the spirituall liberty wee shall not wrongfully draw to the ciuill order as though Christians were according to the outward gouernment lesse subiect to the lawes of men because their consciences are at liberty before God as though they were therefore exempt from all bondage of the flesh because they are free according to the spirit Againe because euen in those ordinances which seeme to pertaine to the spirituall Kingdome there may bee some error we must also put difference betweene these which are to bee taken for lawfull and agreeable to the Word of God and on the other side which ought not to haue place among the Godly Of the Ciuill gouernment as also so of the Ecclesiasticall lawes I omit to speake of at this time because it hath beene discussed sufficiently by learned Authors already Of this discourse let this bee the conclusion The question as I haue said of it selfe not being very darke or enâ—angled doth for this cause trouble many because they doe not wisely put difference betweene the outward court as they call it and the court of conscience Moreouer this increaseth the difficulty that Paulâ—eacheth â—eacheth that the Magistrate ought to bee obeyed not onely for feare of punishment but also for conscience sake Whereupon followeth that consciences are also bound by the ciuill lawes If it were so all should come to nought which wee both haue spoken and shall speake of the spirituall gouernment For the loosing of this knot fiâ—st it is good to know what is conscience And the definition thereof is to be fetched from the deriuation of the word For as when men doe with mind and vnderstanding conceiue the knowledge of things they are thereby said 〈◊〉 to know whereupon is also deriued the name of science Knowledge so when they haue a feeling of the iudgement of God as a witnesse ioyned with them which doth not suffer them to hide their sinnes but that they bee drawne accused to the iudgement seat of God that same feeling is called conscience For it is a certaine meane betweene God and man because it suffereth not man to suppresse in himselfe that which hee knoweth but pursueth him so far till it bringeth him to guiltinesse This is it which Paul meaneth where hee saith that the conscience doth together witnesse with men when their thoughts doe accuse or acquit them in the iudgement of God Therefore this feeling which presenteth man to the iudgement of God is as a keeper ioyned vnto man to marke and espie all his secrets that nothing may remaine buryed in obliuion Whereupon also cometh that auncient Prouerbe Conscience is a thousand 〈◊〉 And for the same reason Peteâ— hath set the examination of a good conscience for the quietnes of minde when being perswaded of the grace of Christ wee doe without feare present our selues before God And the author of the Epistle to the Hebrewes setteth to haue no more conscience of sinne instead of to bee deliuered or acquitted that sinne may no more accuse vs. Therefore as worke hath respect to men so conscience is referred to God so that a good conscience is nothing else but the inward purenesse of the heart In which sence Paul writeth that Charity is the fulfilling of the law out of 〈◊〉 pure conscience and faith not faigned Afterward also in the same chapter he sheweth how much it differeth from vnderstanding saying that some had suffered shipwrack from the faith because they had forsaken a good conscience For in these words hee signifieth it is a liuely affection to worship God and a sincere endeauour to liue holily and godlily Sometime it extendeth also to men as in Luke where the same Paul protested that hee endeauored himselfe to walke with a good conscience toward God and men But this was therefore said because the fruits of a good conscience doe flow and come euen to men But in speaking properly it hath respect to God onely as I haue already said Hereby it cometh to passe that the law is said to bind the Conscience which simply bindeth a man without respect of men or without hauing any consideration of them As for example God commandeth not onely to keepe the minde chaste and pure from all lust but also forbiddeth all manner of filthinesse of words and outward wantonnesse whatsoeuer it bee To the keeping of this law my conscience is subiect although there liued not one man in the world So hee that behaueth himselfe intemperately not only sinneth in that hee giueth an euill example to the brethren but also hath his conscience bouÌ„d with guiltinesse before God In things that are of themselues meane there is another consideration For wee ought to abstaine from them if they breede any offence but the conscience still being free So Paul speaketh of flesh consecrate secrate to Idols If any saith he mooue any doubt touch it not for conscience sake I say for conscience not thine owne but the others For a faithful man doth not sinne which being first warned should neuerthelesse eate such flesh But howsoeuer in respect of his brother it is necessary for him to abstaine as it is prescribed of God I haue deliuered you the freedome and liberty of Christians wee are not to please our selues but edifie our neighbour vse it not deceitfull make it not a cloake to couer your vnrighteousnesse but rather hauing peace with God in our mindes wee also may liue charitably amongst men For your liberty auaileth nothing if you cast not away your sin God when the measure of your iniquity is full will cast you of for your sinne for as he is iust so hee hath power to kill and cast into Hell all hardened and â—npenitent sinners If therefore you will auoyd the cursed effects of sinne in this life and eternall wrath thereunto in the world to come be assured that you are not of the number of those who are giuen ouer to a reprobate sence Let then my counsaile bee acceptable to you breake of your sins by righteousnes and your iniquity by shewing mercy to your brethren O let there be at length an healing of your errors Nathan vsed but one parable and Dauid was conuerted Ionas preached but once to Niniuy and the whole citty repented Christ looked but once on Peter and hee went out and wept bitterly And now that you are oft and so louingly entreated not by A Prophet onely but by Christ the Lord of Prophets yea that God himselfe by his embassadors enteates you to bee reconciled to him leaue of your Adulteryes with Dauid repent of your sins like a true Niniuite weepe bitterly for your offences Content not your selues with that formall religion which vnregenerate men haue framed to themselues instead of sincere deuotion for in the multitude of opinions most men haue almost lost the practise of Religion Thinke not that you are a Christian good enough because you doe as the most and are not so bad as
principall whereof yet remaineth to be spoken of that is freedome from subiection to damnation to everlasting death to the eternall wrath of God which is the most miserable bondage and subiection of all those who are not iustified by faith in Christ. But from this curse also Christ hath freed the faithfull For this is the immunitie which we haue by him that whosoeuer beleeueth in him shall not perish that there is no condemnation to them that bee in Christ Iesus that by his death hee hath destroyed him that had the power of death that hee might deliuer them all which for feare of death were all their life time subiect to bondage that Iesus our Sauiour deliuereth vs from the wrath to come And thus wee haue heard of two immunities which wee haue in our iustification that wee are freed from the guilt of sinne and from the curse of the Law whereto our sinne had made vs subiect And from hence ariseth vnspeakeable peace and liberty to the distressed conscience terrified with the guilt of sinne the curse of the Law and feare of damnation when it receiuing Christ by faith hath immunity and freedome from them all Now followeth the other immunity from the law in respect of the exaction or perfect righteousnesse to be inherent in vs and perfect obedience to bee performed by vs vnto our iustification and salvation vnto which yoke of bondage as I said all men by nature are subiect For it is sure and certaine that without righteousnesse and such a righteousnes as is fully answerable to the perfect law of God no man can be iustified Now this righteousnesse must either be inherent in our selues which is the righteousnesse that the Law requireth vnto iustification or being performed by another which is Christ for vs must be imputed vnto vs and that is the righteousnes which the Gospell propoundeth vnto iustification A third righteousnes whereby wee should be iustified cannot be named If therefore wee bee not partakers of Christs righteousnes apprehended by faith we must stand to the sentence of the Law which is either to performe perfect and perpetuall obedience or not to be iustified But if Christs righteousnes be imputed vnto vs as it is to all that apprehend it by faith then are we iustified notwithstanding the sentence of the Law by faith that is by the righteousnes of Christ apprehended by faith without the workes of the Law that is without any respect of obedience performed by our selues And in this liberty from the Law standeth the chiefe comfort and stay of a Christian when hee summoning himselfe as it were in the court of his conscience before the iudgement seat of God to bee iustified or condemned shall consider that by Christ he is freed both from the condemnation of the Law and from the exaction of inherent righteousnes to iustification so that hee shall not neede to stand to the sentence of the Law or to trust to any obedience performed by himselfe as it were to a broken staffe wherein there can be no comfort for if God should enter into iudgment with vs according thereto no man liuing could be iustified but may safely and freely without respect either of his owne obedience or of the sentence of the law rely vpon the mercies of God and merits of Christ that for as much as the Lord hath giuen him grace to beleeue by that faith hath espoused him to Christ and vnited him vnto him as his member he hath also communion in Christs merits whereby without regard to any righteousnesse of his owne he is iustified before God Against this part of Christian liberty which is most comfortable the Church of Rome as it well becomes the synagogue of Antichrist doth by might and maine oppose it selfe contending not only that we are iustified by righteousnes inherent but also that the same obedience which the Law prescribeth is in greater perfection required in the Gospell vnto iustification By which doctrine of theiâ—s they conâ—ound the Law of the Gospell and in so doing abolish the covenant of grace annihilate the maine promise of the Gospell which is the charter of our liberty the ground of our faith the foundation of all our assurance for iustification and salvation For if the Gospell promise and propound iustification and salvation vpon the condition of our owne obedience aâ—d that in more perfection then the law it selfe required then is it not only a covenant of workes as well as the law but also imposeth a heavier yoke vpon mens consciences then the Law did But it is manifest that the Gospell is the covenant of grace made with Abraham concerning iustification by faith in Christ whereas the Law contrariwise is the covenant of workes which 430. yeares after was deliuered by Moses and did not disanull the former promise concerning iustification by faith The condition whereon the Gospell promiseth iustification is faith in Christ the condition of the Law our owne perfect and perpetuall obedience For the Gospell saith If thou beleeue in Christ thou art iustified and shalt be saved the Law If thou dost these things thou shalt liue thereby The righteousnesse exacted in the law to iustificatioÌ„ is a righteousnes both habituall inherent in our selues and actuall performed by our selues The righteousnesse which without the Law is revealed in the Gospell is the Righteousnes of God that is of Christ who is God for he is Iehova our righteousnes and was given vnto vs of God to be our righteousnes by the faith of Iesus Christ vnto all and vpon all that beleeue that is the righteousnesse of Christ who is God though not the righteousnes of the Deity as O siander thought but the righteousnesse both inherent in him as hee was man as his innocencie and holinesse and also performed by him as his passiue actiue obedience being apprehended by faith is according to the doctrine of the Gospell imputed to every beleeuer vnto iustification That Christ is our righteousnes and the end of the Law vnto righteousnes to all that beleeue that whosoeuer beleeueth in Christ shall be saved it is the maine doctrine of the Gospell the chiefe article of our religion the charter of our inheritance the assurance which wee haue of salvation which wee are so to hold as that if an Angell from heauen should teach vs another Gospell or propound vnto vs another way of iustification as namely by inherent righteousnesse and our owne obedience wee ought to hold him accursed and our selues also if wee yeeld to him For whosoeuer looke to be iustified by the obedience which the Law prescribeth they are separated from Christ and fallen from grace Wee doe not deny but that the Gospell teacheth repentance as well as faith and commendeth the duties of sanctification as well as it promiseth iustification Yea as it promiseth the grace of justification to those that beleeue so to them that are iustified
r Heb. 9. 10. s 2. Cor. 3. 11. 13. t Gal. 4. 3. 4. 5â— u Coloss. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2. 15. * Heb. 10. 1. Coloss. 2. 17â— Iohn 1. 17â— x Dan. 9. 26â— 27. y Mat. 2◠〈◊〉 z Heb. 7. 1â— a Contra Fanstum Mâ—ich lib. 19. cap. 18. b Tho. 1. 2. quaest 104. §. 19. Peculiar Christian libeâ—ty as it is an immunity c Iame. 4. 12. d 1. Cor. â— 23. e Coloss. 2. 16. f Coloss. 2. 20. 21. â—â—â—â—â—â— g Conc. Trid. Sess. 4. h Mat. 15. 11. i Rom. 14. 14. §. 20 spanâ— l Heb. 13. 17. m 1. Cor. 3. 21. n Gen. 9. 2. 3. o Heb. 11. 7. p Gen. 7. 2. 9. 4 q Rom. 14. 14. r 1. Tim. 4. 4. s 1. Cor. 6. 12. t Tit. 1. 15. u 1. Cor. 6. 11. §. 21. Application of the generall doctrine to this particular 1. That this also is a liberty of the sons of God * Tit. 1. 15. * Cor. 6. 12. 1. Tim. 4. 3. 2. That this 〈◊〉 is a spirituall liberty Instit. Lib. 3. â—ap 19. §. 10. 3. That this also is a true liberty b 1. Cor. 14. 26. 40. c Iames. 4. 1â— d Maâ— 15. 2. 9. e Rom. 14. â—â— c. f Rom. 14. 1â— g Gal. 5. 6. 6. 15. h 1. Cor. 8. â— i 1. Cor. 10. 31 k 1. Cor. 6. 12. l Rom. 13. 1. 2. 5. m 1. Pet. 2. 13 16. n 1. Cor. 8. 9. 10. 24. Rom. 14. 15. 16. o Gal. 5. 13. §. 22. Decision of a doubtfull question what is to be done wheÌ„ we seeme to be in a strait betweene disobedience to the Magistrate and offence to the weake p Mat. 12. 7. Ierem. 7. 22. Luk. 14. 26. q 1. Cor. 8. 10. r In this scandall they are deepest who are of greatest note s Iud. 20. t 〈◊〉 13. 5. * I meane not only prayer but also with thanksegiuing in regard whereof it is called the Eucharist * So the cause of standing at the Passeouer ceassing the gesture it selfe was altered by the Church that alteratiâ— confirmed by the practise of Christ who notwithstanding perfectly fulfilled the Law Luke 22. 14. * Et Concil Constantinop in Trullo c. 74 u 1. Cor. 9. 16. * Rom. 3. 8. Ephes. 5. 25. x 〈◊〉 2. 3 4. y Gal. 2. 11. 12. 13. 14. §. 23. Obiections concerning Chistian liberty in outward things answered a 1. Pet. 2. 13. 16. b Gal. 5. 13. 1. Cor. 9. 19. c. c Rom. 13. 5. d Rom. 13. â— e 〈◊〉 2. 16. a 1. Pet. 2. 16. b Rom. 13. 5. 1 Pet. 2. 13. 16 c Matth 17. 25 26 27. §. 24. The liberty of Glory d Rom. 7. 24. e Luâ— 16. 22. f Rom. 8. 23. g Rom. â— 11. h 1. Cor. 15. 53. 54. i Rom. 8. 21. k 〈◊〉 22. 23. l 〈◊〉 2. 1◠〈◊〉 21. 2â— m 〈…〉 n 〈◊〉 1. 2. o 〈◊〉 â— 12. §. 25. The application or vse p Iohâ— 8. 34. q August in Ioan. tract 41. * Gal. 5. 1. r Apoc. 17. 4. 18. 3. s 2. 〈◊〉 2. 20. 21. t Gal. 3. 10. u Gal. 1. 8. * Rom. 6. 12. x Rom. 8. 2â— y Gal. 5. 13. The abuse of Christian liberty z Iud 4. a De liberâ— Christ. b Titus 1. 15. c 1. Tim. 4. 5. d 〈…〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 4. § 26. The right vse of Christian liâ—erty f Luk. 1. 74. 75. g Gal. 5. 13. h 1. Cor. 9. 19. i De liâ—ert Christ. k Philip 2. 5. l Mâ—t. 2â— 28. m Heb. 1. 14. n 1. Iâ—hn 3. 3. p P. 〈◊〉 q Ephes. 2. 10. r Act. 20 32. s Rom â— 6. t 〈…〉 * 〈…〉 x 〈…〉 y 〈…〉 z Iam. 2. 26. a Rom. 4. â— b Act. 26. 18. c Iob. 15. 14. 16. 16. Vidâ— Calâ—in â—it lib. 3. cap. 19. 7. e Heb. 10. 19. 20. f Ephes. 2. 6. g Iohn 14. 2. 3â— 17. 24. Philip. 3. 20. 21. * Sâ—luian Iâ— de 〈◊〉 a Câ—el Rhoâ— â—â—â— â—5 b Gen. 1. 1. c Gen. 7. 17. d Vâ—ncont â— Ly. inenâ—is Mat. 2. 1. e Mat. 27 5â— f Lâ—ke 23. 43. * 2 King 6. 17. g 〈…〉 h Exod. 13. 21. i Exod. 14. 9. k Iosh. 10. 12. l Num. 22. m Ioh. 2. 9. n Mat. 9. 22. o Mat. 20. 24. p Mat. 9. 20. q Mark 2. 12. r Mat. 14. 19. t Mat. 14. 19. u Io. 21. 15. w Act. 19. 15. x Sam. 16. 11. y Sam. 16. 13. z Gen 41. 24. a Dan. 5. 26. b Gen. 19. 24. c Mat. 27. 45. d Euseb. Hâ—st e Dan. 4. 45. f Exod. 9. 27. g Dan. 3. 35 h 〈…〉 i 〈◊〉 k 〈◊〉 〈◊〉 nominibus l Cyprian Mart. Arnob. lib. 1. aduersgent Tertul. lib. 2. de Car. Christ. m Exod. 3. 14. n Psal. 21. 12. 15. 16. 17. o Iohn 21. 7. 12. 15. 16. 17. p Aug. q Lips lib. â— de constant r Ber. Exod. 24. 6. t Luk. 1. 32. Mar. 14. v. 36. Rom. 8. 15. Aug. de Deâ—misâ—râ—cord cap. 7. a 1 Tim. 3. 16. b 〈…〉 c Aug. Tom. 3 dâ— Spirit lâ—t cap. â—â— e Aug. Tom. 3. ad Marcel cap. 20. Vincentiy Lyrinensis f Tertull. lib. de prescript adâ—ers Heret a Gen. 50. Exod. 19. Leâ—it 29. Deut. 26. b Iosua 29. Iud. 21. 1. 2 Sam. 55. 1. 2 King 57. 1. 2 Chron. 6. 5. Esâ—a 10. Nch. 13. Ester 10. Iob. 42. c Psal. 150. Pro. 31. Eccles. 12. Esai 66. Iere. 2. 52. Laâ— 5. Eze. 48. Dam. 11. Hosea 14. Ioel. 3. Amos. 9. Oâ—â—d 1. 〈◊〉 4. Mâ—th 5. Nahum 3. Abacuâ— 3. â—â—pha 3. Hâ—gar 2. 〈◊〉 14. M l. 4. d 〈…〉 Luk. 24. Iohn 2â— e Acts 28. f Rom. 16. 1. 2. Coâ—â—â—nth 29. Gal. 6. Ephes 6. Phi. 4 Col. 4. 1. 1 〈◊〉 1. 2 Tim. 10. 〈◊〉 3. Plaâ—l 1. Heb. 13. Iames. 51. 2. Pet. 〈◊〉 5. Iuâ— 1. Reu. 22. * 3 Esd. 4. Esdâ—a Tob. â—ud Ester 〈…〉 The history of 〈…〉 1. Marc 2 〈◊〉 Rom. 10. 〈…〉 a Ion. 3 6. 7. b 〈…〉 c An. bros lâ—b d Exod. 3. 5. Aug. de Ciâ—â—t Der. e Mat. 6. â— f Mat. 6. â— g Psal. 49. 3. Ciel Rod. lib. 25. h Mat. 6. 6. i Cor. 11. 28. k Ambrose l Rom. 3. 10. Mat. 5. 22. m Ephes. 4. 26. Mat. 6. 14. 15. n Aug. de Mott. o Cor. 5. 54. 1 Psal. 11â— y Sen. de mort z Heb. 9. 17. a Mat. 25. 9. b Mat. 25. 30. m Pro. 6. 6. 11â— Zenop. de dâ—et Soâ— n Aug. o Ciâ—e de sen. p Lu. 2. 27. a Gal. 3. 13. * â— Gal. 1. Part of Christian liberty The freedome from the bondage and tirâ—Ì„ny of the Laâ— The liberty disputed of 〈◊〉 the Epistle to the Galathians Gal. 3. 13. 5. 1. The second part of Christâ—an liberty free and by the Law vnconstrained obedience 〈◊〉 6 â— Men freed from the actions of the law 〈◊〉 as children â—weâ—tly woÌ„ne vnto cheerfull obedienâ—e by th◠〈…〉 where wâ—th they know that 〈…〉 to 〈◊〉 them 〈…〉 〈…〉 Rom. 11. 2. Rom. 6. 12. The third part of Christian liberty is freedome of conscience touching the vse of indifferent things as cloth meat drinke wherein it is vnnecessary to know how much is permitted vs lest too much straightnesse driue vs to inconuenienâ—â— Wee cannot with thankefulnesse vnto God enioy the vse of outward things vnlesse the knowledge of our liberty remoue all seruple of conscience and trouble of mind from vs The vse and abuse of doctrine which 〈◊〉 Christian lâ—â—bertie 〈◊〉 1. 15. 〈◊〉 6. 24. Amos 6. 1. Esay 5. 8. 〈◊〉 4. 〈◊〉 and vnseasonable vsing of liberty Of offences â—ising vnto others in the vse of our liberty Rom. 14. 1. 1â— 1 Cor. 8. 9. 1 Cor. 10. â—5 Gal. 15. 14. Mat. 15. 14. How far our liberty extendeth in respect of others whom it may offend Act. 16. 3. â—al 2. 3. Cor. 9. 19. 21. 〈…〉 1 Cor. 10. 23. 〈…〉 1. Cor. 3. 2. The 〈◊〉 of faithfull men exempted from humane power 1. Pet. 1. 18. Gal. 5. 1. 4. Christians are not therefore according to the outward behauiour of their persons priuiledged from subiection to the lawes of men because their consâ—iences are at lâ—berty before God 〈◊〉 13. Rom. 2. 17. 1 Pet. 3. 21. 〈…〉 Heb. 10. 2. In what sort the conscience is bound or fiec Tim. 1. 5. Act. 24. 16. â—en 15. 15. Dan. 4. 24. 2 Sam. 12. 13. 2 Cor. 5. 20 Mat. 5. 20. Iam. 2. 10. 1 Pet. 2. 1. Mat. 7. 14. Mat. 19. 23. Mat. 7. 14. 22. 14. Luke 13. 24. Heb. 11. 10. Heb. 11. 6. 〈◊〉 16. 11. 〈◊〉 36. 8. Rom. 8. 26 By prayer we are both enriched with grace and quieted in distresies Three superexcellent prerogâ—tiues the Elect eâ—â—oy in heauen 1 Pet. 2. 5. Heb. 13. 15. Mat. 13. 43. Phiâ— 3. 21. Luke 9. 31. Maâ— 9. 3. 1 Cor. 15. 43. vers 44. 1 Theâ—â— 4. 1. The effect of those prerogatiues 1 Cor. 1 10. Aug. solilâ—q cap. 36. Nihil notum in terrà nihil ignotum in coeloâ— 1 Cor. 13. 11. Lumen est vmbra Dei Deus est â—umen luminis Plato Polib Iob. 26. 14. Ruth 3. 9 1 Cor. 15. 28. Seneca de beneficiâ—s lib. 2. cap. 19. Iudg. 2. 5.
is also a freedom from the bondage of sinne and of the law though in other respects then those that haue beene mentioned in the liberty of iustification For in iustification we are freed from the guilt of sinne in sanctification frō the corruption of sinne But here we are to consider how farre forth we are set free therefrom For the Hypocritall Papists teach that when a man is regenerated or as they also speake iustified originall sinne is so abolished as that it doth not only not raigne but not so much as remaine or liue in the partie sanctified By which doctrine they teach men to bee desperate hypocrites either searing their conscience that they may haue no sense of sinne and may please themselues with this conceit that they haue no sinne in which respect the saying of Peter is verified of them that whiles they promise liberty to themselues and others they are indeed seruants of corruption or if they haue any sense of sinne dwelling in them they must perswade themselues they are not sanctified nor iustified and therefore not to be saued such miserable comforters they are of poore sinners as to perswade them that they haue not remission of sinne vntill sinne be quite abolished in them But this doctrine they teach contrary to the euident testimonies of Scripture contrary to the perpetuall experience of the faithfull contrary to the light of their owne conscience that they might thereby vphold their Antichristian doctrine of iustification by inherent righteousnesse and of the merit of good workes which otherwise would fall to the ground For if in respect of originall sinne remaining and dwelling in vs we be in our selues sinners how can we be iustified by inherent righteousnesse If our best actions be stained with the flesh and our righteousnesse be like polluted clouts how should they merit eternall life We are therfore to hold that in regeneration we are freed from the corruption of sinne not wholly and at once but in part and by degrees that sinne though mortified in part and we freed from the tyrannie of it that it raigne no more with full swinge and authority in vs still remaineth and dwelleth in vs hindering vs from good provoking vs vnto euill defiling and cotaminating our best actions neuer suffering vs with the full consent of will to performe or desire that which is good As the Apostle plainely sheweth by his owne example Rom. 7. where the concupiscence remaining in him is not only plainly called a sinne but described as a sinne as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a repugnancie to the law of God the sense whereof though the Papists haue no sense of it made the holy Apostle crie out Miserable man that I am who shall deliuer me from this body of death Accursed therefore was the counsell of Trent which confessing that the Apostle calleth it a sinne notwithstanding pronounceth them accursed that shall say it is a sinne But if we say we haue no sinne we deceiue our selues saith S. Iohn and there is no truth in vs. The freedome therefore which we haue in our sanctification which as Augustine saith is but begun in this life is not from the being of sinne in vs altogether and at once though we be freed from it in part and by degrees but from the dominion of it that wee should no more bee servants of sin but being freed from sinne might become servants of righteousnes Rom. 6. 6. 18. which Augustine did well obserue out of the words of the Apostle dehorting vs that sinne should not remaine in our mortall bodies Hee doth not say let it not be but let it not raigne for whiles thou liuest it cannot be avoided but that sinne will bee in thy members neverthelesse let dominion bee taken from it c. Of this liberty the Apostle speaketh Rom. 8. the law of the spirit of life which is in Christ hath made mee free from the law of sinne and of death That is the power of the quickning Spirit which being in Christ our head and from him communicated vnto vs doth rule in vs as a law doth free vs from the power of sin which worketh death that it no more haue dominion as it were a law in vs. And Rom. 6. hauing proued that sin neither doth nor can any more raigne in the faithfull because after the similitude of Christs death and resurrection they are dead to sin and risen againe and therefore as death can no more haue dominion over Christ being 〈◊〉 from death no more can sin haue dominion over the faithfull being once risen from the graue of sin afterwards vers 14. hee assureth the faithfull that sin shall not haue dominion over them because they bee not vnder the Law but vnder grace Likewise Saint Iohn saith He that is borne of God doth not commit sin namely as a servant of sin yea he addeth that he cannot sin namely with full swinge and consent of will as those which bee servants of sin because the seed of God remaineth in him whereby he is partly spirit and not only flesh And therefore as he cannot perfectly will that which is good because of the reluctation of the flesh so can he not will with full consent that which is evill because of the reluctation of the spirit Secondly wee are in our sanctification freed from the Law But we are here also to consider quatenus now farre forth For the Papists charge vs that we place Christian liberty in this that we are subiect to no law in our conscience and before God and that wee are free from all necessity of doing good workes which is a most divelish slander For although they absurdly confound iustification and fanctification yet they know we doe not neither are they ignorant but that wee put a great difference betweene them in this respect For though we teach that the obedience of the Law is not required in vs to iustification but that wee are freed from the exaction of the Law in that behalfe yet we deny not but that vnto sanctification the obedience of the law is required and wee by necessity of duty bound to the observation thereof Wee confesse that to be free from obedience is to be the servants of sin and the willing and cheerefull worship of God in holines and righteousnes without feare to bee true liberty Wee acknowledge that the morall law of God is perpetuall and immutable and that this is an everlasting truth that the creature is bound to worship and obey his Creator and so much the more bound as hee hath received greater benefits Indeede wee say with Luther that in our iustification wee are restored to a state of iustice from which Adam fell but yet as wee teach that wee are no more bound to obedience that thereby we might be iustified then Adam who was already iust so we professe that in allegiance and thankfulnesse we are more
bound to obey then he yea wee professe that God doth therefore free vs from the curse and the bondage of the law that wee might be inabled with freedome of spirit to obey it and that being freed from sinne wee are made the servants of righteousnesse We teach that God hauing sworne that to those whom he iustifieth he will giue grace to worship him in holines and righteousnes no man can be assured of his iustification without obedience that sanctification being the end of our election calling redemption and regeneration it is a necessary consequent of sauing grace We teach and professe that howsoever good workes doe not concurre with faith vnto the act of iustificaâ—â—on as a cause thereof yet they conâ—â—â—re in the party iustified as necessary fruits of faith and testimonies of iustification And as wee teach with Paul that faith alone doth iustifie so with Iames that the â—aith which is alone doth not iustifie Wee teach that the blood of Christ as it acquitteth vs from the guilt of sin so doth it also purge our consciences from dead workes to serue the liuing God that he bare in his body vpon the crosse our sinnes that we being deliuered from sinne should liue in righteousnesse that whom Christ doth iustifie by faith them hee doth sanctify by his Spirit that whosoever is in Christ hee is a new creature crucifying the flesh with the lusts thereof and walking not after the flesh but after the spirit Wee professe that good workes are necessary to saluation though not necessitate efficientiae as causing it as the Papists teach yet necessitate praesentiae as necessary fruits of our faith whereby wee are to glorifie God and to testifie our thankfulnesse to doe good to our brethren and to make sure our election calling and iustification vnto our selues as necessary forerunners of salvation being the vndoubted badges of them that shall bee saued being the way wherein wee are to walke to everlasting life being the evidence according to which God will iudge vs at the last day And lastly that as by iustification God doth entitle vs vnto his kingdome so by sanctification he doth sit and prepare vs thereto We do not therefore by the doctrine of iustification through faith abolish the Law but rather as the Apostle saith stablish it For the more a man is assured of his free iustification the better he is enabled and the more hee is bound to obey it But although we bee bound to obey the Law as the subiects of God and servants of 〈◊〉 and although the Law 〈…〉 in those that are iustiâ—â—â—d as being a rule of direction for our obedience in the perâ—ormance of the duties or piety towards God of iustice towards our neighbour of sobriety towards ourselues and a glasse of detection to manifest the imperfections of our obedience to keepe vs from Phariâ—â—â—sme and lastly a rodde of correction in respect of flesh or the old man yet remaining in vs that by precepts by exhortations and comminations it more and more may be mortified in vs and wee kept from the spirit of slumber and security yet notwithstanding wee are not vnder the law as the Apostle saith but vnder grace Wee are therefore in our sanctification freed though not from the obedience yet from the servitude and bondage of the law and that in three respects First in respect of the irritation of it In which regard especially the law is called the strength of sinne not that the law causeth or prouoketh sinne properly for the law is holy iust and good but only by accident and occasionally For such is the corruptioÌ„ of our vntamed nature vntill we be renewed by the spirit of God that when the law which is holy and good forbiddeth sinne seeking to stoppe the course of our concupiscences and to bridle our sinfull affections thereby our vntamed corruption rebelleth so much the more and that it might appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly sinfull by occasion of the law worketh in vs all manner of concupiscence Euen as a deepe riuer when nothing hindreth his course hath a still and as it were a dead motion but if you seeke to restraine or stoppe his course he will sinell and ouerflow all now disdaining as it were a bridge so our corruption when it freely taketh his owne course seemeth to be quiet and as it were dead but when the commandement commeth â—aith the Apostle as it were to dam it vp sin reuiueth riseth against it swelling and ouerflowing as it were his wonted bankes In this respect the law saith the Master of the Sentences is called a killing letter because forbidding sinne it increaseth concupiscence and addeth transgression vntill grace doe free vs. But we are regenerated by the spirit of sanctification and by the bond of the same spirit coupled vnto Christ we are freed from this bondage euen as the wife is freed from the dominion of her husband by his death For euen as whilest we were in the flesh altogether vnregenerate the law as it were our husbands occasionally and by accident begot in our soules wholly corrupted with sinne euill motions and concupiscences as the fruites and issue of our flesh tending vnto death so we being regenerated and after a sort dead vnto this corruption and consequently being mortified to the law in respect of the irritation thereof and the law in that regard dead vnto vs the spirit of Christ who hath vnited vs vnto him as our second husband begetteth good motions in vs as the fruites of the spirit acceptable vnto â—od This is that which the Apost teacheth Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs because we are not vnder the law but vnder grace after he had answered an obiection preuented the abuse of this Doctrine which carnall men would make thereof as though they might sin freely because they are not vnder the law in the beginning of the seauenth chapter he proueth that we are not vnder the Law but vnder grace by that similitude which euen now I mentioned because being regenerated and dead vnto sinne we are mortified to the law and the law to vs in respect of the irritation thereof caused by our corruption and consequently are deliuered from the power of it as a wife is freed from the dominion of her husband when he is dead Secondly in our sanctification we are freed from the coaction and terror of the law breeding servile feare in men vnregenerate whereby as bon-servants or gally-slaues by the whip they are enforced to the performance of some outward duties which otherwise they are vnwilling to doe For those who are vnder the Law as all men are by nature are like bond-slaues who for avoiding of punishment are by terror drawne to doe some forced service which is so much the more vnwilling because they looke for no reward This
scorne to be sent forth into the ministry and service of our good The right vse of the doctrine concerning the liberty of glory is truly to beleeue it and to liue as in expectation of it knowing that he which hath this hope that he shall be like vnto Christ at his appearance will purify himselfe as he is pure that as hee hopes to be like him in respect of the liberty of glory so hee may in some measure resemble his gratiousnesse by the liberty of grace But the cheife vse of this doctrine is to pacifie mens consciences without which vnlesse they sleepe in carnall security they are so wonderfully perplexed that neither can they liue in peace nor attempt any thing almost with quiet mindes For whereas there befoure things which trouble perplexed consciences this doctrine is a soueraigne remedy to cleare and to appease the conscience in respect of them all The first is the guilt of sinne and feare of damnation For when thy conscience is summoned before the iudgement feat of God or terrified with the apprehension of his wrath as in â—ime of temptation or affliction or in the houre of death when thou doest consider the seuerity of Gods iustice who will not suffer sinne to goe vnpunished the rigour of the law denouncing the curse of God against eueâ—y euen the least transgression the testimony of thine owne conscience which is in stead of a thousand witnesses accusing and condemning thee of innumerable transgrâ—ssions how canst thou thinke of appearing before God who is greater then thy conscience to be iustified or condâ—mned without horror of conscience and confusion of mind But blessed be God who hath granted vs this liberty of grace that in the question of â—ustification whereby in this life we are freed from feare of damnation and entituled vnto the kingdome of hâ—â—uen we need not looke into our obediâ—nce or to the sentence of the law but may bâ— assured if we beleeue in Christ that God doth iusâ—ifie vs being 〈◊〉 in our selues without respect of our 〈◊〉 that he hath freed vs from the lawes exaction of inherent righteousnesse to the acceptation of our persons that he imputing the righteousnesse of Christ to the beleeuer accepteth of him as righteous in Christ that the faithfull man hath liberty to appeale from the tribunall of iustice to the throne of grace from the sentence of the law to the promise of the Gospell and renouncing his owne righnesse yea esteeming it as dung in the question of iustification to rest alone in the mercyes of God and merits of Christ. But because the world is so apt to abuse this most comfortable doctrine and to turne gratious liberty into carnall licentiousnesse it shall bee needfull to adde this caution That howsoeuer we are by our iustisication in this life entituled vnto the kingdome of heauen and although by the righâ—eousnesse and merits of Christ alone appreheâ—ded by faith we are both iustiâ—ied and also saued yet for as much as many deceiue themselues with an idle conceit of faith and with a vaine presumption that they are iustified when notwithstaÌ„ding they remaine in their sinnes therefore wee must thinke it most necessary being once iustified by faith and entituled vnto the kingdome of heauen to demonstrate our faith and our iustification by a godly life walking in that way of good works which God hath prepared for vs to walke in towards our country in heaueÌ„ For though wee are iustified and saued by the merits of Christ alone apprehended by faith notwithstanding sanctification is the cognizance of them that are saued and good works are the euidence according vnto which God will pronounce the sentence of saluation For as the â—ree is knowne by his fruite so hee that worketh righteousnesse is righteous and in like manner by sanctification our iustification is manifested For true â—aith worketh by loue good works are as the breathing of a liuely faith And therefore though saith alone doth iustifie as Paul teacheth because it alone doth apprehend the righteousnesse of Christ vnto iustification yet as S. Iames teacheth that faith which alone seuered from obedience doth not iustifie neither alone nor at all because it it is not a true faith For euen as the body without breathing is knowne to be dead so faith with workes is dead We are therefore iustified in this life and entituled vnto the kingdome of heauen as to our inheritance by faith without workes but none are actually saued nor inherit that kingdome in the life to come but such as first are sanctified For as our Saviour saith we haue indeed not only remission of sinnes by faith but also by faith we haue our inheritance but yet as he saith among them that are sanctified The second is the conscience of our manifold wants and imperfections in those duties which we doe performe For how can a man be perswaded that God to whom no creature being compared is pure will allow of his imperfect and stained obedience And if he be not perswaded that his seruice is acceptable vnto God with what heart can he performe it The doctrine therefore of Christian liberty assureth our consciences that wee are freed from the lawes exaction of perfect obedience to the acceptation of our actions that God couering our imperfections as an indulgent Father with the perfect righteousnesse and obedience of Christ imputeth not our wants vnto vs but accepteth of the truth of our will and desire for the deed and our sincere endeauour for the perfect performance And therfore a Christian may in respect of this liberty with comfort and cheerefulnes performe obedience according to the measure of grace receiued being assured that our defectiue and stained obedience will be accepted of God through the mediation and intercession of Iesus Christ. The third is the sâ—ruple of conscience concerning the vse of outward things how far forth they may bee vsed or forborne For if a man be not rightly informed herein there will be no end of scrupulosity and superstition From this scrupiâ— also the doctrine of Christian liberty doth free vs assuring vs that to all these things our liberty doth extend either to vse theÌ„ freely or freely to forbeare them that nothing is vnclear in it selfe nor yet vnto vs if we be so perswaded that to the cleane all things are cleane provided alwaies that the vse of this liberty be kept within the boundâ— before mentioned of piety charity loyalty and sobriety The fourth and last is the horror of conscience in the houre or death For can a man with coÌ„â—ort giue vp his soule to bee seuered from the body when he knoweth not either what will becoâ—â— of his soule after the seperation therecâ— from the body or how and in what 〈◊〉 his body shall rise againe But 〈◊〉 doth assure vs that Chrâ—◠〈◊〉 purchased not only a liberty of 〈◊〉 in this life but also of glory for
〈◊〉 soules against the end of our life and for our bodyes also against the day of iudgment So that we haue liberty or boldnesse to enter into the holy places by the blood of Iesus by the new and liuing way which he hath prepared for vs through the vaile that is to say his flesh being assured that by reason of our vnion with Christ we are risen again with Christ and with him set in the heauenly places whether he is ascended to prepare a place for vs and from whence he will come againe to bring vs thither that where he is there we may be also Wherefore in respect of this liberty the faithfull may with comfort both surreÌ„der our soules into the hands of God our mercifull Father and also bequeath our bodyes to the earth in full assurance that our soules shall by the Angels bee translated into heauen and that our bodyes shall at the day of iudgement bee freed from the seruitude of corruption and rise againe to glory this mortall hauing put on immortality this corruptible incorruption that it being againe eâ—vnited to the soule we may for euer euer enioy both in body and soule the glorious liberty of the citizens of heauen Vnto which liberty of glory heâ— bring vs who hath so dearely purchaâ—ed it for vs euen Christ Iesus the righteous to whom with the Father and the holy Ghost be eternall praise and glory Amen FINIS 2 Tim. 2. 19. The foundation of God standeth sure hauing this seale The Lord knoweth them that are his And let euery one that nameth the Name of Christ depart from euill FOr the laying the first foundation of Religion without which all other grounds are of no effect That there is a God omnipoâ—ent mercifull and iust Gods workes doe sufficiently demonstrate If he build it is a world if hee bee angry for the sinnes of the world he sends a deluge If hee will shew the loue hee beares to the world hee sends his Sonne and suffers him to die vpon the Crosse to saue the world if hee will reward the godly it is with Paradise when hee armes the Angels march vpon the heads of his Troupe the â—lements are the Marshalls of his Campe the rocks remoue from their Center and follow to giue it water the Cloudes guide by day and the Pillers of fire by night the Sea opens to giue them passage and the Sunne stayes to end their victories To inlarge the wonderfulnes of his works Balaams Asse shall speake reprooue his Master waters turne into wine the dead are raised the blind see the dâ—afe heare the Lame goe and thousands of people are fed with a few loaues and fishes If hee will shew mercy Peter after that hee had denyed Christ shall weepe bitterly and bee made Pastor of his sheepe Paul of a persecutor become an elect vessell and faithfull preacher of the Gospell when hee will exalt the humble little Dauid shall bee taken from the sheepe and bee made both King and Prophet humble Ioseph from the prison and preferred to bee Pharaohs high steward Daniel from the Lions den and cloathed with purple When he will execuâ—e iustice Sodome is deuoured with fire and brimstone Iudas hanging himselfe confessed that hee had betrayed the innocent Iulian the Apostate tearing out his bowels in the horrour of his conscience cries out â—icisti tandem Galilaee When hee will humble the proud Idolatrous Nabuchadneâ—ar shall eate Grasse among the Beasts of the field the basest of Gods creatures shall make hard hearted Pharaoh send for Moses and confesse the true God Finally in all his works of power mercy and iustice out of the fiery fornace Shadrach Messech and Abednego shall proclaime his glory Thus you see that Gods works declare that hee is God powerfull mercifull and iust and that the meanest of these works are of force either by the least dramme of grace to conuert the most obstinate Atheists to the true knowledge of God or in iustice to confoâ—â—â— him SECT II. Of the knowledge of â—od ALthough I doe not allow the curious searching of diuine misteries not reuealed for admitting that in natures Schoole wee are taught to boult out the truth by logicall reason yet in Gods Schoole it is quite contrary he is the best Scholler that reasons least and assents most conceiues so farre as humane frailties will permit belieues and admires the rest God louing better a credulous heart then a curious head Yet because your duty towards God consisteth chiefely in the ardent desire to know God which is the surest testimony of your loue toward God and of Gods loue towards you there is a more speciall knowledge required of you which is that you endeauour your selues to know him so farre as he hath reuealed himselfe in the Scriptures called his Word as proceeding from his Spirit to bring you to this knowledge hee hath manifested himselfe in the Scriptures by three sort of names The first are these that signifie his essence The second the persons in the Essence The third his essentiall works The names that denote Gods essence are 5. Ichouah Eheiech Iach Kurios Theos Iehouah signifieth eternall being of himselfe without beginning and end almighty both in promising and performing The second name is Eheiech of that same roote of Iehouah signifying that I am that I am or I will bee that I will Eheiech Asher Eheiech The third name Iach which is Lord is ascribed to God when any notable deliuerance or benefit comes to passe according to his promise The fourth name is Kurios vsed oft in the new Testament when it is absolutely giuen to God it answereth the Hebrew name Iehoâ—ah for God is so Lord that hee is of himselfe Lord and of all others The fifth name is Theos God it is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because hee runnes through and compasseth all things when it is properly taken it signifieth the eternall essence of God being aboue all things giuing life and light to all creatures preseruing and gouerning them in their wonderfull frame and order God seeing all and in all places The names that signifie the persons in the Esâ—ence are chiefely one Elohim signifieth the mighty iudges It is a name of the plurall number to expresse the Trinity of persons in the vnity of the Essence To this purpose the Holy Ghost begins the Bible with this plurall Name of God ioyned with a verbe of the singular number as Elohim baradiâ— creauit the mighty Gods or all three persons in the God-head created When you heare of this name Elohim consider that in one diuine Essence there are three distinct persons and that God Iehouah Elohâ—m The names that signifie Gods essentiall works are fiue El Shaddai Adoâ—ai Helion Abba El is as much to say
What will become of him that robs God of his owne SECT VII Sloth the mother of euill SLoth is the mother of many euils and the chiefe corrupter of Christian duty banish it by diligence in all these former exercise neither deferring repentance for thy by-past neglects neither amendment of thy former life Who knoweth but death may shut vp thy breath at an vnprouided time Repentance and amendment being the free gifts of God the tree of Faith watered by Gods Grace onely produceth not common in euery mans garden this tree must be planted in the spring of thy youth not in the frosty winter when the day shall come wherein thou shalt say I haue no pleasure in them It must be daily laboured hedged and preserued from the anoyances Catterpillers and choaking weeds of the world by this meanes it shall produce plentifull store of fruit in thy life and at thy death prepare thee with old Simeon in the peace of a good conscience to say Lord now lettest thou thy Seruant depart in peace for mine Eyes haue seene thy Saluation I haue briefâ—ly pointed at Gods wonderfull works of Power mercy and iustice at those names whereby hee hath chiefely reuealed himselfe in his word and at the duties that are required in his seruice Now I will touch something concerning Christian Liberty the fredome of Christians from the bondage and tiranny of the law A point which all would gladly appropriate to themselues though the most parte faile in the true vnderstanding of the words of S. Paul That Christ was made a curse for vs that he might redeeme vs from the Curse of the Law and stand fast in the liberty wherewith Christ hath made you free and bee not entangled againe with the yoake of bondage THE NECESSITY OF HANDLING THE QVESTION Concerning Christian Libertie THE declaration whereof hee must not omit whose purpose is to coÌ„prehend in an abridgmeÌ„t the summe of the doctrine of the Gospell For it is a thing principally necessary and without the knowledge whereof consciences dare in a manner enterprise nothing without doubting they stumble start backe in many things they alway staggerâ— and tremble but especially it is an appendant of iustification and auaileth not a little to the vnderstanding of the strength thereof Yea they that earnestly feare God shall hereby receiue an incomparable fruit of that doctrine which the wicked and Lucinianicall men doe pleasantly taunt with their scoffes because in the spirituall darkenes wherewith they bee taken euery wanton rayling is lawfull for them Wherfore it shall now come forth in fit season and it is profitable to deferre to this place the plainer discoursing of it for some haue already in diuers places lightly touched it because so soone as mention is brought in of Christian liberty then either filthy lusts doe boile or mad motions do rise vnlesse the wanton witts be timely met withall which doe otherwise most naughtily corrupt the best things For some men by pretence of this liberty shake off all obedience of God and breake forth into an vnbridled licentiousnesse and some men disdaine it thinking that by it all moderation order and choise of things is taken away What should wee here doe being compassed in such narrow straights Shall wee bid Christian liberty farewell and so cut off all fit occasion for such perills But as wee haue said vnlesse that bee fast holden neither Christ nor the truth of the Gospell nor the inward peace of the soule is rightly knowne Rather we must endeauour that so necessary a part of doctrine be not suppressed and yet that in the meane time those found obiections may be met withall which are wont to rise thereupon Christian liberty consisteth in 3. parts The first that the consciences of the faithfull when the affiance of their iustification before God is to be sought may raise and aduance themselues aboue the law and forger the whole righteousnesse of the Law For since the law as we haue already in another place declared leaueth no man righteous either we are excluded from all hope of iustification or wee must bee loosed from the law and so that there bee no regard at all had of works For who so thinketh that hee must bring somewhat bee it neuer so little of good works to obtaine righteousnesse hee cannot appoint any end or measure of them but maketh himselfe debter to the law Therefore taking away all mention of the Law and laying aside all thinking vpon works we must embrace the only mercy of God when we entreat of iustification and turâ—â—ing away our sight from our selues we must behold Christ alone For there the question is not how wee bee righteous but how although wee be vnrighteous and vnworthy wee bee taken for worthy Of which thing if Conscience will attaine any certainety they must giue no place to the law Neither can any man hereby gather that the Law is superfluous to the faithfull whom it doth not therefore cease to teach and exhort prick forward to goodnes although before the iudgement-seat of God it hath no place in their consciences For these two things as they are most diuers so must they bee well and diligently distinguished of vs. The whole life of Christians ought to bee a certaine meditation of godlines because they are called into sanctification herein standeth the office of the Law that by putting them in minde of their duty it should stirre them vp to the endeauour of holinesse and innocency But when consciences are carefull how they may haue God mercifull what they shall answere and vpon what affiance they shall stand if they bee called to his iudgement there is not to bee reckoned what the law requireth but onely Christ must be set forth for righteousnesse which passeth all perfection of the law Vpon this point hangeth almost all the argument of the Epistle to the Galathians For that they be found expositors which teach that Paul there contendeth onely for the liberty of Ceremonies may bee proued by the places of the arguments Of which sort these That Christ was made a curse for vs that he might redeeme vs from the curse of the law Againe stand fast in the liberty wherewith Christ hath made you free and bee not againe entangled with the yoake of bondage Behold I Paul say if yee be circumcized Christ shall nothing profit you And he which is circumcisized is debtor of the whole law Christ is made idle to you whosoeuer ye be that are iustified by the law ye are fallen away from grace Wherein truly is contained some higher thing theÌ„ the liberty of Ceremonyes I grant indeed that Paul there intreateth of Ceremonyes because hee contendeth with the false Apostles which went about to bring againe into the Christian Church the old shadowes of the law which were abolished by the comming of Christ. But for the discussing of this question there werehigher places to be disputed in which the whole
shall bee no quiet to our consciences no end of superstitions Many at this day doe thinke vs fond to moue disputation about the free eating of flesh about the free vse of dayes and garments and such other small trifles as they indeed thinke them but there is more weight in them then is commonly thought For when consciences haue once cast themselues into the snare they enter into a long and cumbersome way from whence they can afterward finde no easie way to get out If a man beginne to doubt whether hee may occupy linnen in sheets shirts handkercheiâ—es and napkins neither will hee bee out of doubt whether he may vse kempe and at the last hee will also fall in doubt of matters for he wil weigh with himself whether hee cannot 〈◊〉 without napkins whether hee way not bee without haÌ„dkerchiâ—fes If any think dainty meat vnlawfull atlength hee shall not with quietnesse before the Lord eate either browne bread or common meates when he remembreth that he may yet â—ustaine his body with baser food If hee doubt of pleasant wine afterward he will not drinke dead wine with good peace of conscience last of all hee will not bee so bold to touch sweeter and cleaner water then other Finally at the length hee will come to this point to thinke it vnlawfull as the common saying is to tred vpon a straw lying a-crosse For here is begunne no light strife but this is in question whether God will haue vs to vse these or those things whose will ought to guide all our counsells doings Hereby some must needs bee carried with desperation into a confuse deuouring yit some must despising God and casting away his feare make themselues away through destruction when they haue no ready way for whosoeuer are â—â—tangled with such doubting which way soeuer they turne themselues they see euery where present offense of conscience I know S. Paul that nothing is common meaning by common vnholy but who so thinketh any thing common to him it is common In which words he maketh all outward things subiect to our liberty prouided alway that our mindes haue the assurance of the liberty before God But if any superstitious opinion cast into vs any doubt those things which of their owne nature were cleane are defiled to vs. Wherefore hee addeth blessed is hee that iudgeth not himselfe in that which hee alloweth But hee that iudgeth if hee eate 〈◊〉 condemned because he eateth not of Faith And that which is not of Faith is sinne Among such narrow straights who so neuerthelesse with carelessely venturing on all things shew themselâ—es bolder doe they not as much turne themselues away from God But they which are throughly peirced with some feare of God when they themselues also are compelled to doe any thing against their conscience are discouraged and doe fall downe with feare All that are such doe recâ—iue none of the guifts of God with thanksgiuing by which alone yet Paulâ—estifieth â—estifieth that they are all sanctified to our vse I meane the thanksgiuing that proceedeth from a heart that acknowledgeth the liberality and goodnesse of God in his guifts For many of them indeed doe vnderstand that these are the benefits of God which they vse and they praise God in his works but â—ith they are not perswaded that they are giuen to themselues how should they thanke God as the giuer of them Thus in a summe wee see whereto this liberty tendeth namely that wee should vse the gifts of God to such vse as he hath giuen them vnto vs without any scruple of conscience without any trouble of minde by which confidence our soules may both haue peace with him and acknowledge his liberality towards vs. For here are comprehended all ceremonyes that are at liberty to bee obserued that our consciences should not be bound with any necessity to keepe them but should remember that the vse of them is by Gods benefits subiect to themselues vnto edification But it is diligently to bee noted that Christian liberty is in all the parts of it a spirituall thing the whole strength whereof consisteth in appeasing fearefull consciences before God if either they bee vnquiâ—ted or carefull for the forgiuenesse of sinnes or if they bee pensiue whether our imperfect works and deâ—iled with the faults of our flesh doe please God or if they bee troubled about the vse of indifferent things Wherfore they doe wroÌ„gfully expound it which either doe make it a cloake for their owne desires that they may abuse the guifts of God to their owne lust oâ— which doe thinke that there is no liberty but that which is vsed before men and therefore in vsing it haue no regard of the weake brethren In the first kind men doe at this day much offend There is almost no man which may by his ability of wealth bee sumptuous which delighteth not in excessiue gorgeousnesse in furniture of banquets in apparell of body in building of houses which hath not a will to excell other in all kind of statelinesse which doth not maruailously flatter himselfe in his â—inenesse And all these things are defended vnder the pretence of Christian liberty They say that they are things indifferent I grant so that man indiffereÌ„tly vse them But when they are too greedily coueted when they are proudly boasted when they are wastfully spent it is certaine that those things which otherwise were of themselues lawfull are by these faults defiled This saying of Paul doth very well put difference between things indifferent All things are cleane to the cleane but to the defiled and vnbelieuing not hing is cleane because their minds and consciences is defiled For why are accursed the rich men they which haue their comfort which are satisfied with meat which doe now laugh which sleepe in beds of Iuory which ioyne land to land whose bankets haue Lute Harpe Taber and wine Verily both Iuory and Gould and riches are the good creatures of God permitted yea and appointed by the prouidence of God for men to vse Neither is it any where forbidden either to laugh or to bee satisfyed with meat or to ioyne new possessions to their old possessions of their ancestors or to bee delighted with musicall melody or to drinke wine This is true indeed But when they haue plenty of things to wallow in delights to glut themselues to make their wit mind drunke with present pleasuâ—es and alway to gape for new these things are most farre from the lawfull vse of the gifts of God Therefore let them take away vnmeasurable desire let them take away vnmeasurable wasting let them take away vanity and arrogance that they may with a pure conscience purely vse the gifts of God When the minde shall bee framed to this sobriety they shall haue a rule of the lawfull vse On the other side let this moderation bee wanting euen base and common delicates are too much For this is truely said that oftentimes in frize and course
into bondage to whom wee gaue no place by subiection so much as for a time that the truth of the Gospel might continue with you There is also a time when wee must of necessity defend our liberty if the same bee in weake consciâ—â—ces endangered by the vniust exactings of false Prophets Wee must in euery thing study to preserue charity and haue regard to the edifying of our neighbour All things saith hee are lawfull for me but not all things are expedient all things are lawfull for mee but all things doe not edifie Let no man seeke that which is his owne but that which is anothers There is nothing now plainer by this rule then that wee must vse our liberty if it may turne to the edifying of our neighbour but if it be not so expedient for our neighbour then wee must forbeare it There bee some which counterfeit the wisedom of Paâ—l in forbearing of liberty while they doe nothing lesse then apply the same to the dutyes of charity For so that they may prouide for their owne quietnes they wish all mention of liberty to be buryed whereas it is no lesse behoouefull for our neighbours sometime to vse liberty for their benefit and edification then in fit place to restraine it for their commodity But it is the part of a godly man to thinke that free power in ouâ—ward things is therefore graunted him that hee may hee the freer to all dutyes of charity But whatsoeuer I haue spoken concerning of auoiding offences my meaning is that it bee referred to meane and different things For those things that are necessary to bee done are not to bee left vndone for feare of any offence For as our liberty is to bee submitted to charity so charity it selfe likewise ought to bee vnder the purenesse of faith Verily here ought also to bee had regard of charity but so far as to the altars that is that for our neighbours sake wee offend not God Their intemperance is not to bee allowed which doe nothing but with troublesome turmoiling and which had rather rashly to rend all things then leasurely to rip them Neither yet are they to be harkned to which when they bee leaders of men into a thousand soâ—t of vngodlinesse yet doe feigne that they must behaue themselues so that they be none offence to their neighbours As though they doe not in the meane edifie the consciences of their neighbours to euill specially whereas they sticke fast in the same mire without any hope of getting out And the pleasant men forsooth whether their neighbour bee to bee instructed with doctrine or example of life say that he must be fed with milke whom they fill with most euill and poysonous opinions Paul reported that he fed the Corinthians with drinking of milke but if the Popish Masse had then been among them would hee haue sacrifized to haue giuen them the drinke of milke No for milke is not poyson Therefore they lie in saying that they feed them whom vnder a show of flattering allurements they cruelly kill But graâ—ting that such dissembling for a time is to bee allowed how long yet will they feed their childreÌ„ with milke For if they neuer grow bigge that they may at the least bee able to beare some light meat it is certaine that they were neuer brought vp with milke There are two reasons that moue me why I doe not now more sharply contend with them first because their follies are scarcely worthy to bee confuted â—ith they worthily seeme filthy in the sight of all men that haue sound wit secondly because I haue sufficiently done it in peculiar bookes I will not now doe a thing already done Onely let the readeâ—s remember this that with whatsoeuer offences Sathan and the world goe about to turne vs away from the ordinances of God or to stay vs from following that which hee appointeth yet wee must neuerthelesse goe earnestly forward and then that whatsoeuer dangers hang vpon it yet is it not at our liberty to swarue one haires bredth from the commandement of the same God neither is it lawfull by any pretence to attempt any thing but that which he giueth vs leaue Now therefore sith faithfull consciences hauing receiued such prerogatiue of liberty as wee haue aboue set forth haue by the benefit of Christ obtained this that they bee not entangled with any snares of obseruations in those things in which the Lord willed that they should bee at liberty we conclude that they are exempt from all power of men For it is vnmeete that either Christ should loose the thanke of his so great liberality or consciences their profit Neither ought wee to thinke it a sleight matter which we see to haue cost Christ so deare namely which hee valued not with gold or siluer but with his owne blood so that Paul sticketh not to say that his death is made voide if we yeeld our soules into subiection to men For hee trauaileth about nothing else in certaine Chapters of the Epistle to the â—alathians but to shew that Christ is darkened or rather destroyed to vs vnlesse our consciences stand fast in this liberty which verily they haue lost if they may at the will of men bee snared with the bonds of lawes and ordinances But as it is a thing most worthy to bee knowne so it needeth a longer and plainer declaration For so soone as any word is spoken of the abrogating of the ordinance of men by and by great troubles are raised vp partly by seditious men partly by slanderers as though the whole obedience of men were at once taken away and ouerthrowne Therefore that none of vs may stumble at this stone first let vs consider that there are two sorts of gouernment in man the one spirituall whereby the conscience is framed to godlinesse and to the worship of God the other ciuill whereby man is trained to the duties of humanity and ciuility which are to bee kept among men They are commonly by not vnfit names called the Spirituall and Temporall iurisdiction whereby is signified that the first of the two formes of gouernment pertaineth to the life of the soule and the later is occupied in the things of this pâ—esent life not onely in feeding and clothing but in setting â—orth of lawes whereby a man may spend his life among men holily honestly and soberly For that first kind hath place in the inward mind this later kind ordereth onely the outward behauiours The one wee may call the spirituall Kingdome the other the ciuill Kingdome But these two as we haue diuided them must bee either of them alway seuerally considered by themselues and when the one is in considering wee must withdraw and turne away our minds from the thinking vpon the other For there are in man as it were two worlds which both diuers Kings and diuers Lawes may gouerne By this putting of difference shall come to passe that that which the Gospell teacheth of