Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	humane_a	law_n	obligation_n	1,134	5	9.8189	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15350	De adiaphoris Theological and scholastical positions, concerning the nature and vse of things indifferent. Where also is methodically and briefely handled, of ciuill and ecclesiasticall magistrates, of humane lawes, of Christian libertie, of scandall, and of the worship of God. A vowed worke, destinated (by the grace of God) to appease the dissentions of the Church of England. Written in Latine by M. Gabriel Powel, and translated into English by T.I.; De adiaphoris. English	Powel, Gabriel, 1576-1611.; Jackson, Thomas, 1579-1640, attributed name.; T. I., fl. 1607.	1607 (1607)	STC 20146; ESTC S101530	122,532	204

of the Law namely when the Magistrate by outward punishment represseth all offences committed against the Precepts of the first and second Table 39 But here ariseth a very difficult Question 1. Question VVhether Humane Lawes do bind the Conscience concerning the obseruation of Humane Lawes namely Whether Humane Lawes doe simply binde the Conscience And With what conscience they are to be obserued and obeyed 40 Some boldly and magnifically brag of their CHRISTIAN LIBERTIE whereby they affirme that in corporall things they are exempted and freed from all Politique seruitude and obedience For say they if Obedience be necessarie then is there no Libertie for Libertie and Obedience are things repugnant one vnto the other 41 Others hold that the obligation of Ecclesiasticall and Ciuill Lawes are different and vnlike affirming that the Ciuill Lawes do simply and absolutely binde the Conscience and that the Ecclesiasticall Lawes doe binde onely in case of Scandall 42 Vnto whom we Answer First Of the Necessitie of Lawes among Men. As concerning Christian Libertie there be some men so wilde and rude by nature that they hate all Lawes as they doe a prison or gaole and neuer thinke themselues FREE enough except they breake all the chaines and bonds of Ciuill obedience and Brotherly societie 43 But if once they did but in their conceites imagine such an estate of life wherein there were no LAVVES at all then should they be forced though against their wil to cōfesse that that life of Man cannot want the safeguard and defence of Lawes 44 For in that lamentable and miserable estate there appeareth nothing but a confusion of all licentiousnes and wickednes and a commixtion of all hainous crimes committed with freedome without any controulement all places abounding with robberies slaughters rapines thefts and deceits 45 Wherein no man bridleth or curbeth his own lusts but dareth commit any villanie that commeth into his minde so as no man good or bad can be secure and safe from open wrong oppression and violence of others 46 And to conclude in this estate there is not any appearance of the life of Men but of Beasts or rather of monstrous Cyclopes who being asked in the Poët Euripides what kinde of life they did leade they answered Wee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brutish rogues and vagabonds wandring from place to place amongst beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not one of vs doe heare or regard another 47 Now by this it may bee sufficiently acknowledged how much wee are to attribute to LAVVES and ORDER which whosoeuer goeth about to abrogate or to remoue from Humane societie it were verily to remoue or to take away the Sunne out of the world 48 And yet by this we doe not abolish the Doctrine of Christian Libertie The Obedience of lawes taketh not away Christian Libertie which concerneth matters of farre greater importance than ciuill and externall Libertie 49 But wicked Epicures and godlesse men doe aboue measure stretch and straine this doctrine transferring it to that Libertie of the flesh which is not allowed by God because vnder the pretence of Libertie they seeke immunitie from all Ciuill charges and burthens from all Lawes and from Magistrates whom our Lord IESVS CHRIST himselfe did not onely by word but also by his owne example teach that he doth not abolish the lawfull Magistrate or any godly and profitable Lawes and Constitutions but rather that he perpetually ratifieth them all giuing moreouer this perpetuall Rule or precept Giue vnto Caesar the things which are Caesars and vnto God the things which are Gods 50 And for the more cleere manifestation Of Christian Libertie and euident demonstration of this point wee will a little more exactly though briefly expresse the summe of the Doctrine of Christian Libertie 51 The LIBERTIE of the Sonnes of God is that benefit whereby they by Faith are made the SONNES OF GOD and by the Righteousnesse of IESVS CHRIST are deliuered from spirituall bondage and thraldome Galat. 5.1 52 And this is called CHRISTIAN LIBERTIE aswell because it was obtained by IESVS CHRIST as also because by him it is imparted and left by perpetuall legacie to all Christians and faithfull men of all ages to the worlds end 53 And this is Libertie two-sold either Common to all the Beleeuers and faithfull men in the old and new Testament or Proper and peculiar to them of the new Testament only 54 I. I. Common which is three-fold The Common Libertie of all the faithfull in the old and new Testament is three-fold First from the Rigour and seueritie of the Morall Law Secondly the Bondage of sinne Thirdly from the Yoke of Humane Traditions 55 The Libertie from the Morall Law is two-fold First 1. From the rigiour of the Law from the Strict exaction of perfect obedience Secondly from the Eternall curse and punishment for violating the Law 56 Whereupon it followeth that we also haue obtained Libertie from the power and tyrannie of the Diuell from condemnation and death eternall Ioh. 8.26 57 And herewith we are comforted and encouraged in the Combate of conscience before the iudgement feate of God 58 The Libertie from the Bondage of sinne 2. From the Bondage of Sinne. is that whereby we are deliuered from the rule and dominion of Sinne or from sinne raigning in vs that it might no more beare rule ouer vs but being iustified and endued with the Holie Ghost wee may willingly and of our owne accord without constraint or bond serue and liue to GOD in all righteousnes Ioh. 8.34 2. Cor. 3.17 Where the Spirit of the Lord is there is libertie Rom. 6.6 c. 2. Pet. 2.19 Galat. 5.13 59 The libertie from the Yoke of humane Traditions 3. From the Yoke of Traditions is that whereby all the faithfull are freed from obseruation of mens Inuentions Ceremonies and Superstitions which are obtruded and thrust vpon the Church vnder colour of pietie and religion or else imperiously and by absolute power and tyrannie commanded 60 Such were the Pharisaicall Traditions which the faithfull did not regard Matth. 24.4 Matth. 15.2 9.14.15 Of this Libertie speaketh S. Paul 1. Cor. 7.23 61 II. II. Proper which is two-fold The Proper Libertie of the Faithfull in the new Testament which is specially termed CHRISTIAN LIBERTIE is two-fold First Freedome from all the Iudiciall Lawes and Ceremonies of Moses Secondly Freedome in Things Indifferent 62 Libertie from the Iudiciall and Ceremoniall lawes 1. From the Ceremonials of Moses is that whereby Christians are released from obseruing of those lawes namely in as much and as farre as they concerne only the Politie of Moses and the instruction of the ancient people of the Iewes Act. 15. 1. Cor. 9.1.19 2. Cor. 3.17 Heb. 9.10 63 For those things which are of the law of Nature are not abrogated by Christian Libertie but al Nations are still bound to obey them 64 Libertie in Things Indifferent 2. Libertie in Things

Indifferent is that by which Christians are free in the vse or abstinence of middle and indifferent things 1. Cor. 9.1 which may be either obserued or omitted by force and vertue of Christian Libertie 65 They may be obserued verily and kept for quietnes and concords sake also for auoyding of Scandall Rom. 14.15.16 1. Cor. 8.19 11.29 2. Cor. 11.12 But yet so as that the false opinion of Merite Worship Perfection and Necessitie be remoued and taken away 66 Also they may be neglected and omitted without Sinne out of the case of Scandall and without the appearance of the deniall of the truth and without the omission of necessary Confession 67 They that neglecting these things in the Reformed Churches do violate such Indifferent Ceremonies do grieuously sinne albeit they crie out a thousand times Christian Libertie Christian Libertie c. and make that a pretense either of their boldnes or of their obstinacie 68 Hence appeareth manifestly The Seruitude of the bodie repugneth not Christian Libertie that neither Corporeal and outward Seruitude and Subiection as is that of Inferiors towards their Superiors nor yet that Seruitude and subiection which is of the Spirit towards GOD wherof the Apostle speaketh 1. Cor. 9.27 doe any way repugne Christian Libertie seeing nothing hindereth but that a man may be free in mind who is a Seruant touching the Body 69 Therefore S. Paul saith 1. Cor. 7.21.22 Art thou called being a Seruant Care not for it as if this calling were vnworthie of Christ But if yet thou mayest be free vse it rather For he that is called in the Lord being a Seruant is the Lords free man likewise also he that is called being free is Christs Seruant 70 The Kingdome of Christ is a farre other thing The Kingdom of Christ what it is then Politicall and Ciuill Libertie namely the restitution of eternall life and euerlasting righteousnes and is gathered in this life of diuers and sundrie Nations who vse seuerall Policies Lawes and Gouernment For it is most certaine Note well that the GOSPELL HATH NOT ORDAINED ANY EXTERNALL OR CORPOREALL POLICIE but permitteth vs freely to vse the Policies of ALL Nations as we do freely vse the aer meat apparrel and arts amongst all Nations 71 Yea he will haue vs concerning the Body to be subiect to the Lawes proper vnto the Body of meate and drinke of apparrell of Politique order because meate drinke apparrell wedlocke the education of children Politique socientie and defence are NECESSARIE for the Body and it is written We owe honor vnto the Body 72 But yet the Consciences of the faithfull are exempted from the power of Man God only hath to doe with mens Consciences because our Consciences haue to do not with men but with GOD only neither are our Consciences bound by any Lawes but only Diuine 73 For as the Prophet saith IEHOVAH is our Law-giuer Esay 33.22 and the Apostle also There is one Law-giuer which can both saue and destroy Iac. 4.12 74 They therfore that impose Lawes vpon mens Consciences do challenge vnto themselues power to saue and to destroy and do rob GOD of his owne right 75 And indeed what difference should there be betwixt Humane and Diuine Lawes if they should as well bind the Consciences as these do So should any edict or commandment of man be equall vnto the Diuine Precepts 76 But lest any man stumble against this stone A two-fold regiment to be considered in Man First we must diligently obserue the difference betwixt the Spirituall or internall and the Politique or externall regiment of man for by the former the Conscience is informed in the exercises of pietie and of the Worship of God and by the latter it is instituted in the outward duties of humanity and ciuilitie 77 Now then How man is subiect vnto human Lawes according vnto the externall and Politique regiment euery Christian is necessarily subiect to all Humane Lawes I meane such as are lawfull and iust whether they bee made by the Ciuill Magistrate or by the Church According vnto the internall and Spirituall regiment the Consciences of the faithfull are free before God 78 The mixture and confusion of this difference ought carefully to be auoided least that from Spirituall freedome Politique Libertie be preposterously inferred 79 Againe That Law is said to binde the Conscience which doth simply and absolutely binde a man without any consideration regard or respect either of Men or of any Circumstance 80 So we ought simply to obey the Diuine Commandements of almightie God without any regard or difference of men or of time or of place or of any other circumstance 81 But we ought to obey Humane Lawes How farre we ought to obey Humane Lawes because they are necessarie for conseruation of peace and tranquillitie NOT SIMPLY but so as the Circumstances require 82 As he that is an English man and liueth in England is bound to yeeld obedience vnto the Lawes and policie of England but if the same man goe ouer into France then he is not necessarily bound to obey the English Lawes 83 Which is a manifest and inuincible Argument that the Conscience was not simply and absolutely bound by those Lawes for then they were to be obserued as well in France or any other place as in England 84 Furthermore Albeit S. Paul willeth Of the place of Paul For conscience sake c. that the Magistrate should be obeyed for Conscience sake that is lest by our rebellion and contumacie against the Magistrate wee offend GOD that so we might retaine a good Conscience before him who hath set the Magistrate ouer vs yet hee doth not tie our Consciences with politique Lawes but only willeth that the Magistrate be obeied so farre as he commandeth honest and lawful things agreeing with the Word of God because wee haue receiued this commandement from God which ought in no wise to bee gainsaid or resisted Rom. 13.5 85 The Apostle doth not ensnare and entangle our consciences with euery particular edict or precept of the Magistrate but speaketh onely of the AVTHORITIE it selfe which is holy and may not be contemned with a safe Conscience 86 For it is the commandement of GOD that we submit our selues vnto the Magistrate and this Precept of God toucheth the Conscience 87 Therefore wee ought to obey the Magistrate NW in respect of the Generall kinde for Conscience sake because we are by the generall precept commanded to yeeld obedience and subiection vnto the Magistrate yet the particular Lawes of the Magistrate haue no dominion ouer the Conscience 88 To conclude when we obserue the particular Lawes of the Magistrate wee doe not respect the Precepts themselues as if by performing of them our Consciences were satisfied but we respect the End that is the Will of GOD which commaundeth obedience vnto honest and iust Lawes 89 Yea we willingly readily and with a free Conscience obey all Lawes necessarie for preseruation

of peace and Ciuill societie or such also as concerne Order and decencie yea and that albeit wee doe not see and perceiue that order 90 The Summe is Albeit GOD onely doth properly binde the Conscience yet in as much as either the Magistrate who is the Minister of God doth iudge it behouefull for the Common-wealth that some thing although in it selfe lawfull be not done or the Church hauing a speciall regard vnto Order Decencie or Edification doth lawfully and orderly make some Lawes concerning Things indifferent such Lawes wee absolutely hold and affirme the Godly OVGHT to obey And they doe altogether binde the externall worke yea and the Conscience also so farre that no man wittingly and willingly with a rebellious or contumacious minde may without Sinne either doe such things II. Question VVhether Ecclesiasticall Ciuil Lawes bind alike That Ciuill and Ecclesiasticall Lawes haue the same authority and bond Proued 1. From the Efficiēt Cause 2. From the right of authoritie as are so prohibited or omit such things as are so commanded 91 It remaineth that we speake of the other Question to wit Whether Ecclesiasticall and Ciuill Lawes do bind alike or Whether they binde with different obligation 92 ANSVVERE The obligation of both these Lawes is altogether like for the one bindeth as much as the other which may be prooued by many Reasons 93 First from the Efficient Causes for GOD is the author of both Powers Ecclesiasticall and Ciuill Luc. 22.25.26 2. Cor. 10. 94 Secondly from the right of Authoritie The Ciuill Magistrate by Diuine authoritie hath right out of the second Table of the Morall Law to determine those things which appertaine to the defence of corporall life and vnto ciuill Societie 95 So also the Ecclesiasticall Power by Diuine ordinance hath right out of the first Table of the Decalogue to determine the particular Circumstances appertaining to Religion and the Worship of God 96 Thirdly 3. From the transgression of both Lawes By the violation and breaking of Ciuill lawes the second Table of the Decalogue is broken because either something is detracted from the Common-wealth and politique societie hurt or else some occasion of hurting it is yeelded 97 So also by the transgression of Ecclesiasticall Lawes with scandall contempt contumacie or carelesse negligence the first Table of the Decalogue is violated vnto which they are subordinate and seruiceable 98 Fourthly Euen as it is said of the Ciuill Magistrate 4. From Diuine authoritie Let euery soule be subiect vnto the higher powers Rom. 13.1 Whosoeuer resisteth power resisteth the ordinance of God Rom. 13.2 Put them in remembrance that they be subiect to principalities and powers and that they be obedient c. Tit. 3.1 See also Ephes 6.1 Coloss 3.22.23 99 So also it is said of the Ecclesiasticall Obey them that haue the ouersight of you and submit your selues for they watch for your Soules as they that must giue account Hebr. 13.17 He that heareth you heareth me and he that dispiseth you dispiseth me Luk 10.16 If he will not heare the Church let him be vnto thee as an Ethnique and Publicane Matth. 18.17 Yee know what Commandements we gaue you by the Lord Iesus He therfore that dispiseth these things dispiseth not man but GOD who hath giuen vs his Holy Spirit 1. Thess 4.2.8 100 Wherfore seeing the right of both powers be like the Lawes also bind alike 101 Fifthly 5 From the Matter from the Matter about which they are imployed The Matter of the Ciuill power is the societie of men and the conseruation thereof to liue in this life vnder one and the same Magistrate 102 So also the Matter of the Ecclesiasticall power is the Church that is a company of Christian men as they are called by God and consecrated to lead a spirituall life in the true obedience of God Therfore there is the same reason of both 103 Lastly 6. From the End from the proper End of both The End of the Magistrate is that he may maintaine and preserue Humane societie in peace and quietnes informe it with good Lawes conserue the bodies and goods af his Citizens and Subiects and protect their liues namely as they are inhabiters of this world and liue in earth Rom. 13.3.4.5 104 So also the direct and proper End of the Prelats and Pastors Ecclesiasticall is that they may edifie gouerne informe and teach by the Word of God the Consciences of the Citizens of the Church to wit as they are heires of the kingdome of heauen and are at one time or other to be gathered thither Ephes 1.18 Philip. 3.20 Coloss 3.2.3 105 Whereupon the Ecclesiastical power is termed Ius Poli the Law of Heauen and the Ciuill Ius Soli the Law of Earth 106 Euery particular man for defence of Common peace ought to conferre as it were his shotte his obedience tribute and helpe he that doth not so defraudeth the rest for he enioyeth the labours and duties of other men and conferreth nothing himselfe Euen as he that in a common banquet payeth not his owne shot defraudeth the rest of the guests 107 So in like manner they that conferre not their obedience as it were their shotte vnto the Ecclesiasticall Lawes they hurt the faith manners and consciences of other men they rayse Scandals and rashly and schismatically disturbe the peace and quietnes of the Church 108 Seeing therefore that Loue is hazarded and endangered by the transgression of the Lawes of both Powers and that Scandals arise there-from it followeth that the Authoritie and Obligation of both these Lawes are altogether like CHAP. IX Of SCANDALL And who in the Church of England are the Authors of Scandall Whether the Reuerend Bishops and the Ciuill Magistrates who require Obedience in the receiued and approued Ceremonies or certaine Ministers who rather forsake their Ministerie and places then they will conforme themselues SCANDALL Scandall what it is is whatsoeuer is either a cause or an occasion of offence vnto any man Or it is a saying or fact or example or counsell of ours whereby our Brother or Neighbour is grieued or troubled or offended so as he is thereby either hindered in his right course vnto the way of life or turned aside there from or lead into some errour or sinne or confirmed in his euill may Rom. 14.15 1. Cor. 8.9 2 Scandall is two-fold Internall and Externall Scandall two-fold 1. Internall 3 Internall or inward Scandall is when the old Man giueth offence vnto the new Man Matth. 5.29 If thy right eye offend thee c. 4 Externall or outward Scandall 2. Externall is that which commeth from without and giueth any man either cause or occasion of ruine 5 Externall Scandall is two-fold Actiue or Giuen Externall Scandall two-fold and Passiue or Receiued 6 In both these two things are to be obserued First NW the Foundation or Matter that is the fact it selfe Secondly the Terme or Forme that is the occasion of

Westerne Church did Euseb Hist. Ecclesiast lib. 5. cap. 24. 13 This opinion concerning NECESSITIE ought chiefely and specially to be taxed lest the Righteousnes of the Gospell may be thought to be any such externall Policie also that there be no contentions by reason of the difference in the obseruation of rites and ceremonies 14 This Libertie is granted in the Gospell neither can the same be taken away by any Humane authoritie 15 So Christ will haue vs know that Rites are not NECESSARIE whether they be Mosaicall or of Humane Traditions as Coloss 2.16 Let no man condemne you in meate or drinke c. that is Let no man binde or iudge your conscience for these rites 16 Againe If you be dead with Christ free from the ordinances of the world that is from such precepts and constitutions whereby this humane life is gouerned wherefore as though you liued in the world are you burdened with traditions As Touch not Taste not Handle not Coloss 2.20.21 17 And Galat. 5.1 Stand fast in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage He willeth them to retaine the doctrine of Libertie lest they be vexed with the foolish torment of conscience or should moue contentions and discord if there be any Church which obserueth not the same rites and ceremonies with vs. 18 In Respect of any Priuate person in the Church It is not lawful for any priuate person to violate or to contemne the ordinances of the Church that Libertie is not such that any man by carelesse and wilfull negligence pride disdaine or contempt may without great sinne violate the ordinances and constitutions of the Church 19 Otherwise what seedes of discord would the confusion of those things be if it were lawfull for euery man at his pleasure to alter and change those things which belong vnto the common state and policie Ecclesiasticall seeing ONE and the SAME thing will neuer please all men if all things being as it were set in the middest should be left vnto euery mans particular discretion and choice 20 Neither is it sufficient to exclaime and crie out The BISHOPS haue no power and authoritie to make Lawes therfore we may LAVVFVLLY violate and transgresse their Traditions For we OVGHT to obey but yet so as that they doe not ordaine those Ceremonies for the WOASHIP of God or for things profitable for attaining Remission of sinnes as we shall shew afterwards 21 And as concerning the power and authoritie to make Lawes The power of making Ecclesiasticall Lawes after what manner it ought to be Such tyrannie ought not to be permitted in the Church that the Lay sort as they are termed ought to assent and applaud ALL without choice whatsoeuer the Bishops shall decree 22 Neither ought this power to bee Democraticall whereby euery man promiscuously should haue license to crie out to moue doubts to propose doctrine to ordaine ceremonies But rather it ought to be Aristocraticall wherin the chiefe Rulers and Magistrates the Bishops and Princes ought orderly to communicate their counsels For the Cognition both of the Doctrine and Rites belongeth VNTO THE CHVRCH that is to the Bishops and Princes who also when the matter shall be decided and agreed vpon ought to be the Keepers maintainers and defenders of the externall Discipline and the putters in execution of the sentence and decree of the Synode so as they prohibite and forbid idolatrous worship blasphemies peruerse and wicked opinions also the contempt of meere Indifferent and profitable rites and punish the professors thereof 23 II. II. Speciall SPECIALLY or particularly the Forme of Things Indifferent is that whereby euery Indifferent thing hath his peculiar and proper reason deliuered and determined by GOD and the Church which verily ought not to bee changed or violated by the authoritie and will of any priuate Spirit 24 Things Contrarie vnto the Forme of Things indifferent Things contrary vnto the Forme of Things indifferent are I. To change the forme of Rites ordained by the Church according vnto the Rules of holy Scriptures and that either through Hypocrisie or through Impietie 25 Hypocrisie offendeth herein two waies 1. In the Excesse by heaping together ouer many externall Ceremonies 2. In the Defect either by contemning such Ceremonies as are lawfully ordained or by reiecting ALL altogether 26 Impietie substituteth other Ceremonies the true and lawfull rites being abolished as Antichrist hath done 27 II. To obserue Ceremonies superstitiously and to neglect faith not to heare and learne the Word of God and so to perswade himselfe that by the very worke wrought they are acceptable vnto God And so much for the Formall Cause Now followeth the Finall CHAP. V. Of the FINALL Cause of Things Indifferent THE FINALL Cause of Things indifferent The Finall Cause of Things indifferent is that which the Apostle 1. Cor. 14. prescribeth to wit that ALL things be done in the Church Decently and in Order and for Edification 2 For GOD wil haue men publiquely to meet together to heare his Word and to receiue the Sacraments that with one accord they might call vpon GOD and praise him and not after the manner of Beasts to lurke in dennes and caues and there like Beares murmure with themselues 3 Where there is no Order and no Discipline The necessitie of Order there men cannot be taught But it is necessarie that the Gospell be taught and heard For GOD doth not otherwise gather his Church but by the voice of the Gospell neither is the Holy GHOST effectuall but by the Gospell neither can we imagine that there is any Church of the Elect but in this visible companie wherein the Gospell is purely and rightly taught Wherefore wee must of necessitie loue and cherish and retaine the Ministerie of the Gospell that there may bee solemne meetings vnto which these following ought sufficiently to perswade the godly 4 I. What things ought to moue men to frequent the publique Assembles of the Church The Will of GOD declared in his commandements of the Conseruation of the Ministerie and of the Sanctification of the Sabbath 5 II. Our Necessitie because experience teacheth that Inuocation of God and the whole studie of godlinesse and pietie doth by little and little waxe cold and faint in those who abstaine from the publique Assemblies of the Church 6 III. The greatnes of the Diuine benefit in gathering a Church vnto himselfe by the Gospell which of his speciall goodnesse he hath ordained now preserueth and still reformeth amongst men if need shall require 7 IV. The Diuine promise of GODS speciall presence in the publique meetings of the Church and of the efficacie of publique Prayers 8 V. Contrariwise the Consideration of such punishments as GOD threatneth vnto the contemners of the Ministerie such as are blindnes priuate and publique punishments amongst which the most grieuous and miserable are the famine of the Word of God the tyrannie of the

prouocations inducements and sinewes of godlinesse edification the workes of charitie Discipline good Order and Comelinesse CHAP. VII Of the lawfull VSE of Things Indifferent THE true Church of God hath libertie at all tiems and in all places The Church vleth Things Indifferent freely to vse those things which are truly Indifferent to her owne purpose and commoditie or else to abstaine from them also to change and alter them according to her owne will and pleasure 2 For so saith the Apostle Coloss 2.16 Let no man iudge you in meate and drinke or in a holy day or new Moone or Sabbaths which are but shadowes of good things to come but the bodie is Christ 3 And 1. Tim. 4. speaking of the Indifferent vse of meates Euery creature of GOD is good and not to be reiected but to be receiued with thanksgiuing for it is sanctified by the word of God and prayer Also God hath created meates to bee receiued of the faithfull with thanksgiuing and of all them that know the truth 4 And seeing there is a two-fold Condition of mans life one Worldly which wee call Animall A two-fold Condition of Mans life because it respecteth our being in this present world the other Spirituall which is referred to the world to come Meates and euery externall Indifferent thing are referred to the first condition of life in this world and they ought not to be conioyned or mingled with the Spirituall estate or condition 5 Therefore the Apostle 1. Cor. 6.13 writeth Meate is for the belly and the belly for meate and againe Meate doth not commend vs to GOD for if wee eate wee haue nothing the more neither if we eate not haue we any thing the lesse 2. Corinth 8.7 6 Whereupon the words of S. Paul 1. Cor. 10.25 concerning Christian libertie and power are rightly opposed against Iewish Traditions Whatsoeuer is sold in the shambles that eate asking no question for conscience sake for the earth is the Lords and the fulnesse thereof 7 And this Doctrine is also taught by our Sauiour Christ when he reprooueth the Pharisies for taxing his Disciples eating meate with vnwashed hands That which goeth into a man doth not defile him but that which commeth out that defileth the man for that which goeth into the mouth descendeth into the belly and is cast foorth into the draught Matth. 15.11.17 8 But the place of S. A place of Rom. 14.1 c. concerning Things Indifferent expoūded Paul to the Rom. cap. 14. is most cleere of all others about the vse of Indifferent things wherein he prescribeth three remarqueable Rules whereby we may know both what and how this is to be performed 1. That the Weake in faith ought not to be reiected or scandalized 2. That no mans Conscience bee charged or burthened thereby 3. That by outward and indifferent things we ought not to iudge of other mens faith and religion 9 And for the better vnderstanding of that place of the Apostle wee will paraphrastically expound the nine first verses of this XIV Chap. whereby this matter shall bee made more cleere 10 Seeing there are many younglings A Paraphrase of the 1. verse weake or sicke in faith and such as haue not attained to any great measure of spiritual strēgth because they haue not learned throughly the Doctrine of the Gospel and the true vse of Christian Libertie but are still in opinion that they are bound to obserue the Ceremoniall law of Moses about forbidden meates and other such externall rites yet they heare the Gospell preached and are no enemies thereunto it is therfore necessarie and not the least part of Christian charitie that such persons bee not offended but rather cherished patiently tolerated taught and instructed with all meekenes and lenitie that they may be deliuered from their present scruple doubtfulnes and anxietie of minde and Conscience And this ought to bee done not onely by permitting them to liue after such manner as they please but also by curteous and familiar conference and conniuencie and by applying or conforming our manners and behauiour to theirs by a peaceable and delectable societie or conuersation so long vntill they bee brought without all contention scandall or dispute to lay aside their vaine perswasions and to vnderstand the doctrine of Christian Libertie how by IESVS CHRIST we are deliuered from sin wrath and damnation and therefore much more from Ceremoniall types rites sacrifices obseruance of daies choice of meates and humane Traditions And before they can bee brought to beare these things their Consciences ought not to bee troubled neither ought any man to reason with them contentiously racking and snatching their words sayings or actions vnto the worser part but their weaknes is to bee tendred and cured by little and little seeing they doe not sinne of malice nor haue any purpose to defend their errors stubbornely but are docible albeit they are not as yet confirmed and setled in iudgement 11 Hereupon when those which are Stronger in faith Verse 2. and well instructed in the Doctrine of Christian libertie do know that notwithstanding the law of Moses yet they haue a freedome to eate any kinde of meate without any offence of God And the Weaker on the other side straine at all the law of Moses both for meates daies and other things liuing vpon herbes and abstaining from meates thinking that their religion cannot bee sound and sincere nor their conscience quiet except after their old fashion they liue according to the law of Moses From hence one side falleth to despise another and mutually accuse each others manners whereby simultation ielousies and contentions arise Yet neither of both sides doe well 12 Wherefore Verse 3. they ought to handle the matter in this sort The Stronger that can eate any kind of meat must not cōtemne deride or set light by the other which are Weak as though they were blockish superstitious stubborne froward ignorant in the doctrine of Christian Libertie Contrariwise the Infirmer and weaker sort which are not yet perswaded of Christian Libertie but hang vpon Moses Law must not rashly condemne their Brethren that abstaine not from forbidden meates or proclaime them wicked prophane rash and polluted persons For there is one LORD of both whom they serue because they are both the members of Christ conuerted vnto the true faith and religion and haue one common right of Redemption and know that they are equally cherished and norished by the fatherly loue of God 13 Vnto this their LORD Verse 4. and GOD shall euery one render an account for himselfe not this man for thee nor thou for him And therefore it is nothing vnto thee what thy neighbour doth in this point for he is not thy seruant but the seruant of God It is GODS right and not thine to giue iudgement or sentence vpon his seruant who if he do not well shall be chastened by the Lord but if he do well he shall be approued and