Aphorisms of Christian Religion, Chapter 14 – Chapter 15
CHAP. XIIII. Of Chriſtian libertie.
I. APHORISME.
BEcauſe that Chriſtians, and the faithfull vnderunder the Goſpell, are freed aRom. 6.14.from the law: it foloweth now that we conſider, how farre this Chriſtian libertie is extended, and wherein it conſiſteth, leaſt any do wickedly abuſe bGal. 5.13.the ſame againſt the glory of God, his owne ſaluation, and the ſaluation of his brethren.
II.
Chriſtian libertie hath three partes: to wit, our freedome and diſcharge from the *Or condē natiō of the law.iuſtification of the law, from the dominion of ſinne, and from the ceremonies of the law.
III.
The firſt part of Chriſtiā libertie is this, that the conſciences of the faithfull, are freed and diſcharged, from the aGal. 3.13. and c. 5.1.iuſtification of the law, that is, from the neceſſitie of perfect obedience to the attaining of the legall iuſtice, & ſo conſequently from that care and trembling, becauſe of the heauie curſe and wrath of God, which foloweth the breach of the law.
IIII.
But no man may therefore conclude, that the law is not neceſſary for the faithfull: for, they are euer aRom. 7.12.taught, admoniſhed, and moued therby vntounto eueryevery good worke: albeit, it can not charge their conſciences, before the tribunall ſeate of God.
V.
The ſecond part of Chriſtian liberty is, that Chriſtians are freed from the kingdome aIohn 8.34 36. Rom. 6.14. &c 7. 22. and chap. 8. 2. 1. Iohn. 5.3.and dominion of that ſinne & corruption which dwelleth in them, ſo that henceforth they do no more hate nor flie from the law of God, but are delighted therin, becauſe of Gods holy ſpirit which dwelleth in them.
VI.
This bleſſed freedome, yeelds two benefites: the firſt is a holy truſt and affiance in God, that their aMalach. 3.17.obediēce, hauing many wants, yet is acceptable vntounto God: the ſecond benefit, is a chearefulneſſe in performing our duties vntounto God, and this foloweth the former immediatly, as the effect the cauſe: & theſe two points are very pertinent to Gods holy worſhip.
VII.
The third part of Chriſtian libertie is, that the conſciences of the faithfull, are diſcharged & freed from the aGal. 3.25. and c. 5. 13. Eph 2.14.15. Coloſ. 2.14. and 16.ceremonies of the law: that is, from the neceſſitie and burden of the obſeruation of the legal ceremonies: as the eating of certain meats, the obſeruation of certaine feaſtes, and the like. Which things in their owne nature are but things indifferent, bRom. 14.ſo that it is little pertinent to godlyneſſe, ſimply whether they be vſed, or not vſed. I ad ſimply for that in ſome reſpect, and for ſome circūſtāce the vſe of ſuch things might be profitable, as ſhall after appeare in place conuenient.
VIII.
The knowledge of the doctrine of Chriſtian libertie is neceſſary alſo for the faithfull, as for peace of conſciences, ſo to auoyde ſuperſtitions.
IX.
But here notwithſtanding, obſerue, that the free vſe of externall and indifferent things, is not aRom. 14. v. 14. and 22.granted them which as yet know not the doctrine, nor be aſſuredly perſwaded of the truth thereof: but are caried with ſome ſuperſtitious opinion, which cauſeth them to doubt of the vſe of them.
X.
The end and vſe therefore of this doctrine is, that we may vſe the bleſſings of God, without any ſcruple of conſcience, for that end, for the which they are ordained and giuen of God for vsus, but euer moderating our ſelues in the vſe of theſe things, for the aRom. 14.13 15.19.20.21. & chap. 15. 2 1. Cor. 10.23.edificatiō of our brethren.
XI.
Wherefore ſeeing the aRom. 24.5.peace of conſciences is the true and naturall end of Chriſtian libertie; it followeth that they do greatly abuſe the ſame, which vſe it either to ſatisfie their owne carnall b1. Cor. 6.12luſtes, or without regard of circumſtances of time, and place, or any waycRom. 14.3. and 10. in contempt of their weake brethren.
XII.
For albeit we muſt otherwhiles aGal. 2. v. 3. 4 5.defend our libertie, in the vſe of things indifferent, before men, to repreſſe the malice of ſome froward aduerſaries, yet we muſt hauehave a ſpeciall care of weake bRom. 14.1. & 13. and 20 and 21. Act. 16.3. Rom. 15.1.2. 1. Cor. 8.9. & 13. &c. 9. 22.brethren, that we giuegive no offence to them.
XIII.
For the right vſe of Chriſtian libertie is, to giuegive place to the ignorance and infirmitie of weake brethren, and not to any aGal. 2. v. 3.4.5. Mat. 1.5.14.Phariſaicall ſowreneſſe, or rudeneſſe of hypocrites.
XIIII.
We muſt here take heed of that hypocriſie wherein a great nūber in this liberty, regarde not the edification of brethrē, but prouide onelyonly for their aGal. 2.1…. &c.owne peace.
XV.
And here keepe this rule. Do not offend God, for thy neighbours ſake. VnderUnder this generall rule are contained two ſpeciall: the firſt is this: looke what we are bounde to doe, (that is, what God hath commanded) we muſt not leaue aMat. 15.10 &c. Iohn. 6.51. &c. Act. 5.28.29.vndone for feare of any offence or daunger that may enſue the ſame. The ſecond is this: we must neither bRom. 3.8. Gene. 12.10. & chap. 26.7. Exod. 1.19. Ioſ. 2.4.5.6. 1. Sam. 21.24.purpoſe nor do any thing which God doth not permit.
XVI.
There is alſo another generall rule, that louelove (towardes man) giuegive place to the puritie of faith: as if a man be bound to do any thing againſt his conſcience, or elſe the brother will be offended: let the brother be aLuk. 14.26offended, rather then do any thing againſt conſcience: for as this libertie is vnderunder charitie, ſo charitie vnderunder faith.
XVII.
Againe, another conſequent of this libertie is this: the conſciences of the faithfull are exempt and freed frō the a1. Cor. 3.21 & chap. 7.23.dominion and power of all men: and this is, that Chriſt may not leeſe that prayſe and thankes giuing which is due to his bountifulneſſe and goodneſſe, and that our conſciences may not be depriued of the fruite of his liberalitie.
XVIII.
Neither muſt we deeme this libertie of cōſciēces in not being ſubiect vntounto mā, to be but a matter of ſmall moment, for that it coſt aIbid. and 1. Pet. 1.18. and 19. Gal. 5.1.Chriſt ſo great a price, euen the price of his owne moſt pretious bloud.
XIX.
The better to vnderſtand this doctrine, we muſt note the difference betweene the ſpirituall, and ciuill gouernement of men: for by that ſpirituall regiment, the conſcience is inſtructed to ſerue and worſhip God: but by the ciuill gouernement, a man is taught to performe the duties of humanitie & ciuilitie, which muſt be obſerued and kept among men.
XX.
We muſt aduiſedly regard and ſee that theſe two regimentes be not confounded: leaſt that any infer or conclude a ciuill libertie againſt politique gouernement, by this ſpirituall libertie which Chriſt hath purchaſed for vsus.
XXI.
Againe, in conſtitutions & lawes concerning ſpirituall gouernement, we muſt carefully diſcerne betweene orders lawfully and vnlawfully eſtabliſhed. For conſtitutions and orders lawfull are conſonant to the word of God, but the vnlawfull are contrary to the ſame.
XXII.
And whereas Paule aRom. 13.commaundeth to obey the Magiſtrate for conſcience ſake: he doth not therein binde conſciences to lawes politique: but this he meaneth onelyonly, that we muſt obey the Magiſtrate ſo far and ſo long as he commandeth things lawful and honeſt, for that God alſo commandeth vsus ſuch obedience, & we can not with good conſcience neglect any of his decrees. Therefore the Apoſtle doth not here make the conſcience ſubiect to any lawes of men, but vntounto the law of God, commanding vsus to obey the lawes of men ſo farre forth as they do not repugne the holy lawes of God.
XXIII.
This may yet be vnderſtood, if we note what the cōſcience is. The conſcience is a aRom. 2.15.feeling of Gods iudgement concerning our actions: an eye witneſſe which diſcerneth & can truly teſtifie of all our workes, & this the very ſignification of the word can teach vsus.
XXIIII.
Of the premiſes we may learne, that conſcience doth properly reſpect God, ſo that a good conſcience is nothing els, but the teſtimonie of our hart a1. Pet. 3.21before God, of the ſinceritie of our hart.
XXV.
In deed we ſay that a good conſcience ſometimes reſpecteth aAct. 24.16.men, and that is in reſpect of the fruites or effects thereof in the duties of louelove.
XXVI.
By the former definition of the conſcience, we may alſo learne what law bindeth the cōſciēce: namely that law which bindeth a man ſimply without reſpect or conſideration of men.
XXVII.
Finally the law of God, which commā deth in the vſe of indifferent things to regard the edification of our neighbour, although it binde the outward a1. Cor. 10.28. Rom. 14.22.worke, yet bindeth it not the conſcience, b1. Cor. 10.28.ſo as if a man might not with a good conſcience vſe thoſe things, but onelyonly in that caſe of edifying our neighbour, that is, our weake brother.
CHAP. XV. Of Offences.
I. APHORISME.
AN offence is a word or deed, whereby the neighbour is offended, that is, made aRom. 14.15 Math. 15.12. Iohn. 6.61.ſad or grieued, as with any thing impiouſly or vniuſtly ſpoken or done, or when a man by any thing as well ſpoken, or done (which yet is not well ſpoken or done) is b1. Cor. 8.10moued to commit ſinne.
II.
A ſcandale is either giuen or taken.
III.
That is called an offence aMath. 18.6.7. &c.giuen, the fault whereof commeth from the doer himſelfe: or an offence giuen is a wicked word or deede, contrary to the louelove of God and our neighbour: and therfore this euill of it ſelfe grieueth & maketh ſad the godly, and ſeduceth the weake brethren.
IIII.
That is called an offence aMat. 15.12taken, when any thing not wickedly, or vntimely ſpoken or done, through malice or ſiniſter affection of minde, is wreſted to an occaſion of offence. Or, an offence taken is a word or deede, of it ſelfe not wicked, but taken as wicked, either maliciouſly or ignorantly.
V.
Laſtly, there ſeemeth alſo to be a third aRom. 14.mixt offence, that is partly giuen, partly taken: as when a man vſeth Chriſtian libertie out of ſeaſon, not regarding time and place conuenient. But yet this kind of offence, is more neare & liker an offence giuen, then taken. And this may be called the offence of the weake; or an offence of infirmitie, as the other which is taken may be called an offence Phariſaicall: for that none thereby, but bitter ſpirites, and Phariſaicall eares are offended.
VI.
We muſt take aRom. 14.1.13.21. 1. Cor. 8.13. Math. 18.6.7heede that we offend not the weake: howſoeuer proude witts be bMat. 15.14 Act 5.28.29. Gal. 2.3.4.5.offended.