his meere grace and mercy in Iesus Christ XXXVI Surely no Christian doubteth but that we must hold fast the groundes of Christian Religion and this is a fundamentall point or ground of ChristiaÌ„ doctrine that Christ is giuen a 1. Cer. 1.30 and c. 3.11 vs for our righteousnesse or iustification if this doctrine staÌ„d the iustice of our merites and workes being a flat contrary can not stand XXXVII There are two opinioÌ„s of Popery which are most opposite to that great ground of ChristiaÌ„ veritie The first is that there are some moral vertues or works which make men acceptable before God before they be grafted into Christ the second that Christ hath merited for vs the first grace that is an occasioÌ„ of meriting with God that then it is our parts to take the occasion when it is offered XXXVIII To conclude we must very circumspectly see to this that we build wisely vpon on that foundation for that doctrine is sound concerning good workes which is deriued from the doctrine a This is the method which Paule vseth in a maner in all his Epistles as to Rom. Gal. Ephes Phil. Col. c.
Thine in Christ Iesu Henry Holland THis copie past from my ragged hand after the first writing to the presse immediatly for the whole worke had not aboue six whole dayes The worke-men were wearied with the hand and the hast might haue caused many errours Wherfore I must desire thee good Reader friendly to correct these few saults which haue escaped Errata Pag. 1. marginall note or for as pag. 1. Aphoris 3. of yeares and iudgement pag. 22. Aphoris 3. commendeth for commandeth pag. 39. Aphoris 2. supply as if they had read pag. 42. Aphoris 11. put out stirring pag. 48. Aphoris 17. which came of for which came not of Abrah pag. 56. first line the last for and at the last pag. 69. Aphoris 9. reade by faith imputed vnto vs. pag. 115. Aphoris 5.7.8 in for into pag. 125. Aphoris 6. of for and. pag. 144. Aphoris 16. were for we pag. 172. se 8. panem Domini and panem Dominum transposed pag. 181. Aphor. 14. put out that THE AVTHORS PREface to Maister Beza I Suppose you can remember right reuerend what moued our friend Caspar Oleuian a man of blessed memorie to publish his abridgement of that great worke of that right worthie man of God Maister Caluin I meane his Institutions to wit partly to helpe the Ministers of the Gospell through Germanie to teach Christ soundly for he thought the prolixitie of that volume debarred a great number froÌ„ reading it Sâ—loâ— Hâ—rboneâ—sis partly also and principallie for the benefit of our schoole he gaue a summarie exposition thereof handling euery three monethes or quarter one booke or part of the whole so that he finished perfected yearely the Summe of Christian ReligioÌ„ Oleuians Epitome And I trust the Lord gaue a blessing vnto that his worke that many haue profited thereby which vouchsafed the reading of the same as for my scholers which haue heard his readings I am wel assured they haue profited much therby But when as he was takeÌ„ by death from vs in the midst of his labours and translated to the celestiall schoole the necessiâ—ie of this place so requiring dutie binding me as the brethreÌ„ which theÌ„ were to prouide for this schoole desired I did succeed Oleuian in this worke so anon after his death I began to expounde the abridgement of Caluins Institution vnto â—ine auditorie and in one halfe yeare â—ace for sooner I could not well do it I â—inished the same And when my Scholers desired for their furtheraÌ„ce in Diuinitie that I would take the paines to appoint theÌ„ some Logicall disputations I soone granted their request and therfore to proceede in some lawfull and good course for their more speedie and better profite I did reduce euery point of Christian doctrine so soone as I finished any place in the Institution into some few Aphorismes and the same I propounded vnto them for disputation And this was the first cause of writing these Aphorismes In collecting them I haue vsed Christian libertie I haue not followed the very wordes of the authour for that could not well be done the authors stile being full and large and Aphorismes requiring breuitie and I added some thing in the sentences which is not in that abridgment yet the worke agreeth wel as I thinke and as the brethren iudge with the authors doctrine and specially with the holy Scriptures Theses Again I rather call these sentences Aphorismes then as they be called vsually theames or questions for the word thesis carieth some signe of doubtfulnesse with it as may be seene with Aristotle in his Topickes where disputers are said aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set downe some thing which they do not auouch to be true for the Logitian saith Aristotle in those bookes must not affirme any thing as truth but this belongeth to him onely which can bring proofe by demonstratiue conclusions but such as dispute Logically are ready to defend their position as true or at least wise as probable And some time the word thesis with Aristotle signifieth some absurde opinion caried about vnder the name of some famous Philosopher But these sentences contained in these Aphorismes are neither absurde but to such wits as be not inlightned and sanctified by Gods spirite nor such as any Christian may lawfully doubt off Here some man will aske wherefore then are they propounded to be disputed vpon â—d so to be called in question I answer â—beit we dispute of them yet we doubt not of the truth of them for that is not the â—nd wherefore we propose them in disputation but that our auditorie may the better see and know the truth of them and to â—e more assured of the same by hearing â—ll obiections of heretickes and all scruâ—les that may sticke in their mindes anâ—wered and resolued by the word of God and so both the ignorant receiue better instruction and the weaker confirmation in the heauenly truth But some will say what neede was there these Aphorismes shuld be published seeing they were written for the special and proper vse of thine auditorie I haue herein also followed M. Oleuian that most faithfull Minister and seruaunt of Christ for his desire was that his abridgments might not only benefite such as heard him here but straungers also of other countreys If he thought his abridgement should please many because of breuitie much more may I expect the like fauour for that I am herein more compendious then he For these short Aphorismes containe the chiefe points of ChristiaÌ„ Religion barely propounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much like a withered body or certaine iointes and bones without skinne flesh or synewes such as Anatomistes reserue for demonstration sake So here we haue taken away the fulnes and glory of that stile as the skinne and flesh therof but the sentences which appertaine to any one place of Christian doctrine as things which most concerne the perfection of a body â—e like bare and naked bones knit and â—inted one with an other But some will 〈◊〉 that this is but dry and bare stuffe in â—ede without any sap or grace in it I anâ—r and graunt these bones be but bare 〈◊〉 are they bones that is firme and solid â—ngs indeede which neither want good â—ewes nor iuice and marow of heauenâ— doctrine in them Such as desire a more â—pious stile let them either reade that aâ—dgement or the authours great worke â—selfe For my drift was not in this labour to withdraw any man from the auâ—urs worke but rather to giue an easie â—roduction therunto and to winne and 〈◊〉 excite such as fauour holy Religion the â—re to embrace that worke For I trust â—at he which vnderstandeth the chiefe â—ounds of Gods truth set forth and conâ—ned in these Aphorismes if he be caâ—ed with a true zeale to learne and reâ—iue the knowledge of Gods heauenly â—eritie shall the rather desire to see these â—oints in the author himselfe where they â—re more fully disputed
and handled Now it remaineth most worthy and reuerend Beza that I shew what moued me to commende and dedicate these Aphorismes vnto you First this haue I done to gaine this little worke the more grace fauour among men as being approued by a man which hath and yet doth best merite of the Church of our age time And herin also I thought it best to follow M. Oleuian who in like manner sought protection and grace for his worke vnder your name Wherefore hauing thus both one drift and scope to instruct soundly such youth as desire the knowledge of holy Scriptures in the principles of ChristiaÌ„ Religion as shortly as may be it was my desire also to send vnto you so to coÌ„mende vnto the Church of God this little worke vnder your most worthie name so much commended as Oleuian speaketh and so much accounted among all the faithfull Next my good will was to giue some publique testimony of my dutifulnesse towardes you and so to confirme my Scholers by my example in that reuerend opinion which they haue already conceiued of your selfe and of your writings and to â—et their loue zeale to know the same â—or albeit your name be long since verie â—etious great and for good cause with them which fauour the truth in most synâ—tie so as here my commendation is â—edlesse yet this I trust shal ad some conâ—matioÌ„ of that reuerend opinion which â—ese haue conceiued of you And lastly I desired also hereby to reâ—ite your loue testified towardes me by 〈◊〉 many approued testimonies as you haue written louing letters vnto me for â—t reuerend mention of me in your last â—itings but specially in your most paineâ— and learned annotations vpon the new â—estament for albeit I thinke not my selfe â—erefore happy for that any mortall man â—inks so reuerently of me commending â—y poore labors to the Church of Christ â—or I haue learned of the Apostle that â—rayse to be founde and true which shalâ—e giuen of God to euery man in the last â—ay yet it can not be but comfortable to â—ny good man to haue the commendation of any one who is well knowen and most highly and worthily commended for wisedome and pietie Now I pray the Lord God and Father of our Iesus Christ blesse our labours and godly desires that all students in the Scriptures may by such helpes dayly profite in the knowledge of the heauenly truth that whatsoeuer they haue well and rightly learned they may also profitably and soundly teach the people of God to the glory of Gods name and their owne euerlasting saluation in Christ Iesu Amen A Table of the common places handled in this booke Chap. 1 Of the knowledge of God Pag. 1 Chap. 2 Of the holy Scripture Pag. 3 Chap. 3 Of God Pag. 12 Chap. 4 Of the Angels Pag. 13 Chap. 5 Of the integritie of our first nature where is intreated of the Image of God and of free will Pag. 20 Chap. 6 Of Gods prouidence Pag. 21 Chap. 7 Of Sinne. Pag. 24 Chap. 8 Of the Law of God Pag. 32 Chap. 9 Of the likenesse and difference of the old and new Testament Pag. 39 Chap. 10 Of the person and office of Christ Pag. 51 Chap. 11 Of Faith Pag. 56 Chap. 12 Of Repentance where also is intreated of the life of a Christian and of bearing the Crosse Pag. 59 Chap. 13 Of Iustification Pag. 66 Chap. 14 Of Christian libertie Pag. 85 Chap. 15 Of Offences Pag. 94 Chap. 16 Of Prayer Pag. 26 Chap. 17 Of Predestination Pag. 106 Chap. 18 Of the Resurrection and of life euerlasting Pag. 100 Chap. 19 Of the Church Pag. 114 Chap. 20 Of the Ministers of the Church Pag. 118 Chap. 21 Of Church discipline and gouernement Pag. 123 Chap. 22 Of Vowes Pag. 127 Chap. 23 Of the Sacraments Pag. 130 Chap. 24 Of Baptisme Pag. 137 Chap. 25 Of the Baptisme of infants Pag. 146 Chap. 26 Of the Lordes Supper Pag. 151 Chap. 27 Of the Popish Masse Pag. 173 Chap. 28 Of the Ciuill Magistrate Pag. 182 CHAP. 1. Of the knowledge of God * An Aphorisme is a short sentence selected and set apart or a definition distinction c. I. APHORISME WE know God either as a Act. 14.15 16.17 and chap. 17.24.25 c. Rom. 1.19.20 creator or as b Iohn 17.3 redeemer II. The knowledge of God as 〈◊〉 creator is double The one naturall the other attained III. The naturall knowledge of God as he 〈◊〉 â—eator is that which naturally appeaâ— in such as be of yeares of iudgement â—uch c Rom. 1.18.19 chap. 2 14.15 without instructioÌ„ are perswaded 〈◊〉 God is or some diuine essence eterâ— most mightie most wise most blesâ—â—aker and gouernour of the world â—ll things therein therefore that this â—d must be religiously worshipped IIII. That such knowledge of God is naturally ingraffed in the mindes of men may appeare partly for that barbarous natioÌ„s exercise some religious ceremonies partly also for that the prophane contemners of God are otherwhiles smitten with a most great feare when God sheweth some signes of his maiestie as in thunders and lightnings V. The knowledge of God as he is creator is attained both by humane or Philosophicall speculation and consideration of the a Rom. 1.20 workes of God and by diuine instruction b Gen. 1. Iob. 38.39.40 41. Psal 19.104 Prou. 8.22 c. by the very written word of God VI. The naturall knowledge of God and that also which is attained by mans industrie yeeld some seede of Religion but the same is so corrupted partly by ignorance partly by malice that of it self it can breed in vs but onely c Rom. 1.21.22.23 Act. 17.22 c. 1. Cor. 12. â— superstition and false Religion VII And for the knowledge of God as he is creator attained by the word of God the same is either naked and bare or ioyned with some affection of pietie VIII This last degree of knowledge excelleth all the rest yet it sufficeth not for the true worship of God and mans true feliâ—e but is sufficient onely as the former degrees to make a man a Rom. 1.20 inexcusable We must haue also by the b Psal 19. by confer v. 8. the v. folowing with the precedent word the knowledge of God as redeemer and the same â—ked knit with the faith and assurance 〈◊〉 Gods children And this is that which â—worthily called a true c Iohn 17.3 a sauing knowledge of God whereby God as he is both creatour and redeemer is acknowledged 〈◊〉 rightly worshipped and whereby also 〈◊〉 become blessed CHAP. II. Of the holy Scripture I. APHORISME THe holy Scripture is that which holy a 2. Tim. 3.16 1. Pet. 1.21 men specially the b Ibid. Prophets and c Rom. 1.2 2. Pet. 1.19 Aâ—ostles d 2. Pet. 3.15.16 moued by the inspiration of the â—oly Ghost haue written to e Rom. 15 4. 1. Tim.
doctrine of the scripture be a 1. Tim. 3.16.17 Psa 19.7.8.9 perfect comprizing all points which necessarily concerne Gods pure worship our saluation then it foloweth that the Papists erre which thrust vpon vs their vnwritten verities traditions I say which neither Prophets nor Apostles haue euer writteÌ„ XIIII And for that the doctrine of the Scripture is vndoubtedly a 2. Pet. 1.19 true for that it came by the b Ibid. 21. 2. Tim. 3.16 inspiration of the holy Ghost that must of necessitie be erroneous which is contrary vnto it as some fewe traditions are which the Papistes thrust vpon the Church as the very word of God it selfe CHAP. III. Of God I. APHORISME GOd is a a Iohn 4 24. spirite most b Deut. 6.4 Exo. 3.14.15 pure c Psal 139.7 c. Es 66.1 Ier. 23.23 24 1. Kings 8.27 infinite d Rom. 1.20 and 23. 1. Tim. 1.17 Psal 102.25 c. Reu. 1.8 eternall e Psal 102 27.28 Mal. 3.6 Es 46.10 Rom. 11.29 immutable f Gen. 17.1 and c. 35.11 Exod. 15. Iob. 38.39 Psal 91.1.2 almighty most g Psal â— 1.104.24.147.5 1. Sam. 16 8. Heb. 4.13 Rom. 11.33.34 and 16.27 â—im 1.17 h i k l Exod. 34.6 and 7. wise h Psal 5.13 and 34.9.51.20 â—st v. 54 8.9 good i Ion. 4.2 louing k Ion. 4.2 mercifull l Gene. 18.23.25 Deut. 32.4 Iob. 34.10 â—2 36. chap. Psal 11. last v. 34.16.17 Prou 8.8 Es 45.11 Ierem. 12.1 â—m 1â—8 iust m Leu. 19.2 Iosh 24.19 1. Sam. 2.2 Psal 99 3. Es 6.3 holy n Psa â—â— Heb. 6.17.18 Tit. 1.2 true of most free o Rom. 9.15 c. Math. 20.15 absolute authoritie and is p Math. 28. â—9 Father Sonne holy spirite creator of heauen and q Gen. 1.1 earth of all things which are contained in them the r Luk. 1.68 c. redeemer and Å¿ Ephe. 2.10 sanctifier of all his elect II. These three the Father Sonne holy Ghost are three distinct a Heb. 1.3 persons and euery person very b Iohn 1.1 Act. 5.3 4. God yet not three Gods â—t they are that c Deut. 6.4 one very God which in 〈◊〉 Scripture is called Iehouah the Lord. III. These three persons differ are distinguished for that the Father is of none the Sonne is of the a Iohn 1.14 Father by an incomprehensible and inspeakable b Psal 2.7 Prou. 8.24 and 25. generation d Ibid. Rom. 8.9 〈◊〉 holy Ghost is of the c Iohn 15.26 Father of the sonne by an incomprehensible and inâ—kable e Iohn 15.26 1. Iohn 5.7 proceeding CHAP. IIII. Of the Angels I. APHORISME THe Angels are a Psal 104.4 spirituall b Heb. 1.7 last Eph. 6.12 Heb. 1.7 Coloss 1.16 creatures which c Heb. 1. v. last 1. K. 22.20 c minister vnto God the creator II. Of the Angels some are good some are euill III. The good Angels are they which haue stoode and continued in their perfection wherein they were created and haue receiued their a Math. 18.10 22.30 confirmatioÌ„ therfore are euer ready b Psal 103.20.21 to glorifie God in all obedience for which cause they did appeare in certaine winged pictures which are called c Exod. 25.18 c. 1. king 6.23 and 29. Cherubins and d Es 6.2 Seraphins formed like men to the people e Exo. 25.18 of Israell and to the Prophets f Es 6. Esay g Ezech. 1. Ezechiell to signifie their chearefulnesse and readinesse for the execution of Gods decrees IIII. The Lord vseth their ministerie seruice both to make relation of his will vnto a Num. 22.32.33 men specially the b Gen. 19.13 Iudg. 13.3.4.5 Dan. 8.16.9.21 Luke 1.13 26. c. 2.10 Math. 1.20 c. 2.13 19.20 c. 28.5 Act. 1.10 Reuel 1.1 godly and hence it is they haue their name to gouerne c Col. 1.16 Ephe. 1.22 the world in asmuch as they d Psal 34.8.91.11 Gene. 14.19 16. c. 32.1 1. King 19.5.2 King 6.17 c. 19.35 Dan 3.25 6.23 protect the faithfull against all daungerous euents the snares also and assaults of their enemies which are euill men and Angels punishing e Gen. 19 2. King 19.35 Act. 12.23 the wicked and f 2. Sam. 25.15.16 chastening â—e godly and for this cause are they calâ—d g Ephe. 1.21 Col. 1.16 thrones dominions principalities â—owers and might V. The good Angels are exceeding many but the number is not expressed in Scripture VI. When the good Angels were to deliâ—r any message from God vnto meÌ„ they â—peared in the likenesse of a Gen. 18.2 and 4. c. 19. 2. Heb. 13.2 Iudg. 13.6 c. Mar. 16.5 Luke 24.4 Act. 1.10 young men â—y beautifull in sight and sometimes â—ning with some excellent brightnesse â—omtimes they haue appeared in firie boâ—es either like men as in the vision of Esay in the Temple b Esay 6. Ezech. 1. or like horses and harrets as in the translation or transporâ—tion c 2. King 2.2 of Elias and in the protection of Elizeus d 2. King 6. against the Syrians They â—ue also appeared somtimes when men â—aue seene them with their eyes e Gen. 18. 19. Luk. 1.11 and 28. waking â—nd sometimes to men in their f Math. 1.20 sleepe and sometimes also when men watched â—ut yet ouertaken with some great g Reu. 1.10 astonishment of minde The first kind of these apparitions is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Luke 1.22 24.23 Act. 26.19 a vision the 2. and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a i Act. 10.17 19. 11.5 c. 16 9. sight But yet other whiles the k Math. 17.9 Act. 10.3 one is taken for the other VII And albeit the good Angels be verie excellent both for maiestie and a Math. 28.3 Act. 1.10 Dan. 10.5 6. glory yet it is great wickednesse to b Reu. 19.10 c. 22.8 9 Col. 2.18 Iud. 13.16 worship them because they are creatures and our felow-seruants VIII The vse of this doctrine is that in dangers we aske of God the protection of the holy Angels and that we be assured that they shal be ready at haÌ„d for our good according to Gods a Psal 34 8. 91.11.12 promise IX So farre of the good Angels The euill Angels are they which by their contumacie and disobedience against God haue a Iohn 8.44 Iude. 6. 1. Pet. 2.4 fallen from that blessed state or perfectioÌ„ wherein they were created and so become euill euer since maliciously inclined to hurt both the glory of God and the saluation of men X. They be called in Scripture euill a 1. Sam. 16.15 c. spirites b Leuit. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrible or terrible because when they
of faith folowing the same as the effect doth the cause For to this end are we iustified by faith in Christ that we may shewe our selues thankfull vnto God for so inspeakable a benefite by our continuall endeuour and care to serue God in all good workes and in all holinesse righteousnesse of life CHAP. XIIII Of Christian libertie I. APHORISME BEcause that Christians and the faithfull vnder the Gospell are freed a Rom. 6.14 from the law it foloweth now that we consider how farre this Christian libertie is extended and wherein it consisteth least any do wickedly abuse b Gal. 5.13 the same against the glory of God his owne saluation and the saluation of his brethren II. Christian libertie hath three partes to wit our freedome and discharge from the * Or condēnatiō of the law iustification of the law from the dominion of sinne and from the ceremonies of the law III. The first part of Christiā libertie is this that the consciences of the faithfull are freed and discharged from the a Gal. 3.13 and c. 5.1 iustification of the law that is from the necessitie of perfect obedience to the attaining of the legall iustice so consequently from that care and trembling because of the heauie curse and wrath of God which foloweth the breach of the law IIII. But no man may therefore conclude that the law is not necessary for the faithfull for they are euer a Rom. 7.12 taught admonished and moued therby vnto euery good worke albeit it can not charge their consciences before the tribunall seate of God V. The second part of Christian liberty is that Christians are freed from the kingdome a Iohn 8.34 36. Rom. 6.14 c 7. 22. and chap. 8. 2. 1. Iohn 5.3 and dominion of that sinne corruption which dwelleth in them so that henceforth they do no more hate nor flie from the law of God but are delighted therin because of Gods holy spirit which dwelleth in them VI. This blessed freedome yeelds two benefites the first is a holy trust and affiance in God that their a Malach. 3.17 obediēce hauing many wants yet is acceptable vnto God the second benefit is a chearefulnesse in performing our duties vnto God and this foloweth the former immediatly as the effect the cause these two points are very pertinent to Gods holy worship VII The third part of Christian libertie is that the consciences of the faithfull are discharged freed from the a Gal. 3.25 and c. 5. 13. Eph 2.14.15 Colos 2.14 and 16. ceremonies of the law that is from the necessitie and burden of the obseruation of the legal ceremonies as the eating of certain meats the obseruation of certaine feastes and the like Which things in their owne nature are but things indifferent b Rom. 14. so that it is little pertinent to godlynesse simply whether they be vsed or not vsed I ad simply for that in some respect and for some circūstāce the vse of such things might be profitable as shall after appeare in place conuenient VIII The knowledge of the doctrine of Christian libertie is necessary also for the faithfull as for peace of consciences so to auoyde superstitions IX But here notwithstanding obserue that the free vse of externall and indifferent things is not a Rom. 14. v. 14. and 22. granted them which as yet know not the doctrine nor be assuredly perswaded of the truth thereof but are caried with some superstitious opinion which causeth them to doubt of the vse of them X. The end and vse therefore of this doctrine is that we may vse the blessings of God without any scruple of conscience for that end for the which they are ordained and giuen of God for vs but euer moderating our selues in the vse of these things for the a Rom. 14.13 15.19.20.21 chap. 15. 2 1. Cor. 10.23 edificatiō of our brethren XI Wherefore seeing the a Rom. 24.5 peace of consciences is the true and naturall end of Christian libertie it followeth that they do greatly abuse the same which vse it either to satisfie their owne carnall b 1. Cor. 6.12 lustes or without regard of circumstances of time and place or any way c Rom. 14.3 and 10. in contempt of their weake brethren XII For albeit we must otherwhiles a Gal. 2. v. 3. 4 5. defend our libertie in the vse of things indifferent before men to represse the malice of some froward aduersaries yet we must haue a speciall care of weake b Rom. 14.1 13. and 20 and 21. Act. 16.3 Rom. 15.1.2 1. Cor. 8.9 13. c. 9. 22. brethren that we giue no offence to them XIII For the right vse of Christian libertie is to giue place to the ignorance and infirmitie of weake brethren and not to any a Gal. 2. v. 3.4.5 Mat. 1.5.14 Pharisaicall sowrenesse or rudenesse of hypocrites XIIII We must here take heed of that hypocrisie wherein a great nūber in this liberty regarde not the edification of brethrē but prouide onely for their a Gal. 2 1◠c. owne peace XV. And here keepe this rule Do not offend God for thy neighbours sake Vnder this generall rule are contained two speciall the first is this looke what we are bounde to doe that is what God hath commanded we must not leaue a Mat. 15.10 c. Iohn 6.51 c. Act. 5.28.29 vndone for feare of any offence or daunger that may ensue the same The second is this we must neither b Rom. 3.8 Gene. 12.10 chap. 26.7 Exod. 1.19 Ios 2.4.5.6 1. Sam. 21.24 purpose nor do any thing which God doth not permit XVI There is also another generall rule that loue towardes man giue place to the puritie of faith as if a man be bound to do any thing against his conscience or else the brother will be offended let the brother be a Luk. 14.26 offended rather then do any thing against conscience for as this libertie is vnder charitie so charitie vnder faith XVII Againe another consequent of this libertie is this the consciences of the faithfull are exempt and freed frō the a 1. Cor. 3.21 chap. 7.23 dominion and power of all men and this is that Christ may not leese that prayse and thankes giuing which is due to his bountifulnesse and goodnesse and that our consciences may not be depriued of the fruite of his liberalitie XVIII Neither must we deeme this libertie of cōsciēces in not being subiect vnto mā to be but a matter of small moment for that it cost a Ibid. and 1. Pet. 1.18 and 19. Gal. 5.1 Christ so great a price euen the price of his owne most pretious bloud XIX The better to vnderstand this doctrine we must note the difference betweene the spirituall and ciuill gouernement of men for by that spirituall regiment the conscience is instructed to serue and worship God but by the ciuill