Institutes of the Christian Religion Abridged by Edmond Bunnie, Book · Book 3 · Chapter 19
Cap. 19. Of chriſtian libertie,
Lucian an vngodly man.THis doctrine is ſo neceſſary, yt albeit the wicked and Lucianicall men doe pleaſantly taunt it with their ſcoffes, yet the defence therof, muſt not be geuen ouer, that we may cut of occaſion from ſuch perilles.
Ephe. 1.4 1. The. 44.52 Chriſtian libertie conſiſteth in thrée partes, the firſt, that the conſciences of the faithfull, while the affiance of their iuſtification before God is to be ſought, may raiſe and aduance them ſelues aboue the lawe, and forget the whole righteouſneſſe of the lawe.
3 The whole Epiſtle to the Galathians,Gal. 3.13 doeth prooue the ſame, as manifeſtly appeareth, by thoſe thrée principall Chapters, wherein hée ſtandeth.
4 The ſeconde parte hangeth vppon the firſt, that conſciences obey the law, not as compelled by the neceſſitie of the lawe:Deu. 6.5. but being frée from the yoke of the lawe it ſelfe, of their owne accorde they obey the will of God. that can not be ſo long as we are vnderunder the lawe.
5 But when we are deliuered from this ſeuere exacting of the law,Malac. 3.17. we may merily and with great chéerefulnes anſwere his calling and followe his guiding.
6 The Apoſtles hauehave touched this part of our libertie.Kin. 11.2. Rom. 6.12. The end thereof is not to kindle vsus to euill, but to encourage vsus to good.
7 The third part is, yt we be bounde with no conſcience before God of outward thinges, which are by themſelues indifferent, but that we may indifferētly ſometyme vſe them, and ſometyme leaue them vnuſed. The knowledge of this part is very neceſſary, leaſt wée be either caried by deſperation into a cōfuſed deuouring pit, or els deſpiſing God, & caſting away his feare, we make our ſelues away through deſtruction, which we hauehave not readie.
Rom. 14.14.8 This ſame he proſecuteth, & more largely expoundeth.
9 This Chriſtian libertie is ſpirituall,Tit. 1.26. Luk. 6.24. and the whole ſtrength thereof conſiſteth in appeaſing fearfull conſciences before God. There are two kind of mē that offende againſt it, the one of them is, that couer the ſame with their owne deſires, that they may abuſe the giftes of God to their owne vſe.
10 The other ſorte is, which think their libertie is nothing, vnleſſe it bée vſed among men: and therefore in vſing the ſame they hauehave no regarde of the infirmitie of their bretheren.
Rom. 14.1.22. 1. Cor. 8.9.11 By this occaſion ſpeaking of offences, he maketh two ſortes of them, the one giuen, the other receiued: the one whereof he calleth of the weake, the other of the Phariſies, and he ſheweth what both are.
Act. 16.3. Gal. 2.3.12 He ſheweth both by doctrine and alſo by Paules example, who they are that are to be counted weake, and who Phariſies: but ſome peruerſly imitate Paule.
13 Whatſoeuer he hath taught of auoiding offence, ought to be referred to meane and indifferent thinges: but thoſe which are neceſſarie to bée done,1. Cor. 3.2. are not to be left vndone, for feare of any offences.
14 By this prerogatiue it commeth to paſſe,1. Pet. 1.18. Gal. 5.1.4. that the cōſciences of the faithfull are not to be entangled with any ſnares of obſeruations in thoſe things, whome the Lorde willed that they ſhoulde bée at libertie, and exempte from the power of all men: yet both ought not ſo to bée taken, as though mans whole obedience were alſo taken away and caſt downe.
15 Leaſte any man ſhoulde ſtumble at that ſtone, we muſt conſider, that there are two ſortes of gouernment, ſpirituall and polityke, and howe theſe are to bée diſtinguiſhed the one from the other.
The lawes alſo which belonge to ſpiritual gouernment, are to bée conſidered, whether they are agréeable to the word of God or no: But leauyng of the declaration both of Ciuill gouernment,Rom. 13.1.5. Rom. 2.15. and alſo of Eccleſiaſticall lawes, till a more fitter and conuenient tyme be giuen to ſpeake therof, the better to ſhew, to what end the conſciences are bounde to humane conſtitutions. firſt he ſheweth what a conſcience is.
2. Tit. 15.16 Moreouer what relation it hath to outwarde obedience: firſt in thoſe thinges which in them ſelues are either good or euill: ſecondly in meane things.