The Christians Freedom, Part
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 cōmaundement 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 vponupon 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 onelyonly 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 anteceden… 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 wil… 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 simpl… 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; vponupon 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 hauehave 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 cō 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 b…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 onelyonly 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 command…th …s to obey them. Now, how farre forth God commandeth vsus to obey the lawes of men, will easily appeare by this disti…tion; for either they command such things as God forbideth, and forbiddeth such things as hee commandeth, (which kinde of cōmandements 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 obseru…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 …o the particular … of this kinde wee are not simply bound, but so farre forth as God hath commanded vsus to obey them; that is, asa1. Pet. 2. 16. free (being not simply boūd 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 scādall or cōtempt, which God by his law hath forbidden. Contempt: for it is necessary, saith the Apostle, bRom. 13. 5. 1 Pet. 2. 13. 16that we should submit our selues to lawfull authority, not onelyonly 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 vsus, and not hauehave 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 vsus a notable example, who, although he were (as hecMatth 17. 25▪ 26 27. 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 cōmandement concerning things indifferent, wherewith wee may not imagine some weake & scrupulous conscience will bee offended. But wee must thinke our selues more bound, for …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 hauehave intreated of the liberty of grace,§. 24. The liberty of Glory. both that which is common to the faithfull in all ages; and also that which is peculiar to Christians vnderunder 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 subiectdRom. 7. 24. 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 theeLu…. 16. 22. blessed Angels to bee transpo…ed into heauen, where wee are vntounto 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 calledfRom. 8. 23. the redemption of our body) when it rising vntounto glory, shall be freed from the seruitudegRom. …. 11. of corruption, thish1. Cor. 15. 53. 54. 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, theiRom. 8. 21. glorious liberty of Gods children in the kingdome of heauen. This ought wee with ear…stnesse of desirek…. 22. 23. to aspire vntounto, & with … ofl…. 2. 1…. …. 21. 2…. faith to expect; that thereby we may be weaned f…om the world, hauingm… our conuersatio… in heauen; and not either by the desires of the world (which are butn…. 1. 2. vanityes) be all…red and ensnarred, or by the terrors thereof, (which are … o… …. 12.worthy the glory that shall be reuealed,) drawne into bondage.
Thus hauehave 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,§. 25. The application or vse. and of such profit and necessity to vsus: Our first duty is, to try and examine our selues by that which hath beene said, whether wee hauehave as yet obtained this liberty, or not. If not, (aspIoh…. 8. 34. he which committeth sinne, is the seruant of sinne) we must labour to acknowledge and feele that miserable seruitude, wherein wee are, vnderunder 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 …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 hauehave 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 vntounto 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 vntounto God the author of this liberty, that he would giuegive you the spirit of liberty. 3. To turne vntounto God vnfainedly, laying hold vponupon Christ by faith, and repenting of your sinnes. Eris liber, saith Augustine qAugust. in Ioan. tract. 41.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 vsus vntounto this liberty, our duty is two fold, both which the Apostle mentioneth, Galath. 5. the one,*Gal. 5. 1. that we stand fast in this liberty, wherewith Christ Iesus hath made vsus 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 goldenrApoc. 17. 4. 18. 3. 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 saiths2. …. 2. 20. 21., 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 aretGal. 3. 10. of the workes of the law, are vnderunder 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 uGal. 1. 8.accursed, though he were an Angell from heauen, that should teach otherwise. Of sanctification, as not to subiect our selues to the dominion*Rom. 6. 12. 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 menxRom. 8. 2…. saued in hope.
The other duty, is that which the Apostle mentioneth, Galath. 5. 13. Bretheren, saith he,yGal. 5. 13. 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,The abuse of Christian liberty. 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 turnezIud 4. it into wantonnesse, their freedome from sin, into a freedome to sin as though they were so freed frō the law, as that they need not to obey it; as though good works, because they are not exacted to iustificatiō, were in no respect needfull to salvation. We are not fr…e, saith Luther aDe liber… Christ., by faith in Christ from workes, but from the opinion of workes, that is, frō 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 asbTitus 1. 15. to the pure, all things are pure, so to the vncleane nothing is cleane. Secondly, when the vse of them is not sanctified vntounto vsus,c1. Tim. 4. 5. 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 himd… 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 beeforeign. 2 Tim. 3. 4. 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 vnderunder 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 vsus come to the right vse of our Christian liberty;§ 26. The right vse of Christian li…erty. 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, forfLuk. 1. 74. 75. 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 ofgGal. 5. 13. another in charity, and of the superiour in obedience and loialty; that being freeh1. Cor. 9. 19. from all, we make ourselues servants vntounto all, for their good. For as Luther saith,iDe li…ert. Christ. 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,kPhilip▪ 2. 5. though hee were God, tooke vponupon him the forme of a servant to make vsus free; and though hee were the Lord of all,lM…t. 2…. 28. came not to bee ministred vntounto, but to minister. And wise of the blessed Angels; who, though they be glorious spirits, notwithstanding take no scorne to be sent forth into themHeb. 1. 14. 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 n1. I…hn. 3. 3.hope, that he shall be like vntounto 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 …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 eue…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 transgr…ssions; how canst thou thinke of appearing before God, who is greater then thy conscience, to be iustified or cond…mned, without horror of conscience, and confusion of mind? But blessed be God, who hath granted vsus this liberty of grace, that in the question of …ustification, whereby in this life we are freed from feare of damnation, and entituled vntounto the kingdome of h…uen, we need not looke into our obedi…nce, or to the sentence of the law; but may b… assured, if we beleeue in Christ, that God doth ius…ifie vsus, being … in our selues, without respect of our …; that he hath freed vsus 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 vntounto the kingdome of heauen; and although by the righ…eousnesse and merits of Christ alone apprehe…ded by faith, we are both iusti…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 notwithstādingpP. … they remaine in their sinnes: therefore wee must thinke it most necessary, being once iustified by faith, and entituled vntounto the kingdome of heauen, to demonstrate our faith, and our iustification by a godly life; walking in that way of good works, which God hathqEphes. 2. 10. prepared for vsus to walke in towards our country in heauē. For though wee are iustified and saued by the merits of Christ alone apprehended by faith; notwithstanding sanctification is therAct. 20 32. cognizance of them that are saued, and good works are the euidence, accordingsRom …. 6. vntounto which God will pronounce the sentence of saluation. For as the …ree is knowne by his fruite; so hee thatt… worketh righteousnesse, is righteous, and in like manner by sanctification our iustification is manifested. For true …aith*… worketh by louelove, & good works are as the breathing of a liuely faith. And therefore though saith alone doth iustifie, as Paul x…teacheth, because it alone doth apprehend the righteousnesse of Christ vntounto iustification; yet as S. Iames y…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:zIam. 2. 26. so faith with workes is dead. We are therefore iustified in this life, and entituled vntounto the kingdome of heauen, as to our inheritance, by faith withoutaRom. 4. …. 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 hauehave indeed not only remission of sinnes by faith, but also by faith we hauehave our inheritance; but yet, as he saith,bAct. 26. 18. 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, tocIob. 15. 14. 16. 16. 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 vntounto; 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 vntounto vsus, 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 s…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 Vid…. Cal… in, …it. lib. 3. cap. 19. 7.of scrupulosity and superstition. From this scrupi… also, the doctrine of Christian liberty doth free vsus: assuring vsus, that to all these things our liberty doth extend, either to vse thē freely, or freely to forbeare them; & that nothing is vnclear in it selfe, nor yet vntounto vsus, 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 bound… 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 cō …ort giuegive vp his soule to bee seuered from the body, when he knoweth not, either what will beco… of his soule after the seperation therec… from the body, or how, and in what … his body shall rise againe? But … doth assure vsus, that Chr… … purchased, not only a liberty of … in this life, but also of glory for … soules against the end of our life, and for our bodyes also, against the day of iudgment. So that weeHeb. 10. 19. 20. hauehave liberty or boldnesse, to enter into the holy places by the blood of Iesus, by the new and liuing way, which he hath prepared for vsus through the vaile, that is to say, his flesh; being assured, that by reason of our vnion with Christ, we are risenfEphes. 2. 6. again with Christ, and with him set in the heauenly places, whether he is ascendedgIohn. 14. 2. 3…. &. 17. 24. to prepare a place for vsus:Philip. 3. 20. 21. and from whence he will come againe to bring vsus thither, that where he is, there we may be also. Wherefore in respect of this liberty, the faithfull may with comfort, both surrē der our soules into the hands of God our mercifull Father, and also bequeath our bodyes to the earth, in full assurance that our soules shall by the Angels bee translated into heauen, and that our bodyes shall at the day of iudgement, bee freed from the seruitude of corruption, and rise againe to glory: this mortall hauing put on immortality, & this corruptible incorruption, that it being againe e…vnited to the soule, we may for euer & euer, enioy both in body and soule, the glorious liberty of the citizens of heauen. VntoUnto which liberty of glory he… bring vsus, who hath so dearely purcha… ed it for vsus, euen Christ Iesus the righteous; to whom with the Father and the holy Ghost, be eternall praise and glory. Amen.
FINIS.