A treatise of libertie from Iudaisme, or An acknowledgement of true Christian libertie, indited and published by Iohn Traske: of late stumbling, now happily running againe in the race of Christianitie

A TREATISE OF LIBERTIE : Against Judaisme .

CHAP. I. The Authors preparation of himselfe to write , and helpe to some others , to read profitably , what followeth in this Booke .

AMongst the manifold fruits of the holy Spirit , there is one , which is often read , freely acknowledged , much commended , yet least practised by the most , that should be the greatest proficients in Christs Schoole : and it is Meekenesse , which is expresly required of all ; whether Instructors , or instructed ; in authoritie , or vnder gouernement ; Pastors , or people ; men , or women ; and hath beene euer of great price with God , in the time of the Law : as it is now much set by , and highly valued , in the Gospels peace . As beneficiall it is , as any other grace , attended with as many pretious promises : as manifest a signe of the truth of Gods grace , as may be had . So that , though a Lyons boldnesse , a Serpents wisdome , a Doues simplicitie , or rather innocencie , be true badges of sound Christianitie ; yet it may be said , and that truly , that a Lambe-like meekenesse surmounts them all . Neither is it left to euerie mans choyce , to be meeke , or no ; but the man of God is inioyned it , and to all other men it is commanded , in plain words ; as to Timothie , Thou , O man of God , flie these things , ( namely doting about questions , strife of words , peruerse disputings , the loue of money , ) and follow after righteousnesse , godlinesse , faith , loue , patience , and meekenesse : 1. Tim. 6. 11. And , The seruant of God must not striue , but be gentle to all men , apt to teach , patient , in meeknesse instructing those that oppose themselues , if God , peraduenture will giue them repentance , to the acknowledging of the truth : 2. Tim. 2. 24 ▪ 25. And to Titus , the first Bishop of that Church of the Cretians , he saith , Put them in mind , to be subiect to principalities , and authorities , to obey Magistrates , to be readie to euerie good worke , to speake euill of no man , to be no brawlers , but gentle , shewing all meekenesse to all men : Tit. 3. 1 , 2. So that such as set light by this duetie , are no better then Rebells against God , and what euer pretence they may haue , Rebellion is written in all their fore-heads . Besides , Christ himselfe hath pronounced them blessed , Math. 5. 5. They shall inherit the earth : when ianglers , and such as are contentious , and full of strife , shall be authors of their owne woe , and plunge themselues into much miserie , and be an occasion of rooting themselues out of their habitations , meeke ones shall peaceably possesse the places where God hath graciously planted them : so saith the Psalmist ; Yet a little while , and the wicked shall not be ; thou shalt diligently consider his place , and it shall not be . But the meeke shall inherite the earth , and delight themselues in aboundance of peace , Psal. 37. 10 , 11. Neither shall meeke ones erre in iudgement , but they shall be taught Gods way , Psal. 25. 9. Yea such is the excellencie of their condition , that Gods Kingdome is their vndoubted possession , seeing against them , there is no Law ; Gal. 5. 23. And it is an euident note of election ; Col. 3. 12. And a notable helpe , to make Gods Word a sauing Word , to such as heare it , Iam 1. 21. And ; a meeke and quiet spirit , God highly prizeth , 1. Pet. 3. 4. Meeke ones , of all others , haue a possibility of being hidden in the day of the Lords wrath , Zephan. 2. 2 , 3. Who then is he , or where is he , that will be slacke at all in labouring to be as meeke as a Lambe , in all his conuersation ? And that such as are desirous , may attain it , the blessed Spirit , hath left directions how such may be holpen thereunto . As first , by the due and serious view , of what we our selues haue beene , and at left our pronenes to the same or like euils with which others are , or haue beene intangled , and ouercome . So Paul , willing Titus to teach his Disciples , to shew all Meekenesse to all men , vseth this as a reason or motiue thereto : We our selues also were vnwise , disobedient , deceiued , seruing diuers lusts , and pleasures , liuing in malice and enuie , hatefull , and hating one another , Tit. 3. 3. As if he should haue said , Why should we behaue vs angerly , or proceed bitterly , or disdainfully against any , seeing none are so odious , but we haue beene as vile as they ? They be foolish , and haue not wee beene vnwise ? they rebellious , and we were disobedient : they deceiued and intangled with errours , and we once knew not the way of peace : they serue lusts and pleasures , and wee haue beene as base slaues to our owne desires : they are now malicious , and we haue liued in malice and enuie : they deserue contempt , and we haue been worthie of all manner of hatred . Moreouer , if we consider , that which may yet befall our selues , seeing we stand not by any power or strength of our owne , this will much auaile vs , to worke in vs , Meekenesse : Not onely to open prophane , and such as are not yet called , but to failing brethren , especially as haue beene ouertaken by some subtile and strong temptations : that they may bee restored againe to their former standing , and that in the Spirit of Meekenesse , Gal. 6. 1. If spirituall men did but weigh this , duely , there would not be so bitter inueighing against others , in the state of lapse , much lesse in the case of recouerie ; when men are knowne to acknowledge willingly all their failings ; or haue in them a good forwardnesse to confesse , and forsake them , as they daily perceiue them to be faults indeed . And if we set before our eyes examples , it may helpe much thereto : Seeing it is left as Moses chiefe praise , that he was a verie meeke man , aboue all the men that were on the face of the earth , Numb. 12. 3. And our Lord proposeth his owne example , in this aboue all other things , where he saith , Learne of mee , for I am meeke , and lowly in heart ; and addeth a promise vnto it , You shall finde rest to your soules , Matth. 11. 29. And if these helpe not , pray for it earnestly , as Zephany willeth , where he saith : Seek the Lord , ye meek of the earth , seeke righteousnesse , seeke meeknesse . Zeph. 2. 3. So that to shut vp all , This Meeknesse is an excellent ornament to all , and the proper liuery of Gods Elect , whereby they may bee discerned from such as are filled with gall , and wormewood . By this , the penne that is truely guided , is kept from dropping downe any poyson of bitternesse , to grieue any ; from all proud scorning of failing brethen ; and by it men are holpen to reade things written , with such respect , as if they had been written with their owne pen : yea , to doe to all men as they would be done vnto , and to forbeare to doe ought to any , which they would be loath should bee done to themselues : And thus much , for some preparation , to that which followeth , concerning the truth of that Libertie , which true Christians doe all enioy .

CHAP. II. A small taste of true Christian Libertie .

GReat was the Liberty , those Senators ( in conceit ) vaunted of , at the wound of that beast , which yet liued , though mortally wounded , by Chereas Sword : so that Liberty , and onely Liberty , is the Souldiers watch word . But how great ! glorious ! costly ! and certaine this Libertie is ! no heart can conceiue , nor tongue expresse , much lesse any Pen describe , the glory , and admirable excellency it doth containe . This true Christian Liberty , this sonne-like freedome , is that , which God himselfe hath bestowed , Christ Iesus purchased , and the holy Spirit declared to such as truly beleeue ; and such Libertie it is , that if the giuer bee respected ? it must bee greatly esteemed : the cost bee valued ? it must bee highly prized , or the commoditie thereof weighed ? it cannot but bee earnestly desired , and zealously defended , against all , that in any wise would limit , such boundlesse loue .

Wherefore , seeing , God the Father , hath bestowed , Gal. 4. 4 , 5 , 6. God the Sonne , purchased it , at the price of his owne bloud : Iohn 8. 36. Act. 20. 28. 1. Pet. 1. 17 , 18. God the Holy Ghost declared it to all , in whom he also vouch safeth to dwell , 2. Cor. 3. 17 and seeing I am one of them that professe such freedome , and haue testified before many witnesses , that I doe now vnderstand more cleerely , the mystery thereof : I shall in a few words labour to expresse it to all that are indued , but with the least beginnings of the same free spirit , Psal. 51. 11 , 12.

That a Liberty there is , if any were so impudent , as to deny ; yet can none bee so ignorant , as not to conceiue , that such a thing must of necessitie be confessed , seeing it is so often mentioned , and a Law for it declared , to all that vnderstand . Iames 1. 25. But all the strife is what Libertie it is ? and who they are , who may be truly said , to enioy such freedome ? For answere to both ; it is affirmed , that this Libertie is a freedome from the Law , from Sinne , and so from Hell , and all feare of condemnation : from sinnes accusation ; the Lawes condemnation : and Hels anguish and that eternall separation , from Gods comfortable presence for euermore : We are diuorced from the flesh , and so free from it , yea dead thereto , and so at liberty from the Law , as it is written , The Law hath dominion ouer a man , as long as hee liueth ; for the woman which hath an Husband , is bound by the Law , to her Husband : so long as hee liueth ; but if the Husband be dead , shee is loosed from the Law of the Husband : so then if while her Husband liueth , shee be marryed to another man , shee shall be called an Adulteresse ; but if her Husband bee dead , shee is then free from that Law ; so that she is no Adulteresse , though she bee marryed to another man Wherefore , my Brethren , ye are also become dead , to the Law , by the bodie of Christ , that ye should bee marryed to another , euen to him who is raysed from the dead , that wee should bring forth fruit vnto God : Rom. 7. 1 , 2 , 3 , 4. By this similitude is our Diuorce exemplified , yea , our freedome from the Law , by the death of Christ ; and our death in Christ , is most plaine to all that doe vnderstand . And lest any one should yet doubt , and not rest fully satisfied , the Apostle a little after doth instance in himselfe , and saith thus , I was aliue without the Law once ; but when the Commandement came , sin reuiued , and I dyed ; and the Commandement which was vnto life , I found to be vnto death , Verse 9. 10. and then hauing put a manifest difference betweene his flesh and his faith : his inward and outward man hee concludes with an exclamation thus : O wretched man that I am ! who shall deliuer me from this bodie of death ? And in another place , hee saith , I through the Law am dead to the Law , that I might liue vnto GOD , I am crucified with Christ : Neuerthelesse I liue , yet not I , but Christ liueth in me , Gal. 2. 19 , 20. What can be more plaine then this ? that being thus baptized into Christs death wee are free from the Law : and it hath no more such authority to condemnation , ouer vs at all . By this also are wee dead to sinne , Rom. 6. 1 , 2. That is , as obey we cannot , so disobey we doe not ; and so hath Hell , nor Deuill , no more to doe against vs . If sinne would stand vp to accuse , God himselfe hath discharged vs : by himselfe wee are esteemed iust : If the Law would iudge or condemne , Christ himselfe hath dyed , to yeeld it the due , and is risen againe , being set downe at Gods right hand to make iutercession for vs . If trouble , yea the powers of Hell it selfe , would indeuour to separate vs from the loue of God ; it cannot , they can neuer preuaile , Rom. 8. So that a Libertie here is , but none to the flesh , Gal. 5. 13. None to sinne , 2. Pet. 2. 18 19. No cloke for malice , 1. Pet. 2. 16. But a libertie to Righteousnesse and Holinesse , Luke ▪ 1. 74 , 75. yea , to runne the way of Gods Commandements , Psal. 119. 32. As it may stand with faith in Iesus Christ , Reu. 12. 17.

But for that Libertie from sinnes power is granted , and freedome from Hell defended , or at least desired , by all ; and willingly acknowledged by men of sound iudgement , to all beleeuers : therefore it is Libertie from the Law , which is here to be proued , to such as are willing to know the same : we are set free from the whole Law which saith , Cursed is euery one which continueth not in all things , which are written in the Booke of the Law , to doe them : Gal. 3. 19. Free we are from that seruice , in the oldnesse of the Letter , Rom. 7. 6. Free from that forme , which was written in stony Tables : and presented to those naturall Israelites , in Moses hand , 2. Cor. 3. And Christ is the Lawes end , for rightousnesse to all that beleeue , Rom. 10. 4. Free we are from all punishment which the Law exacteth , for time past ; and from all rigorous and strict performance , of euery part thereof for time to come . The same mans nature , yea , flesh and bloud which transgressed , and is obliged to such formall obedience , and exact seruice , hath now satisfied , and borne the fury due to that transgression , Heb. 2. 14 , 15 , 16. And wee by faith in him haue yeelded obedience , and all satisfaction : and are so accepted as obedient , Rom. 4. 7 , 21. Our Libertie from sinne being nothing else but an effect of this freedome from the Law , though that from sinne bee first knowne , ere this from the Law can be perceiued , Rom. 6. 14. For where no Law is , there is no transgression , Rom. 4. 15. And whosoeeuer is not free from the Lawes rigour , must needes be subiect to sinnes tyranny . Free then we are from the Law , as it is wraths Minister , as it can doe vs no good , as it is weake through the flesh , Rom. 8. 4. Neither doth it at all auaile vs to iustification : though for obedience it still serueth to curbe our old man : and to quicken the new man : though the flesh bee now become so contrarie to it , as it is not nor can euer bee subiect thereto , Rom. 8. 7. And Christ in vs , doth the will of God for vs , in truth ; and without vs hath satisfied Gods wrath for vs , and also performed that formall obedience , which God requireth : so that within and without , all our perfection is nothing else but the perfection of Christ himselfe . If then wee are free from the morall Law , in respect of Iustification , how much more from that Law of Commandements , contayned in Ordinances ? Ephes. 2. 15. called also the hand-writing of Ordinances , Col. 2. 14. which was against vs , and contrarie to vs , being a middle wall of partition : to keepe vs that are Gentiles , in the flesh , from any fellowship with Israels Common-wealth , and from all participation , in their glorious priuiledges : Ephes. 2. 14. The bond-woman , that Law : and her Sonne , the flesh , is now cast out and quite expelled by true Beleeuers : and the free-woman , the Promise : with her Sonne the Spirit : is onely to bee respected , for that the inheritance is now by promise . The Law as Hagar , was added after the promise was made . And as Abraham after the Promise , that he should haue a Sonne , tooke Hagar , Gen. 16. and of her begat Ismael , who was not the Seed who must inherit ; so also long after the free Promise of Saluation made to Mankinde , through Christ alone , and that onely by Faith in him : Abrahams Seed tooke the Law , and by the works thereof sought to inherit , but found the Law not it , by which any inheritance could bee obtayned .

From all this learne we , not to burden our selues , beyond our power , nor to hold fellowship with one that is mightier , and richer then our selues , for that the Earthen Pot and the Kettle agree not together ; nor our outward man the flesh , with the spirituall Law : and for vs in the point of Iustification , to seeke to bring our old man the Lawes obedience , is to bring drosse to fire : to put a weake Infant , or a liuelesse Carrion , to the Combate with a mightie Giant : yea , to bring the Lawes workes , to the corrupt mans practice : is to set a new piece in an old Garment ; to put new Wine into old Bottels : neither can such an earthen Pot as is our olde man , and the Kettle , the Law , bee smitten one against another , without the Pots danger : for as the euent of these , would bee the greater rent of the garment , so fondly patched ; the bursting of the Bottels so ignorantly filled ; and the dashing of the earthen Pot in pieces : so all that euer indeuour , to yeeld that Law-obedience , as to seeke to be righteous therby , with this dead body , though a delight they may haue in the inward man : and a desire , and indeuour so to doe , with the outward man : yet the good , they would , they shall neuer perfectly effect , and the euill they would not , that shall they performe , Rom. 7. This was that made Paul cry out , for our example to bee deliuered , or set free from so dead a bodie . And concludes also that from it hee is freed by CHRISTS owne death : God hath deliuered him from his dead bodie , by Iesus Christ , and so from the Law , & from sin , and consequently from Hell ; and this is that Liberty of which we are possessors ; & of this , & onely this it may be said , If the Sonne hath made you free , you shall bee free indeed . If then the flesh be crucified , the Law is satisfied : If the flesh haue obeyed , the Law is fulfilled : And this is done , euen in our owne whole nature , and that as it is said by Iesus Christ wee liue , now no more the life of the flesh : For that all such , as so liue , are all their life time subiect to bondage , and in feare of death and damnation . And yet that this Libertie , may the better appeare , we may consider in the next place , the persons set free .

And they are all such , as are borne , not of bloud , nor of the will of the flesh : nor yet of the will of man , but of GOD : Iohn 1. 12. For that which is borne of the flesh , is flesh : Iohn 3. 6. And flesh and bloud , can neuer enter the Kingdome of GOD , neither may corruption , inherit incorruption , 1. Cor. 15. 50. And wee haue learned , that all flesh is as grasse , and all the glorie of man , as the flower of grasse ; the grasse must wither , and the flower fall away , but the Word of the Lord indureth for euer , Isa. 40. 1. Pet. 1. 24 , 25. And wee are borne againe , not of corruptible seed , but of incorruptible , by the Word of GOD which liueth , and abideth for euer . So that the free men , and such as are set at Libertie , are not such as are borne of men , but those that are borne of God ; they onely know this Libertie , and are truely acquainted with the priuiledges thereof ; they are such , as doe now finde in them , the power of the Spirit of Life : they doe mind heauenly , and spirituall things : are quickened , in their dead bodies . Col. 2. 13. in part to yeeld true , and sound obedience , to the spirituall Law : They haue the Spirit of the Sonne inabling them with boldnesse , to call God Father ; and the same Spirit witnesseth to their spirits , that they are the children of GOD ; Rom. 8. 15 , 16. They can deny themselues , groaning in themselues to be set free in body , as they are in spirit , from the bondage of corruption , and yet can wait patiently , for that full Redemption : they haue the spirit of Prayer , and Prayse , and are conformable , in a great measure , to Christ himselfe . These are called to Liberty , and entred into the glorious Liberty , of the sonnes of GOD , Rom. 8. 21. Neither are such free men , Lawlesse , or at all fruitlesse : for as sinne , that is , serue sinne , they can neuer , as they haue formerly done : Rom. 6. 1. Iohn 3. 9. So are they exercised in the spirits fruites , and in them they abound : Loue , Ioy , Peace , Long-suffering , Gentlenesse , Goodnes , Faith , Meeknesse , Temperance , they can now declare . Gal. 5. 22 , 23. These enuy not , vaunt not themselues , are not puffed vp , behaue not themselues vnseemly ; seeke not their owne ; are not easily prouoked ; thinke no euill ; reioyce not ininiquitie , but reioyce in the Truth ; beare all things , beleeue all things , hope all things , and indure all things . And if this be lawlessenesse , such lawlesse persons are wee become : yet are we sure , that such are not without Law to God , but in the Law to Christ : It is the royall and perfect Law of Libertie , which these haue attayned , and in it they walke . That is their mirror , and continuall glasse , in which they behold themselues , day by day . Moses glory is now no glory to them : Nor Moses face doe they any longer looke after : It is the glorie of Christ Iesus which they admire , and on his most glorious face , they are bold to gaze , and thus are they changed , from glorie to glorie , 2. Cor. 3. 18. haue receiued grace , for grace . Iohn 1. 16. And are indeede procceded , from faith to faith : Rom. 1. 17. They haue the glory of Christ , for the glory of Moses ; the grace of the Truth , for the grace of the type : And are come from faith of conditionall Promises , to faith of free Promises : They are so farre from being obliged , to any Iudaicall Ceremonies , or Mosaicall Rites , that they are free from the burthen of the Ceremoniall as vtterly abrogated , and the Curse of the Morall Law , for which Christ hath satisfied .

These then are those free men , true inhabitants of our new Hierusalem , Gal. 4. hauing that white Stone , with the new name , Reuel. 2. haue eaten of the tree of life , in the middest of Gods Paradise , vers . 7. Haue on the wedding garment . Mat. 22. Liue by faith . Gal. 3. 11. Walke by faith . 2. Cor. 5. 7. Worke by faith , Iam. 2. 18. Are clothed with that fine white Linnen . Reuel . 19. These doe declare the truth of their faith , by the power of their loue . Gal. 5. 6. Performe no workes of the Mosaicall Law , nor can performe them , but in the workes of faith these doe abound , Rom. 3. 28. So that albeit by the flesh in forme , these doe no worke perfectly , yet by Loue in Truth they are fruitfull , and rich in good workes , they haue willing mindes , and their workes are accepted according to the truth of their affections which God onely can see : 2. Cor. 8. 12. Abrahams example makes it manifest : who being commanded to sacrifice a sonne , sacrificed a Ramme ; and the Ramme was accepted , where a sonne was exacted : Abraham offered his sonne Isaac but how ? not by sight , that was a Ramme ; but by faith , that was a Sonne : Heb. 11. 17. And Iames expresly names this as Abrahams worke , though by sight , and sence he did no such worke at all . Iam. 2. 21 This is that great Mystery of Godlinesse , and herein lyes the sound comfort of Christians , that are so free from the worldly Rudiments and intollerable bondage of shaddowes and Ceremonies , as that for Iustification the exact fulfilling of the Morall Law is not now required at their hands : but if they consent to the goodnesse thereof , are willing to doe it , and reioyce therein ; though the good which they would they can neuer perfectly effect , nor exactly performe , but the euill they would not is euer mixed ther with , yet is this will , this free consent , this lasting and increasing delight , cleared through Iesus Christ , as if they had perfectly done what God requireth , Rom. 7. 2. Cor. 8. 12. And by this it is cleared that our Libertie is no carnall , but a spirituall : no seruile but a son-like , no short or momentanie , but a lasting and eternall Libertie we doe defend . And as men do highly esteeme small things if they bee but fauours from great ones , and doe value things at the rate they cost , or reioyce in them for the goodnesse they haue or the benefits they bring : If Princes fauours bee so much esteemed , and Souldiers skarres so charily kept , Diamonds of so great value , and Orientall Pearles , so much set by : At what rate should this Libertie be valued ? how dearely prized ? how much desired ? and how valiantly defended , by all that heare of the excellencie thereof , and are entred within the limits of the same ? Let Libertines then , bee as presumptuous , and lawlesse , as they list : and Iewes as enuious , as they may : and false Christians as carelesse as they are , or as superstitious , as some are knowne : yet wee all , should prize this Libertie , at farre more then our liues worth , much more then Wife , Lands , Friends , or whatsoeuer else might bee most deare vnto vs . And in this Libertie , let vs liue and dye , and for it , let vs constantly stand : and not be so foolish as to begin in the Spirit , and seeke perfection by the flesh : to subiect our selues , to Iewish Fables , to stretch out our neckes to receiue that heauy yoke , to turne againe to that Prison wherein the Iewes were shut vp : to those weake and beggerly elements , and be bond-slaues to them , to goe againe to the Schoolemaster , as if wee had not yet learned Christ . To leaue the contemplation of the present body for the emptie shaddowes : like mad men , to flie from the day light , to the twilight : Knowing now , that those shaddowes were for the present , viua , but neuer ( as the body ) viuificantia ; they were once quicke , but not quickening : But since that , they had a time , wherein they were moribunda , about to dye , after once Iohn Baptist appeared in his Ministerie , Luke 16. 16. a time , in which they were mortua , when once the veile of the Temple was rent : at the death of our Lord Iesus ; Mat. 27. And albeit , they had also a time of solemne Buriall , wherein their Funerall Obsequies were dispatched : as namely , while the Apostles tollerated Circumcision , as appeareth by the circumcising of Timothy , Ast. 16. 3. and the vindicating of Libertie , from Circumcision by refusing to haue Titus circumcised , Gal. 2. Yet now they are , long since become mortifera , deadly to all that turne backe againe vnto them , seeing they doe question thereby the validitie of faith in Iesus ; and doe become debtors to the whole Law , and Christ is made of none effect , vnto them , they are fallen from grace . Gal. 5. 1 , 2 , 3 , 4. So that by this Libertie , and onely by this , haue we all the comfort we doe enioy . And whosoeuer dare , either oppose it , or scorne it , or at all limit it in any fleshly manner , as by forbearing of meates , or by legall obseruation of dayes : they are they , who at least ignorantly , doe scorne Gods loue , set light by Christs Merit , and doe set themselues against the Truth of Gods grace , for which and in which , wee doe with comfort stand . And yet not withstanding , the Law Morall stands firme , not abolished , but established by this doctrine , and of it we say , that hee that obserueth the whole Law and faileth in one point , is guilty of all , lam . 2. 10. And except our righteousnesse doe exceed that of the Scribes and Pharisies , there is no entrance for vs into the Kingdome of God , Mat. 5. 20. But this exceeding righteousnesse , is not ours , but Christs ; as is before shewed , for that allours , is as filthy rags , Isay 64. 5. And who can bring a cleane thing out of filthinesse ? Iob 14. 4. And we haue learned , with holy Paul , to esteeme all other righteousnesse , but that of faith , as dung and losse , Phil. 3. This is the Righteousnesse of God by Faith vnto all , and vpon all that doe beleeue , Rom. 3. & 9. we seeke no promise , by the old , but by the new Couenant : not by the Law , but by Faith onely : the Law Morall , is of force , but not fulfilled by the flesh , but by Faith onely . So that by Christ wee doe fulfill both the Forme , and the Truth : the Letter , and Spirit : the olde and new Couenant . By Faith , wee are formally righteous , according to the Lawes exact rule : by Loue truly righteous , according to the Morall Truth of the same Law . So that by this the Morall Law is confessed to be still holy , iust , and good , if lawfully vsed , 1. Tim. 1. 8 , 9. It serues still to conuince all men , of sinne , and to bring them to Christ , for perfect obedience , and full satisfaction ; yea , so farre are wee from granting the Laws abolishing , in part , or in whole ; that we still affirme God will bee euer iust , and transgressors shall neuer escape his terrible and powerfull hand . Neither shall this Law lose its force in all sorts of men , yea , in the godly themselues , to weaken the old-man and to humble them daily , vntill it may bee triumphantly said , O death ! where is thy sting ? O Hell ! where is thy victorie ? The sting of death is sinne , and the strength of sinne is the Law : But thankes bee vnto God who hath giuen vs the Victory through our Lord Iesus Christ , 1. Cor. 15 55 , 56 , 57. And this is that , by which all Enmitie is slaine , and Peace made : yea , all that beleeue , whether Iewes , or Greekes ; Male or Female ; bond or free ; haue free accesse by one Spirit , to worship the Father , through the Sonnes mediation , and this Liberty is part of that Glorie , which the very Angels themselues desire to behold , 1. Pet. 1. 22.

CHAP. III. Answeres to some Obiections , which seeme to be against this Libertie .

HAuing now expounded , and testified , there are some Questions to bee examined , that doe concerne this Liberty ; that all lets being remooued , the imbracing thereof , may be the more boldly perswaded , to all that shall acknowledge so glorious a condition , and the contrarie appeare as it is an intollerable bondage , too heauie for any to vndergoe .

Obiect . And first , some say : If it bee so , that the Law Morall is still of force , why then haue wee left off the Seuenth Day Sabbath , which that Law expresly inioynes , our Lord obserued , the Apostles were taught to keepe , and did obserue after Christs death and Resurrection ?

Resol . The answere is : That a Sabbath wee doe keepe , and a Seuenth Day wee doe still obserue vnto the Lord : yet not that Sabbath , not that Seuenth Day ; so wee haue learned to obserue no dayes , nor moneths , nor times , nor yeeres , as that Law inioyned , Gal. 4. 10. But wee haue learned to esteeme all dayes alike , in respect of that Law , that olde Letters seruice , Rom. 14. 5. wee are not now so to serue God , Rom. 7. 6. A new spirituall seruice wee are to yeeld . And that a Sabbath Day , we doe still acknowledge , it is by vertue of the Commandement it selfe , as farre as it is Morall ; which saith , Remember that thou keepe holy the Sabbath Day , or remember the Sabbath Day to sanctifie it , as the Lord thy God hath commanded thee . Exod. 20. 8. Deut. 5. 12. But all the strife is , what day it must be kept ? seeing the seuenth from the creation was blessed to that end ; and made holy for that purpose . And what God hath blessed , is blessed for euer , what he hath made holy , no man may pollute : He is not as man , that hee should repeat ; he hath spoken , and it cannot be reuersed . This is granted , to be vndoubtedly true : but withall the end must be considered , why that day was instituted , vpon the ground of creation , to be also obserued in that manner : And for this let vs heare the doctrine of the Lord of the Sabbath , where hee saith , That the Sabbath was made for man , not man for the Sabbath . Mat. 2. Matt. 12. If then man were not made for the Sabbath , but the Sabbath for man , God may also dispose and change it for mans good , for whom it was made as well in the day it selfe , as the manner of keeping it .

Neither may it be said that the day remaineth any longer blessed and holy , then man for whom it was made , and whom it serueth , can receiue holinesse and happinesse thereby . Seeing man is not subiect to it , but it is subiect to man , by vertue of Christs Lordship , which as the Sonne of man he hath of the Sabbath . Mark . 2. 27 , 28. And as it partly appeareth by some bodily labours which Christ himselfe commanded some to doe in case of necessitie : as to take vp their beds , and goe to their houses , which some held vtterly vnlawfull , at that time ; and by that the Priests might without scandall , kill , and dresse , and offer the sacrifices on that day . Mat : 12. And Children were also circumcised , on that very day . Iohn 5. 8. 9. Iohn 7. 22 , 23. Now then as with the destruction of Israels common-wealth , the holy temple , which serued their vse was destroyed , and the holinesse vanished : and Canaans blessednesse is also gone : as it stood distinguished from other lands : And all mans holinesse , and happinesse naturall is now vanished : the Iewes prerogatiue , aboue all other nations abolished : So also the holinesse , and blessednesse of that seuenth day , is vanished , and quite done away , with the death and destruction of man himselfe . Indeed had man to this day , retained , and continued in his first estate , that day had retained its first blessednesse , and continued its holinesse still : but as little comfort as man hath left in himselfe at this day , of any holinesse or blisse , by vertue of creation , so little benefit shall man find in that daies obseruation , on that ground , and in that manner as it was inioyned . And in steed of blessednesse , and holinesse , which he may for a while fondly expect , by obseruing that day : he will soone find the great arerages of curses , which he runs daily into , by that laws transgression . So that if God at this day , did require that dayes obseruation , in that manner no flesh could stand with any comfort before his maiestie . As for their Argument , à principio , from the beginning . Man himselfe hath beene also from the beginning , yea mans creation is more ancient then that daies institution : yet as that proues not mans blessednesse , now , by that his creation is so ancient , vnlesse he seek it another way : so is that no sound reason , to proue that day to bee now obserued by man : seeing wee haue many probabilities , that it was neuer obserued resurrection , Mat. 13. 34. Ioh. 16. 25. And it might parabolically denote , that they should pray , that they might not be vtterly extirpate , and rooted out , as they must be , if surprized in the Winter , when they cannot flie farre ; or on the Sabbath day when they were secure , and not willing to escape or take filght at all . For that if they be set vpon , when they were either vnwilling , or vnable to escape , they must then perish , and be vtterly destroyed for euermore . The sum then of that Prayer is , that God would lay no more vpon them then they were able to beare , but giue them an issue with the triall , Math. 6. 13. 1. Cor. 10. 13. As for the Apostles obseruing that day , as the manner was , and according to that present custome : It was that they might become all things to all men : that if it were possible they might win some , 1. Cor. 9. And for this cause was Paul a Philosopher at Athens , a Iew at Hierusalem , a Gentile at Antioch , he made vse of all places , tooke aduantage of all assemblies , and neglected no fit times to publish the Gospel , that , if it were possible , some might bee saued . And if of conscience hee kept it , why find we not one word , in all his so large , fluent , and excellent Epistles , sauouring that way ? nor in that holy Historie of the Apostles acts , but many denoting that Sabbaths abolishing , and the practise of meeting on our Sabbatisme or Lords day . And if that day were granted , & might by some few in our Church be obserued , as it was inioyned , what an intollerable yoake , and heauie burthen were this for old folkes , and young children ? How many questions would it breed about kindling fires ? dressing meate , and many other such things ? How should some Nations bee vtterly excluded ; who can neuer keepe it so by reason of the temper of their climate ? And by this any face of a Church shall be vtterly denied these many hundred yeeres , the iudgements of our owne Martyrs questioned , and our owne present reformed , and glorious Churches quite excluded . Let one such absurditie be but granted , and a thousand follow . But it is further affirmed by vs :

That the reason or ground , the very Basis or foundation of the Sabbaths obseruation , is now changed , therefore the day is also changed . The reason of that Seuenth dayes rest , was Gods owne rest , from the worke of Creation , Exod. 20 9. 10. And the Apostle to the Hebrewes , vrgeth expresly another certaine day of hearing : and pressing the absolute necessitie of mutuall exhortations , for the holding fast of our confidence , Heb. 3. 6 , 7 , 8 , 9. in the prosecuting of that argument , to the conclusion thereof , in the tenth Chapter where hee vehemently enforceth , the cleauing close to holy assemblies , vpon the hazard of wilfull sinning , and vtter departure from the faith , out of which there is no recouery , and for whom no Sacrifice is left , Heb. 10. 23 , 24 , 25 , 26. By the way , in the fourth Chapter hee speaketh of the vniuersall Day of grace , by saying , To day , and on this day , telleth vs of a particular Day , of hearing that quicke and powerfull Word of God : so that as on that Day of the Law , there was a Day of hearing , that other Seuenth Day , Heb. 4. 4 , 5. so on the Day of the Gospell another Day , yet a certaine knowne Day , and one of the seuen still remayneth for hearing . The wordes are plaine , that hauing spoken of the rest , into which by Faith we enter , Verse 3. hee confirmeth this rest , by a place out of the Psalmes , As I haue sworne in my wrath , if they shall enter into my rest . The day on which this rest was proclaimed , was instituted long before ; for the works from which God rested , and for which he ordayned that Day of rest , were finished from the foundations of the world . This is in the next Verse confirmed by another Scripture proofe thus : For hee spake in a certaine place , of the Seuenth Day , on this wise : And God did rest the Seuenth Day from all his worke , Gen. 2. 1 , 2. And in this place , saith he againe , If they shall enter into my rest . Whereupon the Apostle inferreth , Seeing therefore it remayneth , that some must enter therein , and they to whom it was first preached , entred not in because of vnbeliefe : Againe , hee limiteth a certaine Day , saying in DAVID , To day , after so long time , as it is said , To day if you will heare his voyce , harden not your hearts . And by the way mentioning also Canaans rest , which yet was not this rest , hee vpon all this concludeth for a Sabbath daies obseruation thus ; There remaineth therefore a keeping of a Sabbath to the people of God , Heb. 4. 9. As if hee should haue said , in other words thus : Seeing it remayneth , that a rest is still for Gods people to enter , and that the olde Sabbaths rest was not it , nor yet Canaans Land : but that at this day , the same rest typed by both is offered to beleeuers : there is therefore also left a Sabbath Day to Gods people , that so this rest may be preached vnto them , as it was to the Iewes in Moses , and Dauids times . And this will bee cleare , if the proprietie of those words bee but duly weighed : Relinquitur itaque Sabbatismus : There remaineth therefore ( not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a keeping of a Sabbath , ( as in the margine of our last Translation it is truly rendred ) to the people of God . Not a rest onely , but a Sabbatisme also to heare of that rest , haue Gods people left them at this day . The reason followeth that it cannot be meant of the seuenth before mentioned , Verse 4. 5. where mention is made of Gods peculiar rest ; but of another day noted by another kinde of rest , thus ; For hee that is entred , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) into his rest , hath ceased from his owne Workes , as God did ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) from his . So that the Apostles reason , Verse 10. stands on these wordes . As God rested from the workes of Creation , and instituted a Sabbath for his owne people , at that time , on the very day of his rest : so also Christ hauing rested from his owne workes , hath ordained a keeping of a Sabbath , on the day of his rest for all Gods people . Christ Iesus who passed into the Heauens had a day , wherein hee gaue ouer his workes , as God a day whereon hee ceased from his : If this day of Christs rest , differ from that of Gods , why should we not keep a different Sabbath ? Christs peculiar Day of rest from his owne proper workes , notes a peculiar Sabbath Day : The daies differing , the Sabbath may not be the same : so that two seuerall Sabbath Daies haue beene instituted by GOD and Christ : one now abolished with the olde Couenant , the olde Letter , the olde Man : the other established by the new Couenant , for the new seruice to the new Man : so that old things are passed away , and all things are become new , 2. Cor. 5. Two seuerall Sabbath daies , daies of meeting , certaine knowne daies , offering to the Iewes then : and to vs now , one & the same rest , the rest of Faith , the true & vndoubted entrance into that euerlasting rest , which we shall enioy in Gods presence for euer-more . So that to shut vp all of this place , I doe frame this argument . The first Sabbath is ended , and a new Sabbath ordained by Christ : But no new Sabbath can bee vnderstood to bee ordained by Christ besides his glorious Resurrection Day : Therefore the olde Sabbath is now ended , and the Lords Resurrection Day succeeded in place thereof . And the very Day of Christs rest was that Resurrection Day ; then hee entred into his Glorie , Luke 24. 7. 26. that was the day of his exaltation : Ephes. 1. 20. Then became he the head stone of the corner , Psal. 118. 22. The head of the Church , Ephes 1. 22. and 5. 23. Gaue gifts to men , Ephes. 4. 8. as on a chiefe Festiuall Day , Nehem. 8. 12. Esth. 9. 22. prooued his Resurrection , Luke 24. 39. preached his ascension , Iohn 20. 17. Gaue the Holy Ghost , Iohn 20. 22 ▪ and authoritie to the Apostles , to binde and to loose , to remit and retaine sinnes : Verse 23. Opened their vnderstandings , to vnderstand the holy Scriptures , Luke 24. 45. Powred out more abundantly the gifts of the Holy Ghost , Act. 2. 1 , 2 ▪ 3 , 4. Gaue Peter power to conuert so many thousands , Verse 37. 41. All were on that Day baptized , Verse 41. The Church established and manifestly distinguished , Ver. 44. The Disciples met on this day at breaking of Bread , Act. 20. 7. This Daies Festiuitie was instituted in the Churches of Corinth and Galatia , as appeares by the Almes appropriate thereto , 1. Cor. 16. 1 , 2. The Reuelation opened to Iohn in Patmos , Reuel . 1. 10. It was knowne to the seuen Churches of Asia by its owne name , as a peculiar Day . Thus to the Law all daies are now alike : yet to the Lord a Day , yea , a Sabbath Day , one of the seuen is to bee obserued : alike to the Law , for that to the Law we are all dead , and a dead man keepes all daies alike : yet wee who are raised againe from the dead , Ephes. 5. 14. wee that liue no more the life of the flesh , but by the power of the Spirit , not according to the flesh , but to the Spirit ; doe set apart weekly one day of seuen for the Lords Seruice : which very day , as is prooued , Paul writing to the Hebrewes , ( according to his wont , endeuouring to speake to their vnderstanding ) calleth a Sabbatisme , Heb. 4. 9. And to the Gentiles , a day to the Lord , Rom. 14. 5 , 6. And Iohn , expresly the Lords Day , Reuel . 1. 10. This is then the Day which the Lord hath made : and if any be contentious for that other day with the Iewes , or deny any Sabbath Day , and so would leaue it as a bare Ordinance of man , with the Libertines ; or haue both daies obserued with the Ebionites : wee answere them all , Wee haue no such custome , nor the Churches of God , 1. Cor. 11. 16.

Obiect . As for that Law of difference of things for food , Leuit. 11. Deut. 14. if any say such a Law hath beene euer , and precisely obserued by Israels Common-wealth , while that Iewish Politie stood , and that all sorts of transgressors are terribly threatned , and for it the Israelites were ( chiefly ) reiected .

Ans. The answere is : It is true that a difference was put euen in Paradise ; between things for food : and after mans expulsion therefrom , a difference held betweene things for Sacrifice : and say for food : yet was that difference taken away , when Noah had free libertie to eate of euery moouing , liuing thing ; as of the greene herbe before he had eaten , Gen. 9. 3. And albeit , after that againe , another limitation was made to one peculiar people , when God began to distinguish betweene the Nations , and chose to himselfe one peculiar Nation , to be his owne people , Leuit. 20. 24 , 25. yet was that difference of wholesome Creatures no longer continued , then all Mankind remained seuered by that partition wall , Ephes. 2. 14. Acts 10. 28. But when once the fulnesse of time was come , and by the bloud of Iesus all things were reconciled , to God , Col. 1. 20. which were before in bondage , and seuered for mans transgression , Rom. 8 20. 21. then God also declared to Peter by a Vision , that such obseruations put no longer difference betweene men and men . But as hee himselfe had mixed all sorts of Creatures in one Sheet , and none of them might any more bee termed vncleane : seeing out of Heauen they came , and into Heauen were againe receiued , so Peter by that learned , to esteeme no man from thenceforth vncleane , for any want of legall clensing , or by reason of the practice of that Lawes transgression , Act. 10. 11 , 16 , 28. And hath now taken out this Lesson , That it is Faith in Christ Iesus , that is , required of euery man , for his acceptance with God , Heb. 11. 6. For so Peter after confesseth , in the face of a Councell , that God put no difference betweene himselfe and the Gentiles , after their hearts were purified by faith , Act. 15. 9. And by this it may appeare , that this Law ceased , and had its period , by that Cornelius a Gentile , and not obseruing the Law , but onely exercised in those powerfull Duties of Fasting , Prayer , and Almes-deeds ; was by Faith accepted , as well as Peter , who till that time not onely beleeued as now Cornelius did , but also was able with boldnesse to protest before God , that no common or vncleane thing had euer entred into his mouth : so the Churches of Iudea , were all zealous of the Law , Act. 21. The Churches of the Gentiles , obserued no such things , Gal. 2. And these accepted , and as famous Churches as any of those : and Paul speaking expresly of daies , and meates legall , concludes thus , I know and am perswaded by the Lord Iesus , that there is nothing common or vncleane of it selfe , Rom. 14. 14. That is , if mens hearts bee purified by Faith , Titus 1. 15 , 16. Then all things are pure to them . That is , all such things as that Law made vncleane for food : Those things which some through weakenesse ( giuing heed to Iewish Fables ) esteemed vncleane . As for that threat to the Gentiles , which seemes so terrible , to such as vnderstand it not aright , it is nothing else but a powerfull application of the Prophets speech , to the present hypocriticall Iewes , who stood so much on their Prerogatiues and Priuiledges , and their segregation from other Nations , and yet by their secret abominable practises , did breake downe that partition wall with which for the present , they were seuered from others , by doing the same things , or as vile , which they so much abhorred in the Gentiles practise . To them the Prophet saith in effect , that when the Gentiles Church shall be come in , and all promises accomplished , euen to that nation , and people of the Iewes , that then shall follow a day of vengeance : wherein God shall come with fire , and sword , in terrible indignation , against all that haue abused his long suffering and patience , whether Iews or Gentiles ; and at that day those present hypocrites to whom he then spake , shall share in torments with the whole world of damned men , Isa. 66. 12 , 13 , 16 , 17. Neither is it any prophecie at all of any caters of Swines flesh , at this day , but at that time ; for so speaketh the Text in the present tense Sanctifican●●s , or Qui sanctificant , They that doe sanctifie themselues : and not in the future tense , they that shall .

And if any say , we are commanded to touch no vncleane thing at this day : Let the occasion of that precept be but duely considered , and it is cleare that there is onely meant the pollutions of Idols , and the vncleanenesse of vnbeliefe , 2. Cor. 6. 17. Tit. 1. 15 , 16. And whereas some may vrge the words following , where the filthinesse of flesh and spirit is mentioned , 2. Cor. 7. 1. Let them withall consider the reason of such cleansing : Namely , the spirituall perfecting of holinesse in the feare of the Lord ; and by that this will appeare to be no legall vncleannesse , especially of things for food : for then a legall cleansing should be inioyned , but such as reade that chapter thorowout , shall find it to be the filthinesse of the whole old man ; from which we are to be purged by true repentance , as appeareth plainely in the same place : for as our perfection is wrought by degrees , and not all at once , so are we purged and cleansed by degrees , and not all at once , as the flesh may be by any legall cleansing : so that such as haue learned to put a difference betweene the old , and new man , they also know the diuersitie of feeding them : the outward man , by the mouth , Math. 15. the inward man , by the eare , Isai , 55. 2 , 3 , 4. And such doe as well know , that whatsoeuer goeth in at the mouth for food , defileth not the man , Mar. 7. For that it commeth forth from the heart , which defileth a man . And lest any should say , that the heart lusting after vnlawfull things , the man is defiled , though they be neuer eaten , or touched : Let it be granted , and as long as the Law was of force , it must needs be so ; but now all things sold , or vsed for food , are become lawfull , as the Apostle witnesseth , where hauing spoken expresly of eating , and of things offered to Idols , hee also immediately concludes , that all things , and so euen those things were lawfull for him , and aduiseth the Corinthians , and vs in them ▪ not to make scruple to buy , whatsoeuer was sold in the Shambles , and to eat whatsoeuer thing was set before them , at an vnbeleeuers Table ; without asking any question for conscience sake , 1. Cor. 10. So that all things being now lawfull , the heart cannot lust after an vnlawfull meat : And the heart must be established with grace , and not with meats , Heb. 13. And let it bee granted , that for this principally the Iewes were cast off , and scattered amongst other people , was it not iust with God to cast them off who brake downe the wall of partition , by which God had seuered them for that present time , if they would pull vp the hedge themselues , with which they were inuironed , and were plagued for it ? what is that to vs , that were neuer , nor are not now paled in at all in that manner ? Leuit. 20. 24 , 25. nor limited by any such fleshly bounds ?

Let vs not then admit any such impossible burthen , which though wee of this Nation might bee able to beare , yet farre be it , that such neighbour-Countries should be excluded , who abound not in such plentie as we doe , nor can possibly obserue it , at any time . And by this Doctrine , we shall call in question all Churches these many hundred yeares , all Histories will proue maimed , and many false , yea the Apostle Paul , cannot escape our censure , nor his Epistles be esteemed sound : The Historie of the Apostles acts , altogether defectiue , seeing it mentioneth so many famous Churches , and not a word of any stir or tumult for such a legall reformation , nor any mention of such Iewish cleansing . And it is no wonder , that the Arch-enemie of our soules hath layed about him to haue this Doctrine broached , 1. Tim. 4. 3. and had somewhat preuailed ; seeing it is the onely readie way to set Gods people at oddes and continuall iarres , to comber them with daily and needlesse scruples wherein he delighteth . But wee haue learned better things , blessed be our great and good God : and we are able to conclude , that , If that Law of vncleane meates be still of force : then some man , or some thing were now to be held vncleane by that Law : But no man , Act. 10. 28 : nor any thing , Rom. 14. 14. is now to be held vncleane by that Law . Therefore that Law of vncleane meats is not now of force : And we say further , that Such as are buried and risen with Christ , are no longer subiect to the hand-writing of ordinances , Col. 2. 14. But all beleeuers are buried and risen againe with Christ . Therefore not subiect to the hand-writing of ordinances , of which , difference of meats and days is a part , Col. 2. 16. Or , such as are free from the hand-writing of ordinances , may not be censured for eating things forbidden by that Law , Col. 2. 14 , 15 , 16. But all that truely beleeue , are free from that hand-writing . Therefore they are not to be censured for eating things forbidden by Moses law . And as for choice , we know that if of necessitie we must at first trust tradition , bee guided by our parents and elders , to know what bookes to make choyce of , who be our owne parents and Princes ? and which is the best translation , and that it is nearest to the originall languages ? whether we be baptized or no ? Then may we be also directed by them in the choyce of our food , till we our selues are able to discerne what is most agreeable , yeeldeth best nourishment , and is most expedient for our own bodies . Our Lord Christ hath so said euen of euill parents , that they know to giue their children good things , Matth. 7. Luk. 11. And holy Paul hath taught vs to receiue meat of vnbeleeuers ; and we know , that nothing which men vsually eat , is to be refused for conscience sake . So that Infidels be not hardened , nor such as are truely weake and not obstinate , offended thereby . If then our hearts be cleane , all is cleane : If that be impure , there is nothing cleane , nor will any legall puritie bee ought auaileable . Let vs all then , bee sure to cleanse the inside first , let that be truely purified , and then are we safe , and shall so remaine . If our hearts accuse vs not , we shall haue increased boldnesse before God : and if he be for vs , who can hurt vs ? But if our hearts accuse vs , God is greater then our hearts , and knoweth all things : and Blessed is the man that condemneth not himselfe in that which he alloweth , Rom. 14. 22.

The Doctrine now being cleare : if any haue stumbled by my word or example , let me perswade them especially to embrace the same , and not any longer to be yoaked with that heauie yoake . And let mee intreat them , for their owne soules sake , that though erred they haue with me and others , yet heretickes they shun to be . Seeing an hereticke is in a desperate condition , if truely an hereticke , in the most strickt sense : for that such an one is he , who hauing chosen an opinion to himselfe , and is so clearely conuicted by the holy Scriptures , that he is damned of his owne conscience , yet through pride of heart , chuseth rather to be reiected , and to forsake the fellowship of the Church , then to forsake that Errour which he hath defended , Tit. 3. 9 , 10.

If then thy state be not yet so desperate but that thou canst plead ignorance before God of any such due conuiction ; beware now of selfe-loue and desire of singularity , leane not ouer much to thine owne iudgement , shew thy true humilitie , by esteeming others better then thy selfe : Withstand not Gods grace , oppose him not any longer : be not like the deafe Adder , which stoppeth her eares , and will not bee charmed : Despise not thy mother the holy Church , in which thou hast receiued all the good thou hast , if any at all . Consider , how she gaue thee entertainement , at first by Baptisme : hath since that called thee by the voice of her Teachers , & powerfull ministers of the Word , and Sacraments ; doth daily stretch out her hand to afford the bread of life , and water of life ; offers thee the holy Scriptures , with their true interpretation , and doth now wait for thy returne to her vnitie , with many a grieuous groane , and salt teare : being readie euerie moment to receiue thee in the lap of her mercie , and to dandle thee on the knees of her loue : Bee not then the Author of thine owne woe : plunge thee not wilfully into needlesse miserie . Blame not thy Mistresse for giuing thee some correction for thy pride : Heare the Angel speaking to thee in Hagars person , Whence camest thou ? And whither wilt thou goe ? Returne to thy Mistresse , and humble thy selfe vnder her hands , Gen. 16. 8 , 9. How long , I say , wilt thou loue simplicitie , take thy pleasure in scorning , & hate sound knowledge ? And vnlesse thou canst proue , that thy calling is extraordinarie , and that by the ceasing of all ordinarie sending and calling ; and canst cleare it , either to be of God himselfe , or of some extraordinarie person ; or by extraordinarie motion of Gods holy Spirit , as Moses , Aaron , and Phineas : and canst confirme it , by that thou teacheth no other doctrine , then what hath beene taught by former holy men : by that thy life is beyond all other mens , in the glorie of an humble , meeke , bold , patient , quiet , and discreet conuersation : by the furniture of admirable guifts , beyond all of that time without any exception ; and by the manifest attendance of Gods immediate power , in thy protection and aide ; as Ieremie , Iohn Baptist , Paul ; and all extraordinarie men . If not , I doe testifie vnto thee , that thou shalt rue thy obstinacie , and bewaile thy stubbornnesse , here , to Gods glorie , in thy blessed change ; or else be ruined by thy folly , and howle for euermore , without any remedie . Then shalt thou say , in the anguish of thy soule , and bitternesse of thy Spirit , How haue I hated instruction , and my heart despised reproofe , and haue not obeyed the voyce of my teachers , nor inclined mine eare to them that instructed mee ! Suspect thy selfe then in time , while it is yet called to day , & feare thine estate , in respect of thy being alone . Thou knowest the Prouerbe , Woe to him that is alone when he falleth , for he hath not another to helpe him vp . First , thou separatest , and then thou sallest , and who shall thenceforth lend thee his hand ? Consider that the holy Scriptures , are not left to euerie priuate mans interpretation , 2. Pet. 1. But when the same holy Spirit interprets them , by whose holy motion they were first spoken , and penned ; men indued with the same holy Spirit , shall not oppose that interpretation . Dost thou thinke , that thou onely , and such as thou art , haue the Spirit of God ? I hope thou art not so absurd ; and if others haue the same Spirit of God , why doe they not assent at all vnto you ? And let mee mind thee of that Euangelicall proclamation of the Church her peace , through the true knowledge of God : so that the Wolfe , the Lambe , the Leopard , the Kid , the Calfe , the yong Lion and the fatling shall dwell and lye downe together , and a little child shall lead them , Isa. 11. And the Church Officers shall be Peace , and her exactors Righteousnesse , Isa. 60. yea , and Peace shall be extended to her like a Riuer , Isa. 66. The perfect worke of Righteousnesse shall be Peace , Isa. 32. and Righteousnesse and Peace are inseparable companions .

And let me wish Mercy and Peace to all the Israel of God : and aduise you all to liue in peace , and if it be possible as much as in you lyeth , liue peaceably with all men , Rom. 12. that the God of loue and peace may bee with vs and abide with vs for euermore . And let me say to all that liue yet in the bosome of Gods Church : We are Brethren , why should there be any strife amongst vs ? What is the reason we are so deuided in affection ? why doe we bite and deuoure one another ? why are there any inclinations to Sects and Schismes , Diuisions and Tumults , and so great Wrath ? Is not Ignorance the cause of all ? Whence is Contention but from Pride ? and where resteth Pride but in the bosome of Fooles ? As then we desire to approue our selues wise and well instructed in the wayes of peace , Let vs submit one to another in the feare of God , according to that decent order and comelinesse in which wee are set . Let vs in giuing honour preferre one another ; let vs first make sure at home , cast the beames out of our owne eyes , proue our selues to be in the Faith . This being done , we shall soone take notice where it is effected , and so come to the true knowledge , and due acknowledgement of the Church whose worke we are . No member would then exalt it selfe against the bodie , but rather shew it selfe to bee of God , who is not the author of confusion but peace .

And for my part I haue resolued , for time to come , to leaue Kingdomes to the guidance of Kings themselues , and Churches to the gouernment of Chiefe Church-men : And I know that in indifferent things , there is such a thing , as Mos populi Dei , to be regarded . The Church her custome was of some credit in Pauls time , 1. Cor. 11. 16. And I acknowledge that in doubtful things , controuerted in the Church ; totum est parte maius : Vniuersality may beare it , when onely bare Consequences are vrged , that may bee paralleld with like Consequences by the greater part . And I say , that Turpis pars omnis toti non congrua : That part is deformed which agrees not with the whole : and in all things not to bee decided by euident Scriptures .

I doe also say ( with those Fathers of the first Nicene Councell , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mos antiquus obtineat ) Let old Customes carrie it . And if any say I doe hereby vilifie my selfe : I answer , I will be yet more vile , if humble submission to my holy Mothers Authoritie , be to be esteemed basenesse . And I doe heartily desire all that beare good will to Sion , to pray feruently for mee : that as I am now happily returned to the vnitie of Gods Church : so I may continue stedfastly , in the valiant , and constant defence of the peace thereof , that so my last fruits may be more then the first , and my last workes better then the first ; that if euer I suffer againe , ( as I am most readie ) it may bee for the Church , and not in the least shew against it ; and for no trifles , but for the Truth and power of Godlinesse . And that as I haue beene stout for Moses , and Christ together : so I may bee as resolute for Christ alone . That I may neuer separate what God hath ioyned , nor ioyne what he hath seuered . And the same doe I wish to all my Countrimen , that all quarrels may bee ended , for such outward things , as are not of the essence of true Religion ; and that all our strife may bee to out-strip one another , in the power of sound Loue : that being alreadie fellowes of one Family , sonnes of one Father , children of one Mother , liuely stones of one buildings , branches of one Vine , Sheep of one Fold , members of one body , yea , one bodie and one spirit ; so wee may discouer the truth of this by remaining of one minde , and the same iudgement : and the rather because we liue in the last times wherein the day hasteneth , and is euen at hand , wherein we shall be all tryed : whether wee be Gold or Drosse ? Wheate or Chaffe ? precious Stones or Stubble ? Now neuer did God rise earlier to send his Seruants vnto vs , then hee doth at this day : Let vs all striue to make a right vse of this precious time , while it is yet called to day .

Let all clense themselues from all manner of troublesome and contentious thoughts , that we may declare our selues to bee at true peace with God , with all his people , and to keepe a true Sabbath within vs . That the God of peace may dwell in our Tabernacles , and the Graces of his Spirit not bee quenched in vs : which God grant vnto vs all , euen for Iesus CHRISTS sake : To whom with the blessed Spirit , bee ascribed all Glory , Honour , Dominion , Power , Maiestie , and heartie Thansgiuing , now and for euermore . Amen .

Non est graue cadere luctantem , sed iacere deiectum : Non est perniciosum in praelio vulnerari : sed post vulnus acceptum desperatione curandi medelam vulneri denegare . Saepe etiam athletas videmus post frequentes lapsus & deiectiones plurimas coronatos ; militem scimus post multas fugas virum fortem fuisse , & vicisse victores .

Gloriae cedant cuncta diuinae . FINIS .