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
therfore the necessitie and life of our neighbour require an omission of a ceremonie we must rather b Ose 6.6 Mat. 32.4 chap. 15.3.4.5.6 omit a ceremonie then neglect the life of our brother Therefore this rule also must be kept The ceremoniall law must giue place to the morall X God gaue his law a Psal 147.19.20 Deut. 4.6.7.8 partly therby as by a speciall marke to put differeÌ„ce between his people and all other nations and people of the world partly that he might be worshipped by them as himself had b Deut. 4.1 c. chap. 12.32 prescribed and partly to prepare them vnto c Gal. 3.23.24 Heb. 9. 10. the faith of Christ which was to come XI His preparation was both by instruction and by charge XII First he taught them by ceremonies which were as visible Prophecies concerning Christ a He. 9. 10. shadowing his sacrifice wherby he should expiate the sinnes of all the elect XIII He vrged and charged them in a Col. 2.14 â—om 3.20 conuincing them of sinne both by the cereâ—onies and by the law morall but speciâ—ly in that by b Deu. 27.26 Gal. 3.10 by threatning his curse aâ—ainst them he caused them to seeke for â—race in Christ XIIII Concerning the abrogatioÌ„ of the law â—hus it is a law is said to be abrogate wheÌ„â—t is repealed made voide or abolished so â—hat the people to whom it was giuen and whom it did binde are no more bounde â—hereby XV. Therefore the morall law may not be sayd to be abrogate because it is a perpetuall rule of iustice coÌ„manding summarily the a Mat. 22.40 loue of God and of the neighbour which are mens duties for euer Albeit it be graÌ„ted also as true that the faithful are freed by Christ froÌ„ the b Gal. 3.13 curse seueritie or c 1. Iohn 5. 3 Rom. 6.14 extremitie of the law XVI But as for the ceremonial law that it is a Col. 2.14 Ibid. 17. Ephes 14.15 Gal. 3.25 abrogate is euident by the scope and vse thereof For it was giuen to instruct that ignorant people as a b Gal. 3.24 schoolemaster concerning Christ to come and to lead them vnto him as by the hand by shadowing c Heb. 9.10 Col. 2.17 prefiguring Christes Priesthood many wayes The d Iohn 1.17 truth then being come and we finding the liuely and e Heb. 10.1 expresse image of all things needful for saluatioÌ„ in Christ it foloweth that these legall shadowes figures are abolished that the law hath performed and ended that pedagogie XVII The questioÌ„ is harder coÌ„cerning the abrogatioÌ„ of the Iudicial law For it caÌ„ neither simply be sayd to be yet in force seeing the common wealth of the Iewes is abolished neither yet may we say that it is altogether abrogat for that it containeth many lawes which haue a scope vse perpetuall It seemeth then that this questioÌ„ may be thus answered The Christian Magistrat is not bound to the Iudiciall lawes of Moses in respect of some speciall circuÌ„stances which did concerne the people of Israell notwithstanding concerning the kindes of a Leuit. 24.1 Deut. 13.5 and 10. penalties which the Lord hath appointed for the reuerend estimation obseruation of the Decalogue the Christian Magistrats seeme to me assuredly at this day to be no lesse bound for the keeping of these lawes then the Magistrates of the people of Israell were in elder ages CHAP. IX Of the likenesse and difference of the old and new Testament I. APHORISME THe word Testament is here vsed to signifie the couenaÌ„t which God made with his people II. The cause wherefore this word is vsed is for that the Greeke interpreters of the Bible traÌ„slated the word Berith which signifieth a couenaÌ„t a 1. King 5. 2. Kings 23. Esay 59. Ierem. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament vsing the word as it seemeth in generall sense as if they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a couenant And for this cause the Apostle b Heb. 9.15.16.72 vseth the word Testament in his Epistle to the Hebrues disputing also from the proper signification thereof III. And assuredly the free couenaÌ„t of God hath this common with a Testament that it could not be ratified and confirmed but by the a Heb. 9.15.16.17 death of the parties couenanting that is by the death of the sonne of God who being very God together with the Father and the holy Ghost made that his couenaunt of grace with his people IIII. The Legall couenant also was confirmed by the death of a Exod. 24.5 6.7.8 Heb. 9.18.19.20 beastes albeit this were but ceremonially V. The Lordes couenant with his people is taught in Scripture to be double The couenant Legall or of workes and the couenant Euangelicall or of grace VI. The couenant Legall is that wherein God in elder ages promised the Israelites all manner of a Leuit. 26. Deut. 28. blessings corporall and also life b Leuit. 18.5 Gal. 3.12 Ma. 19.16.17 Luke 10.25.26.27.28 euerlasting vnder coÌ„dition of yeelding c Ibid. perfect obedience to Gods law by their owne d Deut. 6 5. Luke 10.27 strength and contrarily he threatned diuerse e Leuit. 26. Deut. 27. curses and eternall f Gal. 3.10 death to all such as did breake any g Ibid. one Commandement of the law The ratification and confirmation of this couenant is described Exod. 24. VII The Couenant of grace is that wherin the Lord hath promised his free a Gen. 12.1.2.3 chap. 15. c. 17. fauour and grace foreuer b Iere. 32.40 to all them which beleeue in Christ vnder condition of that c Mar. 16 16 Iohn 3.16 Ro. 10.9.10 blessed faith and true godlinesse or new obedience ioyned therewith yet neither of both these graces to proceede froÌ„ their owne strength but to be the meere giftes of God freely d Iere. 31.33 34. Ephe. 2.8 Iohn 5.25 Iohn 6.45 giuen them VIII Whereas the old and new Testament are opposed the one to the other we must note that the old Testament is taken two manner of wayes sometimes to signifie the Legall a Ierem. 31.35.32 Heb. 8.8.9.13 chap. 9.15.18 couenant sometimes to signifie the couenant of grace as it was established with Abraham his posteritie But by the new Testament the couenant of grace onely is vnderstood IX Now if any aske of the likenesse difference of the old and new Testament by the name of the old Testament we must vnderstand that couenant of grace as it was confirmed with a Gene. 17. Abraham and all the fathers before the comming of Christ Therefore in this comparison of both Testaments there is no mention to be made of the Legall couenant X. In substance the self same the old and new Test or couenaÌ„t but the ministration diuerse The likenesse therefore or agreement of both Testamentes doth consist herein that
vnderstanding God imputing vnto Christ the 1. Guiltinesse Of the beleeuer cause of his death 2. Disobedience 3. Corruption God imputing vnto the beleeuer the benefits of the 1. Passion Of Christ cause of his life 2. Righteousnes 3. Holynesse XVI The cause which moueth Gods mercy in our iustification is the a Rom. 3.24 25. Ephe. 1.7 1. Iohn 2.1 and 2. satisfaction and merite of Christ that is his b Rom. 5.19 Phil. 2.8 obedience vnto his father in his c Heb. 2.9 death for vs this obedience is d Rom. 4.6 imputed vnto vs for righteousnesse that is is accounted ours as if we had performed the same our selues XVII And to the end that this obedience and righteousnesse of Christ might be imputed vnto vs it was necessarie first that he should yeeld perfect obedience to the law of God himselfe liuing thereafter in all holynesse of life And to performe this it was necessarie also that he should be sanctified without sin from his beginning first conceptioÌ„ in his mothers wombe for if he had not bene a holy a Heb. 7.26 Priest and a b 1. Pet. 1.19 holy sacrificer he could not haue pleased God and so could not haue pacified him for vs. And yet further I ad that this our high Priest and mediator must be very c Act. 20.28 1. Iohn 1.7 God that the obedience of his death might be of price sufficient for our sinnes and meet to giue vs an euerlasting righteousnesse XVIII The doctrine of our free iustification shall then be comfortable and pleasant vnto vs when we shall present our selues as guiltie before the heauenly iudge and shall prostrate our selues and strip our selues as naked in his presence full of feare and care to be discharged from our sins considering the a Esa 33.14 perfection of Gods iustice and the b Iob. 4.17.18.19 imperfection of our righteousnesse yea the huge c Psal 19.13 Iob. 15.16 number and greatnes of our sinnes For thus come we at the last well prepared and ready to receiue the grace of Christ when we shal be truly cast down humbled with the liuely touch and feeling of our miserie and wants But contrarily such as either d Luk. 18.11 12.13.14 swell in the conceite of their owne righteousnesse or be drunke in the delights of their owne sins they liue in a secure contempt of Gods iudgement and shut vp against themselues the gates of Gods mercy XIX Furthermore if we admit not this doctrine of free iustification we shall rob God of his full a Rom. 3.19 and 25. 1. Cor. 1.30 and 31. Ephe. 1.12 14. chap. 2 v. 8.8.9 glory and our poore consciences of sounde peace b Rom 5.1 c. 8.35 Ephe. 3.12 and rest before his tribunall seate of iustice both which notwithstanding must be had granted XX. And we must further note that the whole course of our iustification is by grace and for our better vnderstanding in this point consider of foure sortes of men The first is of them which are neither inwardly nor outwardly called the secoÌ„d sort is of those contemners whom they commonly call Epicures which haue an outward but not an inward calling the third sorte is of hypocrites which desire some commendation of iustice by some shew of externall workes but specially by the ceremonies which appertaine to Gods worship these also haue their outward but not their inward calling the fourth sort of men are they which haue both an outward and inward calling whom Gods spirite doth regenerate by the Gospell and like these are none of the three former kindes XXI That the first kinde haue no righteousnesse but be meer vniust and impious before God hauing also no strength to do that which is good and to beleeue the promise of grace is very manifest euery where in Scripture as when al the sonnes of Adam are described in these wordes that they haue a Iere. 17.9 wicked rebellious harts that all the b Gene. 6.3 chap. 8.21 imaginations of their hart are only euill coÌ„tinually that their c Psal 94.11 thoughts are vaine that they haue no d Psal 36.1 feare of God before their eyes that not one of them doth e Psal 14.2 vnderstand or seeke after God Againe that when God doth enlighten vs with his knowledge he raiseth vs from f Iohn 5.25 death to life makes vs new g Ephe. 2.10 creatures that we be deadly and h Rom. 5.6.7.8 professed enemies vnto God before he receiue vs to grace in our iustification that we haue not loued i 1. Ioh. 4.10 him before he loued vs that we be not purged from our vncleanesse by the bloud of Christ till the k 1. Cor. 6.11 holy Ghost worke our inward sanctification that then we begin to passe from death to life when through Christ we receiue l Phil. 1.29 grace to beleeue XXII Now for the second and third kinde that they haue no iustice to stand before God may appeare also manifestly for that the vncleanesse of their owne consciences is proofe sufficient that they be not as yet regenerate by the holy Ghost and this also bewrayeth their want of faith Whereby it appeareth that they be not as yet reconciled vnto God nor iustified before him for that this grace none can attaine vnto but by faith XXIII The hypocrites chalenge some iustice because of their glorious workes and obedience to the ceremonies but they are so farre from pleasing God herein that they highly displease him because with vncleane harts they prophane his holy worship For workes can not a Hag. 2.12.13.14.15 Esa 1.11.12.13.14.15 Prou. 15.8 purchase grace with God for any person but contrarily workes please God after that the person first hath founde fauour and grace with God And for this cause Moses writeth that the Lord respected b Gene. 4.4 Abell and his ofâ—fring in which wordes he teacheth that Abels oblation did therefore please God because Abels person pleased him and that pleased him by faith without which 〈◊〉 it is imopssible to please God c Heb. 11.6 for that therby mens harts are d Act. 15.9 purified For which cause also Paule saith to the Hebrues that Abel e Heb. 11.4 offred vnto God a better sacrifice then Cain for that Cain was an hypocrite and so without faith XXIIII Lastly for the fourth kinde albeit man regenerate by Gods grace haue some a 1. Cor. 4 4. righteousnesse of workes yet the same is not such nor so perfect as that it can staÌ„d before the iudgement seate of God because all their good works are b Rom 7.14 c. Phil. 3.13.14 imperfect and c Esa 64 6. polluted with corruptions and their sinnes following do d Eze. 18.24 bury all the remembrance of their former righteousnesse and good life XXV By the premisses we now see that not onely the beginning of our
vs in his good time appointed VIII The narration containeth six petitions the first three do in speciall manner concerne Gods glory the other three respect our owne benefite and good IX In the first petitiō Hallowed be thy name we are commaunded and taught to aske that which in the third Commandement we are commanded to do that is that we neither thinke nor speake of God but with great reuerence and so in like manner of his word and of his workes X. In the second petition Let thy kingdome come we beg first that God by the grace of his holy spirit would represse the corrupt affections of our nature and forme all our senses to the obedience of his will next that he would curbe and bridle the wicked which fight against his kingdome and that he would gather vnto himselfe his elect and preserue his Churches that he would cast downe the enemies of his Church and cut them short in all their attempts and desires and lastly that in his good time he would make vs partakers of his glory and heauenly blisse XI The third petition is Thy will be done in earth as it is heauen This petition is added to the former for declaration sake to helpe our ignorance for then and there God raigneth in the world where men submit themselues to be ruled by his holy will reuealed in his word We aske here therefore that the holy spirite would rule our harts and teach vs that we may learne to loue that which God loueth to hate that which he hateth that so we may yeeld vnto him a chearefull and willing obedience as his blessed Angels do in heauen XII The fourth petition is Geue vs this day our dayly bread In this petition we commende our bodies to Gods prouidence desiring that he would feed chearish and preserue them And this petitiō the Lord hath set before the other two following which concerne not earthly and corporall blessings but spirituall and heauenly to helpe our dulnesse and weaknesse that so by degrees he might lift vp our mindes to seeke after those greater blessings And here we be willed to aske of God our bread that is such as it shall please our heauenly father to giue vs for the sustentation of our life where we see this petition is as necessarie for the rich as for the poore Lastly these wordes this day or euerie day and this Epithet dayly serue to moderate our affections and desires in these transitorie blessings XIII The fift petition Forgiue vs our debtes as we also forgiue our debters by the word debtes he meaneth our sinnes for that we owe the punishment of them vnto God and this Christ himselfe hath borne for vs in his death vpon the crosse and so hath obtained the pardon of sinnes for vs. We begge that the heauenly father would impute vnto vs that satisfaction obedience of Christ worke in vs a sense a feeling of this imputation that so we may sweetly rest in his fatherly fauour in Christ and in his loue purchased for vs in and by the sufferings of Christ To this petition is annexed an argument drawen from the like example that is the example of our remission in pardoning our neighbour his trespasses The reason of which exāple doth not consist in the merite of our worke but in the promise of Christ saying For a Math. 6.14.15 if ye forgiue men their offences your heauenly father will also forgiue you But if ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses By which wordes it doth manifestly appeare that they onely can be assured of the pardon of sinnes that are assured and know in their consciences that they haue pardoned their neighbours The reason whereof is this it can not be that any man pardon from his hart his brother Gods loue is cause of our loue our loue but a signe and effect of his loue vnlesse he first loue him now he can not loue his brother which first doth not loue God and no man can loue God which is not perswaded in his hart that God of his meere grace hath pardoned him all his sinnes by and through Iesus Christ And againe he that is assured of this he can not but loue God and his neighbour in for the Lord from which loue it can not be but the pardoning of all offences must proceede Lastly this argument is also noted with these wordes as and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgiue vs as we also forgiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 6.12 and Luke 12. For euen we c. Wherefore this word also is not well omitted for we say commonly as we forgiue them that trespasse c. for as we also forgiue c. XIIII The sixt and last petition is And leade vs not into temptation but deliuer vs from euill Where we pray for the assistance of the holy spirite to ouercome the temptations of the deuill which is here called that euill or wicked spirite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that by his temptations for which cause he is called the tempter Math. 4.3 he troubleth and vexeth vs. XV. And thus far of the six petitions contained in the narration the confirmation followeth in these wordes For thine is the kingdome and the power and the glorie for ages or for euer in which wordes we shew wherefore we haue both such boldnesse to aske and trust to obtaine to wit for that God wil be glorified by hauing his kingdome and raigning in vs and for that also he can effect what he will in heauen and earth XVI The conclusion is contained in one word namely the word Amen which is here a word of wishing signifying as much as truth So be it or Let this be a truth Wherefore we desire that whatsoeuer we haue prayed for at Gods hands in the six petitions the same may be true effected by him And yet there is no inconueniencie to say that Amen here is a word of asseueration for that by faith we be assured that God hath graunted our requestes XVII As for the place of prayer God in times past had appointed first his a Exod. 26. and 40. Tabernacle then after that Salomons b 1. King 8. 2. Chron. 7. Act. 8.27 Luke 18.10 Dan. 6.10 Temple but Christ hath c Iohn 4.21 abolished this ceremonie of that holy place and Paule d 1. Tim. 2.8 biddeth vs pray in euery place And so Christ e Math. 6.6 cōmaundeth vs to pray in our secret chambers and himselfe went vp to the f Mat. 14.23 mountaine alone to pray And Christ also doth approue a publique place of cōmon prayer when he saith VVhere two or g Mat. 18.20 three are gathered together in my name there am I in the midst of them XVIII There is no certain time in the new Temēt appointed for prayer yet is it profitable that euery man appoint himself some a Dan 6.10
by the Priest all their sins for whom the Masse is celebrated are purged whether they be as yet aliue or euē long since dead and in Purgatorie XXIII Lastly they sinne also grieuously whiles they adore that fained Christ as lying hid vnder the forme of bread CHAP. XXIIII Of Baptisme I. APHORISME BAptisme is the first Sacrament of the new Testament or couenant of grace wherein according to Christs a Mat. 28.19 institution the Christian is dipped in water or sprinkled with water by the Minister of the Church to represent the shedding of the bloud of Christ vpon the Crosse and to testifie to him that the remission of sinsis purchased for him by the bloud of Christ and to seale his regeneration by the holy Ghost which grace is purchased also fot the elect by the bloud of Iesus Christ and lastly to seale his communion and felowship with Christ in the kingdome of heauen and so in like manner the Baptised makes publique profession that his harts desire is to be one of the people and Church of God II. Whereas we say that Baptisme is a Sacrament we haue already shewed in the former Chapter what this word signifieth III. We ad that Baptisme is a Sacrament of the new Testament or couenant of grace because it was instituted by Christ after his incarnation first administred amongst the Iewes by Iohn the Baptist Christ himselfe next among all nations by the Apostles and their successours IIII. We call Baptisme the first Sacrament of the new Testament in respect of the second which is the Lords Supper for Baptisme is the Sacrament of our first a Act. 2.4.1 Iohn 41. entrance and admission into the visible Church of Christ that we may be of the number of Gods childrē so accounted may enioy their b Ibid. v. 42. priuiledges And therfore men vnbaptised may not be admitted to the Lordes Supper like as in times past vnder the old Testament the Sacracrament of their first c Mat. 23.15 entrance into the Church was Circumcision and none d Exod. 13.48 vncircumcised was to eate the passeouer V. We say that the person to be Baptised ought to be a a Mar. 16.16 Act. 8.36.37.38 Act. 2.41 Act. 16.14.15.31.32.33 Christian by which name we vnderstand not onely men of yeares lately conuerted to the Christiā faith but also young b Act. 16.33 Exod. 12.48 infants the children of Christian parents whereby may appeare that the speach of the common people is erroneous when as desiring Baptisme of the Pastour of the Church for their infants they say God hath giuen me a child I pray you make it a Christian soule For Baptisme doth not make a Christian but signifieth and marketh vs for Christians VI. We adde further that Baptisme is to be administred by the Minister of the Church bicause Baptisme is a part of the Ecclesiasticall a Mat. 28.19 Ministerie which none may b Heb. 5.4 meddle with but they which are thereunto lawfully called for to whom Christ gaue cōmission to Baptise to them also he gaue charge to preach his holy word and what God hath ioyned together c Mat. 19.6 no man may put asunder Those women therfore sinne which in their fained cause of necessitie do administer this holy Sacrament yea they sin dangerously for baptizing without any commission frō God nay d 1. Cor. 14.34 1. Tim. 2.22 contrary to his word and for ascribing to any externall thing our euerlasting saluation which is to be sought only in the death of Christ and in the promise of grace The same is to be thought also if any man not called to the Ministery of the Gospell do Baptise VII Water onely is to be vsed in Baptisme and no other liquor for that Gods commandement is of water only and the practise of the faithfull seruauntes of God which first ministred the same as Iohn Baptist Christ and his Apostles and their successours can teach vs. VIII And whether the Baptized be dipped in water and that once or thrise or haue the water sprinkled or powred vpon him it is a matter indifferent and ought to be free in the Church according to the diuersitie of countreys For although it be manifest that dipping in the water was vsed in the a Iohn 3.23 Mat. 3.16 Act. 8.38.39 Rom. 6.4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitiue Church yet the originall Baptizing doth signifie not onely to be dipped in the water but also to be wet with water any way IX Moreouer Baptisme is giuen vs of God to this end first for the confirmation of our owne faith to our selues next for the manifestatiō of our profession among mē X. Baptisme helpes our faith three wayes testifying vnto vs of three things which we receiue by faith for first it is an instruction and symbole thereunto of the a Act. 2.37 c. 22.16 remission of sinnes next of our b Rom. 6.4 Tit. 3.5 renouation by the holy Ghost lastly of our vnion and c Gal. 3.28 communion with Christ XI First concerning forgiuenesse of sins Baptisme both teacheth and sealeth the same in a speciall manner vnder the figure and type of washing a Act. 22.16 Soph. 5.26 Tit. 3.5.6 purging vs for as by water the filthines of the body is purged and washed away So by the bloud b Iohn 1.7 of Christ all the pollutions of the faithfull are washed and purged XII And this confirmation which we haue by Baptisme concernes the whole life all and euery one of the sinnes of our life for the bloud of Christ whereof Baptisme is the seale purgeth a 1. Iohn 1.7 vs from all sinne Therfore so oftē as we fall we should call our Baptisme to minde and thereby arme our selues that we may euer rest assured of the free pardon of our sinnes for that the bloud of Christ is that fotūaine which is b Zach. 13.1 opened to the house of Dauid and to the inhabitants of Ierusalem that is to all the faithfull to wash them from sin and from vncleanesse XIII Let no mā by this doctrine gather any libertie to sinne for this doctrine is not taught but for the consolation of them which be truly humbled and for afflicted soules and consciences Againe Baptisme doth no lesse warne vs of our a Rom. 6.4 mortification and dying vnto sinne then of the remission of our sinnes by Christ XIIII Therefore the second end of our Baptisme is our a Tit. 3.5 regeneration for this Christ promiseth to worke in vs by his holy spirite and so doth indeede and this grace also he merited for vs of his father by his death and passion XV. Where we must obserue that this renewing of nature is a Rom. 7. imperfect in this life but yet so be we renewed that this sinne dwelling in vs raigneth b Rom. 6.4 not nor hath dominion ouer vs but by the grace of Gods spirite is dayly more and more mortified
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