The Christians Freedom, Section 7
SECT. VII.
Sloth, the mother of euill.
SLothmPro. 6. 6. 11…. Zenop. de d…et So…. is the mother of many euils, and the chiefe corrupter of Christian duty; banish it by diligence, in all these former exercise, neithernAug. deferring repentance for thy by-past neglects, neither amendment of thy former life.oCi…e de sen. 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) onelyonly produceth (not common in eueryevery 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 hauehave 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,pLu. 2. 27. Lord now lettest thou thy Seruant depart in peace, for mine Eyes hauehave seene thy Saluation.
I hauehave brief…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, aGal. 3. 13.That Christ was made a curse for vsus that he might redeeme vsus from the Curse of the Law*…. Gal. 1. 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 cōprehend in an abridgmēt 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 stagger…, 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 eueryevery 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 hauehave 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 hauehave 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.Part of Christian liberty. The freedome from the bondage and tir… ̄ ny of the La…. 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 hauehave 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 vponupon works, we must embrace the only mercy of God when we entreat of iustification, and tur…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 giuegive 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 vsus. 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 hauehave God mercifull, what they shall answere, and vponupon what affiance they shall stand if they bee called to his iudgement; there is not to bee reckoned what the law requireth, but onelyonly Christ must be set forth for righteousnesse, which passeth all perfection of the law.
VponUpon this point hangeth almost allThe liberty disputed of … the Epistle to the Galathians. Gal. 3. 13. & 5. 1. the argument of the Epistle to the Galathians. For that they be found expositors which teach, that Paul there contendeth onelyonly 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 vsus, that he might redeeme vsus 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 thē 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 hauehave 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 vponupon 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 vponupon that former part,The second part of Christ…an liberty free and by the Law vnconstrained obedience. 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 vnderunder the dominion of the law, they shall neuer bee with cheerefull readinesse framed to the obedience of God; vnlesse they hauehave 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,…. 6 …. that wee louelove 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 onelyonly purpose.
They which hauehave gone most farre before other in the way of the Lord, are yet very farre from this marke: For though they louelove God with their minde, and with sincere affection of heart, yet they hauehave 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 coue…, they endeauour, but nothing with such perfection as ought to bee. If thou looke vponupon 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 …uill, because it is vnperfect: and therefore that God doth neuerthelesse accept that good which is in it. For the law requiring perfect louelove, condemneth all imper…ection vnlesse the rigour of it be mitigated. Therefore his works should fall to nought, which hee would hauehave to seeme partly good, and he shall find that it is a transgression of the law, euen in this▪ because it is vnperfect.
Lo… …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,Men freed from the actions of the law … as children …we…tly wōne vntounto cheerfull obedien…e by th… … where w…th they know that … to … them. 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 eueryevery day. These seruants thinke that they hauehave done nothing, nor dare come in the sight of their Lords vnlesse they hauehave 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 & hal…e-vnperfect works, yea & those hauing some faults, …, that they will accept their obedience and willingnesse of mind, al…hough they hauehave not so exactly done so much as their good wills was to doe.
So must we be, as we may hauehave 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 vsus 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 vsus, 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 vsus 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 hauehave dominion ouer vsus because wee are not vnderunder the law, but vnderunder grace. For when he had exhorted the faithfull, that sinne should not reigne in their mortall bodyes, and that they should not giuegive their members to bee weapons of wickednesse to sinne, but should dedicate themselues to God,Rom. 11. 2. Rom. 6. 12. 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 vnderunder the Law, let them know, that this liberty pertaineth nothing to them, the end whereof is to encourage vsus to good.
The third part is,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 vsus, lest too much straightnesse driue vsus to inconuenien…. 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 vsus; for if it shall bee absent, there shall bee no quiet to our consciences, no end of superstitions. Many at this day doe thinke vsus fond to moue disputation, about the free eating of flesh, about the free vse of dayes, and garments, and such other small trifles, as they indeed thinke them: but there is more weight in them then is commonly thought. For when consciences hauehave once cast themselues into the snare they enter into a long and cumbersome way, from whence they can afterward finde no easie way to get out. If a man beginne to doubt whether hee may occupy linnen in sheets, shirts, handkerchei…es, and napkins, neither will hee bee out of doubt, whether he may vse kempe, and at the last hee will also fall in doubt of matters, for he wil weigh with himself, whether hee cannot … without napkins, whether hee way not bee without hādkerchi…fes. If any think dainty meat vnlawfull, atlength hee shall not with quietnesse before the Lord, eate either browne bread or common meates; when he remembreth that he may yet …ustaine his body with baser food. If hee doubt of pleasant wine, afterward he will not drinke dead wine with good peace of conscience, last of all, hee will not bee so bold to touch sweeter and cleaner water then other. Finally, at the length hee will come to this point, to thinke it vnlawfull (as the common saying is) to tred vponupon a straw lying a-crosse. For here is begunne no light strife, but this is in question; whether God will hauehave vsus to vse these, or those things whose will ought to guide all our counsells & doings. Hereby some must needs bee carried with desperation into a confuse deuouring yit: some must (despising God, and casting away his feare (make themselues away through destruction, when they hauehave no ready way: for whosoeuer are …tangled with such doubting, which way soeuer they turne themselues, they see eueryevery where present offense of conscience.
I know S. Paul) that nothing is common (meaning by common vnholy) but who so thinketh any thing common, Wee cannot with thankefulnesse vntounto God enioy the vse of outward things vnlesse the knowledge of our liberty remoue all seruple of conscience and trouble of mind from vsusto him it is common. In which words he maketh all outward things, subiect to our liberty, prouided alway, that our mindes hauehave the assurance of the liberty before God. But if any superstitious opinion cast into vsus any doubt, those things which of their owne nature were cleane, are defiled to vsus. Wherefore hee addeth: blessed is hee that iudgeth not himselfe in that which hee alloweth. But hee that iudgeth, if hee eate … condemned because he eateth not of Faith. And that which is not of Faith, is sinne. Among such narrow straights, who so neuerthelesse with carelessely venturing on all things, shew themsel…es bolder, doe they not as much turne themselues away from God? But they which are throughly peirced with some feare of God, when they themselues also are compelled to doe any thing against their conscience, are discouraged and doe fall downe with feare. All that are such doe rec…iue none of the guifts of God with thanksgiuing, by which alone yet Paul …estifieth that they are all sanctified to our vse: I meane the thanksgiuing that proceedeth from a heart that acknowledgeth the liberality, and goodnesse of God in his guifts. For many of them indeed, doe vnderstand that these are the benefits of God which they vse, and they praise God in his works: but …ith they are not perswaded, that they are giuen to themselues, how should they thanke God as the giuer of them? Thus in a summe wee see, whereto this liberty tendeth, namely that wee should vse the gifts of God to such vse, as he hath giuen them vntounto vsus, without any scruple of conscience, without any trouble of minde, by which confidence our soules may both hauehave peace with him, and acknowledge his liberality towards vsus. For here are comprehended all ceremonyes, that are at liberty to bee obserued, that our consciences should not be bound with any necessity to keepe them, but should remember that the vse of them, is by Gods benefits subiect to themselues vntounto edification.
But it is diligently to bee noted,The vse and abuse of doctrine which … Christian l…bertie. that Christian liberty is in all the parts of it a spirituall thing, the whole strength whereof consisteth in appeasing fearefull consciences before God, if either they bee vnqui…ted or carefull for the forgiuenesse of sinnes, or if they bee pensiue, whether our imperfect works, and de…iled with the faults of our flesh doe please God, or if they bee troubled about the vse of indifferent things. Wherfore they doe wrōgfully expound it, which either doe make it a cloake for their owne desires, that they may abuse the guifts of God to their owne lust, o… which doe thinke that there is no liberty but that which is vsed before men, and therefore in vsing it hauehave no regard of the weake brethren. In the first kind, men doe at this day much offend. There is almost no man which may by his ability of wealth bee sumptuous, which delighteth not in excessiue gorgeousnesse, in furniture of banquets, in apparell of body, in building of houses, which hath not a will to excell other in all kind of statelinesse, which doth not maruailously flatter himselfe in his …inenesse. And all these things are defended vnderunder the pretence of Christian liberty. They say that they are things indifferent, I grant, so that man indifferētly vse them. But when they are too greedily coueted, when they are proudly boasted, when they are wastfully spent: it is certaine, that those things which otherwise were of themselues lawfull, are by these faults defiled. This saying of Paul, doth very well put difference between things indifferent,… 1. 15. … 6. 24. Amos 6. 1. Esay 5. 8. All things are cleane to the cleane, but to the defiled and vnbelieuing, not hing is cleane because their minds and consciences is defiled. For why are accursed the rich men, they which hauehave their comfort, which are satisfied with meat, which doe now laugh, which sleepe in beds of Iuory, which ioyne land to land, whose bankets hauehave Lute, Harpe, Taber, and wine? Verily both Iuory, and Gould, and riches are the good creatures of God, permitted; yea and appointed by the prouidence of God for men to vse. Neither is it any where forbidden, either to laugh or to bee satisfyed with meat, or to ioyne new possessions to their old possessions of their ancestors, or to bee delighted with musicall melody, or to drinke wine. This is true indeed. But when they hauehave plenty of things, to wallow in delights, to glut themselues, to make their wit & mind drunke with present pleasu…es, and alway to gape for new: these things are most farre from the lawfull vse of the gifts of God. Therefore let them take away vnmeasurable desire, let them take away vnmeasurable wasting, let them take away vanity and arrogance, that they may with a pure conscience purely vse the gifts of God. When the minde shall bee framed to this sobriety, they shall hauehave a rule of the lawfull vse. On the other side let this moderation bee wanting, euen base and common delicates are too much. For this is truely said, that oftentimes in frize and course cloath, dwelleth a purple heart, & sometime vnderunder silke and purple, lieth simple humility. Let eueryevery man in his degree so liue, either poorely, or meanely, or plentifully, that they all remember that they are fed of God to liue not to bee riotous; and let them thinke, that this is the law of Christian liberty: if they hauehave learned with Paul to bee contented with those things which they presently hauehave: …. 4.if they can skill both to bee humble, and to excell: if they be taught in all places, and in all things to bee both full, and hungry, to hauehave plenty and to suffer want.
Herein also many men doe erre,… and vnseasonable vsing of liberty. because as though their liberty should not bee sound and safe, vnlesse it had menwitnesses of it, they doe vndiscreetly and vnwisely vse it. By which vnseasonable vsing, they many times offend the weake brethren. You may see at this day some which thinke that their liberty cannot stand, vnlesse they take possession of it by eating flesh on Friday. I blame not that they eate, but this false opinion must bee driuen out of their mindes. For they ought to thinke, that by their liberty they obtaine no new thing in the sight of men, but before God, and that it standeth as well in abstaining as vsing. If they vnderstand, that it maketh no matter before God, whether they eate flesh, or eggs, whether they weare red, or black garments, that is enough. The conscience is now free, to which the benefit of such liberty is due, Therefore although they doe afterward abstaine all their life long from flesh, and weare alway but one colour, yet they are no lesse free. Yea therefore because they are free, they do with a free conscience abstaine. But they doe most hurtfully offend, because they nothing regard the weaknes of their brethren; which wee ought so to beare with, that wee rashly commit nothing with offence of them. But sometime also, it behooueth that our liberty be set forth before men. And this I graunt. But there is a measure most heedefully to bee kept, that wee cast not away the care of the weake, of whom the Lord hath so earnestly giuen vsus charge.
I will in this place therefore speake somewhat of offences,Of offences …ising vntounto others in the vse of our liberty. in what difference they are to be taken, which are to be auoided, and which to be neglected: whereupon wee may afterward determine, what place there is for our liberty amongst men. I like well that common diuision, which teacheth that there is of offences one sort giuen, another taken: for as much as it hath a plaine testimony of the Scripture, and doth not vnfitly expresse that which it meaneth. If thou doe any thing by vnseasonable lightnesse, or wantonnes…e, or rashnesse, not in order, not in fit place, whereby the ignorant and weake are offended, that same may bee called an offence giuen by thee: because it came to passe by thy fault that such offence was stirred vp. And it is alway called an offence giuen in any thing, the fault whereof came from the do…r of the thing it selfe. It is called an offence taken, when a thing which is otherwise not euill… done, nor out of time, is by euill will or by some wrongfull malitiousnesse of mind drawne to occasion of offence. For in this case was not offence giuen, but these wrongfull construers do without cause take one. With that first kind of offence, none are offended but the weake. But with the second kind, sowre natures, and pharisaicall scornefull heads are offended. Wherefore wee shall call the one the offence of the weake, the other of the Pharisees: and we shall so temper the vse of our liberte, that it ought to giuegive place to the ignorance of the weake brethren but in no wise to the rigorousnesse of the Pharisees. For what is to be yeelded to weakenesse, Paul sheweth in very many places. Beare (saith he) with the weake in Faith. Rom. 14. 1. & 1… ▪Againe let vsus not hereafter iudge one another, but this rather, let there not bee laid before our brother, an offence or occasion of falling: and many other sayings to the same intent, which are more fit to bee read in the place it selfe, then here to be rehearsed. The summe is, that wee which are strong should beare with the weaknesse of our brethren, and not please our selues, but eueryevery one of vsus please his neighbour vntounto good for edifying.1 Cor. 8. 9. 1 Cor. 10. …5. In another place But see that your liberty bee not in any wise an offence to them that are weake. Againe eate yee all things that are sold in the shambles asking no question for conscience: of your conscience (I say) not another mans. Finally bee yee such that yee giuegive no offence neither to the Iewes nor to the Greekes nor to the Church of God.Gal. 15. 14. Also in another place yee are called brethren into liberty; only giuegive not your liberty to bee an occasion to the flesh but by charity serue yee one another.
Thus it is. Our liberty is not giuen toward our weake neighbours, whose seruants charity maketh vsus in all things: but rather, that hauing peace with God in our mindes, wee may liue peaceably among men. As for the offence of the Pharisees, how much it is to be regarded, wee learne by the words of the Lord, whereby hee biddeth them to bee let alone,Mat. 15. 14. because they are blind and guides of the blind. The disciples had warned him that the Pharisees were offended with his sayings: hee answered that they were to bee neglected, and the offending of them not to bee cared for.
But yet still the matter hangeth doubtfull vnlesse wee know who are to bee taken for weake and who for Pharisees:How far our liberty extendeth in respect of others whom it may offend. which difference being taken away, I see not among offences what vse at all of liberty remaineth which might neuer bee vsed without great danger. But it seemeth to mee that Paul hath most plainely declared both by doctrine and by examples how farre our liberty is either to bee tempered or to bee defended though with offences.Act. 16. 3. …al. 2. 3. Cor. 9. 19. & 21. When he tooke Timothy into his company he circumcised him, but he could not bee brought to circumcise Titus; Here were diuers doings and no change of purpose or of minde: namely in circumcising Timothy when hee was free from all men, hee made himselfe a seruant to all men: and hee was made to the Iewes as a Iew that hee might winne the Iewes: to them that were vnderunder the law as if hee himselfe were vnderunder the law that he might win them that were vnderunder the law: all things to all men that hee might saue many as he writeth in another place. Thus we hauehave a right moderation of liberty if it may bee indifferently restrayned with some profit. What hee hath respect vntounto when hee stoutly refused to circumcise Titus hee himselfe testifieth writing thus: But neither was Titus which was with me although hee was a Gretian compelled to be circumcised because of the false brethren which were come in by the way,… which had priuily crept in, to espy our liberty which wee hauehave in Christ Iesus, that they might bring vsus 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 consci…ces endangered by the vniust exactings of false Prophets. Wee must in eueryevery thing study to preserue charity and hauehave regard to the edifying of our neighbour.1 Cor. 10. 23. 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 Pa…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 ou…ward things, is therefore graunted him, that hee may hee the freer to all dutyes of charity.
But whatsoeuer I hauehave 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 vnderunder 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 so…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,1. Cor. 3. 2. but if the Popish Masse had then been among them, would hee hauehave sacrifized to hauehave giuen them the drinke of milke? No: for milke is not poyson. Therefore they lie in saying that they feed them, whom vnderunder a show of flattering allurements they cruelly kill. But gra…ting that such dissembling for a time is to bee allowed, how long yet will they feed their childrē 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, …ith they worthily seeme filthy in the sight of all men that hauehave sound wit: secondly because I hauehave sufficiently done it in peculiar bookes I will not now doe a thing already done. OnelyOnly let the reade…s remember this, that with whatsoeuer offences Sathan and the world goe about to turne vsus away from the ordinances of God, or to stay vsus from following that which hee appointeth, yet wee must neuerthelesse goe earnestly forward, and then, that whatsoeuer dangers hang vponupon 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 vsus leaue.
Now therefore sith faithfull consciences,The … of faithfull men exempted from humane power. hauing receiued such prerogatiue of liberty as wee hauehave aboue set forth, hauehave 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 hauehave cost Christ so deare, namely which hee valued not with gold or siluer but with his owne blood: 1. Pet. 1. 18. Gal. 5. 1. & 4.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 …alathians, but to shew that Christ is darkened, or rather destroyed to vsus, vnlesse our consciences stand fast in this liberty which verily they hauehave 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 vsus may stumble at this stone, first let vsus consider that there are two sorts of gouernment in man:Christians are not therefore according to the outward behauiour of their persons priuiledged from subiection to the lawes of men, because their cons…iences are at l…berty before God. 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 p…esent life: not onelyonly in feeding and clothing, but in setting …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 onelyonly the outward behauiours. The one wee may call the spirituall Kingdome, the other the ciuill Kingdome. But these two, as we hauehave 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 vponupon 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 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 hauehave 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 hauehave said of it selfe not being very darke or en…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,…. 13. that Paul …eacheth that the Magistrate ought to bee obeyed not onelyonly 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 hauehave spoken, and shall speake of the spirituall gouernment. For the loosing of this knot, fi…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 hauehave 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,Rom. 2. 17. 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 vntounto 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 …. 1 Pet. 3. 21.And for the same reason,… Pete… 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 hauehave no more conscience of sinne,Heb. 10. 2. instead of to bee deliuered or acquitted that sinne may no more accuse vsus.
Therefore as worke hath respect to men,In what sort the conscience is bound or fiec. so conscience is referred to God, so that a good conscience is nothing else but the inward purenesse of the heart.Tim. 1. 5. 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, Act. 24. 16.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 onelyonly, as I hauehave 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 onelyonly 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 boūd 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 hauehave 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: …en. 15. 15.for as he is iust, so hee hath power to kill and cast into Hell all hardened and …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, Dan. 4. 24.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,2▪ Sam. 12. 13. 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 onelyonly, but by Christ the Lord of Prophets:2 Cor. 5. 20 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 hauehave framed to themselues, instead of sincere deuotion: for in the multitude of opinions, most men hauehave 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 the worst. No man is so wicked, that hee is addicted to all kind of vices, (for there is an Antipathy betwixt some vices) But remember that Christ saith;Mat. 5. 20. Except your righteousnes, exceede the righteousnesse of the Scribes and Pharisees; yee shall in no case enter into the Kingdome of Heauen.
Consider with your selues, how far you come short of the Pharisees in fasting, praying, frequenting the Church and in giuing of Almes. Thinke with your selues, how many Pagans who neuer knew Baptisme, yet in morall vertues, and honesty of life, doe goe far beyond you. Where is then the life of Christ your Master? and how far are you from being true Christians? A true Christian, must hauehave respect to walke in the truth of his heart; in all the commandements of God alike,Iam. 2. 10. for hee that shall offend in one point of the law, is guilty of all. 1 Pet. 2. 1.And Peter bids vsus, Lay aside, (not some, but) all malice, guile, and hypocrisies, One sinne is enough to damne a mans soule, vvithout Repen…ce; dreame not to goe to Heauen, by any nearer or easier way then Christ hath trained vsus in this world.Mat. 7. 14. The way to Heauen,Mat. 19. 23. is not easie or common; but streight and narrow,Mat. 7. 14. & 22. 14. yea so narrow that Christ protesteth,Luke 13. 24. that a rich man, shall hardly enter into the Kingdome of Heauen; and that those who enter are but few: and that those few cannot get in but by striuing: and that some of those who striue to enter in, shall not be able. This all Gods Saints (whilst they here liued) knew well, when with so often fasting, so earnest prayers, so frequent hearing the word, and receiuing the Sacraments, and with such abundance of teares, they deuoutly beg'd at the hands of God for Christs sake, to be receiued into his Kingdome.
O then trie your spirits whether they are of God, deceiue not your selues, by diffidence, despaire, or too much fidelity; dote not too much vponupon these wodden cottages, these houses of moulding clay, which are but the tents of vngodlinesse, the receptacle, & habitation of sinners, but looke rather, and long for this Heauenly citty, whose builder and maker is God: Heb. 11. 10.which he, (who is not ashamed to be called our God:) hath prepared for you.Heb. 11. 6.
By all these things which hauehave beene deliuered to you, you may easily perceiue, how destitute & naked, mankind is of all good things: and how he wanteth all helps of saluation. Wherefore if he seeke for releifes whereby he may succour his necessity, hee must goe out of himselfe, and repaire to the fulnesse of riches laid vp in Christ. This is afterward declared to vsus, that the Lord of his owne free will and liberality, doth giuegive himselfe to vsus in Christ, in whom he offereth vsus, instead of our misery, felicity, instead of our need, wealthinesse, in whom hee openeth to vsus all heauenly and celestiall treasures; that ou… whole Faith should behold his beloued sonne, and so bee filled with all manner of diuine pleasures,…. 16. 11. … 36. 8. at his right hand, and drink out of the riuers of pleasures that vponupon him our whole expectation should hang, in him our whole hope should rest: This verily is the secret and hidden Philosophie, which cannot bee wrung out with Logicall arguments: but they learne it whose eyes God hath opened, that they may see light in his light. But since wee are taught, by faith to acknowledge, that whatsoeuer wee hauehave neede of, whatsoeuer is wanting in vsus; the same is plentifully in God, and in our Lord Iesus Christ, namely in whom the Lord, willed the whole fulnesse of his largenesse to rest; that from thence wee should all draw, as out of a most plentifull fountaine: now it remaineth that wee seeke in him, and with prayers craue of him that, which we hauehave learned to be in him. Otherwise to know God, to bee the Lord, and giuer of all good things, which allureth vsus to pray to him, and not to goe to him and pray to him; should as little profit vsus, as if a man should neglect a treasure shewed him buried and digged in the ground. Therefore the Apostle to shew that true Faith cannot bee idle from calling vponupon God, hath set this order:Rom. 8. 26▪ that as of the Gospell springeth Faith, so by it our hearts are framed to call vponupon the name of God. And this is the same thing which hee had a little before said, that the spirit of Adoption which sealeth in our hearts the witnesse of the Gospell, raiseth vp our spirits, that they dare shew forth their desires to God, and stirre vp vnspeakable groanings, and crie with confidence Abba, Father: It is meete therefore, that this last point because it was before but onelyonly spoken of, by the way, and as it were lightly touched; should now bee more largely treated of. Wherein I will briefly shew you some particular, and especiall commodities; which the faithfull by constant, feruent, and earnest prayer attaine at the hands of the Almighty.
This we get by the benefit of prayer,By prayer we are both enriched with grace and quieted in distresies. that wee attaine to those riches with are laid vp for vsus with the heauenly Father. For there is a certaine communicating of men with God whereby they entring into the sanctuary of God, doe in his owne presence, call to him touching his promise; that the same thing which they beleeued him, affirming onelyonly in word, not to bee vaine, they may when need… so requireth find in experience. Therefore wee see that there is no thing set forth to vsus, to bee looked for at the hand of the Lord which wee are not commanded to craue with prayers: for true it is, that by prayers are digged vp the treasures which our faith hath looked vponupon, being shewed to it by the Gospell of the Lord. By prayer wee are enriched with all the graces of the Almighty; and in our distresses, and calamities both quieted and releiued; what blessing soeuer wee would hauehave, or from what plague, trouble, or necessity soeuer bee deliuered, we may procure from God, by faithfull prayer.
By prayer we doe as by the hand of Faith, violently seize and take possession of Heauen, for our inheritance: & make our selues free Citizens of the heauenly Ierusalem, where all the elect shall enioy, these excellent prerogatiues.
1. They shall bee all Kings,Three superexcellent prerog…tiues the Elect e…oy in heauen. and Priests: Spirituall Kings to raigne with Christ, and to triumph ouer Sathan, the world, and Reprobates: and spirituall Priests, to offer vntounto God the spirituall Sacrifice,1 Pet. 2. 5. of Prayse and Thankesgiuings for euermore. And therefore they are said to weare both Crownes, and Roabes.Heb. 13. 15. Oh what a comfort is this to poore Parents, that hauehave many Children, if they breed them vp in the feare of God, to be true Christians: then are they parents to so many kings & Priests.
2. Their bodies shall shine as the brightnesse of the Sunne in the firmament:Mat. 13. 43. like the glorious body of Christ, which shined brighter then the Sunne at Noone, when it appeared to Paul: Act. 12. 6.Phi…. 3. 21.
A glimpse of which glorious brightnesse, appeared in the bodyes of Moses and Elias, tranfigured with our Lord in the holy Mount. Therefore (saith the Apostle) it shall rise a Glorious Body:Luke 9. 31. Ma…. 9. 3. yea, a Spirituall Body, not in Substance, but in quality preserued by spirituall meanes,1 Cor. 15. 43. vers. 44. and hauing as (an Angell) agility to descend and ascend.1 The… ▪ 4. 1. What a honour is this? That our bodyes (falling more vile then a carrion,) should thus arise in glory, like vntounto the Body of the Son of God.
4. Lastly, they (together with all the holy Angels) there, keepe (without any labour to distract them) a perpetuall Sabbath, to the glory, honour, and praise of the all Blessed Trinity, for the Creating, Redeeming, and Sanctifying, of the Church: and for his Power, Wisdome, Iustice, Mercy, and goodnesse, in the gouernment of Heauen and Earth.
They shall know God with a perfect knowledge so farre as creatures can possibly comprehend the Creator.The effect of those prerogatiues. For there we shall see the Word,1 Cor. 1 10. Aug. solil…q. cap. 36. Nihil notum in terrà, nihil ignotum in coelo… ▪ the Creator; and in the Word, all Creatures that by the Word were created, that we shall not neede to learne (of the thing which wee made) the knowledge of him by whom all things were made. The excellentest creatures of this life, are but a darke vaile, drawne betwixt God and vsus: but when this vaile shall bee drawen aside, then shall wee see God face to face, and know him as wee are knowne. Wee shall know the power of the Father, the Wisdome of the Son, the grace of the Holy Ghost; & the indiuisible nature of the blessed Trinity.1 Cor. 13. 11. The greatest knowledg that men can attaine vntounto in this life, comes as farre short of the knowledge which wee shall hauehave in Heauen, as the knowledge of a child that cannot yet speake plaine is to the knowledge of the greatest Philosopher in the world. They who thirst for knowledge, let them long bee Students in this Vniuersity.Lumen est vmbra Dei, & Deus est. …umen luminis. Plato Polib. For all the light by which we know any thing in this world, is nothing but the shadow of God. But when wee shall know God in heauen, wee shall in him, know the manner of the worke of the Creation, the misteries of the worke of our Redemption. Yea so much knowledge as a Creature can possibly conceiue of the Creator and his works. But whilst wee are in this life, wee may say with Iob, how little a portion heare we of him? Iob. 26. 14.and assure our selues with Siracides, that there are high yea greater things then these bee, and that wee hauehave seene but a few of Gods works.
For so soone as she is admitted into actuall fruition of the beatificall essence of God: shee hath all the goodnes, beauty, glory, and perfection, of all creatures (in all the world) vnited together; and at once presented to her, in the sight of God.
If any be in LoueLove, there they shall enioy that which is more amiable: If any delight in fairenesse; the fairest beauty is but a dusty shadow to that: hee that delights in pleasures, shall there find varieties, without either interruption of griefe, or distraction of paine. Hee that loueth Honor, shall there enioy it; without the disgrace of cankered enuy: hee that loueth treasure, shall there possesse it and neuer bee beguiled of it. There they shall hauehave knowledge, void of all ignorance; health, that no sicknesse shall impaire; and life, that no death can determine.
By vertue of this; the penitent soule, may bouldly goe and say vntounto Christ (as Ruth vntounto Boaz Spread o Christ the wing of thy garment of thy mercy, Ruth. 3. 9▪ouer thine handmaid: for thou art my kinsmā. Indeed,1 Cor. 15. 28. God is all in all to vsus, in Earth: but by means and in a small measure. But in heauen, God himselfe immediately (in fulnesse of measure, without all meanes) will bee vntounto vsus, all the good things that our soules and bodyes can wish and desire. Hee himselfe will bee saluation, and ioy, to our soules: life, and health to our bodyes: beauty to our Eyes: musick to our Eares: honey to our mouthes: perfume to our nostrils: meat to our bellyes: light to our vnderstandings: contentment to our wils; delight to our hearts: and what can bee lacking, where God himselfe will bee the Soule of our soules? When therefore wee behold any thing that is excellent in any creatures, let vsus say to our selues; how much more excellent is hee; who gaue them this excellency? When wee behold the wisdome of men, who ouerrule creatures stronger then themselues; outrunne the Sunne, and Moone in discourse,Seneca de benefici…s. lib. 2. cap. 19. prescribing many yeeres before, in what courses they shall be eclypsed: let vsus say to our selues how admirable is the wisdome of God, who made men so wise? when we consider the streng… of Whales, and Elephants, the tēpests of winds, and terror of Thunder; let vsus say to our selues, how strong, how mighty, how terrible, is that God, that makes these mighty and fearfull creatures. When wee taste things that are delicately sweete let vsus say to our selues, O how sweete is that God from whom all these creatures hauehave receiued this sweetnesse. And if our louing God, hath thus prouided vsus so many excellent delights, for our passage through this Bachin, or valley of teares;Iudg. 2. 5. what are those pleasurs which hee hath prepared for vsus, when we shall enter into the pallace of our Masters ioy? How shall our soules, bee there rauished with the louelove of so louely a God? In a word looke how farre this wide world, surpasseth for light, pleasures and comfort, the darke and narrow wombe, where in thou wast conceiued a child: so much doth the world to come, exceede in ioyes, solace, and consolation, this present world. How happy then shall wee bee, when this life is changed, and wee thither translated?
This shall bee thyne eternall happinesse, in the Kingdome of Heauen; where thy life shalbe a communion with the blessed Trinity, thy ioy, the presence of the Lambe: thy exercise singing; thy ditty, Alleluiah; thy consorts, Saints and Angels; where youth flourisheth, that neuer shall waxe old; Beauty Lasteth, that neuer fadeth; louelove aboundeth, that neuer cooleth; health continueth, that neuer slaketh: and life remayneth, that neuer endeth.