bound to obey then he yea wee professe that God doth therefore free vs from the curse and the bondage of the law that wee might be inabled with freedome of spirit to obey it and that being freed from sinne wee are made the servants of righteousnesse We teach that God hauing sworne that to those whom he iustifieth he will giue grace to worship him in holines and righteousnes no man can be assured of his iustification without obedience that sanctification being the end of our election calling redemption and regeneration it is a necessary consequent of sauing grace We teach and professe that howsoever good workes doe not concurre with faith vnto the act of iustificaâ—â—on as a cause thereof yet they conâ—â—â—re in the party iustified as necessary fruits of faith and testimonies of iustification And as wee teach with Paul that faith alone doth iustifie so with Iames that the â—aith which is alone doth not iustifie Wee teach that the blood of Christ as it acquitteth vs from the guilt of sin so doth it also purge our consciences from dead workes to serue the liuing God that he bare in his body vpon the crosse our sinnes that we being deliuered from sinne should liue in righteousnesse that whom Christ doth iustifie by faith them hee doth sanctify by his Spirit that whosoever is in Christ hee is a new creature crucifying the flesh with the lusts thereof and walking not after the flesh but after the spirit Wee professe that good workes are necessary to saluation though not necessitate efficientiae as causing it as the Papists teach yet necessitate praesentiae as necessary fruits of our faith whereby wee are to glorifie God and to testifie our thankfulnesse to doe good to our brethren and to make sure our election calling and iustification vnto our selues as necessary forerunners of salvation being the vndoubted badges of them that shall bee saued being the way wherein wee are to walke to everlasting life being the evidence according to which God will iudge vs at the last day And lastly that as by iustification God doth entitle vs vnto his kingdome so by sanctification he doth sit and prepare vs thereto We do not therefore by the doctrine of iustification through faith abolish the Law but rather as the Apostle saith stablish it For the more a man is assured of his free iustification the better he is enabled and the more hee is bound to obey it But although we bee bound to obey the Law as the subiects of God and servants of 〈◊〉 and although the Law 〈…〉 in those that are iustiâ—â—â—d as being a rule of direction for our obedience in the perâ—ormance of the duties or piety towards God of iustice towards our neighbour of sobriety towards ourselues and a glasse of detection to manifest the imperfections of our obedience to keepe vs from Phariâ—â—â—sme and lastly a rodde of correction in respect of flesh or the old man yet remaining in vs that by precepts by exhortations and comminations it more and more may be mortified in vs and wee kept from the spirit of slumber and security yet notwithstanding wee are not vnder the law as the Apostle saith but vnder grace Wee are therefore in our sanctification freed though not from the obedience yet from the servitude and bondage of the law and that in three respects First in respect of the irritation of it In which regard especially the law is called the strength of sinne not that the law causeth or prouoketh sinne properly for the law is holy iust and good but only by accident and occasionally For such is the corruptioÌ„ of our vntamed nature vntill we be renewed by the spirit of God that when the law which is holy and good forbiddeth sinne seeking to stoppe the course of our concupiscences and to bridle our sinfull affections thereby our vntamed corruption rebelleth so much the more and that it might appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly sinfull by occasion of the law worketh in vs all manner of concupiscence Euen as a deepe riuer when nothing hindreth his course hath a still and as it were a dead motion but if you seeke to restraine or stoppe his course he will sinell and ouerflow all now disdaining as it were a bridge so our corruption when it freely taketh his owne course seemeth to be quiet and as it were dead but when the commandement commeth â—aith the Apostle as it were to dam it vp sin reuiueth riseth against it swelling and ouerflowing as it were his wonted bankes In this respect the law saith the Master of the Sentences is called a killing letter because forbidding sinne it increaseth concupiscence and addeth transgression vntill grace doe free vs. But we are regenerated by the spirit of sanctification and by the bond of the same spirit coupled vnto Christ we are freed from this bondage euen as the wife is freed from the dominion of her husband by his death For euen as whilest we were in the flesh altogether vnregenerate the law as it were our husbands occasionally and by accident begot in our soules wholly corrupted with sinne euill motions and concupiscences as the fruites and issue of our flesh tending vnto death so we being regenerated and after a sort dead vnto this corruption and consequently being mortified to the law in respect of the irritation thereof and the law in that regard dead vnto vs the spirit of Christ who hath vnited vs vnto him as our second husband begetteth good motions in vs as the fruites of the spirit acceptable vnto â—od This is that which the Apost teacheth Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs because we are not vnder the law but vnder grace after he had answered an obiection preuented the abuse of this Doctrine which carnall men would make thereof as though they might sin freely because they are not vnder the law in the beginning of the seauenth chapter he proueth that we are not vnder the Law but vnder grace by that similitude which euen now I mentioned because being regenerated and dead vnto sinne we are mortified to the law and the law to vs in respect of the irritation thereof caused by our corruption and consequently are deliuered from the power of it as a wife is freed from the dominion of her husband when he is dead Secondly in our sanctification we are freed from the coaction and terror of the law breeding servile feare in men vnregenerate whereby as bon-servants or gally-slaues by the whip they are enforced to the performance of some outward duties which otherwise they are vnwilling to doe For those who are vnder the Law as all men are by nature are like bond-slaues who for avoiding of punishment are by terror drawne to doe some forced service which is so much the more vnwilling because they looke for no reward This
the Law and the Gospell abolish the maine benefit of Christ which in the Scriptures goeth vnder the name of iustification and with it the liberty which wee haue by it and lastly by their Antichristian doctrine teach men to place the matter of their iustification and the merit of salvation in themselues For they doe teach that a man is iustified when he is made righteous by righteousnesse inherent in himselfe and performed by himselfe and accordingly make two degrees of iustification The one which they call the first iustification when a man of a sinner is made iust by the infusion of faith hope and charity the other which they call the second iustification when a man of a iust man is made more iust by bringing forth good workes So that according to their doctrine the righteousnesse of the first iustification is habituall and inherent in themselues of the second actuall and performed by themselues And whereas iustification standeth on two parts viz. remission of sinne and the making or as the Apostle speaketh constituting of vs righteous as they teach that we are made righteous not by imputation but by infusion of righteousnesse so they teach that remission of sinne is the deletion of sinne and that sinnes are then pardoned when by infusion of the contrary graces they are expelled Even as water is then said to bee warmed when by the accession of heate the cold is expelled Againe where the Scripture saith that we are iustified by grace that is by the meere favour of God in Christ by faith without workes by the righteousnesse of God which without the law is manifested in the Gospell they by grace vnderstand the graces of God in vs which they say concurre with faith vnto iustification by righteousnesse not the righteousnesse of Christ apprehended by faith but a righteousnesse from Christ infused into vs c. Which doctrines being vnderstood of sanctification are for the most part true For we doe not deny but that the matter of our sanctification is inherent in vs and performed by vs and that it is partly habituall and partly actuall that it consisteth in our dying vnto sin which is called mortification and liuing vnto righteousnesse which is called vivification that there be degrees thereof according to the measure of grace received that wee are sanctified by the grace or rather graces of God in vs and that thereunto not faith alone but hope and charity other both inward graces and outward obedience doe concur c. But if the iustification which the Papists teach be nothing else but sanctification what then is become of that which in the Scriptures goeth vnder the name of iustification and is the maine benefit of the Messias whereby wee are not only freed from the guilt of sinne which bound vs over to death and damnation but also are in Christ accepted as righteous and made heires of eternall life by which wee are freed from the feare of damnation and are entitled vnto the kingdome of heauen Surely by the Popish doctrine it is in a manner abolished and with it the liberty which wee haue by it which is no lesse then our deliverance from hell and our title to the kingdome of heauen which if wee haue not by Christ we haue no salvation by him For it is certaine that whereby we are iustified thereby wee are saved This most preâ—ious and Antichristian errour they seeke to justify by the like notation of the Latine words For as to be sanctified is to be made holy by holinesse wrought in vs so to be iustified in their conceit is to bee made iust by righteousnesse wrought in vs. Wherevnto I answere that if the Latine notation were to bee respected it would not hinder our cause For wee doe freely confesse that whom the Lord iustifieth he maketh iust But then the question is whether by imputation or by infusion By imputation we say as he iustifieth by infusion not as hee iustifieth but as he sanctifieth But the Latine word is no farther to be vrged then as it is the translation of the Hebrew word in the old Testament and of the Greeke in the new which signifieth to iustify Now it is plaine that both the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is verbum forese a iudiciall word ascribed vnto God as the Iudge to teach vs when wee thinke of iustification to summon our selues before the iudgement seat of God And in this sense it is opposed to condemning as in the iudgements of men Deut. 25. 1. Prov. 17. 15. so in the iudgemeÌ„t of God Mat. 12. 37. By thy words thou shalt be iustified aâ—d by thy words thou shalt bee condemned 1. King 8. 32. Rom. 5. 16. 18. and Rom. 8. 33. Hereby then appeareth both what iustification is and wherein it differeth from sanctification For the contrary to sanctifying is polluting but the contrary to iustifying is condemning Wherefore as sanctifying being the contrary to polluting doth signify making holy so iustifying being the contrary to condemning doth signifie absoluing acquitting pronouncing iust And in this sense evermore in the question of iustification it is vsed when it is ascribed vnto God Neither are the Papists able to produce any one testimony where iustification being ascribed to God as It is God that doth iustify doth signify making righteous by infusion This then is the first note of difference whereunto others may be added For in iustification as I said before we haue communion with Christ in respect of his merits imputed vnto vs to free vs from the guilt of sinne and feare of damnation and to entitle vs to the kingdome of heauen In sanctification we haue communion with Christ in respect of his graces which being in him without measure are by his spirit deriued to vs in measure and communicated by infusion to free vs from the corruption and dominion of sinne and to prepare and fit vs for the kingdome of heauen The matter therefore of Iustification or that whereby we are absolved and in respect whereof God doth acquit vs from our sinnes and accepting vs as iust doth so pronounce of vs is the merits righteousnes and obedience of Christ our Saviour For by what we are redeemed by that wee haue remission of sinnes or iustification but wee are redeemed only by the merits and righteousnes of Christ and not by our owne and therefore wee are iustified by the righteousnesse of Christ and not by that which is inherent in vs or performed by vs but our sanctification consisteth in the graces of Gods spirit inherent in vs and the new obedience performed by vs. Wee are iustified by imputation of Christs righteousnes when God imputing to a belieuer the righteousnesse of Christ and accepting of it in the believers behalfe as if he had performed it in his owne person doth not only acquit him from his sinnes but also accepteth of him as righteous in Christ and as an
owne The hearing of Gods word by the Scriptures and by Pastors and the practise there of will giue you knowledge worke holinesse if you breake downe your naturall corruptions and fill you with strength against all assaults SECT IV. of Prayer with the fruits thereof Prayer is a simple vnfaigned humble and ardent opening of the heart before God wherein we either aske things needfull for our selues and others or giue thanks for benefits receiued it is either Publique in the congregation of the faithfull or priuate when wee pray alone There bee foure chiefe reasons that ought to induce vs to prayer first the commandement of God Secondly our sinnes which driue vs of necessity to God for life succour helpe Thirdly our weake nature being of it selfe â—nable to subsist requires prayer to strengthen it as a house pillars to vphold it Lastly the subtilety of the enemy who euer attendeth to ouerthrow vs euen in those things wee thinke to bee best done ought to stirre vs vp vehemently to prayer The excellency of prayer is manifest by the dignity of the commander and the admirable effects that follow it The commander is God Lord of heauen and earth of our life and death the fountaine of all goodnesse the effects ther of are such that prayer proceeding from a faithfull soule and squared by Gods word will stay the Sunne to end our victories the falling of the raine from heauen and at our desire againe send downe plenty of it to increase the fruits of the Earth for our comfort it will pierce the heauens for mercy and pardon for our sinnes stay the wrath of God against vs for the same and obtaine whatsoeuer good thing is needfull for vs in this life or in the life to come Let our prayers bee daily without intermission for deâ—otion that is deferred vpon conceit of present vnfitnes or worldly respects at last groweth irkesome and altogether neglected suffer not your heart to entertaine the least thought of lothnesse in the taske of deuotion but violently breake through such motions with a deepe check to your selfe for your backwardnesse And because holinesse doth not like Ionas Gourd grow vp in a day it is better to go on safe and sure then for a hasty â—it as many doe runne out of wind and then stand still Goe to prayer as you would goe to the water to swim goe not hot in but take a time to coole your selfe by meditation feeling that your words touch the very depth of your soule Frame not your prayers as some Hipocritically doâ— according to the phaÌ„tasies of your owne braine neither as others superstitiously thinke to mooue God by iterations and babling neither with the proud Pharisee presuming vpon your owne worth but like the poore Publiâ—ane humbly with all reueâ—ence throwing off the shooes of all your corrupt affections prostrate your selfe at the footstoole of Gods throne of Grace demaunding nothing that is repugnant to his will lest you tempt him who out of his insearchable wisedome knoweth best what is good for you In your prayers haue a speciall care that you keepe euer as a patterne before you that prayer set downe by the mercy-Master Christ Iesus called the Lords prayer It is the pure fountaine from whence the riuers of life must flow SECT V. of Meditâ—tion MEditation is a carefull consideration or a deuour calling to mind and examination both of our spirituall and temporall estate by a serious contemplation of Gods goodnesse towards vs what duty hee requireth of vs towards him for his sake to our neighbour and how we haue performed the same what reward remayneth for the godly and punishment for the wicked that wee haue an account to render not onely of euery mispent-day but of euery word in what estate either spirituall or temporall we stand for the present This holy meditation stirreth vs vp to a thankefulnesse for Gods goodnesse to sorrow and repentance for our by-past offences and to a setled resolution of amendement of our liues in the time to come Meditation is the most soueraigne cure of the soule in it keepe this course retire your selfe euery day at some â—it time to your chamber study feild or some secret place and hauing prayed to God for a recalled mind enter into a consideration of your sinfull estate Examine your selfe take notise of your passions disposition and inclination whereby you may come to the knowledge of your selfe and by calling for helpe from God resolue to conquerre your selfe as a walled citty Call to mind if any vnkindnesse hath passed betwixt you and your neighbour or any other and if you remember any remnant or the least coale of enuy or malice lurking vnder the ashes of your peruerse natures wipe away and extinguish them by not-letting the Sunne goe downe vpon your wrath for he that craueth pardon and will not forgiue is like to him that breaketh downe a bridge that hee must passe ouer himselfe In your meditation inquire dilligently after the day of your death by setting it before your Eyes by examining your selues whether you bee prepared and ready and by incouraging your cowardly soule to looke death in the face flying euer in this point to thy Sauiour for helpe Conclude thy meditation with thinking vpon thy wordly estate if it prosper lay vp humility in thy heart If poore pray for supply and thinke vpon some lawfull and honest meanes SECT VI. The performance of a godly life THe Fourth and most necessary part belonging to a Christian is doing being the life of all for it is nothing and yet vsuall to Hipocrites to bee religious in Ceremonies ioyne therefore as indiuidui conâ—ites the liuely faith of Paul with S. Iames good works Faith without workes makes but a carnall Gospeller and works without Faith a Pharasaicall Hipocrite Euer in doing beware of doing against thy Conscience for the treasure of a good conscâ—ence is the best store you can prouide for a quiet life here and a blessed hereafter when a dram of it shall serue you to better vse then innumerable millioâ—s of Gold Omit neither time place nor person if thou canst do good remeÌ„ber Christs last iudgement wherein he sheweth that the best good in the world is compassion on almes and comforting in distresse as in sicknesse pouerty and imprisonment or banishment for although God accepteth of good thoughts yet towards man they are little better then good dreames exercise therefore thy charitable office as Gods Steward vpon thy brethren Remember it is now the time thy life is short thy dayes euill thy death certaine thy account most certaine thy ioyes vnspeakable if thou doest well for this cause labour to husband the talent that God hath put into thy hands that thou mayst returne thy soule better then thou didst receiue it If that seruant was condemned as euill that did giue his Master no more but his owne