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
heire of eternall life For as Christ was made a sinner for vs so are wee made righteous before God in him Christ was made a sinner for vs by imputation of our sinnes to him therefore we are made righteous before God in him by imputation of his righteousnesse vnto vs. Againe as we were made â—inners that is guilty of the first Adams transgression so are we iustified by the obedience of the second Adam But wee are guilty of the first Adams transgression by imputation For how should that being an action and therefore transrent be communicated vnto vs Let Bellarmine answere It is communicated to vs saith he as transient things vse to bee communicated that is to say by imputation Therefore wee are iustified by imputation of the obedience of the second Adam For the obedience of Christ which hee performed on earth being transient how could it bee communicated vnto vs but as Bellarmine saith all transient things are communicated viz. by imputation The reason of wich imputation is this For as all men being in Adam as the roote of mankind originally are guilty of his sinne it being imputed vnto them because in him and by him by reason of their vnion with him all sinned so the faithfull being in Christ as their head or roote are iustified by his obedience if being imputed to them because in him and by him by reason of our vnion with him we fulfilled the Law and in him and by him wee satisfied the iustice of God But we are sanctified by the infusion of grace wrought in vs by the holy Ghost Iustification is the very intitling of vs to the kingdome of heauen Sanctification is both the badge and cognizance whereby they are to bee discerned and knowne who are iustified and shall bee saued and the fitting and preparing of vs to that kingdome whereinto no vncleane thing shall enter The righteousnesse of iustification is perfect for it is the righteousnesse of Christ and therefore of iustification it selfe there are no degrees though of the assurance thereof there bee degrees according to the measure of faith The righteousnesse of our sanctification which is inherent is vnperfect in this life and stained with the flesh thereof there are degrees as wee grow in grace Wee are both iustified and sanctified by faith but in divers respects We are iustified by faith because by it wee apprehend the righteousnesse of Christ therefore are iustified by it not formally as it is a power or habit in vs or as it is a part of inherent righteousnesse but relatiuely in respect of the obiect which it doth apprehend and by it alone wee are iustified because it is the only grace in vs which apprehendeth the merits of Christ to iustification Wee are sanctified by faith as a chiefe part of our sanctification being as it were the roote both of other inward graces and outward obedieâ—ce but we are not sanctified by it alone because not only other graces inherent but also outward obedience concurre thereto These things thus premised let vs consider what that liberty is which we haue both in our iustification and also in our sanctification In both as our freedome is an immunity wee are freed from sinne and from the Law which is the strength of sinne though in different respects which will bee so many more differences betwixt iustification and sanctification In sinne there are two things the guilt thereof and the corruption In iustification wee are freed wholly from the guilt of sinne for to be iustified is to haue remission of sinne Rom. 4. 6. 7. or which is all one to be freed or absolued from the guilt of it And so certaine it is that in iustification we haue this freedome that to be iustified is to bee freed according to the Scriptures phrase Rom. 6. 7. he that is dead is freed from sinne the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Act. 13. 38. 39. Bee it knowne vnto you that through Christ is preached vnto you forgiuenesse of sinnes And from all things from which you could be iustified by the law of Moses by him every one that beleeueth is iustified Where to be iustified is to haue pardon of sinne or freedome from the guilt of it The guilt of sinne is the obligation or binding over of the sinner vnto punishment and this bond is partly in the Law which is the hand-writing or obligation that is against vs binding over the transgressor of it to the punishment threatned in it and partly in the conscience applying the Law morall or naturall to the sinner and from thence pronouncing him subiect to punishment From this obligation or guilt we are freed before God and as it were in the court of heauen so soone as wee beleeue and we are freed from the same in the court of conscience when wee know that we beleeue and are assured of our iustification For by faith wee haue remission of sinne and whosoeuer beleeueth in Christ hee is iustified from the guilt thereof This our freedome containeth in it happinesse for as their estate is miserable whose sinnes are not forgiuen because by their sinnes they are debtors vnto God owing in respect thereof eternall death and damnation though they only feele this burthen whose conscience is throughly touched of whom it is said A wounded spirit who is able to beare so their estate is happy who are freed from the guilt of sinne David though a King flourishing in great honor wealth and delights notwithstanding he reposeth his felicity in the forgiuenesse of sin Psal. 32. Blessed is the man whose wickednesse is forgiuen and whose sinne is covered blessed is the man to whom the Lord imputeth not iniquity Which should moue vs aboue all things to labour for the forgiuenesse of sin and for the assurance thereof If thou beleeue in Christ and withall confesse thy sin and forsake it thou maist bee sure that it is pardoned Secondly in our iustification we are freed from the law and that in two respects First from the malediction or condemnation of it secondly from the lawes exaction of inherent and that perfect righteousnesse vnto iustification Vnder which double yoke of bondage all men are that are not iustified by faith in Christ that is all men in them selues are subiect to the curse who in the least degree doe at any time in their whole life transgresse any part of the law as all men oftentimes doe and againe no man who is not in Christ can be exempted from the curse and attaine to iustification vnlesse he continue in all the things which are written in the booke of the law to doe them which no man is able to doe the law by reason of the flesh being impossible vnto vs. Let naturall or vnconuerted men apply this to themselues Canst thou not by the sentence of the law be exempted from the curse vnlesse thou
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
our duty is two fold both which the Apostle mentioneth Galath 5. the one that we stand fast in this liberty wherewith Christ Iesus hath made vs free and not suffer our selues to bee entangled againe with the yoke of bondage And the rather we must be carefull to stand fast in this liberty because it is mightily assaulted by all the enemies of our salvation the flesh the world the divell Now we are to stand stedfast both in the doctrine of Christian liberty which is the doctrine of the Gospell and not suffer our selues to be allured or intoxicated either with the golden cup of the Babylonian strumpet the Church of Rome which doth not only bereaue men of Christian liberty but also draw them into Antichristian bondage or with the Cyrcean cup of the Libertines which transformeth Christianisme into Epicurisme and the liberty of the spirit into the liberty of the flesh And we are also to be stedfast and resolute in the practise of Christian liberty as of vocation not to bee entangled againe with the servitude of sin and Satan for if hauing professed our selues freed thereof we be againe entangled therein our latter end as S. Peter saith will be worse then our beginning Of iustification as not to subiect our selues to the lawes exaction of inherent and perfect righteousnesse to iustification for they which are of the workes of the law are vnder the curse but without regard of our owne righteousnesse to rely wholly for our iustification on the mercies of God and merits of Christ apprehended by faith and to hold him accursed though he were an Angell from heauen that should teach otherwise Of sanctification as not to subiect our selues to the dominion of sinne or to the terror or rigour of the law but without servile feare willingly and cheerefully to serue our heavenly Father being well assured that hee will cover our wants and accept of our vnperfect endeavours Of Christian liberty in respect of outward things as not to suffer our consciences to be bound by the authority of any creature inioyning them as necessary in themselues and much lesse to bind our owne consciences as scrupulosluy and superstitiously putting religion either in the vse or forbearance of them Of the glorious liberty as not to suffer our selues by all the machinations of the world the flesh and the divell to bee withdrawne from the hope and expectation of it but comfortably to liue as men saued in hope The other duty is that which the Apostle mentioneth Galath 5. 13. Bretheren saith he you are called to liberty only vse not your liberty as an occasion to the flesh but by charity serue one another That is that we should be carefull both to auoyd the abuse of Christian liberty and also to vse it aright The abuse is manifold As first of the sauing grace of God when men doe turne it into wantonnesse their freedome from sin into a freedome to sin as though they were so freed froÌ„ the law as that they need not to obey it as though good works because they are not exacted to iustificatioÌ„ were in no respect needfull to salvation We are not frâ—e saith Luther by faith in Christ from workes but from the opinion of workes that is froÌ„ the foolish presumption of iustification sought by workes Secondly of Christian liberty in respect of the creatures of God the vse of things indifferent when we doe vse them without regard of our duty to God our neighbour or our selues The duty which we owe to God is piety to our neighbour in generall charity and in particular to our superiour obedience and loyalty to our selues sobriety For these as I said are the bounds of our liberty which if we passe in the vse thereof we abuse it The vse of our liberty is contrary to piety First when we our selues are impious and irreligious For though the things in themselues bee cleane yet the vse of them is vncleane to them that are impure For as to the pure all things are pure so to the vncleane nothing is cleane Secondly when the vse of them is not sanctified vnto vs either by the Word as when we make more indifferent things then God in his word hath made as drunkennesse fornication vsury c. or when we doe not vse them in faith and sound perswasion out of the word of God which is the charter of our liberty that we may lawfully and with a good conscience vse them for though nothing in it selfe be vnclean yet to him that thinketh or doubteth that it is vncleane it is so to him for as the Apostle speaking of this particular saith Whatsoeuer is not of saith is sinne or by the dutyes of inuocation As the vse of meat and drinke without either prayer to God for his blessing in the vse or thanksgiuing for the same Thirdly we abuse our liberty irreligiously when we vse it to the dishonor of God or to the hinderance of his worship and seruice as in the immoderate and vnseasonable vse of recreations c. whereby men shew themselues to be louers of pleasures more then of God Likewise our vse of the creatures and of things indifferent is against charity when we vse them without due regard of auoyding scandall and offence Against loyalty when vsing our liberty with contempt of lawfull authority wee make it a cloake to couer some naughtines And lastly against sobriety when vnder the pretence of Christian liberty the creatures of God and other things indifferent are vsed either as instruments to serue or as ensignes to display our pride or intemperate lusts as in the excesse of meat and drinke recreations the vse of the mariage bed apparell building and such like But let vs come to the right vse of our Christian liberty which is two-fold either the sanctification of our liues or the pacification of our consciences As touching the former the right vse of the liberty of sauing grace is when it is vsed to the free voluntary and cheerefull worshipp and seruice of God in holinesse and righteousnesse for that is the end of our liberty and redemption The right vse of Christian liberty in outward things is when it is vsed to a free and cheerefull seruing both one of another in charity and of the superiour in obedience and loialty that being free from all we make ourselues servants vnto all for their good For as Luther saith A Christian in respect of the inner man is free but in respect of the outward man hee is through charity the servant of all And herein wee are to imitate the example of Christ who though hee were God tooke vpon him the forme of a servant to make vs free and though hee were the Lord of all came not to bee ministred vnto but to minister And wise of the blessed Angels who though they be glorious spirits notwithstanding take no
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
For there is greater mercie in not imputing vnto vs the imperfections of our workes greater in accepting of them as if they were perfect but greatest of all in rewarding them The consideration whereof ought to animate and stirre vs vp with willing and cheerefull mindes to obey God to serue him to call vpoÌ„ him to performe such duties as he requireth of vs because we are to be assured that he doth not impute vnto vs our wants but accept our imperfect obedience and not only fauorably accept it but also graciously reward it Hitherto we haue spoken of the common liberty of Christians which being as we haue heard conferred vpon vs in our vocation iustification and sanctification we are to be exhorted to giue all diligence both that we may be called iustified and sanctified and that our caling iustification â—and sanctification may be made sure vnto vs by leading a godly life For if we be not sanctified nor iustified nor called then are we whatsoeuer we are rich or poore noble or base learned or vnlearned the most miserable bond-slaues of sinne and Satan and being seruants howsoeuer for a time we retaine a place in the house of God yet we shall not abide for euer but when the time of seperation commeth we shall be cast out whereas contrariwise being made free by our calling iustification sanification as the sons of God we shall haue the priuiledge of sons which is to abide in the house of God for euer Now followeth the Christian liberty which is peculiar to the faithfull vnder the Gospell For the faithfull vnder the old Testament though they were sonnes and heires and therefore enioyed the former liberties by Christ in whom they beleeued notwitstanding vntill the fulnesse of time came which was the full age of the Church they were vnder yeeres and therefore as sonnes during their minority were subiect to schoolemasters and Tutors whereby are meant the peadagogy and gouernment of the typicall Church of the Iewes contained in the ceremoniall and iudiciall lawes of Moses in which regard they though sonnes seemed little to differ from seruants Both these lawes were appendices of the law morall the ceremoniall of the first table determining the particulars of that peculiar worship which hee prescribed to the typicall Church vntill the comming of Christ. The iudiciall of the second determining the particulars of the peculiar pollicy which he prescribed to the Common wealth of the Iewes So that the ceremoniall were the Ecclesiasticall lawes of that Church the iudiciall the ciuill lawes of that Common wealth Both were yokes of bondage as the Apostle speaketh in respect of the Iewes on whose consciences these lawes were imposed binding them to the strict obseruation thereof in regard whereof they are called an vnsupportable yoke vnder which notwithstanding the faithfull were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 held in bondage And as touching the Gentiles they were as a wall of seperation betweene theÌ„ the Iewes as the dore of Noahs Arke excluding all froÌ„ saluation that were not of that Church either as borne Iewes or as proselytes For the rest were without Christ aliants from the Common-wealth of Israell strangers from the couenants of promise hauing no hope liuing without God in the world This wall of partition our Sauiour Christ by his death hath dissolued taking away all difference betweene Iewes and Gentiles freeing and exempting both the one and the other from the obedience both of the iudiciall and ceremoniall law which were giuen to put a difference betweene the Iewes and the Gentiles vntill the fulnesse of time Gal. 4. 4. the time of reformation that is vntill the comming of the Messias by whose death they were to be abrogated For howsoeuer the faithfull before the Church came to full age were in bondage vnder the ceremoniall and iudiciall law as vnder schoolemasters and Tutors yetâ— when the fulnesse of time came God sent his Sonne borne of a woman and borne vnder the law that he might redeeme them that were under the law meaning that we are redeemed not only from the morall law in the respects before named but also from the ceremoniall and iudiciall euen in respect of obedience For as touching the ceremoniall law as it was an hand-writing of ordinances which was though vnderhand against vs Christ hath cancelled it and nailed it to his crosse As it was a shadow and figure of things to come Christ hath abollished it by performing that indeed which it did but shadow and prefigure for the law was giuen by Moses but grace and truth by Christ. For as grace is opposed to the curse so truth to figures the ceremonies therefore of the law gaue place as shadowes to the body and as figures to the truth The ciuill or iudiciall law being the positiue lawes of that people Christ abrogated when according to the prophesie of Daniel he destroying the Common-wealth of the Iewes their city and temple did withall abollish their pollicy and lawes For the very city temple and whole state of the Iewes being types and shadowes of Christ and his Church were when Christ was exhibited and his vniversall Church by preaching the Gospell to all nations planted to giue place and with them their lawes which were to hold but till the fulnesse of time For as the Apostle saith the Priesthood namely of Aaron being translated the law namely of Moses is also translated Howbeit there is some difference between the abrogating of the Ceremoniall of the iudiciall law the ceremonial rites because they were principally ordained to prefigure Christ are so abollished that it is not lawfull for Christians to obserue them for that were to deny that Christ is come Ea non obseruant Christiani saith Augustine per quae Christus promittebatur nec adhuc promittuntur quiaiam impleta sunt Christians doe not obserue those things by which Christ was promised neither are they still promised because they are already fulfilled The judiciall ordinances because they principally tended to the obseruation of iustice and equity may be vsed so they be not imposed or obserued by vertue of the iudiciall law for that were though indirectly to deny that the Messias is already come Both lawes were dead with Christ though they were not buried but as it were kept aboue grouÌ„d euen by Christians among the Iewes vntill the dissolution of the temple and city of Ierusalem After which time the ceremoniall precepts were not only dead as one saith but also deadly to the obseruers of them but the judicials not so Now this Christian liberty as it is an immunity is a freedome from from all bond of conscience in respect of outward things which are neither commanded nor forbidden in the eternall law of God Of which there are two sorts the ordinances of men concerning things indifferent and the creatures of God For as touching the former seeing there is
no law that bindeth the conscience properly but only the law of God in which sense he is called our only Law-giuer and seeing we are freed from those lawes of God which determined those particulars which are neither commanded nor forbidden in the morall law of God it is plaine therefore that our conscience is free in respect of these things As for the lawes of men whether they be ecclesiasticall or ciuill they do not properly binde the coÌ„scieÌ„ce because neither is simple obedience due vnto them neither can they make any particular which in respect of the morall law is indifferent as being neither commanded nor forbidden to be simply necessary The conscience of a Christian is exempted from humane power and cannot be bound but where God doth binde it And therefore the Apostle as he chargeth the Corinthians that seeing they were bought with a price they should not be the seruants of men which is not to be vnderstood of externall seruitude but of the bondage of the conscience and likewise the Colossians that no man should condemne them that is take vpon him to binde the conscience with guilt of sinne in respect of meate and drinke or holy-dayes so he reproueth the Colossans for obseruing the traditions of men with opinion of necessity as if the conscience were bound by them or religion were to be placed in them Herein therefore the Church of Rome is also an enemy to Christian liberty not only in burthening Christians with an heape of innumerable traditions and ceremonies but chiefly in imposing them vpon the conscience teaching that the traditions of the Church are with like reuerence and equall affection of piety to be receiued as the written word of God and that the commandements of the Church euen concerning outward things doe binde the conscience And although many of their ceremonies be wicked more ridiculous most of them superfluous yet so absurd they are as to impose them to bee obserued not only with opinion of necessity as binding the conscience but also of worship of perfecton of merit of spirituall efficacy Secondly by this liberty we are freed froÌ„ scrupulosity of conscience in respect of the creatures which are ordained for our vse the difference of cleane and vncleane which was made by the ceremoniall law being taken away Nothing â—aith our Sauiour Christ that goeth into the mouth deâ—ileth a man And Paul I know saith hee and am perswaded by the Lord Iesus that there is nothing common or vncleane of it selfe But this liberty is not only an immunity but also an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power both in respect of the ordinances of men and also of the creatures of God For being freed from the ceremoniall and iudiciall lawes of God and therefore not tyed to any particular or certaine lawes which should determine the particulars not mentioned in the word of God herevpon ariseth a liberty both to law-giuers and those who are subiect to lawes The Law-giuers are not restrained to any particulars but haue liberty to ordaine such holsome either constitutions Ecclesiasticall or lawes ciuill as are not repugnant to the word of God Lawes there must be to determine the particulars not mentioned in the generall law of God for they are the very bond of humane societyes necessary for the execution of the lawes of God and for the maintenance of peace and order among men Neither can it be denyed but that as the iudiciall law being abollished it is lawfull for Law-giuers to ordaine ciuill lawes so likewise the ceremonial law being abrogated to establish lawes Ecclesiasticall Only the question is who must be these Law-giuers Surely not the Presbyteries of euery parish which neuer were in vse in the Primitiue Church but Synodes as appeareth by the perpetuall practice of the Church both in the Apostles times and euer since Synodes I say either prouinciall or nationall and those assembled either out of some nation or out of some more then one which some call Consilia media or lastly generall The authority of Synodes prouinciall and nationall hath alwayes beene of great regard though there want a Christian Magistrate to second and confirme them being both assembled and moderated by the authority of Metropolitanes and Arch-bishops but when both nationall Synodes are assembled and the Synodall constitutions ratified by the authority of the Soveraigne and that according to the positiue lawes of the land authorizing him so to doe I see not why men should not as well thinke themselues bound to obserue lawes Ecclesiasticall as Civill For though some make a difference betweene them in this behalfe because civill lawes determining particulars belonging to the second table cannot bee violated without breaking the second table whereas ecclesiasticall lawes determining particulars appertaining to the first table may bee broken without transgressing of the first table yet who seeth not the weaknesse of this distinction Seeing the second table is broken by disobeying the lawfull authority of superiors which wee ought to obey for conscience sake as well by transgressing the one as the other Superiours in the Church are to be honoured and obeyed by the fifth commandement and other Scriptures as well as superiours in the common-wealth And if their constitutions when they wanted the concurrence of a Christian Magistrate were of force in the Primitiue Church then much greater is their validity being confirmed by the authority of the Soveraigne and the Soveraigne authorized therevnto by Law The freedome of the subiect is that being freed from the yoke of the iudiciall and ceremoniall law hee may with a free conscience obey any other lawes whether Ecclesiasticall or Civill which being not dissonant from the word of God are or shall be imposed vpon him Which though it be a plaine and evident truth yet by some men it is not observed And as touching the vse of the creatures and of all things indifferent wee are to know that the right and dominion we had over the creatures which was lost in Adam is restored in Christ for all are yours saith the Apostle you are Christs and that not onely for Christians vnder the Gospell but also for all the faithfull from the beginning For we reade Gen. 9. that to Noah who was the heire of the righteousnes which is by faith the graunt was renewed and free vse of the creatures permitted Howbeit this freedome was by the ceremoniall law restrained not only after the giuing of the law of Moses but also before a difference being put betweene things cleane and vncleane which difference by Christ is taken away For no creature is vncleane of it selfe but every creature is good and nothing to be refused but may be received with thanksgiuing Yea of all outward things not forbidden of God which commonly are called things indifferent the Apostle affirmeth in generall that all things are lawfull and to the pure all things are pure By this liberty therefore
the faithfull are priuiledged with freedome of conscience to vse or forbeare any of the creatures of God created for our vse or things indifferent without opinion of necessity to bee brought vnder the power thereof or placing religion therein In which respect Basil fitly calleth things indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in our power or left to our liberty But here for avoiding of error three things are from the generall doctrine to be repeated First that this also is a liberty of the sonnes of God secondly that it is spirituall and thirdly that it is a true liberty For as touching the first though all things bee pure to the pure yet to them that are vncleane and vnbeleeuing nothing is cleane Though to the faithfull all these outward things are lawfull yet to the wicked and vnbeleeuers nothing is lawfull yea those actions which are materially good as being commanded of God as they proceed from them are turned into sinne Which is spoken not to this end to deriue meÌ„ into desperate courses but to force them without farther delaies to breake off the course of their sinnes by speedy and vnfained repentance and to sue vnto God for mercy and pardon in Christ because this is the only thing which they may lawfully doe and without sinne and which vntill they doe they doe nothing else but sinne and by sinne hoord vp wrath against the day of wrath c. Secondly though this liberty concerne outward things yet it selfe is inward and spirituall as being a liberty of the conscience Now the conscience respecteth God as our outward actions and the externall fruits of our conscience respect men who may moderate or restraine the externall actions wherein the outward vse of our liberty consisteth the inward liberty notwithstanding of the conscience before God remaining entire They greatly erre faith Calvin who thinke that their Christian liberty is nothing vnlesse they vse it before men But they ought to thinke that by their liberty they obtaine no new thing in the sight of men but before God and that their liberty consisteth as well in abstaining as vsing If they know that it is a thing indifferent before God whether they eate flesh or egges put on red or blacke apparell it is enough and more then enough The conscience is now loose whereto the benefit of this liberty doth appertaine therefore though hereafter they abstaine from flesh all their life and alwaies weare one colour they are neverthelesse free Yea therefore because they are free they doe with a free conscience abstaine Thirdly as this liberty is spirituall so also a true liberty Now all true and lawfull liberty of creatures is limited bounded the liberty of the Creator alone being vncircumscribed Wherefore if any arrogate to themselues an vnbounded liberty it is a licentiousnesse and not a true liberty As first in regard of lawes and commandements of men there are bounds set first to the lawgivers in respect both of the things commanded also of the manner of commanding For lawgiuers may not assume vnto them a liberty to command what they list but only such things as they know not to bee repugnant to the law of God For they must know that all their lawes are limited by the law of God and themselues vpon paine of damnation restrained from commanding that which God forbiddeth and from forbidding that which God commandeth For by wicked lawes they make themselues like Ieroboam who caused all Israel to sinne Moreover they must be carefull not only to command that which is lawfull but also in civill lawes those things which be expedient and profitable for the weale publike in lawes Ecclesiasticall such things as tend to decency to order and edification Otherwise though the subiect may lawfully obey in such cases yet the Lawgiuer offendeth in abusing his authority which was giuen him for the good of the inferiours Againe in respect of the manner superiours must keepe them within their bounds and not take vpon them the authority of our one only Lawgiuer who hath power to saue and to destroy which is to bind the consciences of men as by imposing that vpon the conscience as simply necessary which God by his law hath left indifferent or by teaching men to place religion in the observation of their traditions For this is the practise of the Antichrist of Rome who vsurping the authority of God and challenging to himselfe a boundlesse power sitteth in the consciâ—nces of men as God Likewise to the subiect for as hee may not thinke that he hath liberty to obey any lawes of men though vnlawfull and much lesse to place religion or perfection in the observation of them as the Papists doe so on the other side he may not thinke that he hath liberty to breake the lawes of men though not vnlawfull and much lesse to place religion or perfection therein as they seeme to doe who vse to bee opposite to the Papists in the contrary extreame For I beseech you doe not many among vs thinke themselues the more religious for refusing obedience and conformity to the lawes and censure others as formalists and time-servers But beloved as wee are not to iudge those who out of weaknesse refuse conformity so those which bee refractary should not thinke either the better of themselues for not conforming or the worse of others for conforming The kingdome of God doth not stand in these things And ceâ—tainly if neither circumcision nor vncircumcision auaile any thing then much lesse the vse or forbearance of those ceremonies which are in controversy among vs. Doth not the Apostle plainly tell vs that these outward things doe not commend vs vnto God and that neither the vse or forbearance of them in it selfe doth make vs either better or worse before God But when they bee vsed or forborne with disobedience to lawfull authority without due regard of avoiding scandall with vncharitable censuring and iudging one of another with alienation of the affection of one brother from another doubtlesse there is fault committed And who seeth not that while contentions grow hotte about these things both charity and piety waxeth cold Secondly in respect of the creatures and things indifferent though wee haue free liberty to vse or forbeare them yet it is not a boundlesse liberty For the law of God hath set it foure bounds viz. piety loialty charity and sobriety Piety respecting Gods glory and worship Loialty hauing reference to superiours Charity to all men Sobriety to our selues Canst thou not vse thy liberty in some particular without Gods dishonour or neglect of his service Remember that whether you eate or drinke or whatsoever you doe you must doe all to the glory of God Cannot thy liberty bee vsed without contempt of the Magistrates lawfull authority Remember that God hath commanded thee to obey thy superiours in all lawfull things as all things not forbidden by God
which cause the Councill of Laod. c. 28. as it forbad loue-feasts the Church so also accubitus the gesture vsed at feasts I say vnto thee confidently if thou mayest not receiue it vnlesse thou doest kneele thou oughtest to receiue it kneeling though another would be offended thereat Mayest thou not preach the word to omit other parts of the ministeriall function the necessity whereof should prevaile with vs more then a supposed scandall for it shall suffice to insist in this one particular mayest thou not I say preach the Gospell of Christ being a duty whereof necessity is imposed vpon thee and Woe be vnto thee if thou preach not the Gospell a duty whereby thou art bound in especiall manner to edify the Church and to glorify God vnlesse thou yeeld to the vse of such things as are neither in themselues vnlawfull I meane the Surplice the Crosse whereof the one in the iudgmēt of the Church serueth for decencie the other rightly vnderstood tendeth to edification neither as they are vsed in our Church being neither imposed nor obserued with superstition or opinion of necessity in themselues or of worship as though we placed religion in them and much lesse with the other popish conceits of merit with which they obserue all their traditions or efficacy which they ascribe especially to the Crosse Thou oughtest to preferre the glory of God in the salvation of his people by thy ministery before the supposed and perhaps but pretended scandall of others Obiect Yea but we may not doe euill that good may come of it Answ The question is of things indifferent For though we may must obey Magistrates though they be euill yet we must obey neither good nor bad vnto evill For we must obey only in the Lord. Obiect But though the things be indifferent in themselues yet their vse may be vnlawfull Answ. That is when they be imposed either with opinion of necessity in themselues of religion to be placed in thē of perfection or merit to be attained by them all which conceits our Church detesteth as is manifest by the doctrine whereby ceremonies are to be weighed or with scandall I doe not say taken but giuen to others Obiect Yea but it is euill to offend my weake brother that euill I may not do that good may come of it I answere in not yeelding to conformity thou both disobeyest the Magestrate offendest thy weak brother too So that when thou seemest loath to doe that which is lawfull and good for feare of an imagined euill thou addest euil to euill that is to disobedience scandall and besides to the most necessary dutyes of Gods worship preferrest the auoyding of a supposed scandall For all this while I speake but by supposition For here is a supposall of Antinomie or opposition of the two lawes of loyalty and charity as though the one could not bee obserued without the breach of the other which is not so For where the Magistrate enioyneth the vse of an indifferent thing whereat it is feared some will take offence his duty is for preuenting the scandall to giue some time of information that the weake may be instructed as touching the indifferency of the thing and the sufficiencie of his authority to command it and of their duty in submitting themselues to the obseruation thereof It is also the duty of the Minister to endeauour to preuent the scandall by informing his hearers that those things which God hath neither commanded nor forbidden are things indifferent that no such thing is vncleane in it selfe that all such things are lawfull and such as wherevnto Christian liberty doth extend that in all lawfull things the Magistrate is to be obeyed and therefore that these things being enioyned they not only may in respect of their Christian liberty with free conscience vse them but also must in respect of Gods commandement requiring obedience yeeld to the observation of them Which course hauing beene taken as it hath among vs if any will still be offended it is peeuishnesse and obstinacy rather then weaknesse and an offence taken but not given in which case the law of charity it selfe doth not binde vs and that in two respects not yet mentioned The one in respect of God the other in respect of his truth For I may not offend God not to offend my brother And it is Gods truth that Christian liberty priviledgeth both Christian Lawgiuers with such cautions as before haue bin mentioned to ordaine such lawes concerning outward things as they shall iudge expedient and also the subiects without scrupulosity of conscience to obserue them Now it is a principle Satius est nasci scandalum quam deseri verum It is better a scandall should arise then the truth to be forsaken or betrayed Is our Christian liberty in this point called into question whether Magistrates may command such things and whether subiects may obey We must maintaine our liberty though others would be offended thereat The Apostles though for a time they yeelded much to the weaknesse of the Iewes doing and forbearing many things to avoid their offence yet when their liberty was called into question they resolutely maintained it not regarding their offence And when as by Peters withdrawing himselfe from the Gentiles for feare of offending the Iewes the liberty of Christians was called into question Paul withstood him to his face and reproved him before them all as halting in the profession of the Gospell And so must they bee content to be vsed who follow Peters example in this behalfe Thus much by the way to perswade the people to obedience and loialty and the Ministers to conformity which I beseech God to effect for his Christs sake These things thus premised concerning the nature and quality of this peculiar liberty of Christians it will not be hard to answere the obiections of those who runne into contrary extreames concerning the same Obiect 1. For first on the one side it is obiected that seeing Christ hath set vs free concerning things indifferent no man ought to restraine vs and therefore the lawes commanding or forbidding the vse of indifferent things are against Christian liberty Wherevnto I answere first that Christian liberty is wholly spirituall being a liberty of the conscience and inner man which may stand with the outward servitude of z bondslaues much more with the subiection and obedience of free subiects For though the outward vse of the liberty be moderated by the Magistrate and confined yet the inward liberty of the conscience is not impaired so long as the subiect may obey with free conscience before God that is so long as the Magistrate seeketh not to binde the conscience and to impose things not commanded of God as necessary in themselues and as matters of religion before God c. Secondly that the liberty of Christians is a true and therefore not an vnbounded liberty Now one of the boundes and limits which God hath set
it is as you haue heard the law of loyalty requiring obedience to superiours Wherefore a Christian man though in respect of the inward man he be free as being the sonne of God by adoption in Christ yet in respect of the outward man he ought to bee a servant not only to his superiors in loyalty and obedience but also to all in benevolence and charity Obiect 2. On the other side it is obiected 1. That for conscience sake we are to obey the Magistrate that is that we are bound in conscience so to doe therefore the lawes and commandements of the Magistrate doe binde the conscience Answ. It followes not for although we are bound in conscience to obey the lawfull commandements and lawes of superiours yet that bond is not in the particular lawes of men but in the generall commandement of God Obiect 3. Againe A thing indifferent enioyned by the Magistrate becometh necessary for Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is necessary that you bee subiect therefore the commandement of the Magistrate doth binde the conscience Answ. Neither doth this follow For it becometh necessary not by the particular commaundement of man but by the generall commandement of God For notwithstanding the commandement of the Magistrate the thing commanded remaineth indifferent in it selfe and before God and so to be vsed with free conscience without placing any religion therein howsoever it becommeth necessary so farre forth as by the generall commandement of God I am bound thereto And this is that which Peter saith that wee must obey Magistrates as free and yet as the servants of God Free in respect of our consciences exempted from humane power yet as servants of God bound in conscience to obey him in obeying them so farre forth as hee doth commaund vs to obey them The truth of these answers shall not only be demonstrated as it were before your eyes by a syllogisme wherein is concluded the bond of conscience and necessity of duty in obeying the commandements of men but also by other reasons proved The Syllogisme All lawfull commaundements of Magistrates thou art bound in conscience by the law of God to obey so farre forth as hee requireth such commandements to bee obeyed This or that particular is a lawfull coÌ„maundement of the Magistrate Therefore this or that particular thou art bound in conscience by the law of God to obey so farre forth as God requireth such commandements to be obeyed By which argumentation wee may conceiue that the distinction of necessity vsed in schooles viz. that there is necessit as consequentis which is simple or absolute necessitas consequentiae which is not simple but vpon condition of other things presupposed may not vnfitly be applied to the necessity of duty imposed by the lawes either of God or man For Gods commandement imposeth the necessity as it were of the consequent without presupposing other things requiring simple and absolute obedience The law of man doth not impose the necessity of the consequent or require simple obedience but it imposeth onely a necessity of the consequence that is such a necessity and no other as may soundly be concluded from the law of God and so farre forth as it may bee concluded thence Or to speake more plainely in a simple sentence without interpositing any condition or presupposing any antecedenâ— whereupon it is to bee inferred I may say either particularly this commandement of God is necessarily or by necessity of duty to be obeyed or generally all Gods commandements are necessarily to bee observed And this speech is of necessary truth But concerning mens commaundements If I shall say in the generall All the commaundements of men are necessarily to be observed the speech wilâ— be false and absurd if in particular this commaundement of the Magistrate is necessarily to bee observed this speech cannot be necessary simply or by the necessity of the consequent or to speake more plainely for the explicating of that phrase by the necessity of a simplâ— sentence wherein the consequent or predicat is both simply and necessarily affirmed of the antecedent or subiect it cannot I say bee simply necessary because as you heard the generall is false Notwithstanding if you presuppose these two things first that all lawfull commaundements of Magistrates are by the commaundement of God necessarily to be observed so farre forth as hee commaundeth them to be observed secondly that this particular is a lawfull commaundement of the Magistrate vpon these premises you may proue that speech to be true by necessity of consequence viz. that this particular commaundement of the Magistrate is necessarily to be observed c. But some sophister will obiect that I might as well conclude thus Propos. All lawfull commaundements of the Magistrate must necessarily be obeyed Ass. This or that particular is a lawfull commaundement of the Magistrate Concl. Therefore necessarily to bee obeyed I answere that the proposition of this syllogisme needeth proofe as not being manifest of it selfe You will say it may thus be proued Propos. What is commanded of God must necessarily be performed Ass. Obedience to all law full commaundements of Magistrates is commaunded of God Concl. Therefore obedience to all lawfull commaundements of Magistrates is necessarily to be performed But I say againe the assumption of this syllogisme needeth some explanation For the Lord would haue difference put between his owne commandements and the lawes of men and therefore we may not thinke that he commandeth all lawes of men simply to be obeyed not simply you must say then but so farre forth as he requireth them to be obeyed By which short discourse wee learne that those additions by which I explaned the proposition of the syllogisme were necessare and that the bond of coÌ„science is not the law of man but of God that we are bound to obey mans lawes not simply but so farre forth as God requireth And lastly that this speech All lawfull commandements of Magistrates are necessarily to be obeyed is true not by the necessity of the consequent as an axiome or principle which is manifest of it selfe but by the necessity of consequence as a conclusion manifested by discourse Now that the lawes of men doe not binde the conscience it may further appeare by these reasons first because our freedome from the lawes iudiciall and ceremoniall which in the Scriptures is extolled for so great a bâ—nefit would be a burthen rather then a benefit if wee should in like manner be bound to the ecclesiasticall and ciuill lawes of men Againe if they did binde the conscience there would be no difference betweene Gods lawes and mans lawes in respect of outward actions and the one sort would require simple obedience as well as the other yea vnlawfull commandements would also binde the conscience But it is plaine that simple obedience is to be performed onely to the lawes of God To the laws of men we are bound not simply but so farre forth as in
obeying them we also obey God and no further thas is as I said so farre as God commandâ—th â—s to obey them Now how farre forth God commandeth vs to obey the lawes of men will easily appeare by this distiâ—â—tion for either they command such things as God forbideth and forbiddeth such things as hee commandeth which kinde of coÌ„mandements are so farre from binding our consciences as that we are bound by the law of God to obey him in disobeying them or they command such things as God commandeth and forbid such things as he forbiddeth that by their authority the lawes of God may the better be obseruâ—d to which kinde of commandements we are simply bound because as in obeying them we obey God so in breaking them we transgresse the law of God or lastly they command such things as God hath not forbidden and forbid such things as God hath not commanded â—â—o the particular 〈◊〉 of this kinde wee are not simply bound but so farre forth as God hath commanded vs to obey them that is as free being not simply bouÌ„d to those particulars as necessary in themselues but vsing them with free conscience as being indifferent and therefore such as wherevnto our Christian liberty extendeth and yet as seruants of God thinking our selues so farr bound to obserue them as is necessary for auoyding of scaÌ„dall or coÌ„tempt which God by his law hath forbidden Contempt for it is necessary saith the Apostle that we should submit our selues to lawfull authority not onely for feare of punishment but for conscience sake For although we be free as concerning the inner man yet in respect of the outward man wee must as the seruants of God submit our selues to such superiours as God hath set ouer vs and not haue our liberty as a cloake of naughtinesse Scandall also is to be auoyded First in respect of the superiour that by our disobedience wee doe not scandalize or offend him Wherein our Sauiour hath giuen vs a notable example who although he were as he saith free yet was content to pay tribute-money for auoiding of offence Secondly in respect of the subiect that he stumble not at the example of our disobedience being animated thereby to doe the like For whereas some thinke that we are not to obey the Magistrates commandement concerning a thing indifferent if wee imagine that some weake brother will be offended thereat they greatly mistake the rule of Diuines who say these commandements are to be obeyed for avoyding scandall and not that they are to be disobeyed for auoyding of scandall For if this were a sufficient reason to excuse our disobedience wee should not neede to obey almost any commandement of this kinde there being scarce any coÌ„mandement concerning things indifferent wherewith wee may not imagine some weake scrupulous conscience will bee offended But wee must thinke our selues more bound for â—uoyding of contempt and scandall to obey a lawfull commandement then to disobey for auoyding a supposed offence That which we are to doe in this case is this If wee feare any will take offence we must labour to preuent it by informing the party as before hath beene said And hauing so done wee must doe our owne duty whether hee will be offended or not in obeying the lawfull commandement of the Magistrate so farre as it shall be necessary for auoyding of scandall and contempt Hitherto I haue intreated of the liberty of grace both that which is common to the faithfull in all ages and also that which is peculiar to Christians vnder the Gospell There remaineth in a word to bee spoken of the liberty of glory which is not only a perfect deliuerance from sinne misery and all imperfections whereunto because wee are subiect in this life for here is as Augustine saith inchoata non perfecta libertas we ought to aspire towards this perfection but also a fruition of happinesse and all the priuiledges of the citizens of heauen This liberty is either of the soule alone as at our death when wee may freely and with comfort resigne our soules into the hands of God that he may commit the same to the blessed Angels to bee transpoâ—â—ed into heauen where wee are vnto the end of the world comfortably to expect our full redemption Or it is of the body also at the day of iudgement and is therefore called the redemption of our body when it rising vnto glory shall be freed from the seruitude of corruption this mortall putting on immortality and this corruptible putting on incorruption that death being swallowed vp in victory we may enioy both in our bodyes and soules the glorious liberty of Gods children in the kingdome of heauen This ought wee with earâ—â—â—stnesse of desire to aspire vnto with 〈◊〉 of faith to expect that thereby we may be weaned fâ—om the world hauing our conuersatioâ— in heauen and not either by the desires of the world which are but vanityes be allâ—red and ensnarred or by the terrors thereof which are 〈◊〉 worthy the glory that shall be reuealed drawne into bondage Thus haue you heard the doctrine of Christian liberty Now heare the vse For seeing this liberty is a benefit of so great excellency in it selfe and of such profit and necessity to vs Our first duty is to try and examine our selues by that which hath beene said whether wee haue as yet obtained this liberty or not If not as he which committeth sinne is the seruant of sinne we must labour to acknowledge and feele that miserable seruitude wherein wee are vnder sinne and Satan for hee that is not free and yet feeleth not his bondage is drowned in sinne euen as he that is ouer head and eares in â—he water feeleth no weight thereof that in the sense of our misery we may not only truly and earnestly desire but also carefully vse all meanes to attaine this liberty and never be at rest vntill we haue obtained it It is strange to see what hard services men will vndergoe and what great summes they will forgoe to get an earthly freedome whiles this spirituall freedome which is worth many worlds will scarcely be accepted when men are called and invited vnto it Which sheweth that men naturally are not only servants but willingly wilfully continue in servitude But you will say what meanes are wee to vse I answere 1. Diligently and conscionably to heare the Word as being the meanes which God hath ordained to call you to liberty 2. To aske seeke knocke by earnest and hearty prayer vnto God the author of this liberty that he would giue you the spirit of liberty 3. To turne vnto God vnfainedly laying hold vpon Christ by faith and repenting of your sinnes Eris liber saith Augustine si fueris servus liber peccati servus iustitiae You shall be free from sinne if you will become the servants of righteousnesse If God hath already called vs vnto this liberty
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
controuersie stood First because by those Iewish shadowes the brightnes of the Gospel was darkened he sheweth that wee haue in Christ a full giuing indeed of all those things which we shadowed by the ceremonyes of Moses Secondly because these deceiuers filled the people with a most naughty opinion namely that this obedience anailed to deserue the fauour of God here he standeth much vpon this point that the faithfull should not thinke that they can by any workes of the law much lesse by those little principles obtaine righteousnesse before God And there withall hee teacheth that they are by the Crosse of Christ free from the damnation of the law which otherwise hangeth ouer all men that they should with full assurednes rest on Christ alone Which place properly pertaineth to this purpose Lastly hee maintaineth to the consciences of the faithfull their liberty that they should not be bound with any religion in things not necessary The second part which hangeth vpon that former part is that consciences obey the law not as compelled by the necessity of the same law but being free from the yoake of the law it selfe of their owne accord they obey the will of God For because they abide in perpetuall terrors so long as they bee vnder the dominion of the law they shall neuer bee with cheerefull readinesse framed to the obedience of God vnlesse they haue first this liberty giuen them By an example wee shall both more briefely and plainely perceiue what these things meane The commandement of the law is that wee loue our God with all our heart with all our soule and with all our strengths That this may be done our soule must bee made voide of all other sense and thought our heart must bee cleansed of all desires all our strengths must bee gathered vp and drawne together to this onely purpose They which haue gone most farre before other in the way of the Lord are yet very farre from this marke For though they loue God with their minde and with sincere affection of heart yet they haue still a great part of their heart and soule possessed with the desires of the flesh by which they are drawne backe and stayed from going forward with hasty course to God They doe indeed trauell forward with great endeauour but the flesh partly feebleth their strengths and partly draweth them to it selfe What shall they here doe When they feele that they doe nothing lesse then performe the law They will they coueâ— they endeauour but nothing with such perfection as ought to bee If thou looke vpon the law they see that whatsoeuer worke they attempt or purpose is accursed Neither is there any cause why any man should deceiue himselfe with gathering that the worke is therefore not altogether â—uill because it is vnperfect and therefore that God doth neuerthelesse accept that good which is in it For the law requiring perfect loue condemneth all imperâ—ection vnlesse the rigour of it be mitigated Therefore his works should fall to nought which hee would haue to seeme partly good and he shall find that it is a transgression of the law euen in this because it is vnperfect Loâ—â—how all our works are subiect to the curse of the law But how should then vnhappy soules chearefully apply themselues to worke for which they might not trust that they could get any thing but curse On the other side if being deliuered from this seuere exacting of the law or rather from the whole rigour of the law they heare that they be called of God with fatherly gentlenes they will merrily and with great chearfulnes answere his calling and follow his guiding In a summe they which are bound to the yoake of the law are like to bondslaues to whom are appointed by their Lords certaine tasks of worke for euery day These seruants thinke that they haue done nothing nor dare come in the sight of their Lords vnlesse they haue performed that full taske of their workes But Children which are more liberally and more freemanlike handled of their Fathers stick not to present to them their begunne halâ—e-vnperfect works yea those hauing some faults 〈◊〉 that they will accept their obedience and willingnesse of mind alâ—hough they haue not so exactly done so much as their good wills was to doe So must we be as we may haue sure affiance that our obediences shall be allowed of our most kind Father how little soeuer and how rude and vnperfect soeuer they bee As also hee assureth to vs by the Prophet I will spare them saith he as the Father is wont to spare his sonne that serueth him Where this word spare is set for the bearing withall or gently to winke at faults for as much as he also maketh mention of seruice And this affiance is not a little necessary for vs without which wee shall goe about all things in vaine For God accounteth himselfe to bee worshipped with no worke of ours but which is truly done of vs for the worshipping of him But how can that bee done among these terrors where it is doubted whether God be offended or worshipped without our worke And that is the cause why the author of the Epistle to the Hebrewes referreth all the good works which are read of in the holy Fathers to Faith and weigheth them all by Faith Touching this liberty there is a place in the Epistle to the Romans where Paul reasoneth that sinne ought not to haue dominion ouer vs because wee are not vnder the law but vnder grace For when he had exhorted the faithfull that sinne should not reigne in their mortall bodyes and that they should not giue their members to bee weapons of wickednesse to sinne but should dedicate themselues to God as they that are aliue from the dead and their members weapons of righteousnesse to God and whereas they might on the other side obiect that they doe yet carry the flesh full of lusts and that sinne dwelleth in them hee adioyneth that comfort by the liberty of the law as if hee should say Though they doe not yet throughly feele sinne destroyed and that yet righteousnesse yet liueth not in them yet there is no cause why they should feare and bee discouraged as though hee had beene alway displeased with them for the remnants of sinne for as much as they are by grace made free from the law that their workes should not bee examined by the rules of the law As for them that gather that wee may sinne because wee are not vnder the Law let them know that this liberty pertaineth nothing to them the end whereof is to encourage vs to good The third part is that wee bee bound with no conscience before God of outward things which are by themselues indifferent but that we may indifferently sometime vse them and sometime leaue them vnused And the knowledge of this liberty also is very necessary for vs for if it shall bee absent there
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
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.
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