SEeing upon us the endes of the world are come , saith Paul , 1 Cor. 10.11 . and now the end of all thinges is at hand , saith Peter , 1 Pet: 4.7 . and that day of the Lord is comming like a theefe in the night , in the which the heavens shall passe away with a noyse , and the elements shall melt with heat , and the earth with the works that are therin shal be burnt up , 2 Pet: 3.10 : and therfore seeing Sathan , that great redde dragon , knowing that he hath but a short time , is upon his long chayne , ranging , and raging , drawing downe from the heavens even some of the starres , who should giue light in Gods Church , & casting them to the earth , Revel: 12. and raysing up false Christs , and false Apostles , so that if it were possible the very elect should be deceaved , Math. 24.24 : For these causes we haue made choise of this portion of holy scripture , whereby we may be put in minde , and our heartes may be stirred vp , to fasten our affections fast upon that gratious liberty , wherewith the Sonne of God hath made us free from every spirituall thraldome , standing stedfast through faith , not entangling our selues againe with any yoke of bondage , untill the crowne of that free kingdom be put upon our heads , in the great day of the glorious appearing of our Saviour Iesus Christ .

The chiefe butte the Apostle Paul shoteth at in this epistle , is , to establish his doctrine concerning true Iustification by the righteousnes of Iesus , onely through faith , without any mixture of the works of the lawe whatsoever , morall , or Ceremoniall : against those false Apostles who had crept in among the Galathians , studying to deceiue , & bewitch them , that they should not beleeue the truth , to whom the Apostle before had described Iesus Christ in their sight , and as it were crucified him amongst them by the playne , and powerful preaching of the gospell , cap. 3.1 . For the lawe is excluded , and debarred in the matter of Iustification , faith onely having place , apprehending , and applying the imputed righteousnes of Iesus Christ . But the lawe in the matter of sanctification is admitted as the rule to which the christian man should square this conversation , and as the lanterne that should lead him in the pathes of the Lords commandements . The Apostle insisteth in this purpose , from the beginning of the 3 chap. to the second parte of this fift : and after that he hath throughly reasoned , and in the end concluded in the last verse of the chap : going before , that they were not the children of the bondwoman Hagar , as Ishmael , that is servants , and slaues under the law through workes , and so lying under the curse thereof , but sonnes of the free woeman Sara , as Isaac , that is , heires of the promise through faith in Iesus ; In these wordes , which we haue read , he inferreth , by way of a second conclusion of the premises , a graue , & powerfull admonition , that seeing they were free , and freed from all the bonds & bondage of the law morall , and Ceremonial , their geeat care should be to keepe themselues so .

The admonition hath 2 branches , The one an exhortation to stand fast in the libertie ; The other a dehortation from the contrary , not to intangle &c. Between these two is interlaced a reason or argument to perswade to the one , & disswade from the other , taken from the purchaser , and giver of this libertie , who is Christ , and so from the excellency thereof . This is the libertie wherewith Christ hath made us free , therefore stand fast in it : This is the liberty wherewith Christ hath made us free , therfore be not entangled againe with the yoke of bondage .

In the exhortation we begin at this word ( therefore ) which is a particle of illation , relatiue of the last verse of the chapt : going before ; upon the which this whole admonition is inforced as a necessary consequent , and by a necessary consequent : we are the children of the free woeman Sara &c. Let us stand fast therfore in this liberty . We are not the children of the servant , let us not therefore be entangled &c. we are the children of the fre woman and not of the servant , let us therfore stand fast in the liberty , wherwith Christ hath made us free , and be not entangled againe with the yoke of bondage .

The second word is ( liberty ) . There are sundry sorts of liberty , a naturall liberty , a civill liberty , a bodily liberty , a spirituall liberty . The first three sorts we overpasse as not pertinent to this text , and purpose . The liberty of which the Apostle speaketh here is a supernatural , spirituall , and a heavenly liberty , which is generally divided thus , into a spiritual internal liberty , and a spiritual external liberty . The internall liberty is the purchase , and gift of Christ to his owne children , whereby he setts them at fredome both in soule & body , immediately , from the spirituall thraldome of sinne , Sathan &c: And this is twofold , the liberty of Iustification , and the libertie of sanctification . The liberty which justification brings consisteth in these poynts ; in perfect freedom from sinne both originall and actuall , in respect of meere imputation ; Now ye are freed from sinne . Rom. 6.22 . From the guiltines therof ; Who will lay any thing to the charge of Gods chosen ? Rom. 8.33 . From the punishment thereof , death and condemnation ; There is no condemnation to them which are in Christ Iesus Rom 8.1 . From the law morall , the revealer of sinne & death , in regard of the curse , and condemnation it denounceth , the justification it proposeth , the rigour of obedience it requyreth , ye are not under the law . Rom: 6 : 14. Ye are divided from the lawe . Rom: 7 : 6. The lawe is not given to the righteous man , 1. Tim. 1.9 . From the law ceremoniall the witnesser of sinne ; Christ hath put out the handwryting of Ordinances which was against us , toke it out of the way , fastened it upon the Crosse , Col. 2.24 . and so from the traditions and precepts of men , or things indifferent whatsoever , as binding the conscience ; which is commonly called the christian liberty , or commoditie . Rom. 14.16 . Ye are bought with a price be not the servants of men . 1. Cor. 7.23 .

The liberty which sanctification bringeth is that spirituall priviledge , wherby Gods children are freed from the power and dominion of sinne , Sathan &c: not perfectly , but in parte , yet in al the powers , and faculties of the soules , senses , and members of the body : The minde from the power of darknes , the will from the power of disobedience , the heart from the power of deadnes , the affections from the power of pollution , and corruption , the body and members thereof from the power of sinne , wherby they are made weapons of unrighteousnes : that the renued man thus freed , might , at the least concerning the inner man , delight in the lawe of God , and in his minde serue it without constraint , willingly , & chearfully : The law of the spirit of life , which is in Christ Iesus , hath freed me from the law ( that is the power and authoritie ) of sinne and death , Rom: 8 : 2. This liberty of sanctification hath two degrees , the one is in this life imperfect , which may be called the liberty of grace , the other after this life , perfect , the liberty of glorie , Rom: 8.21 . the glorious libertie of the sonnes of God . The same Apostle to the Col: 1.13 . shutteth up this twofold liberty of Iustification & sanctification in a word ; The Father ( saith he ) hath delivered us from the power of darknes , and hath translated us into the kingdome of his deare sonne .

Now from this internall liberty followeth that comfortable liberty , which the Apostle in sundry places calls ( Par●êsia ) wherby the soule of the freeman hath free accesse to the throne of grace , to receiue mercy , and finde grace to help in time of need . Heb: 4.16 . From this springeth that peace which passeth all understanding , Phil. 4.7 . Rom. 5.1 . That ioy which Peter calleth glorious & unspeakable , 1 Pet. 1.8 . Without this internal liberty ther is nothing in the soule and conscience of the sinner but terrour , distraction , and doubting even in the smallest matters &c.

The externall liberty which is instrumental , and defensiue in respect of the former is likewise twofold ; the libertie of the preaching and professing of the truth of God , the true doctrin drawne out of the pure fountaine of the word ; The libertie of the practise of holy Discipline following from the same fountaine : This may be called the liberty of the house of God , wherby it is governed , which is the Church of the living God , the piller and ground of the truth . 1. Tim: 3.15 . We call them instrumental , because they are Gods powerfull , and ordinary instruments , through which by his spirit he worketh the internall liberty , continueth , & keepeth it . Take away these instruments , no Iustification , no sanctification . 1. Pet. 1.23 . We call them dcfensiue , because the gard the inward , which if they were not , would easily vanish , and Satan would soone weare it out of the soule .

The third word in this exhortation is , that he desireth to ( stand ) in this liberty , yea to stand fast ( as the word importeth ) as within a compasse , or station . There appeareth to be a Metaphore in the word , borrowed from the custome of worldly warriours , who stand stedfast in the station in the which their captaine placeth them , resolved without feare to fight , never to flee , but couragiously to confront their adversaries . So stand ye stedfast ( saith the Apostle ) and settle the affection of your heart fast in the liberty , wherin , as in a station , your graue , & gracious captaine Iesus hath placed you , resisting by faith that spirituall adversary the Devil , who wil striue by all meanes possible to drawe you out of that liberty . This is the exhortation , in the which the Apostle expresly meāeth the internall libertie from the law morall , ceremoniall , sin , death &c. In the afore said respects , and by consequence of this , we inferr the externall defensiue liberties . For if we should stand fast in one poynt of this spirituall liberty , then we should stand fast in all .

The dehortation is from the contrary . Be not entangled &c : The yoke of bondage is opposed as contrary to liberty ; the entangling with this yoke to the standing in the libertie . This bondage is a spirituall bondage of the soule , & conscience principally , and is answerable in the opposition to this libertie in all the sorts , & poynts thereof , the bondage under sin , Sathan , death , the law morall , ceremoniall , traditions of men , Antichrist the man of sinne in corrupt doctrine , and Discipline . We briefly passe it over , because it is cleere by the contrary in the words , be not entangled . And now there appeares also to be a metaphore borrowed from the custom of Oxen , or other beasts , whose neckes being once comprehended or conteyned ( as the word signifieth ) in the yoke , are forced to follow whithersoever the driver by word , or by goad lusteth . So , faith the Apostle , if you fall backe to bondage , you entangle your selues with such a heavie yoke that whither soever sinne , or Sathan leades you , you must goe .

This word ( agayne ) importeth not , that the Galatians had been under the Ceremoniall law ; for they were of the Gentills , and not Iewes , to whom this law was proper ; but that they had ben before under the yoke of bondage , the law moral , engraven in their hearts by nature , albeit defaced by sin , the yoke of sinne , Idolatrie , &c. So that , now to fall backe to this bondage , or whatsoever spirituall yoke , was to be entangled againe .

This is the dehortation ; in which the Apostle expresly meaneth the yoke of the law ceremoniall , & morall ; But by consequence all spirituall yokes of bondage whatsoever are forbidden ; for if we should not entangle our selues in a my , then likewise in none .

The reason enterlaced betwixt the two branches of the admonition is drawne from the purchaser , and giver , and so the excellencie of this libertie , which is so much the more excellent , by how much the contrary bondage is dangerous . If ye aske who is the purchaser & giver of this libertie : the Apostle Paul answereth here , it is Christ . If the Sonne shall make yow free , ye shal be free in deed , saith Christ himselfe of himselfe , Ioh: 8.38 . If the Father be the author of this libertie , the sonne is the purchaser and giver of this libertie , the spirit is the worker , and sealer up of this liberty in our soules . If ye aske whereby Christ hath purchased this libertie , the Apostle Peter answereth , Not with corruptible thinges as silver , or gold , but with the pretious bloud of Christ , as of a Lambe undefiled , and without spotte . 1 Pet: 1.18.19 . If ye aske , which is the register , or Charter of this libertie , in and by the which our right of this liberty is sett downe , and made sure ; we answer ; The word of the Old , and New Testament , principally the word of the Evangelists , in the which this liberty , & all the sorts , and particuler poynts therof are plainly , and plentifully layd out before our eyes . The word is truth : if ye know the truth , the truth shall make you free , saith Christ , Iohn 8.23 . For it is both the Charter , and working instrument of this liberty .

Now the meaning of this whole admonition is this shortly and simplie : Seing ye are once set at liberty , and so freed from spirituall thraldome , by Iesus Christ , the Lord of life and liberty , stand fast to this libertie , and fall not backe againe under the wofull misery of any spirituall bondage whatsoever . To come to the doctrine . First we see , there is a libertie wherewith the Sonne of God hath priviledged his people , whom Peter calleth the people set at libertie , 1 Pet: 2.9 . which is heavenly , spiritually , and supernaturall , and in nature far different from any earthly , or worldly libertie : which is , even in all , and every one of the sorts and poynts therof , the purchase of his owne pretious bloud , the free gift of his liberall loue , the right wherof is conferred to them by the charter of his blessed word , sealed up in the tables of their hearts and consciences by the spirit of grace , which is delivered to us from day to day by the publicke preaching of the word . Therfore neither Angell in heaven , nor man on earth should take upon them to chop , or change , in this liberty , or the meanest poynt therof , without the warrant of the word ; unles they would that the purchaser of this libertie should be avenged of them for the violation thereof . It is true , in outward or earthly liberties given by men , or which are amonge men for outward society , or comodity , men may doe as they think meet , alter , add , impare &c. But as for this liberty , and the particulars therof , which come , as it were , immediately out of the hands of Christ , let men take heed how they meddle with them , to add , to alter , to impaire , or to pervert , as they would wish that God should not meddle with them in wrath . Yet such is the follie , and presumption of mortall men , that they haue oft their head , and their hand in these inviolable liberties , altering , or disanulling them for their owne further libertie , or rather loosnes to the flesh . Take an example from the Papists , who in effect overthrow this liberty in all and every poynt thereof ; The libertie of Iustification and sanctification by their freewill in nature , their preparations to Iustification , their good works chiefly of the outward man , their pilgrimages , purgatory , and satisfactions , by the which they entangle themselues with the yoke of the law , sin , and condemnation ; the libertie of thinges indifferent or humane traditions , by an heap of Idolatrous , & superfluous Ceremonies , thrust upon the consciences of ignorant people , as a parte of Gods worship necessary , and meritorious ; The defensiue liberties by their unwritten verities , and traditions , mixed & matched with the pure , and sincere word of truth ; by their Antichristian Hierarchy , and innumerable superstitious rites , defeating , yea excluding the true Discipline , and comely order of the house of God . Thus while they shew themselues enimies to this libertie in all the particulars of it , they also declare that all the linckes of this spirituall yoke of bondage lie heavie upon the necke of their soules , which is a just and deserved recompence of the violation of this liberty , wherwith Christ hath made us free . Therfore by their example we should beware of such : for we haue great cause , seing within thes few yeares ( it may be , perceiving that we were inclyning their way in our Church goverment ) they are so encreased , & encouraged , that not onely here they set up their heades , but also they haue been bold ( as yow know of late ) to set out the publicke ensignes of Idolatry , as though their had been neither Prince , nor Pastor in Israel ; as though both the edge of the civill and spirituall sword had been either broken or blunted ; and yet they are not much dashed , nor dismayed . As for us ( my brethren ) it becommeth us alwayes in holines , and faithfulnes to preserue , & mainteine every one of these liberties , so farr forth as our place , or power will extend , that we may stand fast in them , seeing Christ by them hath made us free , that we be not entangled againe with the yoke of bondage .

Secondly the Apostle sheweth that this happie priviledge , which Christ hath purchased for us , is not a loosnes , but a libertie ; not a loosnes , or a licence to sinne , but a libertie in holines , and righteousnes to serue the Lord ; not a loosenes , or a loose rayne to runne whithersoever our vayne , and raging lusts leade us , but a libertie which is likewies a yoke ; not like the yoke of bondage which is hard , and heavie , a yoke of iron , but a golden yoke , of the which our Saviour Christ Math: 11.30 . saith , My yoke is easie , and my burden light ; not a loosenes that hath no limittes , but a libertie which is bounded , and limitted by the Lord himselfe in his blessed word ; which we shall easily perceiue by passing through shortly the particulers of this libertie . First the liberty of Iustification , & sanctification is not a loosnes , that they who imagine they injoy them may doe what they lust , but a liberty which should not be abused as an occasion to the flesh saith the Apostle in this same chapter 13 : which hath his owne limitts prescribed by God in his word ; Being made free from sinne , yea are made the servants of righteousnes . Rom: 6.18 . Being freed from sinne , ye are made servants unto God , having your fruite in holines , Rom: 6 : 22. There is a limitte of this liberty ; righteousnes , holines , or the service of God . Ye are a people set at liberty , that ye should shew forth the vertues of him , who hath called you out of darknes into his marveilous light . 1. Pet: 2.9 . There is another limitte of this liberty further ; The freedome from the lawe is not a loosenes , as though we might cast the law of God behind our backs , as no way perteyning to us ; but a liberty limitted . For albeit we be freed from the curse and condemnation of it , yet are we not simply freed from the command of it : Albeit we be freed from the correction of it , yet not from the direction of it : It continueth to be a director , and leader of us in the way of light . Oh how far then are the Atheists , and Epicures of this age blynded , ( who are so in effect , albeit lurking under the shadow of outward profession ) with all the Hypocrites in these dayes ; they ( resting themselues upon the broken reed of a blynde conceit , that they are partakers of this liberty ) cast of the law , holines , righteousnes , and all , under covert , following , & fulfilling the lusts . and vanityes of a prophane heart , as though it were a loosenes , or licentiousnes , and not a holy and a happy liberty . Agayne libertie in thinges indifferent , as in meat , drincke , apparell &c: is not a loosenes , but a liberty limitted . The Argument of the bellygods , gluttons , & vayne glorious is not good , who reason thus ; Meat , drincke , apparell are things indifferent , therefore I may eate , and drincke , when , and how oft , and how much soever I list , albeit excessively ; I may weare what apparel I please , albeit never so costly , or glorious . For so thou turnest this liberty to a meere loosnes . To the which the Apostle Paul setteth generally the limitts of order , comelines , aedification , and that mutuall charitie which should be in christian society . Againe the libertie of preaching , and professing the truth of Gods word , is not a loosenes , so that a man may preach , or professe what he pleaseth , taking to himselfe a liberty of conscience ( that so many wisheth : ) but it is a limitted liberty . We must preach the word , keeping our selues precisely within the compasse therof ; yea we must preach the word , as the word ; there is a limitation both in matter , and manner . Likwise your profession must be , both in matter & manner , as the word prescribs . Lastly , the liberty of the government , & Discipline of Gods house is not a loosnes , as though men might set downe what forme ther of they pleased , but a libertie which is bounded , & limitted , both in respect of the substantiall poynts therof , which are fixed and immoveable , and the circumstantiall poynts therof , which are variable and changable . For the first , the limitts of the poynts fubstantiall is the word , either expresse for the most parte , or at least by necessary consequence ; the word , I say , particularly for every one of them ; as the office bearers in the Church , their sorts , degrees , authority , power , offices , calling thereto , discharge thereof in preaching the word , administring the sacraments , exercising of Discipline ; as is evident out of the Epistles of Paul , and the rest . Therfore that is not a good argument , this or that , ( as the estate of Bishops humane , or such other ) is not against the word ; there is nothing in the word against it ; therefore it is lawfull . Suppose it were so , that it were not against the word , yet it will not follow , if it be among the substantiall poynts , as concerning any office bearer , his office , authority , or such like , which are perefctly & expresly set downe in the word . But rather by the contrary it will follow , by a sure consequence : It is not with the word , the word is not with it ; therefore it is not lawfull . Otherwise this libertie is turned to loosenes . For the second , the limitts of the poynts circumstantiall , and ceremoniall , is likewise by the word , but generally , bouūding all , and every one of them in their use , with the foresayd three limitts , order , comlines , and aedification . Where Ceremonies are placed in a Church , having these three joyned with them in peace , and wisdome , let them be reteyned without superstition . Where Ceremonies are placed in a Church , breaking their bounds , bringing in with them for order confusion , for decency uncomely and vngraue disguyzing , for aedification offence of the weake in faith ( of whom there hath ben ever , and wil be a number in the Church of Christ in all ages ) and confirming of others in their superstitions ; let them , without contention , in wisdome and authority be removed ; otherwise this liberty is turned into loosenes .

Therfore this is not a good argument ; all ceremonies are in themselues indifferent ; therefore they may be reteyned , or removed , placed , or displaced , according to our pleasure . It followeth not , because there is a difference betwixt the indifferency of the thing indifferent in it selfe , and the indifferency of the use thereof : the thing indifferent in it selfe , and it owne nature ( being nether inclyning to good , nor evil , ) is , and abideth alwayes indifferent ( the Christian liberty thereof being in the conscience as a benefite chiefly pertayning therto ) the authority of man , yea of Angels is not able to alter , or change the nature thereof , by turning indifferency into necessitie ; for this is onely proper to God to change the quality of thinges by the power of his precept . But the use of the thing indifferent is , and abydes not alwayes and at al times indifferent , in respect of the accidents that accompany the same ; sometimes offence , uncomelines , disorder following theron , which taketh away the indifferency of the use , bynding , & restrayning the exrernall work that it be not done , albeit nothing touching the internall liberty of the conscience , which is ever free ; Otherwise the abuse of the thing indifferent commeth in , of necessity craving reformation thereof . Somtimes againe the lawfull authority of men , in a discrete commandement or precept of Christian charity , accompanieth the same , injoyning the use of the thing indifferent ; & so obliging , and bynding the externall worke to be done , ( although not the internall liberty and conscience ) and that not absolutely , but in case of scandall ; otherwise the worke without sinne may be omitted .

If ye will say the law giver , by his superiour power , concerning the externall use of the thing indifferent , will remoue the offence followinge therein ; It will not , but rather aggravate it , because thereby the externall worke appeareth to be bound to the offensiue use of the thing indifferent , which before was free . If ye will aske whether the superiour power may not by preceept injoyne the use of thinges indifferent ; I answer yea , but with these conditions : First that it be without the opinion of merit , and necessary Divine worship ; Secondly , that it be without the offence of the weake , or any of Gods children whatsoever , and the strenghthening the superstitious in their blynd errors ; Thirdly , that it be not imposed with the clause of perpetuity , as though it were a thing necessary ; but that it be left alterable , according as the circumstance of time , place , & person shall requyre ; Fourthly , that it be not urged under the punishment of necessity . For example , if a law , or Injunction should impose the use of the surplice in time of divine service , the ring in mariage &c: under the payne of deposition , this is to make the use of a thing indifferent necessary , for what other or greater shal be the punishment of fornication , drunkenes &c: in the person of any spirituall office bearer . So then of all this ye see , what a gratious liberty it is , wherwith Christ hath made us free ; and therefore how stedfastly we should stand in it , not with a loose , & licentious heart , but with affections fast setled by faith thereon , that we be not entangled agayne with the yoke of bondage .

Thirdly , the Apostle layeth out before our eyes the dolefull misery , wherin they inwrappe themselues , who for sake this liberty ; they entangle themselues with the fearefull yoke of bondage . There is no meane between these two ; but of necessity he that standeth not in this happie liberty , must be entangled with that unhappie yoke of bondage . When we fall from the one , we fall into the other , when we declyne from the one , we inclyne to the other . But this agayne doubleth the misery . For if it were but the first yoke , and the first time therof , it were so much the more tolerable ; But to be once yoked , and freed , and after freedom to be yoked againe , that is commonly a remediles yoke , which is never removed : the last condition of that man is worse then the first . For when , in the first bondage , onely one uncleāe spirit possessed the house , that is the hart ; in the second , seaven worse then the first enters in , & takes possession . Wher the first yoke was but single , the second shal be seavenfold , bynding the heart so fast , that it can hardly ever returne agayne to liberty . For albeit there may be a yoke , & a yoke againe , yet seldom falleth it out , that there is a liberty , and a liberty agayne . Many haue been once yoked , and after freed , ( albeit not effectually ) and yet yoked agayne ; but few once freed , and after yoked , are freed agayne . Besides that parable cited before out of Math: 12 : the Apostle Peter likewise cleares , and confirmes this poynt . 2 Pet. 2.20 . Yf once after they haue escaped from the filthines of the world , through the acknowledgment of our Lord & Saviour Iesus Christ , they are yet intangled againe therein , and overcome , the latter end is worse with them then the beginning ; for it had been better for than not to haue knowne the way of righteousnes , then after they haue knowne it , to turne from the holy commandement given unto them .

As this is true of the yoke of sinne , so is it true of the yoke particularly mentioned in this text , and of every particular yoke of bondage whatsoever . Now as concernyng us , that may be sayd , which the Apostle saith of the Ephesians chap : 5.8 . We were once darknes , but now we are light in the Lord ; we were once under the heavy yoke of bondage , both of sinne , and of the man of sinne ; but now we are , and haue been set at ●iberty , principally from the bondage of Antichrist , his darkened , and corrupted doctrine , and Discipline ; and therfore carefull should we be to walke in that light and liberty , and stand fast therein , that we be not entangled agayne with the yoke of bondage , and so our darknes be doubled , our yoke seaven fold strengthened , and that proverbe turned even upon us , The dog is returned to his owne vomit , and the Sow , which was washed , to the wallowing in the myre . 2 : Peter 2 : 22.

Yf any will say we need not to be affrayd or such yokes , they are far from us in this land , we are in no danger : wel , if it be so , we thanke the Lord ; if otherwise , we pray him to ridd us from them . Onely this we say , that the spirituall yokes of bondage use to come slipping , and slyding in very subtilly , and secretly , under the shadow , and cover of many fayre pretenses . For evill , in the beginning & first entry , is ever almost in a mystery hid up . And this is the craft of Satan , who , when he hath any worke of weight to doe , can transforme himselfe , and his instruments , into Angels of light . Dolefull experience in times past teacheth this , in the birth and growth of Antichrist the man of sinne , which the Apostle calleth 2. Thes: 2.7 . the mystery of iniquity , which doth already worke . Behold the entry , and creeping in of this yoke was evill , even in the dayes of the Apostle ; the first degree and step whereof is little different from our new moderators . It was not very sensible , or apparant : upon which while this man of sinne stood , he appeared little higher then the rest , but stood equall with them upon the earth : yet by progresse of time , sincerity and humility passing away , covetousnes , and ambition previaling , he did climbe up step after step , from this to Bishop , from Bishop to Archbishop , from Archbishop to Patriach , from Patriarch to Pope , till he came to the top of this his pinnacle , upon the which he stands now in his Antichristian greatnes . Descend he will not the way he ascended , because he is the man of sinne , appoynted for perdition . It resteth there ; for that Sathan ( who carried him up ) in Gods righteous judgment , and in his appoynted time , shall throwe him downe , and ridde the Church of him . Therfore it is very requysit that Gods people , ( but principally the Pastors of his people to whom the custody and chiefe care of this liberty is committed ) be very wise , that nothing , nether person nor pollicy , enter into the house of God , without a narrow triall , examyning , and sifting every thing exactly , that under faire colours , the subtill serpent slyde not into the paradice of God , to ensnare , and deceiue simple Eva.

It was not for nought , that Christ himselfe , the purchaser of this liberty , recommendeth to his Disciples , Math. 10 : 16. the wisdome of the Serpent , that the old Serpent in his instruments should not beguyle them , and the simplicitie and innocencie of the Doue , that the maliciousnes of that enemy , who was a man slayer from the beginning , should not overcome them . Our Master and Saviour joynes and mixes these two vertues togither ; because the Serpents wisdome not sanctified and marshalled with the Doues simplicity , will make but an Achitophel , or a Matchiavel ; and the Doues simplicity , not sanctified & accompanyed with the Serpents wisedome , will make up but a silly and deceivable childishnes . Therefore he recommendeth to them , & to al his owne , to the end of the world ( especially his servants in the ministery ) an holy wise simplicity , & a holy simple wisedome ; that without malice and deceit they may discharge the duties of their calling ; suffering nothing to enter into the house of God , prejudiciall to this liberty , or to any sort or poynt therof : neyther hyding up any such thing , vnder the collours or clokes of their pretences , which the Apostle Paul 2. Cor. 4.2 . calleth the clokes of shame , and the carryer of them a walker in craftines : the clokes of shame , because the cover a shamefull and dishonest body ; that is , plottes , and purposes , which if they were seene in their owne colours , the very authors and inventors of them would be ashamed of them : such clokes beseeme not the Ministers of God ; & the Apostle in that same place , for his owne parte , renounceth such . They should be cladd with holines , wisdome , simplicity , sincerity , making their very hearts and mindes , in all the workes of their callings seene sensible , & approuable to the world , and walking even as though every one saw their heart as well as their hand , in respect of their syncerity , and were witnes to their minde , as well as to their mouth . To this should be our studie and endevor , that so we might stand fast in that liberty , wherewith Christ hath made us free , and not entangle our selues agayne with any yoke of bondage .

Fourthly the Apostle telleth vs , that there is no keeping nor continuyng in this liberty , unles we stand fast setled , & our affections fastened thereon : this is the principall meanes , whereby we may keep this liberty . For often tymes , as the word importeth , there wil be so many mighty adversaryes , spirituall & temporall , so many strong temptations , both of terrors and allurements drawing and dragging at this liberty , to pull it from us , that they will prevaile , unles we with all the powers of our soules , and all the strenght of our hearts , renewed by the mighty force of the grace of the spirit of Iesus , hold fast our hold . It is the loose holding of this liberty that looseth it : It is the fast and sure holding of it , that is the great and principall preserver thereof . He that standeth in this liberty staggering , or holding any one foote up , ready to step out of it , if occasion doe present either perill , or preferment , and profit , he ( I say ) wil be easily beaten from this liberty . But he who fixeth and fasteneth both his feet , his minde , and his heart theron , wil abide the brunt , and battery of the strongest temptation , and yet keep his standing .

Now , to strengthen us to stand fast , there are two thinges principally requyred , Faith , and Loue : Faith wherby we should be perswaded of this liberty , & of all the sorts , poynts , & bounds thereof , as purchased by the bloud of Iesus , & registred in the word of God ; the want wherof , or of that convenient measure thereof that is requisite for this assurance , maketh us loose our standing . For the least temptation , that lighteth upon a man of an vnstable minde , that is staggering & wavering through doubt , will drawe him away from this liberty . If we begin once to doubt of our Discipline , or Church-goverment , whether it be stablished by the sure warrant of the word , or whether it be a thing alterable and indifferent , and that another forme may be lawfully received , ( and many now a dayes thinke so , who would make their gayne by such a change ) then our stedfastnes is gone , and we easily are drawne away by any occasions .

Agayne , the unfayned loue to this liberty maketh our standing steedfast . Loth would they be to turne from it , or the least poynt thereof , who loue it well . But if loue be lacking , or that convenient measure therof that is reasonable , there wil be little , or no standing to this liberty . But what is the requisit measure of this loue ? To loue this liberty better then all outward or earthly thinges , yea better then our life it selfe . When we preferre these earthly thinges , as profit , or preferment &c. in this world , and giue to them first and chiefe place in our affections , then we want this loue , & so loose our standing . A man that loveth honor and commoditie , better then this liberty , to winne a poynt of this worldly profit , or preferment , will loose a poynt of this liberty , yea two , ere he will want it . Demas , of whom Paul saith , Phil: 2.4 . that he was one of his fellow helpers , in 2 : Tim: 4.10 . he saith crying out by way of complaynt , Demas hath forsaken me . Well , there then is a token of Demas his loose standing : but what was the cause of it ? Paul addeth it ( and hath embraced this present world , saith he . ) A sensible signe he loved the world better than his Ministery and this moved him to forsake the libertie of his spirituall calling , when he saw the occasion of worldly profitt and preferment . Surely if Demas heart be bent to imbrace the world , loving it better then his Ministery , it is meete he should even forsake Paul , and betake him to the thing he loveth best , rather than to hold the Ministery with the one hand , and grype the world with the other ; for these two grypes agree not well together , the one looseth ever the other .