All things are lawfull for me but all 1. Cor. 10. 2â— things are not expedient all things are lawfull for me but all things edifie not Now whatsoeuer is not expedient nor profitable may not accidentally be lawfull In some cases things lawfull become vnlawfull although in it selfe it may be so It is true that there is no indifferent thing vncleane of it selfe but Vnto him saith the blessed Apostle that iudgeth any thing to Rom. 14. 14. be vncleane to him it is vncleane It is requisite therefore that we stand fast in the libertie wherein Christ hath set vs free Galat. 5. 1. yet withall we must beware that we giue offence neither to Iew nor Gentile 1. Cor. 10. 32. nor to the Church of God And for the better doing of this we must looke to The edification and building vp of the Church must be a thing deare vnto vs. the right vsing of things indifferent for we easily infringe and abuse our Christian libertie There be three principall grounds or maine directions for the well vsing and ordering of things of this nature First when we vse them lawfully that is to Gods glorie not superstition or prophanenesse Therefore the Apostle commandeth that Whether we eate or 1. Cor. 10. 31. drinke or whatsoeuer we do we do all to the glorie of God Thus in eating and drinking which are in themselues things indifferent we are to seeke God Secondly when we vse them profitably to edification the good of man All things saith the Apostle must profit yea Euery Rom. 15. 2. man must please his neighbour in that which is good as Christ pleased not himselfe but others This belongeth properly to the weake and ignorant that Gods glorie and mans good the maine ends of all our actioÌ„s may be in the Church whom I am bound to edifie support build vp and not by any meanes to weaken or grieue much lesse destroy although the thing be neuer so lawfull in it selfe Thirdly when we vse them proportionably that is in sobrietie not failing in the manner nor exceeding in the measure but so vsing them as they further vs in all duties of godlinesse being alwayes vigilant ouer our affections lest we be brought into bondage by them Let vs rather be said to enioy them then they vs. Thus for the strong Christian But the weake conscience may here Duties to be done and not simply grounded in the word must necessarily be examined obiect How shall I do all things of faith seeing there are so many lawes which are not simply prescribed in the Word Answer Lawes that simply and primarily binde in conscience are such as binde though there were no humane lawes to vrge them such as preaching hearing praying with others of the same qualitie and necessitie Thus the Apostle is said to preach Christ crucified although vnto 1. Cor. 1. 23. the Iewes a stumbling blocke and to the Gentiles Dan. 6. 10. foolishnesse And Daniel is said to pray three times a day and praise his God daily albeit the King and the people rage at him For this cause may it be lawfull to compell the Papist to come to the sacred ordinances and publike worship of God albeit it seeme to offend them for good king Iosias made a coâ—enant with the 2. Chro. 34. 32 Lord and caused all his people to stand to it Other lawes there are which do not simply primarily binde in conscience but secondarily and in respect wherefore although the wholesome lawes of the Magistrate bind not simply primarily the conscience but secondarily yet Magistrates must be obeyed of conscience in all lawful things we must obey their wholsome lawes for conscience sake our consciences being bound not by the law of the Magistrate but by Gods law which bindeth to the obedience of the Magistrates lawes in all lawfull and honest things according to the rule of the Apostle Romans 13. 5. Rom. 13. 5. Ye must be subiect for conscience sake Neither are we curbed any whit in our Christian libertie since vnto humane lawes which fight not with Gods lawes the outward man is bound directly and not the inward but by accident The law therefore that forbiddeth the All humane lawes must tend towards God and godlinesse frequenting of Alehouses for the auoyding of drunkennesse is by good consequent grounded vpon the Scripture also the law that forbiddeth the wearing of weapons for the auoyding of bloudshed and such like So likewise Ecclesiasticall lawes helping forward towards the obseruation of the first and second Table although they binde not in particular yet in the generall as the place of Gods worship the time maintenance for the Ministers silence in the Church with such like The Arrian heretiks refused the word Some things are lawfull agreeable to the Scriptures which are not simply expressed in th◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denyed Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the same substance with the Father because it was a word no where found in the Scriptures But Athanasius answereth that Etsi haec vox in Scripturis non repâ—ritur habere tamen â—am sententiam quam Scripturae volunt that is Although the word it selfe be not found in the Scriptures yet it hath that sence which the Scriptures do allow of There are also other ciuill and Ecclesiasticall orders which do binde neither generally nor simply but accidentally in respect of the contempt of authoritie and scandall that may ensue vpon the breaking of order Now the weake conscience is in things indifferent most like to stumble they wanting expresse warrant from the Word and he feareth to enterprise any action without warrant In which cases tender consciences Tender consciences must not be racked must be tendered rather then racked by authoritie For be the things neuer so lawfull in themselues be they neuer so generally entertained in the iudgement and practise of others yet they remaine vtterly vnlawfull to me without such information for the Apostles command is Let euery man be fully perswaded Rom. 14. 5. in his minde It standeth therefore euerie Christian vpon to examine narrowly all his actions especially his diuine and spirituall duties yea surely to be grounded in all matters concerning the worship of God Quest Whether hath the Prince power to make Ecclesiasticall lawes and constitutions of his owne since there is one Law-giuer Iam. 4. 12â— which is able to saue and to destroy Yea either edicts authorising and commanding the lawes of the Law-giuer or constitutions circumstantiall and indifferent which may vary according to the variablenesse of times places and dispositions of Churches The Apostles rule being euer obserued 1. Cor. 14. 4â— Ecclesiasticall constitutions must tend to order decency and edification and remaineth as variable namely that they tend to order decency edificatioÌ„ Besides that al such changeable constitutions be not vrged as any part of Gods essentiall worship or
of the Prophets which may appeare first from the Iâ—diâ—â—r For no prophesie in Scriptures is of any priuate motion but 2. Pet. 1. 20. verse 21. holy men of God spake as they were moued by the holy Ghost Looke we at Moses and the Prophets Christ and his Apostles and we shall finde their tongues to be Esay 6. 7. Scriptures without errour touched with coles from Gods Altar and the spirit of Elijah to be doubled vpon Elisha yea they were all filled with the holie Ghost and spake as the Spirit gaue them Acts 2. 4. vtterance What words of grosse impiety or rather blasphemy dare the Papists vtter concluding these sacred writings without the authoritie of the Church as not authenticall Yea they authorize Canons to be as orthodoxal as the Scriptures O palpable blindnesse nay horrible blasphemy But let vs proceed As the truth of Scripture appeareth by the Inditer so also by the matter it selfe there in The pure word of God surpasseth all humane learning That which man by his wisedome cannot do God by his word and spirit can do contained How doth it discouer sinfull mans particular thoughts lusts affections which humane reason was neuer able to discerne nor any Philosopher by humane wisedome able to declare Besides what articles of faith although not against reason yet aboue reason For in naturall vnderstanding God is not all iustice and no mercie but if there were not a Redeemer it should be so therfore although reason can teach that he must be God that must satisfie the infinite iustice of God for sinne yet that this Redeemer should be God and man is aboue reason For this cause is his name called Wonderfull Vnspeakeable was the Esay 9. 6. worke of creation and wonderfull the worke of redemption This is the Lords Psal 118 23. doing though it be maruellous in our eyes and Let him that glorieth glorie in the Iere. 9. 24. Lord. Besides nothing but this word is able to minister comfort and reliefe in all distresses of body and minde The sweet promises of the Gospell will onely reuiue and raise vp the wearie soule and giue it ful contentment and satisfaction Athanasius concludeth more perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de Synod to be in the Scriptures then all the Synods he therefore that beleeueth God must beleeue the Scriptures for whatsoeuer is not of faith is sinne Reason 3 The third reason is taken from the sufficiencie 2. Tim. 3. 15. of them they being able to make a man wise to saluation through the faith which is in Christ Iesus But saith the Aduersary they are imperfect therefore they require a supply from the Apostolicall Decreâ—alls of the Church O proude Babel that dare offer strength to him who is strength and sufficiencie it selfe and prop his omnipotent power and incomparable worke with the reeds of Aegypt Basil saith that the Scriptures Scriptura coÌ„mune promptuarium bonorum documentorum Basil mag in psal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. li. â— ca. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. dial â— cap. 6. are the rich treasury of the King of glory full of pearles and precious stones wherein the Christian may furnish himselfe with necessaries either for his general or particular calling Yea how haue the ancient Fathers Tertullian Irenaeus Theodoret Augustine made them their stay confessing them to be the vnmoueable ground of faith the pillar of truth How haue they commended them by their example doctrine to all succeeding ages as sufficient to make the man of God absolutely perfect vnto euerie good worke Nay further how haue they expresly published vnto posterities Hieronym in Mat. 23 Quod de Scripturis authoritateÌ„ non habet eadem facilitate contemnitur qua probatur that is Whatsoeuer is not authorised by the holy Scriptures it may as easily be reiected as receiued Wherfore although such Babylonish and Satanicall spirits in their height of pride dare atteÌ„pt to weaken that which the strength of Israel by his owne finger hath so confirmed and established to be both perfect and sufficient Psal 19. 7. yet let all that feare the Lord conclude with my Text that Whatsoeuer is not of faith is sinne Reason 4 My fourth reason is taken from the present and future expectation of a blessing and comfort through faith in the promise from the worke truly and sincerely Faith onely the ground of sound assurance and comfort wrought the which cannot be truly and constantly expected of me without full assurance in my soule and conscience that I haue throughly endeuoured to obey God in all things according to his will being truly humbled at the sight of my manifold failings and imperfections For euangelical perfection consisteth in these graces faith vnfained humiliation with an earnest endeuour God in his Sonne accepting the truth of our endeuours as perfect works The which euidently appeareth by the testimony of the Apostle who although he delighted in the law of God concerning the inner man yet was he constrained to cry in the bitternesse of his soule O wretched man that I am Were our actions Rom. 7. 22. 23 24 perfect what necessitie were there either of humiliation or faith but Euangelicall righteousnesse requireth both humiliation to bring vs to faith faith for the apprehending of that imputed righteousnesse which is by Christ Hence then is disclosed the naturall estate of many who bragge of an endeuour to serue God but wanting the cleare sight No discerning of imperfection no endeuouring after perfection of imperfections in their best actions they come not to the grace of sound humiliation and so remaine carelesse neglecting the meanes of grace as constant hearing praying conferring meditating whereby more knowledge and greater strength is to be obtained they being ignorant of an vniuersall and renewed obedience enioyned the people of God Since therefore his will must be our will and his word an absolute rule for the squaring and ordering of our generall affaires in the courses of true pietie and vnmixed holinesse how fraile Hope with out faith but a vanishing shadow and comfortlesse is that vanishing hope which is not supported with this staffe of Faith What comelinesse were it to preferre the daughter before the mother but that groundlesse actions must needes end in fading vanities seeming shewes in base hypocrisie Now the Scriptures tell vs that we are saued by faith and vnto this grace belongeth the promises for that grace which bringeth vs Christ bringeth vs all things what then can surely Rom. 8. 32. be expected without the life of Faith Dauid therefore first layeth the ground and then applieth I shall not be confounded Psal 119. 9. when I haue respect vnto all thy commandements And Paul gaineth his assurance and triumpheth in his expectation from this vnmoueable ground I haue fought a good fight I haue finished my course 2. Tim. 4. 7. 8. I haue kept the faith from
of people and Churches so was their doctrine diuiding the word of truth aright Amongst them of the circumcision the Apostle presseth the doctrine of faith but where the Gospell was established he vnfoldeth further 2. Cor. 6. 34. Tit. 2. 1. 2. 1. Tim. 6. 17. 18. the mysterie of godlinesse teaching other graces and gracious duties necessary and appertaining to Christian life Here we see the wisedome of God in scattering the Scriptures not onely for the making his people more diligent in searching them but also that they may The Brownist a wrester of holie Scripture in many things remaine in his iust iudgement a stone to stumble at euen to such as are disobedient and vnbeleeuing Furthermore would the Familist and Separatist take any paines in comparing Scripture with Scripture they should finde but weake grounds for their indiscreet and vngodly proceedings For although they are bold and peremptory in alledging Scripture yet if they were able to see their pride and ignorance they should finde but a slippery ground-worke to vphold and maintaine their wilfull separation The alledging of Scripture literally and solely without comparison will no more helpe in some cases then bare sufferings without the cause will helpe a man to be The diuell cunning in quoting Scripture Psal 91. 11. Matth. 4. 6. a Christian The diuell for his owne defence hath alledged Scripture he can tell Christ it is written That the Lord had giuen his Angels charge ouer him and with their hands they should lift him vp that at any time he dash not his foote against a stone therefore what if he cast himselfe downe from the pinacle of the Temple But the Lord Iesus knew that although this Scripture was truth yet it was no warrant for him to subiect himselfe to Christians must not consent to euerie quoter of Scripture Satans wil or enterprise such a needlesse action And can we perswade our selues that he laboureth not to traine vp as many as he can in such cunning sophistry will he leaue any arrow in his quiuer vnshot before he will be conquered When humane learning cannot serue he Satan a cunning sophister will not be afraid to vrge diuine Scripture Wofull experience witnesseth his working vpon the corruptions of corrupt professours causing their pride ignorance and hypocrisie to end in Anabaptisme Brownisme and Apostacie But let vs search some of their mainest grounds The first place which I purpose The ground of Separatists to shew is in the 1. Corinthians 5. 6. 7. 11. A little leauen doth leauen the 1. Cor. 5. 6. 7. 11 whole lumpe purge out therefore the old leauen If any which is called a brother be a fornicatour or an idolater or couetous or a rayler or drunkard or extortioner with such an one eate not But the Apostle saith not Particulars will not alwayes hold to maintaine generals Eate not with any that is disobedient but with a brother There were many that denyed the resurrection he commanded not these to be cast forth neither doth he say that when he shall come to them he will cast all such foorth as haue not repented of their fornication 2. Cor. 12. 21. and wantonnesse but bewaile them The person therefore that may not be eaten with is a brother a Christian by name one excommunicated the end whereof Our sharpe dealing with others must be sugred with loue vnto them 2. Thess 3. 14. 15. was not to root him out but to plant him in For this must be done that he might be ashamed neither was he to be accounted as an enemy but admonished as a brother The holy Fathers presently after the primitiue times were troubled themselues The Church euer troubled with schismatickes with such schismaticall Donatists as namely Parmenian and Cresconius with others who grounded themselues vpon this Scripture with such like Vnto whom Augustine writeth in this manner Cum quisque fratrum i. Christianorum intus in Ecclesâ—â— societate constitutorum in aliquo tali peccalo fueriâ— depreheÌ„sus vt Anathemate dign us habeatur fiat hoc vbi periculum schismatis nullum est c. August cont August cont Parm. lib. 3. cap. 3. When any of the brethren that is of the Christians which haue place within in the vnity of the Church be taken in some such sin that he may be counted worthy to be excommunicate let it be done where there is no danger of a schisme This man saith he Corripite non ad eradicandum sed ad corrigendum Cast out that he being stricken through feare may be healed through shame When seeing himselfe excommunicated of the whole Church he cannot finde a multitude to be of his fellowship with whom he may reioyce in his fin and insult ouer the good We see here by the testimony of the Father as also by the prastise of the Apostle that multitudes may not be reiected much lesse whole Churches as these Separatists dreame Lest while we go about to plucke vp Matth. 13. 24. the tares we plucke vp the wheat likewise Other Scriptures they ground vpon as these out of the Prophets Ieremiah 23. 28. What hath the chaffe to do with the Ierem. 25. 28. wheate Also vpon that in Esaiah 52. 11. Depart depart come out from thence touch Esay 52. 11. no vncleane things come out from the middest thereof and separate your selues you that beare the vessels of the Lord. But when was this separation was it not when Babel was incurable neare vnto destruction Otherwise the Prophets themselues yea Christ and his Apostles sinned when they were in the Temple with vngodly multitudes Hath not the chaffe bene euer The Church was neuer without hypocrites with the wheate Is there no chaffe at Amsterdam or hath God no people but there Hath there not bene hypocrites in the Church and who are worse or how shall they be winnowed before the separating Angell come with his The chaffe and the wheat must be together â—ntill the last day winnowing fan The cause now of their separation is because we are Babilonish the Church of England say they is idolatrous and antichristian Admit we were so which is a shamelesse slander yet this is no ground for present and sudden corporall separation If these who were extraordinarily gifted hauing withal the spirit of discerning separated not what ground hath the Brounist The Iewes and false teachers were superstitious enough yet Paul remained among them vntill the Lord called him from thence to go preach vnto them of the vncircumcision And so did Christ For what doth the Lord require more then a disioyning in affection fellowship Besides if all humane constitutions be simply sinnes then were all primitiue reformed Churches idolatrous and vncleane and the Apostles themselues guilty of sinne for communicating with such Nay further who may communicate with the Church of England although he digresse from the same order himselfe For we may not sit at