A TREATISE OF LIBERTY FROM JUDAISME, OR An Acknowledgement of true Christian LIBERTY, indicted and published By JOHN TRASKE: Of late stumbling, now happily running again in the Race of Christianity.  ISID. in MAT. 11. 29. 
Quid iugo Christi suavius? quid onere levius? à scelere abstinere, bonum velle, omnes amare, nullum odisse, aeterna consequi, praesentibus non capi, nolle inferre alteri, quod sibi perpeti sit molestum?  
LONDON, Printed by W. Stansby, for N. Butter, and are to be sold at his shop, at the sign of the pied Bull, near S. Austin's gate. 1620.   

TO MY HOLY AND TENDER MOTHER, THE CHURCH OF ENGLAND, ALL INCREASE OF Peace, Prosperity, and holy Vigilancy, unto the glorious appearing of JESUS CHRIST.  
To whom  
ON Earth, rather than to you, (blessed & blessing Mother) should I direct my Supplications, Deprecations, and my Thanks? Seeing by God's grace and your prudent patience amidst so many sore trials, I have yet a breathing time left; & may for a while sit down, contemplate and admire: O the unspeakable love of God, in reducing me into nesse of my pollutions, made me both afraid and ashamed to point at mine own deformities. Encumbered I was with many thoughts how to discover my minds change; & how to walk for the time to come, and yet after a few days, I could not but disclose it: It was within me like a fire in my bones, I was weary with forbearing and could not stay, and I resolved that it was both my duty and safety to address myself to those whose lips preserve knowledge, and hands authority. If a Leper was to show himself to the Priest, and such as were full of uncured Blains and Sores, to show themselves to the High Priest: why should I be afraid to present myself in my Scars to the Guides and Governors of this Church, for the glorifying of that grace which purged my Corruptions, and healed my Sores? I therefore forthwith addressed me to the most Reverend Father of this renowned Church, by him imploring reconciliation to my justly offended Mother: And since, how open hath her bosom been to her returning son, how joyfully hath she received, readily instructed, and willingly restored me to my sacred Office again: and how blessedly have some been reduced by my weak help into the the way of peace: from which they had swerved with me, (though not all by me) I am not able to express with Pen. Neither shall I cease to use all my industry to bring again all that have strayed by my word or example, as by my Mother's leave I shall be authorized so to do: seeing through God's Mercy they are not many, and those that are, no way dangerous, being such as have little force to persuade any, and the most such as embraced those things, without my advice, and some contrary to my judgement at that time: and as I have publicly by preaching again proclaimed my true change, so shall I privately by practice confirm it to all with whom I shall converse (by God's grace) unto my life's end.  
And who am I, that I should be any more troublesome to so indulgent and gracious a Mother? No verily, I shall never forget her mercy, wisdom, bounty, and meekness towards one so far gone, though I should participate no more of her love: And I am the more bold to disclose my whole heart unto her, because she knows that greater, more eminent, learned, and glorious members, have had their foul slips. And though I for bear to name any, lest some should think I do parallel myself with them: nor had we any to name either under the Law or Gospel, as examples to induce us to be willing to acknowledge own our deformities; for the magnifying God's Mercy, edifying his Church, and humbling ourselves: yet we cannot but know, that there is nothing so covered that shall not be reueiled, nor hidden that shall not be known. Neither shall hidden things of darkness, lurk always in secret. The Lord will come, and all men's sins shall be laid open: such as go not before to judgement to their saving, they must follow after to their eternal torment. Neither can I conceive, that in this light, and love of the Gospel, in the midst of true Israelites, in whom is no guile; especially in the knowledge of my tender Mother, any derider shall be suffered to disport himself with the nakedness not of a father, but a failing brother: or any scoffing Ismaclite, to mock at Isaac's minority, or any uncharitable inconsiderate brother, to upbraid with what hath been formerly done; much less, any Idolatrous Rabsakeh, to rail on the least servant of God. But that on any such just occasion given, it shall be lawful for such as have an heart to the combat, to enter the lists again, in the spirit of Meekness, though only with a sling, and such smooth stones as may be chosen in our holy river of life. And in the confidence of this later, with the excitement of those former motives, I am encouraged to pen what is done, concerning the Christian Liberty I do now understand. And though I am yet far short of what my most judicious Mother may expect for my large time; yet well knowing, that she is so like our Lord of glory, that she hath learned long since, to accept of weak works, where she perceives willing minds, according to what her children have, and not according to what they have not: I now rest, and am resolved to reremaine, though of late seemingly departed for a season, yet sincerely returned for ever,  
And at this time, thy dutiful and obedient son, 
 JOHN TRASKE.   

TO THE CHRISTIAN READER.  
Courteous READER,  
IF I may not question thy Christianity, then, I hope, not suspect thy charity, in the view of this short Treatise. And though it be somewhat confused, yet better is a tattered habit, where the body is sound, and the heart sincere, then gorgeous and well set attire on a false heart, and rotten carcase. And what ever this book may seem to portend, yet I aim at nothing but mine own discharge of duty, in the free acknowledgement of all my failings. I meddle not with the instruction of any, but the help of such as have been hurt by me; and that all may know that I have done with judaism. Help me, therefore, as I should help thee, against secret slanders, and willing mistake of some malevolent ones: And tell them that with me, that Pentameter is so true: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
Every forced business is grievous,  That I should never have done aught by costraint: Yea, I know certainly, that Nemo invitus bene agit, etiamsi bonum est, quod facit, No man unwillingly doth any thing well, though that which he doth he very good. It is almost a whole year since God graciously relieved me in so great a strait. And though some pens have run (as I since perceive) and tongues been exercised, in wounding me causelessly in other things; yet God is sufficient to take just revenge, if my obedience were once fulfilled: Which vengeance, God avert, if it be his will, by giving them hearts to raze out some untruths out of their more than satirical Inuectives, and forbear reproaches for time to come. And desiring thy patience to read the whole over, passing by the quotations in reading, though not in trying the truth of them all: I rest,  
Thy brother, 
 that prayeth for thee, 
 IOH: TRA. May 5. 1620.   

A TREATISE OF LIBERTY: Against Judaisme.  

CHAP. I.  
The Author's preparation of himself to write, and help to some others, to read profitably, what followeth in this Book.  
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 Christ's School: and it is Meekness, which is expressly required of all; whether Instructors, or instructed; in authority, or under government; Pastors, or people; men, or women; and hath been ever of great price with God, in the time of the Law: as it is now much set by, and highly valued, in the Gospel's peace. As beneficial it is, as any other grace, attended with as many precious promises: as manifest a sign of the truth of God's grace, as may be had. So that, though a Lion's boldness, a Serpent's wisdom, a Dove's simplicity, or rather innocence, be true badges of sound Christianity; yet it may be said, and that truly, that a Lamblike meekness surmounts them all. Neither is it left to every man's choice, to be meek, or no; but the man of God is enjoined it, and to all other men it is commanded, in plain words; as to Timothy, Thou, O man of God, fly these things, (namely doting about questions, strife of words, perverse dispute, the love of money,) and follow after righteousness, godliness, faith, love, patience, and meekness: 1. Tim. 6. 11. And, The servant of God must not strive, but be gentle to all men, apt to teach, patient, in meekness instructing those that oppose themselves, if God, peradventure will give 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 subject to principalities, and authorities, to obey Magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness to all men: Tit. 3. 1, 2. So that such as set light by this duty, are no better than Rebels against God, and what ever pretence they may have, Rebellion is written in all their foreheads. Besides, Christ himself hath pronounced them blessed, Math. 5. 5. They shall inherit the earth: when janglers, and such as are contentious, and full of strife, shall be authors of their own woe, and plunge themselves into much misery, and be an occasion of rooting themselves out of their habitations, meek ones shall peaceably possess 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 meek shall inherit the earth, and delight themselves in abundance of peace, Psal. 37. 10, 11. Neither shall meek ones err in judgement, but they shall be taught God's way, Psal. 25. 9 Yea such is the excellency of their condition, that God's Kingdom is their undoubted possession, seeing against them, there is no Law; Gal. 5. 23. And it is an evident note of election; Col. 3. 12. And a notable help, to make God's Word a saving Word, to such as hear it, jam 1. 21. And; a meek and quiet spirit, God highly prizeth, 1. Pet. 3. 4. Meek ones, of all others, have 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 slack at all in labouring to be as meek as a Lamb, in all his conversation? 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 ourselves have been, and at left our proneness to the same or like evils with which others are, or have been entangled, and overcome. So Paul, willing Titus to teach his Disciples, to show all Meekness to all men, useth this as a reason or motive thereto: We ourselves also were unwise, disobedient, deceived, serving diverse lusts, and pleasures, living in malice and envy, hateful, and hating one another, Tit. 3. 3. As if he should have said, Why should we behave us angrily, or proceed bitterly, or disdainfully against any, seeing none are so odious, but we have been as vile as they? They be foolish, and have not we been unwise? they rebellious, and we were disobedient: they deceived and entangled with errors, and we once knew not the way of peace: they serve lusts and pleasures, and we have been as base slaves to our own desires: they are now malicious, and we have lived in malice and envy: they deserve contempt, and we have been worthy of all manner of hatred. Moreover, if we consider, that which may yet befall ourselves, seeing we stand not by any power or strength of our own, this will much avail us, to work in us, Meekness: Not only to open profane, and such as are not yet called, but to failing brethren, especially as have been overtaken by some subtle and strong temptations: that they may be restored again to their former standing, and that in the Spirit of Meekness, Gal. 6. 1. If spiritual men did but weigh this, duly, there would not be so bitter inveighing against others, in the state of lapse, much less in the case of recovery; when men are known to acknowledge willingly all their failings; or have in them a good forwardness to confess, and forsake them, as they daily perceive them to be faults indeed. And if we set before our eyes examples, it may help much thereto: Seeing it is left as Moses chief praise, that he was a very meek man, above all the men that were on the face of the earth, Numb. 12. 3. And our Lord proposeth his own example, in this above all other things, where he saith, Learn of me, for I am meek, and lowly in heart; and addeth a promise unto it, You shall find rest to your souls, Matth. 11. 29. And if these help not, pray for it earnestly, as Zephany willeth, where he saith: Seek the Lord, ye meek of the earth, seek righteousness, seek meekness. Zeph. 2. 3. So that to shut up all, This Meekness is an excellent ornament to all, and the proper livery of God's Elect, whereby they may be discerned from such as are filled with gall, and wormwood. By this, the pen that is truly guided, is kept from dropping down any poison of bitterness, to grieve any; from all proud scorning of failing brethrens; and by it men are holpen to read things written, with such respect, as if they had been written with their own pen: yea, to do to all men as they would be done unto, and to forbear to do aught to any, which they would be loath should be done to themselves: And thus much, for some preparation, to that which followeth, concerning the truth of that Liberty, which true Christians do all enjoy.   

CHAP. II.  
A small taste of true Christian Liberty.  
GReat was the Liberty, those Senators (in conceit) vaunted of, at the wound of that beast, which yet lived, though mortally wounded, by Chereas' Sword: so that Liberty, and only Liberty, is the Soldiers watch word. But how great! glorious! costly! and certain this Liberty is! no heart can conceive, nor tongue express, much less any Pen describe, the glory, and admirable excellency it doth contain. This true Christian Liberty, this son-like freedom, is that, which God himself hath bestowed, Christ jesus purchased, and the holy Spirit declared to such as truly believe; and such Liberty it is, that if the giver be respected? it must be greatly esteemed: the cost be valued? it must be highly prized, or the commodity thereof weighed? it cannot but be earnestly desired, and zealously defended, against all, that in any wise would limit, such boundless love.  
Wherefore, seeing, God the Father, hath bestowed, Gal. 4. 4, 5, 6. God the Son, purchased it, at the price of his own blood: john 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 profess such freedom, and have testified before many witnesses, that I do now understand more clearly, the mystery thereof: I shall in a few words labour to express it to all that are endued, 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 be so ignorant, as not to conceive, that such a thing must of necessity be confessed, seeing it is so often mentioned, and a Law for it declared, to all that understand. james 1. 25. But all the strife is what Liberty it is? and who they are, who may be truly said, to enjoy such freedom? For answer to both; it is affirmed, that this Liberty is a freedom from the Law, from Sin, and so from Hell, and all fear of condemnation: from sin's accusation; the Law's condemnation: and Hell's anguish and that eternal separation, from God's comfortable presence for evermore: We are divorced 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 over a man, as long as he liveth; for the woman which hath an Husband, is bound by the Law, to her Husband: so long as he liveth; but if the Husband be dead, she is loosed from the Law of the Husband: so than if while her Husband liveth, she be married to another man, she shall be called an Adulteress; but if her Husband be dead, she is then free from that Law; so that she is no Adulteress, though she be married to another man Wherefore, my Brethren, ye are also become dead, to the Law, by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God: Rom. 7. 1, 2, 3, 4. By this similitude is our Divorce exemplified, yea, our freedom from the Law, by the death of Christ; and our death in Christ, is most plain to all that do understand. And lest any one should yet doubt, and not rest fully satisfied, the Apostle a little after doth instance in himself, and saith thus, I was alive without the Law once; but when the Commandment came, sin revived, and I died; and the Commandment which was unto life, I found to be unto death, Verse 9 10. and then having put a manifest difference between his flesh and his faith: his inward and outward man he concludes with an exclamation thus: O wretched man that I am! who shall deliver me from this body of death? And in another place, he saith, I through the Law am dead to the Law, that I might live unto GOD, I am crucified with Christ: Nevertheless I live, yet not I, but Christ liveth in me, Gal. 2. 19, 20. What can be more plain than this? that being thus baptised into Christ's death we are free from the Law: and it hath no more such authority to condemnation, over us at all. By this also are we dead to sin, Rom. 6. 1, 2. That is, as obey we cannot, so disobey we do not; and so hath Hell, nor Devil, no more to do against us. If sin would stand up to accuse, God himself hath discharged us: by himself we are esteemed just: If the Law would judge or condemn, Christ himself hath died, to yield it the due, and is risen again, being set down at God's right hand to make iutercession for us. If trouble, yea the powers of Hell itself, would endeavour to separate us from the love of God; it cannot, they can never prevail, Rom. 8. So that a Liberty here is, but none to the flesh, Gal. 5. 13. None to sin, 2. Pet. 2. 18 19 No cloak for malice, 1. Pet. 2. 16. But a liberty to Righteousness and Holiness, Luke▪ 1. 74, 75. yea, to run the way of God's Commandments, Psal. 119. 32. As it may stand with faith in jesus Christ, Reu. 12. 17.  
But for that Liberty from sin's power is granted, and freedom from Hell defended, or at least desired, by all; and willingly acknowledged by men of sound judgement, to all believers: therefore it is Liberty from the Law, which is here to be proved, to such as are willing to know the same: we are set free from the whole Law which saith, Cursed is every one which continueth not in all things, which are written in the Book of the Law, to do them: Gal. 3. 19 Free we are from that service, in the oldness of the Letter, Rom. 7. 6. Free from that form, which was written in stony Tables: and presented to those natural Israelites, in Moses hand, 2. Cor. 3. And Christ is the Law's end, for righteousness to all that believe, Rom. 10. 4. Free we are from all punishment which the Law exacteth, for time past; and from all rigorous and strict performance, of every part thereof for time to come. The same man's nature, yea, flesh and blood which transgressed, and is obliged to such formal obedience, and exact service, hath now satisfied, and borne the fury due to that transgression, Heb. 2. 14, 15, 16. And we by faith in him have yielded obedience, and all satisfaction: and are so accepted as obedient, Rom. 4. 7, 21. Our Liberty from sin being nothing else but an effect of this freedom from the Law, though that from sin be first known, ere this from the Law can be perceived, Rom. 6. 14. For where no Law is, there is no transgression, Rom. 4. 15. And whosoeever is not free from the Law's rigour, must needs be subject to sin's tyranny. Free then we are from the Law, as it is wrath's Minister, as it can do us no good, as it is weak through the flesh, Rom. 8. 4. Neither doth it at all avail us to justification: though for obedience it still serveth to curb our old man: and to quicken the new man: though the flesh be now become so contrary to it, as it is not nor can ever be subject thereto, Rom. 8. 7. And Christ in us, doth the will of God for us, in truth; and without us hath satisfied God's wrath for us, and also performed that formal obedience, which God requireth: so that within and without, all our perfection is nothing else but the perfection of Christ himself. If then we are free from the moral Law, in respect of justification, how much more from that Law of Commandments, contained in Ordinances? Ephes. 2. 15. called also the hand-writing of Ordinances, Col. 2. 14. which was against us, and contrary to us, being a middle wall of partition: to keep us that are Gentiles, in the flesh, from any fellowship with Israel's Commonwealth, and from all participation, in their glorious privileges: Ephes. 2. 14. The bondwoman, that Law: and her Son, the flesh, is now cast out and quite expelled by true Believers: and the freewoman, the Promise: with her Son the Spirit: is only to be 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 have a Son, took Hagar, Gen. 16. and of her begat Ishmael, who was not the Seed who must inherit; so also long after the free Promise of Salvation made to Mankind, through Christ alone, and that only by Faith in him: Abraham's Seed took the Law, and by the works thereof sought to inherit, but found the Law not it, by which any inheritance could be obtained.  
From all this learn we, not to burden ourselves, beyond our power, nor to hold fellowship with one that is mightier, and richer than ourselves, for that the Earthen Pot and the Kettle agree not together; nor our outward man the flesh, with the spiritual Law: and for us in the point of justification, to seek to bring our old man the Law's obedience, is to bring dross to fire: to put a weak Infant, or a liveless Carrion, to the Combat with a mighty Giant: yea, to bring the Law's works, to the corrupt man's practice: is to set a new piece in an old Garment; to put new Wine into old Bottles: neither can such an earthen Pot as is our old man, and the Kettle, the Law, be smitten one against another, without the Pots danger: for as the event of these, would be the greater rent of the garment, so fond patched; the bursting of the Bottles so ignorantly filled; and the dashing of the earthen Pot in pieces: so all that ever endeavour, to yield that Law-obedience, as to seek to be righteous thereby, with this dead body, though a delight they may have in the inward man: and a desire, and endeavour so to do, with the outward man: yet the good, they would, they shall never perfectly effect, and the evil they would not, that shall they perform, Rom. 7. This was that made Paul cry out, for our example to be delivered, or set free from so dead a body. And concludes also that from it he is freed by CHRIST'S own death: God hath delivered him from his dead body, by jesus Christ, and so from the Law, & from sin, and consequently from Hell; and this is that Liberty of which we are possessors; & of this, & only this it may be said, If the Son hath made you free, you shall be free indeed. If then the flesh be crucified, the Law is satisfied: If the flesh have obeyed, the Law is fulfilled: And this is done, even in our own whole nature, and that as it is said by jesus Christ we live, now no more the life of the flesh: For that all such, as so live, are all their life time subject to bondage, and in fear of death and damnation. And yet that this Liberty, may the better appear, we may consider in the next place, the persons set free.  
And they are all such, as are borne, not of blood, nor of the will of the flesh: nor yet of the will of man, but of GOD: john 1. 12. For that which is borne of the flesh, is flesh: john 3. 6. And flesh and blood, can never enter the Kingdom of GOD, neither may corruption, inherit incorruption, 1. Cor. 15. 50. And we have learned, that all flesh is as grass, and all the glory of man, as the flower of grass; the grass must wither, and the flower fall away, but the Word of the Lord endureth for ever, Isa. 40. 1. Pet. 1. 24, 25. And we are borne again, not of corruptible seed, but of incorruptible, by the Word of GOD which liveth, and abideth for ever. So that the free men, and such as are set at Liberty, are not such as are borne of men, but those that are borne of God; they only know this Liberty, and are truly acquainted with the privileges thereof; they are such, as do now find in them, the power of the Spirit of Life: they do mind heavenly, and spiritual things: are quickened, in their dead bodies. Col. 2. 13. in part to yield true, and sound obedience, to the spiritual Law: They have the Spirit of the Son enabling them with boldness, 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 themselves, groaning in themselves 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 have the spirit of Prayer, and Praise, and are conformable, in a great measure, to Christ himself. These are called to Liberty, and entered into the glorious Liberty, of the sons of GOD, Rom. 8. 21. Neither are such free men, Lawless, or at all fruitless: for as sin, that is, serve sin, they can never, as they have formerly done: Rom. 6. 1. john 3. 9 So are they exercised in the spirits fruits, and in them they abound: Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance, they can now declare. Gal. 5. 22, 23. These envy not, vaunt not themselves, are not puffed up, behave not themselves unseemly; seek not their own; are not easily provoked; think no evil; rejoice not ininiquitie, but rejoice in the Truth; bear all things, believe all things, hope all things, and endure all things. And if this be lawlessenesse, such lawless persons are we become: yet are we sure, that such are not without Law to God, but in the Law to Christ: It is the royal and perfect Law of Liberty, which these have attained, and in it they walk. That is their mirror, and continual glass, in which they behold themselves, day by day. Moses glory is now no glory to them: Nor Moses face do they any longer look after: It is the glory of Christ jesus which they admire, and on his most glorious face, they are bold to gaze, and thus are they changed, from glory to glory, 2. Cor. 3. 18. have received grace, for grace. john 1. 16. And are indeed proceeded, from faith to faith: Rom. 1. 17. They have 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 conditional Promises, to faith of free Promises: They are so far from being obliged, to any judaical Ceremonies, or Mosaical Rites, that they are free from the burden of the Ceremonial as utterly abrogated, and the Curse of the Moral Law, for which Christ hath satisfied.  
These than are those free men, true inhabitants of our new Jerusalem, Gal. 4. having that white Stone, with the new name, Reuel. 2. have eaten of the tree of life, in the midst of God's Paradise, verse. 7. Have on the wedding garment. Mat. 22. Live by faith. Gal. 3. 11. Walk by faith. 2. Cor. 5. 7. Work by faith, jam. 2. 18. Are clothed with that fine white Linen. Revel. 19 These do declare the truth of their faith, by the power of their love. Gal. 5. 6. Perform no works of the Mosaical Law, nor can perform them, but in the works of faith these do abound, Rom. 3. 28. So that albeit by the flesh in form, these do no work perfectly, yet by Love in Truth they are fruitful, and rich in good works, they have willing minds, and their works are accepted according to the truth of their affections which God only can see: 2. Cor. 8. 12. Abraham's example makes it manifest: who being commanded to sacrifice a son, sacrificed a Ram; and the Ram was accepted, where a son was exacted: Abraham offered his son Isaac but how? not by sight, that was a Ram; but by faith, that was a Son: Heb. 11. 17. And james expressly names this as Abraham's work, though by sight, and sense he did no such work at all. jam. 2. 21 This is that great Mystery of Godliness, and herein lies the sound comfort of Christians, that are so free from the worldly Rudiments and intolerable bondage of shadows and Ceremonies, as that for justification the exact fulfilling of the Moral Law is not now required at their hands: but if they consent to the goodness thereof, are willing to do it, and rejoice therein; though the good which they would they can never perfectly effect, nor exactly perform, but the evil they would not is ever mixed there with, yet is this will, this free consent, this lasting and increasing delight, cleared through jesus Christ, as if they had perfectly done what God requireth, Rom. 7. 2. Cor. 8. 12. And by this it is cleared that our Liberty is no carnal, but a spiritual: no servile but a sonlike, no short or momentany, but a lasting and eternal Liberty we do defend. And as men do highly esteem small things if they be but favours from great ones, and do value things at the rate they cost, or rejoice in them for the goodness they have or the benefits they bring: If Prince's favours be so much esteemed, and Soldiers scars so charily kept, Diamonds of so great value, and Oriental Pearls, so much set by: At what rate should this Liberty be valued? how dear prized? how much desired? and how valiantly defended, by all that hear of the excellency thereof, and are entered within the limits of the same? Let Libertines then, be as presumptuous, and lawless, as they list: and jews as envious, as they may: and false Christians as careless as they are, or as superstitious, as some are known: yet we all, should prise this Liberty, at far more than our life's worth, much more than Wife, Lands, Friends, or whatsoever else might be most dear unto us. And in this Liberty, let us live and dye, and for it, let us constantly stand: and not be so foolish as to begin in the Spirit, and seek perfection by the flesh: to subject ourselves, to jewish Fables, to stretch out our necks to receive that heavy yoke, to turn again to that Prison wherein the jews were shut up: to those weak and beggarly elements, and be bondslaves to them, to go again to the Schoolmaster, as if we had not yet learned Christ. To leave the contemplation of the present body for the empty shadows: like mad men, to fly from the day light, to the twilight: Knowing now, that those shadows were for the present, viva, but never (as the body) vivificantia; they were once quick, but not quickening: But since that, they had a time, wherein they were moribunda, about to dye, after once john Baptist appeared in his Ministry, Luke 16. 16. a time, in which they were mortua, when once the veil of the Temple was rend: at the death of our Lord jesus; Mat. 27. And albeit, they had also a time of solemn Burial, wherein their Funeral Obsequies were dispatched: as namely, while the Apostles tolerated Circumcision, as appeareth by the circumcising of Timothy, Ast. 16. 3. and the vindicating of Liberty, from Circumcision by refusing to have Titus circumcised, Gal. 2. Yet now they are, long since become mortifera, deadly to all that turn back again unto them, seeing they do question thereby the validity of faith in jesus; and do become debtors to the whole Law, and Christ is made of none effect, unto them, they are fallen from grace. Gal. 5. 1, 2, 3, 4. So that by this Liberty, and only by this, have we all the comfort we do enjoy. And whosoever dare, either oppose it, or scorn it, or at all limit it in any fleshly manner, as by forbearing of meats, or by legal observation of days: they are they, who at least ignorantly, do scorn God's love, set light by Christ's Merit, and do set themselves against the Truth of God's grace, for which and in which, we do with comfort stand. And yet not withstanding, the Law Moral stands firm, not abolished, but established by this doctrine, and of it we say, that he that observeth the whole Law and faileth in one point, is guilty of all, lamb. 2. 10. And except our righteousness do exceed that of the Scribes and pharisees, there is no entrance for us into the Kingdom of God, Mat. 5. 20. But this exceeding righteousness, is not ours, but Christ's; as is before showed, for that allours, is as filthy rags, Isay 64. 5. And who can bring a clean thing out of filthiness? job 14. 4. And we have learned, with holy Paul, to esteem all other righteousness, but that of faith, as dung and loss, Phil. 3. This is the Righteousness of God by Faith unto all, and upon all that do believe, Rom. 3. & 9 we seek no promise, by the old, but by the new Covenant: not by the Law, but by Faith only: the Law Moral, is of force, but not fulfilled by the flesh, but by Faith only. So that by Christ we do fulfil both the Form, and the Truth: the Letter, and Spirit: the old and new Covenant. By Faith, we are formally righteous, according to the Laws exact rule: by Love truly righteous, according to the Moral Truth of the same Law. So that by this the Moral Law is confessed to be still holy, just, and good, if lawfully used, 1. Tim. 1. 8, 9 It serves still to convince all men, of sin, and to bring them to Christ, for perfect obedience, and full satisfaction; yea, so far are we from granting the Laws abolishing, in part, or in whole; that we still affirm God will be ever just, and transgressors shall never escape his terrible and powerful hand. Neither shall this Law lose its force in all sorts of men, yea, in the godly themselves, to weaken the old-man and to humble them daily, until it may be triumphantly said, O death! where is thy sting? O Hell! where is thy victory? The sting of death is sin, and the strength of sin is the Law: But thanks be unto God who hath given us the Victory through our Lord jesus Christ, 1. Cor. 15 55, 56, 57 And this is that, by which all Enmity is slain, and Peace made: yea, all that believe, whether Iewes, or greeks; Male or Female; bond or free; have free access by one Spirit, to worship the Father, through the Son's mediation, and this Liberty is part of that Glory, which the very Angels themselves desire to behold, 1. Pet. 1. 22.   

CHAP. III.  
Answers to some Objections, which seem to be against this Liberty.  
Having now expounded, and testified, there are some Questions to be examined, that do concern this Liberty; that all lets being removed, the embracing thereof, may be the more boldly persuaded, to all that shall acknowledge so glorious a condition, and the contrary appear as it is an intolerable bondage, too heavy for any to undergo.  
Object. And first, some say: If it be so, that the Law Moral is still of force, why then have we left off the Seventh Day Sabbath, which that Law expressly enjoins, our Lord observed, the Apostles were taught to keep, and did observe after Christ's death and Resurrection?  
Resol. The answer is: That a Sabbath we do keep, and a Seventh Day we do still observe unto the Lord: yet not that Sabbath, not that Seventh Day; so we have learned to observe no days, nor months, nor times, nor years, as that Law enjoined, Gal. 4. 10. But we have learned to esteem all days alike, in respect of that Law, that old Letters service, Rom. 14. 5. we are not now so to serve God, Rom. 7. 6. A new spiritual service we are to yield. And that a Sabbath Day, we do still acknowledge, it is by virtue of the Commandment itself, as far as it is Moral; which saith, Remember that thou keep holy the Sabbath Day, or remember the Sabbath Day to sanctify 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 seventh from the creation was blessed to that end; and made holy for that purpose. And what God hath blessed, is blessed for ever, what he hath made holy, no man may pollute: He is not as man, that he should repeat; he hath spoken, and it cannot be reversed. This is granted, to be undoubtedly true: but withal the end must be considered, why that day was instituted, upon the ground of creation, to be also observed in that manner: And for this let us hear the doctrine of the Lord of the Sabbath, where he 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 man's good, for whom it was made as well in the day itself, as the manner of keeping it.  
Neither may it be said that the day remaineth any longer blessed and holy, than man for whom it was made, and whom it serveth, can receive holiness and happiness thereby. Seeing man is not subject to it, but it is subject to man, by virtue of Christ's Lordship, which as the Son of man he hath of the Sabbath. Mark. 2. 27, 28. And as it partly appeareth by some bodily labours which Christ himself commanded some to do in case of necessity: as to take up their beds, and go to their houses, which some held utterly unlawful, at that time; and by that the Priests might without scandal, kill, and dress, and offer the sacrifices on that day. Mat: 12. And Children were also circumcised, on that very day. john 5. 8. 9 john 7. 22, 23. Now then as with the destruction of Israel's commonwealth, the holy temple, which served their use was destroyed, and the holiness vanished: and Canaan's blessedness is also gone: as it stood distinguished from other lands: And all man's holiness, and happiness natural is now vanished: the jews prerogative, above all other nations abolished: So also the holiness, and blessedness of that seventh day, is vanished, and quite done away, with the death and destruction of man himself. Indeed had man to this day, retained, and continued in his first estate, that day had retained its first blessedness, and continued its holiness still: but as little comfort as man hath left in himself at this day, of any holiness or bliss, by virtue of creation, so little benefit shall man find in that day's observation, on that ground, and in that manner as it was enjoined. And in steed of blessedness, and holiness, which he may for a while fond expect, by observing that day: he will soon find the great arrearages of curses, which he runs daily into, by that laws transgression. So that if God at this day, did require that day's observation, in that manner no flesh could stand with any comfort before his majesty. As for their Argument, à principio, from the beginning. Man himself hath been also from the beginning, yea man's creation is more ancient than that day's institution: yet as that proves not man's blessedness, now, by that his creation is so ancient, unless he seek it another way: so is that no sound reason, to prove that day to be now observed by man: seeing we have many probabilities, that it was never observed resurrection, Mat. 13. 34. joh. 16. 25. And it might parabolically denote, that they should pray, that they might not be utterly extirpate, and rooted out, as they must be, if surprised in the Winter, when they cannot fly far; 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 upon, when they were either unwilling, or unable to escape, they must then perish, and be utterly destroyed for evermore. The sum then of that Prayer is, that God would lay no more upon them than they were able to bear, but give them an issue with the trial, Math. 6. 13. 1. Cor. 10. 13. As for the Apostles observing that day, as the manner was, and according to that present custom: 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 jew at Jerusalem, a Gentile at Antioch, he made use of all places, took advantage of all assemblies, and neglected no fit times to publish the Gospel, that, if it were possible, some might be saved. And if of conscience he kept it, why find we not one word, in all his so large, fluent, and excellent Epistles, savouring that way? nor in that holy History of the Apostles acts, but many denoting that Sabbaths' abolishing, and the practice of meeting on our Sabbatisme or Lords day. And if that day were granted, & might by some few in our Church be observed, as it was enjoined, what an intolerable yoke, and heavy burden were this for old folks, and young children? How many questions would it breed about kindling fires? dressing meat, and many other such things? How should some Nations be utterly excluded; who can never keep it so by reason of the temper of their climate? And by this any face of a Church shall be utterly denied these many hundred years, the judgements of our own Martyrs questioned, and our own present reform, and glorious Churches quite excluded. Let one such absurdity be but granted, and a thousand follow. But it is further affirmed by us:  
That the reason or ground, the very Basis or foundation of the Sabbaths observation, is now changed, therefore the day is also changed. The reason of that Seventh day's rest, was Gods own rest, from the work of Creation, Exod. 20 9 10. And the Apostle to the Hebrews, urgeth expressly another certain day of hearing: and pressing the absolute necessity of mutual 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 he vehemently enforceth, the cleaving close to holy assemblies, upon the hazard of wilful sinning, and utter departure from the faith, out of which there is no recovery, and for whom no Sacrifice is left, Heb. 10. 23, 24, 25, 26. By the way, in the fourth Chapter he speaketh of the universal Day of grace, by saying, To day, and on this day, telleth us of a particular Day, of hearing that quick and powerful Word of God: so that as on that Day of the Law, there was a Day of hearing, that other Seventh Day, Heb. 4. 4, 5. so on the Day of the Gospel another Day, yet a certain known Day, and one of the seven still remaineth for hearing. The words are plain, that having spoken of the rest, into which by Faith we enter, Verse 3. he confirmeth this rest, by a place out of the Psalms, As I have sworn 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 ordained that Day of rest, were finished from the foundations of the world. This is in the next Verse confirmed by another Scripture proof thus: For he spoke in a certain place, of the Seventh Day, on this wise: And God did rest the Seventh Day from all his work, Gen. 2. 1, 2. And in this place, saith he again, If they shall enter into my rest. Whereupon the Apostle inferreth, Seeing therefore it remaineth, that some must enter therein, and they to whom it was first preached, entered not in because of unbelief: Again, he limiteth a certain Day, saying in DAVID, To day, after so long time, as it is said, To day if you will hear his voice, harden not your hearts. And by the way mentioning also Canaan's rest, which yet was not this rest, he upon all this concludeth for a Sabbath day's observation thus; There remaineth therefore a keeping of a Sabbath to the people of God, Heb. 4. 9 As if he should have said, in other words thus: Seeing it remaineth, that a rest is still for God's people to enter, and that the old Sabbaths' rest was not it, nor yet Canaan's Land: but that at this day, the same rest typed by both is offered to believers: there is therefore also left a Sabbath Day to God's people, that so this rest may be preached unto them, as it was to the jews in Moses, and David's times. And this will be clear, if the propriety of those words be but duly weighed: Relinquitur itaque Sabbatismus: There remaineth therefore (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a keeping of a Sabbath, (as in the margin of our last Translation it is truly rendered) to the people of God. Not a rest only, but a Sabbatisme also to hear of that rest, have God's people left them at this day. The reason followeth that it cannot be meant of the seventh before mentioned, Verse 4. 5. where mention is made of God's peculiar rest; but of another day noted by another kind of rest, thus; For he that is entered, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) into his rest, hath ceased from his own Works, as God did (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from his. So that the Apostles reason, Verse 10. stands on these words. As God rested from the works of Creation, and instituted a Sabbath for his own people, at that time, on the very day of his rest: so also Christ having rested from his own works, hath ordained a keeping of a Sabbath, on the day of his rest for all God's people. Christ jesus who passed into the Heavens had a day, wherein he gave over his works, as God a day whereon he ceased from his: If this day of Christ's rest, differ from that of Gods, why should we not keep a different Sabbath? Christ's peculiar Day of rest from his own proper works, notes a peculiar Sabbath Day: The days differing, the Sabbath may not be the same: so that two several Sabbath Days have been instituted by GOD and Christ: one now abolished with the old Covenant, the old Letter, the old Man: the other established by the new Covenant, for the new service to the new Man: so that old things are passed away, and all things are become new, 2. Cor. 5. Two several Sabbath days, days of meeting, certain known days, offering to the jews then: and to us now, one & the same rest, the rest of Faith, the true & undoubted entrance into that everlasting rest, which we shall enjoy in God's presence for evermore. So that to shut up all of this place, I do frame this argument. The first Sabbath is ended, and a new Sabbath ordained by Christ: But no new Sabbath can be understood to be ordained by Christ besides his glorious Resurrection Day: Therefore the old Sabbath is now ended, and the Lords Resurrection Day succeeded in place thereof. And the very Day of Christ's rest was that Resurrection Day; then he entered into his Glory, 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. Gave gifts to men, Ephes. 4. 8. as on a chief Festival Day, Nehem. 8. 12. Esth. 9 22. proved his Resurrection, Luke 24. 39 preached his ascension, john 20. 17. Gave the Holy Ghost, john 20. 22▪ and authority to the Apostles, to bind and to lose, to remit and retain sins: Verse 23. Opened their understandings, to understand the holy Scriptures, Luke 24. 45. Poured out more abundantly the gifts of the Holy Ghost, Act. 2. 1, 2▪ 3, 4. Gave Peter power to convert so many thousands, Verse 37. 41. All were on that Day baptised, Verse 41. The Church established and manifestly distinguished, Ver. 44. The Disciples met on this day at breaking of Bread, Act. 20. 7. This Days Festivitie was instituted in the Churches of Corinth and Galatia, as appears by the Alms appropriate thereto, 1. Cor. 16. 1, 2. The Revelation opened to john in Patmos, Revel. 1. 10. It was known to the seven Churches of Asia by its own name, as a peculiar Day. Thus to the Law all days are now alike: yet to the Lord a Day, yea, a Sabbath Day, one of the seven is to be observed: alike to the Law, for that to the Law we are all dead, and a dead man keeps all days alike: yet we who are raised again from the dead, Ephes. 5. 14. we that live no more the life of the flesh, but by the power of the Spirit, not according to the flesh, but to the Spirit; do set apart weekly one day of seven for the Lords Service: which very day, as is proved, Paul writing to the Hebrews, (according to his wont, endeavouring to speak to their understanding) calleth a Sabbatisme, Heb. 4. 9 And to the Gentiles, a day to the Lord, Rom. 14. 5, 6. And john, expressly the Lords Day, Revel. 1. 10. This is then the Day which the Lord hath made: and if any be contentious for that other day with the jews, or deny any Sabbath Day, and so would leave it as a bare Ordinance of man, with the Libertines; or have both days observed with the Ebionites: we answer them all, We have no such custom, nor the Churches of God, 1. Cor. 11. 16.  
Object. As for that Law of difference of things for food, Levit. 11. Deut. 14. if any say such a Law hath been ever, and precisely observed by Israel's Commonwealth, while that jewish Polity stood, and that all sorts of transgressors are terribly threatened, and for it the Israelites were (chiefly) rejected.  
Ans. The answer is: It is true that a difference was put even in Paradise; between things for food: and after man's expulsion therefrom, a difference held between things for Sacrifice: and say for food: yet was that difference taken away, when Noah had free liberty to eat of every moving, living thing; as of the green herb before he had eaten, Gen. 9 3. And albeit, after that again, another limitation was made to one peculiar people, when God began to distinguish between the Nations, and chose to himself one peculiar Nation, to be his own people, Levit 20. 24, 25. yet was that difference of wholesome Creatures no longer continued, than all Mankind remained severed by that partition wall, Ephes. 2. 14. Acts 10. 28. But when once the fullness of time was come, and by the blood of jesus all things were reconciled, to God, Col. 1. 20. which were before in bondage, and severed for man's transgression, Rom. 8 20. 21. then God also declared to Peter by a Vision, that such observations put no longer difference between men and men. But as he himself had mixed all sorts of Creatures in one Sheet, and none of them might any more be termed unclean: seeing out of Heaven they came, and into Heaven were again received, so Peter by that learned, to esteem no man from thenceforth unclean, for any want of legal cleansing, or by reason of the practice of that Law's transgression, Act. 10. 11, 16, 28. And hath now taken out this Lesson, That it is Faith in Christ jesus, that is, required of every man, for his acceptance with God, Heb. 11. 6. For so Peter after confesseth, in the face of a Council, that God put no difference between himself and the Gentiles, after their hearts were purified by faith, Act. 15. 9 And by this it may appear, that this Law ceased, and had its period, by that Cornelius a Gentile, and not observing the Law, but only exercised in those powerful Duties of Fasting, Prayer, and Almsdeeds; was by Faith accepted, as well as Peter, who till that time not only believed as now Cornelius did, but also was able with boldness to protest before God, that no common or unclean thing had ever entered into his mouth: so the Churches of judea, were all zealous of the Law, Act. 21. The Churches of the Gentiles, observed no such things, Gal. 2. And these accepted, and as famous Churches as any of those: and Paul speaking expressly of days, and meats legal, concludes thus, I know and am persuaded by the Lord jesus, that there is nothing common or unclean of itself, Rom. 14. 14. That is, if men's hearts be purified by Faith, Titus 1. 15, 16. Then all things are pure to them. That is, all such things as that Law made unclean for food: Those things which some through weakness (giving heed to jewish Fables) esteemed unclean. As for that threat to the Gentiles, which seems so terrible, to such as understand it not aright, it is nothing else but a powerful application of the Prophet's speech, to the present hypocritical jews, who stood so much on their Prerogatives and Privileges, and their segregation from other Nations, and yet by their secret abominable practices, did break down that partition wall with which for the present, they were severed 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, even to that nation, and people of the jews, that then shall follow a day of vengeance: wherein God shall come with fire, and sword, in terrible indignation, against all that have abused his long suffering and patience, whether jews or Gentiles; and at that day those present hypocrites to whom he then spoke, shall share in torments with the whole world of damned men, Isa. 66. 12, 13, 16, 17. Neither is it any prophecy at all of any caters of Swine's flesh, at this day, but at that time; for so speaketh the Text in the present tense Sanctifican●●s, or Qui sanctificant, They that do sanctify themselves: and not in the future tense, they that shall.  
And if any say, we are commanded to touch no unclean thing at this day: Let the occasion of that precept be but duly considered, and it is clear that there is only meant the pollutions of Idols, and the uncleanness of unbelief, 2. Cor. 6. 17. Tit. 1. 15, 16. And whereas some may urge the words following, where the filthiness of flesh and spirit is mentioned, 2. Cor. 7. 1. Let them withal consider the reason of such cleansing: Namely, the spiritual perfecting of holiness in the fear of the Lord; and by that this will appear to be no legal uncleanness, especially of things for food: for then a legal cleansing should be enjoined, but such as read that chapter throughout, shall find it to be the filthiness of the whole old man; from which we are to be purged by true repentance, as appeareth plainly 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 legal cleansing: so that such as have learned to put a difference between the old, and new man, they also know the diversity of feeding them: the outward man, by the mouth, Math. 15. the inward man, by the ear, Isai, 55. 2, 3, 4. And such do as well know, that whatsoever goeth in at the mouth for food, defileth not the man, Mar. 7. For that it cometh forth from the heart, which defileth a man. And lest any should say, that the heart lusting after unlawful things, the man is defiled, though they be never 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 used for food, are become lawful, as the Apostle witnesseth, where having spoken expressly of eating, and of things offered to Idols, he also immediately concludes, that all things, and so even those things were lawful for him, and adviseth the Corinthians, and us in them▪ not to make scruple to buy, whatsoever was sold in the Shambles, and to eat whatsoever thing was set before them, at an unbelievers Table; without ask any question for conscience sake, 1. Cor. 10. So that all things being now lawful, the heart cannot lust after an unlawful meat: And the heart must be established with grace, and not with meats, Heb. 13. And let it be granted, that for this principally the jews were cast off, and scattered amongst other people, was it not just with God to cast them off who broke down the wall of partition, by which God had severed them for that present time, if they would pull up the hedge themselves, with which they were environed, and were plagued for it? what is that to us, that were never, nor are not now paled in at all in that manner? Levit. 20. 24, 25. nor limited by any such fleshly bounds?  
Let us not then admit any such impossible burden, which though we of this Nation might be able to bear, yet far be it, that such neighbour-Countries should be excluded, who abound not in such plenty as we do, nor can possibly observe it, at any time. And by this Doctrine, we shall call in question all Churches these many hundred years, all Histories will prove maimed, and many false, yea the Apostle Paul, cannot escape our censure, nor his Epistles be esteemed sound: The History of the Apostles acts, altogether defective, seeing it mentioneth so many famous Churches, and not a word of any stir or tumult for such a legal reformation, nor any mention of such jewish cleansing. And it is no wonder, that the Archenemie of our souls hath laid about him to have this Doctrine broached, 1. Tim. 4. 3. and had somewhat prevailed; seeing it is the only ready way to set God's people at odds and continual jars, to cumber them with daily and needless scruples wherein he delighteth. But we have learned better things, blessed be our great and good God: and we are able to conclude, that, If that Law of unclean meats be still of force: then some man, or some thing were now to be held unclean by that Law: But no man, Act. 10. 28: nor any thing, Rom. 14. 14. is now to be held unclean by that Law. Therefore that Law of unclean meats is not now of force: And we say further, that Such as are buried and risen with Christ, are no longer subject to the hand-writing of ordinances, Col. 2. 14. But all believers are buried and risen again with Christ. Therefore not subject 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 truly believe, 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 necessity we must at first trust tradition, be guided by our parents and elders, to know what books to make choice of, who be our own parents and Princes? and which is the best translation, and that it is nearest to the original languages? whether we be baptised or no? Then may we be also directed by them in the choice of our food, till we ourselves are able to discern what is most agreeable, yieldeth best nourishment, and is most expedient for our own bodies. Our Lord Christ hath so said even of evil parents, that they know to give their children good things, Matth. 7. Luk. 11. And holy Paul hath taught us to receive meat of unbelievers; and we know, that nothing which men usually eat, is to be refused for conscience sake. So that Infidels be not hardened, nor such as are truly weak and not obstinate, offended thereby. If then our hearts be clean, all is clean: If that be impure, there is nothing clean, nor will any legal purity be aught available. Let us all then, be sure to cleanse the inside first, let that be truly purified, and then are we safe, and shall so remain. If our hearts accuse us not, we shall have increased boldness before God: and if he be for us, who can hurt us? But if our hearts accuse us, God is greater than our hearts, and knoweth all things: and Blessed is the man that condemneth not himself in that which he alloweth, Rom. 14. 22.  
The Doctrine now being clear: if any have stumbled by my word or example, let me persuade them especially to embrace the same, and not any longer to be yoked with that heavy yoke. And let me entreat them, for their own soul's sake, that though erred they have with me and others, yet heretics they shun to be. Seeing an heretic is in a desperate condition, if truly an heretic, in the most strict sense: for that such an one is he, who having chosen an opinion to himself, and is so clearly convicted by the holy Scriptures, that he is damned of his own conscience, yet through pride of heart, chooseth rather to be rejected, and to forsake the fellowship of the Church, then to forsake that Error 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 conviction; beware now of self-love and desire of singularity, lean not over much to thine own judgement, show thy true humility, by esteeming others better than thyself: Withstand not God's grace, oppose him not any longer: be not like the deaf Adder, which stoppeth her ears, and will not be charmed: Despise not thy mother the holy Church, in which thou hast received all the good thou hast, if any at all. Consider, how she gave thee entertainment, at first by Baptism: hath since that called thee by the voice of her Teachers, & powerful 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 return to her unity, with many a grievous groan, and salt tear: being ready every moment to receive thee in the lap of her mercy, and to dandle thee on the knees of her love: Be not then the Author of thine own woe: plunge thee not wilfully into needless misery. Blame not thy Mistress for giving thee some correction for thy pride: Hear the Angel speaking to thee in Hagars' person, Whence camest thou? And whither wilt thou go? Return to thy Mistress, and humble thyself under her hands, Gen. 16. 8, 9 How long, I say, wilt thou love simplicity, take thy pleasure in scorning, & hate sound knowledge? And unless thou canst prove, that thy calling is extraordinary, and that by the ceasing of all ordinary sending and calling; and canst clear it, either to be of God himself, or of some extraordinary person; or by extraordinary motion of God's holy Spirit, as Moses, Aaron, and Phineas: and canst confirm it, by that thou teacheth no other doctrine, than what hath been taught by former holy men: by that thy life is beyond all other men's, in the glory of an humble, meek, bold, patient, quiet, and discreet conversation: by the furniture of admirable gifts, beyond all of that time without any exception; and by the manifest attendance of God's immediate power, in thy protection and aid; as jeremy, john Baptist, Paul; and all extraordinary men. If not, I do testify unto thee, that thou shalt rue thy obstinacy, and bewail thy stubbornness, here, to God's glory, in thy blessed change; or else be ruined by thy folly, and howl for evermore, without any remedy. Then shalt thou say, in the anguish of thy soul, and bitterness of thy Spirit, How have I hated instruction, and my heart despised reproof, and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! Suspect thyself then in time, while it is yet called to day, & fear thine estate, in respect of thy being alone. Thou knowest the Proverb, Woe to him that is alone when he falleth, for he hath not another to help him up. First, thou separatest, and then thou sallest, and who shall thenceforth lend thee his hand? Consider that the holy Scriptures, are not left to every private man's interpretation, 2. Pet. 1. But when the same holy Spirit interprets them, by whose holy motion they were first spoken, and penned; men endued with the same holy Spirit, shall not oppose that interpretation. Dost thou think, that thou only, and such as thou art, have the Spirit of God? I hope thou art not so absurd; and if others have the same Spirit of God, why do they not assent at all unto you? And let me mind thee of that evangelical proclamation of the Church her peace, through the true knowledge of God: so that the Wolf, the Lamb, the Leopard, the Kid, the Calf, the young Lion and the fatling shall dwell and lie down together, and a little child shall lead them, Isa. 11. And the Church Officers shall be Peace, and her exactors Righteousness, Isa. 60. yea, and Peace shall be extended to her like a River, Isa. 66. The perfect work of Righteousness shall be Peace, Isa. 32. and Righteousness and Peace are inseparable companions.  
And let me wish Mercy and Peace to all the Israel of God: and advice you all to live in peace, and if it be possible as much as in you lieth, live peaceably with all men, Rom. 12. that the God of love and peace may be with us and abide with us for evermore. And let me say to all that live yet in the bosom of God's Church: We are Brethren, why should there be any strife amongst us? What is the reason we are so divided in affection? why do we bite and devour one another? why are there any inclinations to Sects and Schisms, Divisions 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 bosom of Fools? As than we desire to approve ourselves wise and well instructed in the ways of peace, Let us submit one to another in the fear of God, according to that decent order and comeliness in which we are set. Let us in giving honour prefer one another; let us first make sure at home, cast the beams out of our own eyes, prove ourselves to be in the Faith. This being done, we shall soon take notice where it is effected, and so come to the true knowledge, and due acknowledgement of the Church whose work we are. No member would then exalt itself against the body, but rather show itself to be of God, who is not the author of confusion but peace.  
And for my part I have resolved, for time to come, to leave Kingdoms to the guidance of Kings themselves, and Churches to the government of Chief Churchmen: And I know that in indifferent things, there is such a thing, as Mos populi Dei, to be regarded. The Church her custom was of some credit in Paul's time, 1. Cor. 11. 16. And I acknowledge that in doubtful things, controverted in the Church; totum est parte maius: Universality may bear it, when only bare Consequences are urged, that may be paralleled 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 be decided by evident Scriptures.  
I do also say (with those Fathers of the first Nicene Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mos antiquus obtineat) Let old Customs carry it. And if any say I do hereby vilify myself: I answer, I will be yet more vile, if humble submission to my holy Mother's Authority, be to be esteemed baseness. And I do heartily desire all that bear good will to Zion, to pray fervently for me: that as I am now happily returned to the unity of God's Church: so I may continue steadfastly, in the valiant, and constant defence of the peace thereof, that so my last fruits may be more than the first, and my last works better than the first; that if ever I suffer again, (as I am most ready) it may be for the Church, and not in the least show against it; and for no trifles, but for the Truth and power of Godliness. And that as I have been stout for Moses, and Christ together: so I may be as resolute for Christ alone. That I may never separate what God hath joined, nor join what he hath severed. And the same do I wish to all my Countrymen, that all quarrels may be ended, for such outward things, as are not of the essence of true Religion; and that all our strife may be to outstrip one another, in the power of sound Love: that being already fellows of one Family, sons of one Father, children of one Mother, lively stones of one buildings, branches of one Vine, Sheep of one Fold, members of one body, yea, one body and one spirit; so we may discover the truth of this by remaining of one mind, and the same judgement: and the rather because we live in the last times wherein the day hasteneth, and is even at hand, wherein we shall be all tried: whether we be Gold or Dross? Wheat or Chaff? precious Stones or Stubble? Now never did God rise earlier to send his Servants unto us, than he doth at this day: Let us all strive to make a right use of this precious time, while it is yet called to day.  
Let all cleanse themselves from all manner of troublesome and contentious thoughts, that we may declare ourselves to be at true peace with God, with all his people, and to keep a true Sabbath within us. That the God of peace may dwell in our Tabernacles, and the Graces of his Spirit not be quenched in us: which God grant unto us all, even for jesus CHRIST'S sake: To whom with the blessed Spirit, be ascribed all Glory, Honour, Dominion, Power, Majesty, and hearty Thansgiving, now and for evermore. Amen.  
Non est grave 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 divinae.  
FINIS.