Book Third · Chapter 19 · Of Christian Liberty. · 3

12. The matter still remains uncertain, unless we understand who are the weak and who the Pharisees: for if this distinction is destroyed, I see not how, in regard to offenses, any liberty at all would remain without being constantly in the greatest danger. But Paul seems to me to have marked out most clearly, as well by example as by doctrine, how far our liberty, in the case of offense, is to be modified or maintained. When he adopts Timothy as his companion, he circumcises him: nothing can induce him to circumcise Titus (Acts 16:3; Gal. 2:3). The acts are different, but there is no difference in the purpose or intention; in circumcising Timothy, as he was free from all men, he made himself the servant of all: "Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law (being not without law to God, but under the law to Christ), that I might gain them that are without law. To the weak became I as weak that I might gain the weak: I am made all things to all men, that I might by all means save some" (1 Cor. 9:20-22). We have here the proper modification of liberty, when in things indifferent it can be restrained with some advantage. What he had in view in firmly resisting the circumcision of Titus, he himself testifies when he thus writes: "But neither Titus, who was with me, being a Greek, was compelled to be circumcised: and that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place by subjection, no, not for an hour, that the truth of the gospel might continue with you," (Gal. 2:3-5). We here see the necessity of vindicating our liberty when, by the unjust exactions of false apostles, it is brought into danger with weak consciences. In all cases we must study charity, and look to the edification of our neighbor. "All things are lawful for me," says he, "but all things are not expedient; all things are lawful for me, but all things edify not. Let no man seek his own, but every man another's wealth," (1 Cor. 10:23, 24). There is nothing plainer than this rule, that we are to use our liberty if it tends to the edification of our neighbor, but if inexpedient for our neighbor, we are to abstain from it. There are some who pretend to imitate this prudence of Paul by abstinence from liberty, while there is nothing for which they less employ it than for purposes of charity. Consulting their own ease, they would have all mention of liberty buried, though it is not less for the interest of our neighbor to use liberty for their good and edification, than to modify it occasionally for their advantage. It is the part of a pious man to think, that the free power conceded to him in external things is to make him the readier in all offices of charity.

13. Whatever I have said about avoiding offenses, I wish to be referred to things indifferent. Things which are necessary to be done cannot be omitted from any fear of offense. For as our liberty is to be made subservient to charity, so charity must in its turn be subordinate to purity of faith. Here, too, regard must be had to charity, but it must go as far as the altar; that is, we must not offend God for the sake of our neighbor. We approve not of the intemperance of those who do every thing tumultuously, and would rather burst through every restraint at once than proceed step by step. But neither are those to be listened to who, while they take the lead in a thousand forms of impiety, pretend that they act thus to avoid giving offense to their neighbor, as if in the meantime they did not train the consciences of their neighbors to evil, especially when they always stick in the same mire without any hope of escape. When a neighbor is to be instructed, whether by doctrine or by example, then smooth-tongued men say that he is to be fed with milk, while they are instilling into him the worst and most pernicious opinions. Paul says to the Corinthians, "I have fed you with milk, and not with meat," (1 Cor. 3:2); but had there then been a Popish mass among them, would he have sacrificed as one of the modes of giving them milk? By no means: milk is not poison. It is false then to say they nourish those whom, under a semblance of soothing they cruelly murder. But granting that such dissimulation may be used for a time, how long are they to make their pupils drink that kind of milk? If they never grow up so as to be able to bear at least some gentle food, it is certain that they have never been reared on milk. Two reasons prevent me from now entering farther into contest with these people, first, their follies are scarcely worthy of refutation, seeing all men of sense must nauseate them; and, secondly, having already amply refuted them in special treatises, I am unwilling to do it over again. Let my readers only bear in mind, first, that whatever be the offenses by which Satan and the world attempt to lead us away from the law of God, we must, nevertheless, strenuously proceed in the course which he prescribes; and, secondly, that whatever dangers impend, we are not at liberty to deviate one nail's breadth from the command of God, that on no pretext is it lawful to attempt any thing but what he permits.

14. Since by means of this privilege of liberty which we have described, believers have derived authority from Christ not to entangle themselves by the observance of things in which he wished them to be free, we conclude that their consciences are exempted from all human authority. For it were unbecoming that the gratitude due to Christ for his liberal gift should perish or that the consciences of believers should derive no benefit from it. We must not regard it as a trivial matter when we see how much it cost our Savior, being purchased not with silver or gold, but with his own blood (1 Pet. 1:18, 19); so that Paul hesitates not to say that Christ has died in vain, if we place our souls under subjection to men (Gal. 5:1, 4; 1 Cor. 7:23). Several chapters of the Epistle to the Galatians are wholly occupied with showing that Christ is obscured, or rather extinguished to us, unless our consciences maintain their liberty; from which they have certainly fallen, if they can be bound with the chains of laws and constitutions at the pleasure of men. But as the knowledge of this subject is of the greatest importance, so it demands a longer and clearer exposition. For the moment the abolition of human constitutions is mentioned, the greatest disturbances are excited, partly by the seditious, and partly by calumniators, as if obedience of every kind were at the same time abolished and overthrown.

15. Therefore, lest this prove a stumbling-block to any, let us observe that in man government is twofold: the one spiritual, by which the conscience is trained to piety and divine worship; the other civil, by which the individual is instructed in those duties which, as men and citizens, we are bold to performs (see Book 4, chap. 10, sec. 3-6). To these two forms are commonly given the not inappropriate names of spiritual and temporal jurisdiction, intimating that the former species has reference to the life of the soul, while the latter relates to matters of the present life, not only to food and clothing, but to the enacting of laws which require a man to live among his fellows purely honorably, and modestly. The former has its seat within the soul, the latter only regulates the external conduct. We may call the one the spiritual, the other the civil kingdom. Now, these two, as we have divided them, are always to be viewed apart from each other. When the one is considered, we should call off our minds, and not allow them to think of the other. For there exists in man a kind of two worlds, over which different kings and different laws can preside. By attending to this distinction, we will not erroneously transfer the doctrine of the gospel concerning spiritual liberty to civil order, as if in regard to external government Christians were less subject to human laws, because their consciences are unbound before God, as if they were exempted from all carnal service, because in regard to the Spirit they are free. Again because even in those constitutions which seem to relate to the spiritual kingdom, there may be some delusion, it is necessary to distinguish between those which are to be held legitimate as being agreeable to the Word of God, and those, on the other hand, which ought to have no place among the pious. We shall elsewhere have an opportunity of speaking of civil government (see Book 4, chap. 20). For the present, also, I defer speaking of ecclesiastical laws, because that subject will be more fully discussed in the Fourth Book when we come to treat of the Power of the Church. We would thus conclude the present discussion. The question, as I have said, though not very obscure, or perplexing in itself, occasions difficulty to many, because they do not distinguish with sufficient accuracy between what is called the external forum, and the forum of conscience. What increases the difficulty is, that Paul commands us to obey the magistrate, "not only for wrath, but also for conscience sake," (Rom. 13:1, 5). Whence it follows that civil laws also bind the conscience. Were this so, then what we said a little ago, and are still to say of spiritual governments would fall. To solve this difficulty, the first thing of importance is to understand what is meant by conscience. The definition must be sought in the etymology of the word. For as men, when they apprehend the knowledge of things by the mind and intellects are said to know, and hence arises the term knowledge or science, so when they have a sense of the divine justice added as a witness which allows them not to conceal their sins, but drags them forward as culprits to the bar of God, that sense is called conscience. For it stands as it were between God and man, not suffering man to suppress what he knows in himself; but following him on even to conviction. It is this that Paul means when he says, "Their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another," (Rom. 2:15). Simple knowledge may exist in man, as it were shut up; therefore this sense, which sists man before the bar of God, is set over him as a kind of sentinel to observe and spy out all his secrets, that nothing may remain buried in darkness. Hence the ancient proverb, Conscience is a thousand witnesses. For the same reason Peter also employs the expression, "the answer of a good conscience," (1 Pet. 3:21), for tranquillity of mind; when persuaded of the grace of Christ, we boldly present ourselves before God. And the author of the Epistle to the Hebrews says, that we have "no more conscience of sins," (Heb. 10:2), that we are held as freed or acquitted, so that sin no longer accuses us.

16. Wherefore, as works have respect to men, so conscience bears reference to God, a good conscience being nothing else than inward integrity of heart. In this sense Paul says that "the end of the commandment is charity, out of a pure heart, and of a good consciences and of faith unfeigned" (1 Tim. 1:5). He afterwards, in the same chapter, shows how much it differs from intellect when he speaks of "holding faith, and a good conscience; which some having put away, have made shipwreck," (1 Tim. 1:19). For by these words he intimates, that it is a lively inclination to serve God, a sincere desire to live in piety and holiness. Sometimes, indeed, it is even extended to men, as when Paul testifies, "Herein do I exercise myself, to have always a conscience void of offense toward God, and toward men," (Acts 24:16). He speaks thus, because the fruits of a good conscience go forth and reach even to men. But, as I have said, properly speaking, it refers to God only. Hence a law is said to bind the conscience, because it simply binds the individual, without looking at men, or taking any account of them. For example, God not only commands us to keep our mind chaste and pure from lust, but prohibits all external lasciviousness or obscenity of language. My conscience is subjected to the observance of this law, though there were not another man in the world, and he who violates it sins not only by setting a bad example to his brethren, but stands convicted in his conscience before God. The same rule does not hold in things indifferent. We ought to abstain from every thing that produces offense, but with a free conscience. Thus Paul, speaking of meat consecrated to idols, says, "If any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake:" "Conscience, I say, not thine own, but of the other," (1 Cor. 10:28, 29). A believer, after being previously admonished, would sin were he still to eat meat so offered. But though abstinence, on his part, is necessary, in respect of a brother, as it is prescribed by God, still he ceases not to retain liberty of conscience. We see how the law, while binding the external act, leaves the conscience unbound.

mauvais;"--which in themselves are neither good nor bad.

Abjiciendis vel Administrandis Sacerdotiis Also the short treatise, De Vitandis Superstitionibus.