is also a freedom from the bondage of sinne and of the law though in other respects then those that haue beene mentioned in the liberty of iustification For in iustification we are freed from the guilt of sinne in sanctification frō the corruption of sinne But here we are to consider how farre forth we are set free therefrom For the Hypocritall Papists teach that when a man is regenerated or as they also speake iustified originall sinne is so abolished as that it doth not only not raigne but not so much as remaine or liue in the partie sanctified By which doctrine they teach men to bee desperate hypocrites either searing their conscience that they may haue no sense of sinne and may please themselues with this conceit that they haue no sinne in which respect the saying of Peter is verified of them that whiles they promise liberty to themselues and others they are indeed seruants of corruption or if they haue any sense of sinne dwelling in them they must perswade themselues they are not sanctified nor iustified and therefore not to be saued such miserable comforters they are of poore sinners as to perswade them that they haue not remission of sinne vntill sinne be quite abolished in them But this doctrine they teach contrary to the euident testimonies of Scripture contrary to the perpetuall experience of the faithfull contrary to the light of their owne conscience that they might thereby vphold their Antichristian doctrine of iustification by inherent righteousnesse and of the merit of good workes which otherwise would fall to the ground For if in respect of originall sinne remaining and dwelling in vs we be in our selues sinners how can we be iustified by inherent righteousnesse If our best actions be stained with the flesh and our righteousnesse be like polluted clouts how should they merit eternall life We are therfore to hold that in regeneration we are freed from the corruption of sinne not wholly and at once but in part and by degrees that sinne though mortified in part and we freed from the tyrannie of it that it raigne no more with full swinge and authority in vs still remaineth and dwelleth in vs hindering vs from good provoking vs vnto euill defiling and cotaminating our best actions neuer suffering vs with the full consent of will to performe or desire that which is good As the Apostle plainely sheweth by his owne example Rom. 7. where the concupiscence remaining in him is not only plainly called a sinne but described as a sinne as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a repugnancie to the law of God the sense whereof though the Papists haue no sense of it made the holy Apostle crie out Miserable man that I am who shall deliuer me from this body of death Accursed therefore was the counsell of Trent which confessing that the Apostle calleth it a sinne notwithstanding pronounceth them accursed that shall say it is a sinne But if we say we haue no sinne we deceiue our selues saith S. Iohn and there is no truth in vs. The freedome therefore which we haue in our sanctification which as Augustine saith is but begun in this life is not from the being of sinne in vs altogether and at once though we be freed from it in part and by degrees but from the dominion of it that wee should no more bee servants of sin but being freed from sinne might become servants of righteousnes Rom. 6. 6. 18. which Augustine did well obserue out of the words of the Apostle dehorting vs that sinne should not remaine in our mortall bodies Hee doth not say let it not be but let it not raigne for whiles thou liuest it cannot be avoided but that sinne will bee in thy members neverthelesse let dominion bee taken from it c. Of this liberty the Apostle speaketh Rom. 8. the law of the spirit of life which is in Christ hath made mee free from the law of sinne and of death That is the power of the quickning Spirit which being in Christ our head and from him communicated vnto vs doth rule in vs as a law doth free vs from the power of sin which worketh death that it no more haue dominion as it were a law in vs. And Rom. 6. hauing proued that sin neither doth nor can any more raigne in the faithfull because after the similitude of Christs death and resurrection they are dead to sin and risen againe and therefore as death can no more haue dominion over Christ being 〈◊〉 from death no more can sin haue dominion over the faithfull being once risen from the graue of sin afterwards vers 14. hee assureth the faithfull that sin shall not haue dominion over them because they bee not vnder the Law but vnder grace Likewise Saint Iohn saith He that is borne of God doth not commit sin namely as a servant of sin yea he addeth that he cannot sin namely with full swinge and consent of will as those which bee servants of sin because the seed of God remaineth in him whereby he is partly spirit and not only flesh And therefore as he cannot perfectly will that which is good because of the reluctation of the flesh so can he not will with full consent that which is evill because of the reluctation of the spirit Secondly wee are in our sanctification freed from the Law But we are here also to consider quatenus now farre forth For the Papists charge vs that we place Christian liberty in this that we are subiect to no law in our conscience and before God and that wee are free from all necessity of doing good workes which is a most divelish slander For although they absurdly confound iustification and fanctification yet they know we doe not neither are they ignorant but that wee put a great difference betweene them in this respect For though we teach that the obedience of the Law is not required in vs to iustification but that wee are freed from the exaction of the Law in that behalfe yet we deny not but that vnto sanctification the obedience of the law is required and wee by necessity of duty bound to the observation thereof Wee confesse that to be free from obedience is to be the servants of sin and the willing and cheerefull worship of God in holines and righteousnes without feare to bee true liberty Wee acknowledge that the morall law of God is perpetuall and immutable and that this is an everlasting truth that the creature is bound to worship and obey his Creator and so much the more bound as hee hath received greater benefits Indeede wee say with Luther that in our iustification wee are restored to a state of iustice from which Adam fell but yet as wee teach that wee are no more bound to obedience that thereby we might be iustified then Adam who was already iust so we professe that in allegiance and thankfulnesse we are more
heire of eternall life For as Christ was made a sinner for vs so are wee made righteous before God in him Christ was made a sinner for vs by imputation of our sinnes to him therefore we are made righteous before God in him by imputation of his righteousnesse vnto vs. Againe as we were made â—inners that is guilty of the first Adams transgression so are we iustified by the obedience of the second Adam But wee are guilty of the first Adams transgression by imputation For how should that being an action and therefore transrent be communicated vnto vs Let Bellarmine answere It is communicated to vs saith he as transient things vse to bee communicated that is to say by imputation Therefore wee are iustified by imputation of the obedience of the second Adam For the obedience of Christ which hee performed on earth being transient how could it bee communicated vnto vs but as Bellarmine saith all transient things are communicated viz. by imputation The reason of wich imputation is this For as all men being in Adam as the roote of mankind originally are guilty of his sinne it being imputed vnto them because in him and by him by reason of their vnion with him all sinned so the faithfull being in Christ as their head or roote are iustified by his obedience if being imputed to them because in him and by him by reason of our vnion with him we fulfilled the Law and in him and by him wee satisfied the iustice of God But we are sanctified by the infusion of grace wrought in vs by the holy Ghost Iustification is the very intitling of vs to the kingdome of heauen Sanctification is both the badge and cognizance whereby they are to bee discerned and knowne who are iustified and shall bee saued and the fitting and preparing of vs to that kingdome whereinto no vncleane thing shall enter The righteousnesse of iustification is perfect for it is the righteousnesse of Christ and therefore of iustification it selfe there are no degrees though of the assurance thereof there bee degrees according to the measure of faith The righteousnesse of our sanctification which is inherent is vnperfect in this life and stained with the flesh thereof there are degrees as wee grow in grace Wee are both iustified and sanctified by faith but in divers respects We are iustified by faith because by it wee apprehend the righteousnesse of Christ therefore are iustified by it not formally as it is a power or habit in vs or as it is a part of inherent righteousnesse but relatiuely in respect of the obiect which it doth apprehend and by it alone wee are iustified because it is the only grace in vs which apprehendeth the merits of Christ to iustification Wee are sanctified by faith as a chiefe part of our sanctification being as it were the roote both of other inward graces and outward obedieâ—ce but we are not sanctified by it alone because not only other graces inherent but also outward obedience concurre thereto These things thus premised let vs consider what that liberty is which we haue both in our iustification and also in our sanctification In both as our freedome is an immunity wee are freed from sinne and from the Law which is the strength of sinne though in different respects which will bee so many more differences betwixt iustification and sanctification In sinne there are two things the guilt thereof and the corruption In iustification wee are freed wholly from the guilt of sinne for to be iustified is to haue remission of sinne Rom. 4. 6. 7. or which is all one to be freed or absolued from the guilt of it And so certaine it is that in iustification we haue this freedome that to be iustified is to bee freed according to the Scriptures phrase Rom. 6. 7. he that is dead is freed from sinne the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Act. 13. 38. 39. Bee it knowne vnto you that through Christ is preached vnto you forgiuenesse of sinnes And from all things from which you could be iustified by the law of Moses by him every one that beleeueth is iustified Where to be iustified is to haue pardon of sinne or freedome from the guilt of it The guilt of sinne is the obligation or binding over of the sinner vnto punishment and this bond is partly in the Law which is the hand-writing or obligation that is against vs binding over the transgressor of it to the punishment threatned in it and partly in the conscience applying the Law morall or naturall to the sinner and from thence pronouncing him subiect to punishment From this obligation or guilt we are freed before God and as it were in the court of heauen so soone as wee beleeue and we are freed from the same in the court of conscience when wee know that we beleeue and are assured of our iustification For by faith wee haue remission of sinne and whosoeuer beleeueth in Christ hee is iustified from the guilt thereof This our freedome containeth in it happinesse for as their estate is miserable whose sinnes are not forgiuen because by their sinnes they are debtors vnto God owing in respect thereof eternall death and damnation though they only feele this burthen whose conscience is throughly touched of whom it is said A wounded spirit who is able to beare so their estate is happy who are freed from the guilt of sinne David though a King flourishing in great honor wealth and delights notwithstanding he reposeth his felicity in the forgiuenesse of sin Psal. 32. Blessed is the man whose wickednesse is forgiuen and whose sinne is covered blessed is the man to whom the Lord imputeth not iniquity Which should moue vs aboue all things to labour for the forgiuenesse of sin and for the assurance thereof If thou beleeue in Christ and withall confesse thy sin and forsake it thou maist bee sure that it is pardoned Secondly in our iustification we are freed from the law and that in two respects First from the malediction or condemnation of it secondly from the lawes exaction of inherent and that perfect righteousnesse vnto iustification Vnder which double yoke of bondage all men are that are not iustified by faith in Christ that is all men in them selues are subiect to the curse who in the least degree doe at any time in their whole life transgresse any part of the law as all men oftentimes doe and againe no man who is not in Christ can be exempted from the curse and attaine to iustification vnlesse he continue in all the things which are written in the booke of the law to doe them which no man is able to doe the law by reason of the flesh being impossible vnto vs. Let naturall or vnconuerted men apply this to themselues Canst thou not by the sentence of the law be exempted from the curse vnlesse thou
in the Scripture is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of bondage and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of feare from which we are delivered when wee receiue the spirit of adoption and sanctification whereby wee are enabled to worship God in holinesse righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without servile feare according to the covenant of grace made with Abraham Luk. I. And in this sense it is said that the Law is not imposed on the iust to whom being as it were a law vnto themselues willingly performing that which is right the terror and coaction of the Law so far foâ—â—◠〈◊〉 they are regenerate is needlesse Thirdly as we are freed from the coaction and terror of the Law so also from the exaction and rigour of the Law which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though it be a liberty of sanctification and appertaining to our new obedience yet it dependeth on the liberty of iustification For as there we were freed from the Lawes exaction of inherent righteousnesse to the acceptation of our persons so heere we are freed from the lawes exaction of perfect obedience to the acceptation of our actions So that whereas the law condemneth every the least imperfection or defect not agreeing with that perfection of iustice which it prescribeth as a sin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pronounceth the party in whom that defect or imperfection is accursed notwithstanding the new obedience of Gods children wrought in them by the spirit of God and performed according to the measure of grace received though defectiue in it selfe and stained with the flesh is accepted of God who covereth their imperfections with the perfect obedience of Christ and not so much respecteth the perfection of the outward act which hee doth not expect from such weaknesse as the integrity of the heart the vprightnesse of the will and desire the sincerity of the indevour which if it bee not wanting the Lord accepteth the will for the deede and true endeavour striuing towards perfection for the perfect performance In which respect the Lord according to his gratious promise vseth clemency towards vs as a tender father vseth clemency towards his sonne taking in good part the childish endeavour of his children proceeding from an vnfained desire to please him But our liberty in sanctification is not only an immunity but also an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or right consisting of great priviledges For first wee are not only freed in part from the corruption of sinne which we call mortification but are also positiuely made righteous being as the Apostle Peter speaketh made partakers of the divine nature in that flying from the corruption which is in the world by lust we are renued according to the image of God in holinesse and righteousnesse For as the sacred oyle being powred on the head of Aron who was a type of Christ distilled vnto his lower parts so the oyle of grace wherewith Christ our head was annointed without measure is derived even to his inferiour members here on earth who are also therewith annointed receiuing of his fulnesse even grace for grace Neither are we only freed from the servitude of sin Satan and the world but in Christ our King who hath overcome the world and triumphed over sinne and Satan wee are also made Kings with assurance to bee coâ—querers of all the enemies of our salvation And as touching the Law we are not only freed from the irritation thereof wherevnto our owne corruption did make vs subâ—ect as vnto a husband who begot foule issue of vs tending to death and so left at large but we are also ioyned to another husband which is Christ by his Spirit whereby he produceth in vs the fruits of the spirit to the glory of God Neither doth the law only cease to provoke vs vnto sinne but when we are once sanctified it becommeth as David speaketh a counsellour vnto vs and a directour vnto good things Neither are we freed only from the spirit of bondage and feare but are also indued with the spirit of liberty and grace the spirit of adoption the spirit of power and of loue and of sobriety which spirit hauing shed abroad the loue of God in our hearts testifying vnto vs our adoption and as an earnest assuring vs of our inheritance and enflaming our hearts with a reciprocall loue of God and of our neighbour for his sake we begin to delight in the law of God as concerning the inner man neither are the commandements of God grievous vnto vs we begin to serue the Lord not only without feare but also with willing mindes and vpright hearts For those who are redeemed sanctified by Christ are 〈…〉 a people of willingnesse a people peculiar to himselfe zealous of good workes And lastly concerning the rigour of the Law we haue not only this immunity that the imperfections of our sincere obedience are not imputed to vs but also this priviledge that our imperfect obedience which in it selfe is worthy to bee reiected notwithstanding is both accepted of God and rewarded For Christ hauing washed vs with his blood and sanctified vs by his spirit hath made vs both kings as I said before also Priests or as Peter speaketh a royall and holy Priest hood to offer spirituall sacrifices acceptable to God by Iesus Christ the sacrifice of obedience whereby we offer our selues as a liuely holy and acceptable sacrifice vnto God which is our reasonable service the sacrifice of almes whereby wee offer our goods with which sacrifices God is well pleased the sacrifice of a broken and contrite heart which is to God in stead of all sacrifices the sacrifice of prayer which is accepted as incense as the euening sacrifice the sacrifice of praise that is the fruit or as Hosea speaketh the calues of our lips which the Lord preferreth before the sacrifices of goats and bulles all which though in themselues defectiue and imperfect are notwithstanding acceptable vnto God through the mediation of Christ who making intercession for vs perâ—umeth all these sacrifices of ours with the odours of his owne sacrifice that so they may bee acceptable and sweet smelling favours vnto God Neither are they only accepted but also rewarded For our obedience our confidence our patience our praiâ—er fasting almes and charitable deeds haue their rewards in so much that a cup of cold water giuen in charity shall not lose his reward In respect whereof we may well say with Dauid vnto thee Lord mercy for thou rewardest a man according to his worke Which plainly proueth that the reward of our obedience is not to be ascribed to the merit of our works which in themselues cannot stant in iudgement but to the mercies of God in Christ.
officer the Angels by prison hell c. Patriae of the life to come which we shall enioy when being come to the end of our way wee shall haue the end of our faith which is the salvation of our soules The former is freedome from the bondage of sinne the other from the bondage of corruption The former is simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the redemption of possession for by the former we are heires spe in hope and expectation by the latter re in deed and possession the one is begun and in part the other perfect and complete the one the liberty of grace the other as the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberty of glory Of these in order And first of the liberty of grace which even in this life the faithfull doe enioy in and by Christ. And it is either common to all the faithfull as well of the old Testament as of the new or peculiar to the faithfull vnder the Gospell The faithfull vnder both Testaments were and are sonnes who as they haue the same common faith so haue they the same common salvation and therefore the same liberty and right in respect of the inheritance it selfe and all the degrees thereof Notwithstanding there is difference betweene sonnes vnder age and in their minority in respect of discipline and gouernment those who are come to yeares the former being nurtured by schoolemasters and governed by tutors as the Apostle saith of the faithfull before the incarnation of Christ the latter set at liberty from such discicipline and government Otherwise as they had the same faith and the same iustification for all the faithfull both before Christ and after were and are justified by faith as Abraham was Rom. 4. and by such a faith Iam. 2. so haue they the same liberty which is obtained by faith and in some chiefe points thereof is as Calvin saith an appendix of iustification The common liberty of grace which may fitly be called the liberty of sauing grace containeth many particulars which for your easiest remembrance may be reduced to these three heads For it is a liberty which we haue in and by our Vocation Iustification Sanctification For although these three concurre in time because a man is no sooner effectually called but he is also iustified before God and no sooner iustified but he beginneth also to bee sanctified which is duly to be obserued of those who presuming and that perhaps for a long time that they be called and iustified doe still remaine vnsanctified notwithstanding in order of nature vocation goeth before iustification and iustification before sanctification And let this also by the way be observed for the comfort of the godly For whosoever professing the true faith hath a true purpose and vnfained desire to walke before God in the obedience of his will making conscience of all his waies that man howsoever besides his generall purpose he may faile as wee all doe in many particulars yet he is sanctified and from his sanctification may certainly conclude that he is iustified that hee is called that he is elected that he shall be saued For the fruit could not bee good vnlesse the tree or the branch that beareth it were good and the branch cannot be good vnlesse it bee ingrafted into Christ the onely true vine that is to say a mans conversation is never acceptable vnto God before his person be accepted and his person is not accepted vntill he be vnited vnto Christ. For the better vnderstanding of this point we must remember that Christ at a deare price hath long since purchased this liberty for vs and hath meritoriously wrought our freedome But none are actually and effectually set at liberty but those alone who haue actuall vnion and communion with Christ. Now in our effectuall vocation wee haue vnion with Christ and in our justification and sanctification communion with him In the former in respect of his merits apprehended by faith and communicated vnto vs by imputation in the other in respect of his graces which being in him without measure are by his spirit from him derived and in some measure communicated vnto vs by infusion But let vs speake of them severally And first as â—ouching our vocation I say with the Apostle Gal. 5. Brethren you are called vnto liberty which words we are thus to vnderstand that by our calling wee are not only invited vnto Christian liberty in generall as a maine benefit of our Christian profession but also by it are enfranchised being thereby put into possession of a good part of it and entituled to the rest For whereas naturally wee are wholy and not only in part for that may be verified of the faithfull Rom. 7. 14. carnall sold vnder sinne by our calling wee are first made spirituall being in some measure indued with the spirit of Christ. Now the spirit of Christ being the spirit of liberty as David speaketh Psal. 51. we may resolue with the Apostle that where the spirit of the Lord is there is liberty But the liberty which wee haue by our calling standeth on these degrees First as it is an immunity our mindes are therein freed from the servitude of blindnesse and incredulity our hearts and willes from the bondage of that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder which all men naturally are concluded that is disobedience and infidelity our selues from the servitude of Satan being called and as it were culled out of the world whereby is meant the company of worldly men which is the kingdome of the divell who is the Prince yea the God of the world working effectually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the children of infidelity and disobedience blinding their vnderstandings and captivating their willes and lastly translated from the most slavish estate of damnation being redeemed from among men and deliuered out of the world which because it wholy as Saint Iohn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lieth vnder the subiection of the divell who hath the power of death is also subiect to death and damnation As it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a power and interest wee are in our calling indued as I said with the spirit of liberty which freeth our soules by enlightning our minds perswading our iudgements and softening our hearts enspiring thereinto godly desires and gratious resolutions whereby he beginning the grace of faith in vs doth regenerate vs and vnite vs vnto Christ. So that by our effectuall calling in regard that therein the spirit of liberty is communicated vnto vs and the saving grace of faith is therein begotten in vs we are made the sonnes of God and members of Christ and are not only entituled to all the rights and priviledges of the children of God and members of Christ but also are
presently translated as it were from death to life and from the state of damnation vnto the state of grace and salvation But these things doe need some farther explanation First therefore in the ministry of the Gospell which is the ministry of the spirit the word of faith the seed of regeneration the law or doctrine of liberty and the ordinary meanes of our vocation the lord preventing vs with his grace sendeth the spirit of his sonne into our hearts which being as I said the spirit of liberty first freeth our mindes from the bondage of ignorance incredulity vanity wherein vntill then wee are held captiue not onceable of our selues to entertaine a good thought the whole frame of our thoughts being onely evill continually the wisdome of our flesh or that which our flesh mindeth being enmity against God our selues not only not perceiuing but being not able to perceiue the things which are of the spirit of God and much lesse able to giue assent vnto them for no man can say that Iesus is Christ but by the holy Ghost and much lesse to assent effectually or by a liuely faith The spirit of God therefore by the ministry of the word which is a light vnto our feete as the meanes and by the Ministers of the Gospell as his instruments who are therefore called the light of the world and are sent by Christ to open our eyes and to giue light to them that sit in darknesse and in the shadow of death enlighteneth our mindes to vnderstand and openeth our hearts as hee did the heart of Lydia perswading our soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not only to attend but as the word also signifieth to assent to those things which are spoken by the Ministers and thereby maketh vs vnfainedly to acknowledge and seriously to consider both our miserable servitude and damnable estate in our selues and also the gratious liberty and sauing grace of God offered in Christ. And this is the first degree of the liberty which we haue in our calling that therein we are called out of darknes into light Of this liberty the Apostle speaketh 2. Cor. 3. that whereas there is naturally a vaile over mens hearts that they cannot vnderstand the word this vaile is taken away by the spirit of God when they turne vnto the Lord. Now the Lord saith he is the spirit where the spirit of the Lord is there is liberty In this regard the spirit is compared to an eye-salue and is called that anointing which being receiued from Christ teacheth vs all things Hauing thus revealed vnto vs both our owne miserable estate in our selues and the infinite mercies of God in Christ and moued vs truly to assent thereto in the next place hee toucheth our hearts with a sense of our misery and with a hatred of sinne which hath brought vs into that miserable estate and by the ministry of the Word which is his power to our salvation and his arme to draw vs vnto him hee turneth our will and affections from darknesse which naturally wee loue vnto light not only working in vs hearty desires to come out of that damnable estate and to be made partakers of Christ which desires also he being the Spirit of supplication helpeth vs to expresse in hearty prayer but also inspiring into vs a setled resolution that for as much as liberty and salvation is promised to all that receiue Christ by faith wee will therefore resolue vndoubtedly to acknowledge him to be our only Saviour and to rest vpon him alone for salvation Thus by working 1. In our mindes an effectuall assent to the promise of the Gospell 2. In our hearts an earnest desire to bee made partakers of Christs merits and 3. In our will a setled resolution to acknowledge him to bee the Messias and to rely vpon the mercies of God and merits of Christ for justification and saluation by which three we doe receiue Christ the spirit of God begetteth the grace of iustifying faith in vs. In the begetting whereof hee doth not only turne men from darknesse to light and from the power of Saâ—an vnto God but also regenerateth them and vniteth them vnto Christ making them of the children of wrath the sonnes of God of the impes of the old Adam members of Christ and of the-subiects of Satan in the kingdome of darknesse fellow cittizens with the Saints in the kingdome of God And this is the liberty which we haue by our calling As for the teachers of free will and the magnifiers of our pure naturals they neither acknowledge the wofull bondage wherein we are by nature nor the happy liberty whereunto wee are not borne but called For this is a liberty ad quam non nati sed renati sumus which we haue not by generation but by regeneration Neither is it a common liberty of all but a liberty peculiar to the people of God who are a people set at liberty peculiar to the sonnes of God and members of Christ. But it will be said if there bee no freedome in our willes before we be called then belike we are called and saued against our willes and we must looke with the Enthusiasts for violent raptures I answere that there is in our willes a freedome of nature whereby it is free from compulsion For that the will should bee forced it implieth a contradiction for then it should both will and nill the same thing at one time Notwithstanding this freedome of the will vntill it bee freed by grace is a voluntary service of sinne voluntarily and with greedinesse willing that which is evill although it can will nothing else But the preventing grace of God whereby we are called is perswasiue and not ordinarily by the Word drawing vs indeede and so of vnwilling making vs willing but this is by perswasion and not by compulsion For although our willes in the first act of our conversion bee meerely passiue and none can come to Christ vnlesse the Father draw him yet we can no sooner conceiue a man to be effectually called then that he is made willing For in the very act of our calling of vnwilling we are made willing and no sooner are wee effectually drawne but wee willingly come in which sense true is that saying of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God indeed draweth but hee draweth him that is willing Wherefore though our willes doe not concurre ad vocationem vnto our calling yet they concurre in vocatione in our calling being therein made free Now we are to intreate of the liberty which we haue both in our iustification and also in our sanctification For howsoeuer these graces doe alwaies so concurre as that whosoeuer hath the one hath the other and whosoeuer hath not both hath neither yet are wee carefully to distinguish them For the Papists in not distinguishing them confound
dost not only not commit the things forbidden but also doe the duties commaunded vnlesse thou dost all and vnlesse thou continuest in doing all neuer failing in any one particular and finally vnlesse thou continuest in doing all and euery thing commaunded in that perfect manner and measure which the law prescribeth Alas then how wilt thou escape the dreadfull curse who in stead of doing the duties commaunded hast done the vices forbidden who in stead of keeping all the commaundements hast broken them all and in stead of continuing in a totall perpetuall and perfect obedience of the lawe hast continued in the disobedience thereof Hence we may conclude with the Apostle that all men in themselues euen those who seeke to be iustified by the law be concluded vnder sinne and consequently vnder the curse and therefore haue extreame neede to seeke vnto Christ that by him they may be set free from this two-fold bondage which is to be vnder the curse of the law if we breake it when we can doe nothing else but breake it and to be excluded from iustification if we doe not continue in the perfect performance of the law when we are not able so much as to thinke a good thought or once to will that which is spiritually good But by Christ we are freed from both Frst from the curse as the Apostle in expresse tearmes teacheth Christ hath redeemed vs from the curse of the law when he was made a curse for vs. He hath freed vs from the punishment of sinne by vndergoing the punishment for vs he hath acvs quitted frō our debts by discharging them for vs. For as Esay saith He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace that is which was to procure vs peace and reconsiliation with God was laide vpon him and by his stripes we are healed And againe The Lord hath laide vpon him the iniquitie of vs all that is the punishment of all our sinnes And My righteous seruant by his knowledge that is by the knowledge of him or faith in him shall iustifie many for he shall beare their iniquities Now by the curse of the law from which Christ doth free vs we are to vnderstand all euill of punishment as well temporall as eternall for it is absurd to imagine with the Papists that Christ hauing freed vs from the eternall punishment hath not freed vs from the temporall By temporall we meane the euils both of this life whether corporall or spirituall which are innumerable and also in the end of this life viz. an euill death Against both these it will be obiected and first against the former that notwithstanding their iustification the faithfull are as subiect to afflictions and calamities of this life as others and therefore to punishment But I deny that consequence if you speake of punishments properly which be the curses of the law afflicted vpon men by way of vengeance to satisfie the iustice of God * For the Lord hath imposed the punishment of all our sinnes vpon Christ who hath fully satisfied the justice of his Father for them And therefore as there is no condermnation so no punishment properly vnderstood to them that are in Christ Iesus Neither can it stand with the iustice of God who is not only mercifull but also iust in iustifying of vs to exact a punishment of the faithfull for the satisfying of his iustice for whom Christ hath already fully satisfied his iustice by bearing the punishment this were to punish the same sinnes twice once in Christ and againe in vs. Indeed the faithfull are subiect to crosses and afflictions but all the afflictions of the godly are either trials for their good or such iudgements as are simply fatherly chastisements proceeding from loue and meerely respecting the good of the party chastised whereof the Apostle speaketh 1. Cor. 11. 32. When we are iudged we are chastised of of the Lord that we should not be condemned with the world or else they be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the erymoligie of the word which by some is giuen when God besides the chastisment of the party hath also care to his owne honour which would beimpeached if he should seeme to winke at the scandalous offences of his children as though he would maintaine them in their sinnes In which regard iudgement as Peter saith begineth at the house of God For the Lord many times correcteth those sinnes in the Godly both for his owne honour and their good which he seemeth to passe by in the wicked Of this kinde we haue an example in Dauid to whom the Lord vpon his submission forgaue his greeuous sinnes of murther and adulterie notwithstanding both for Dauids chastisement and for the example of others but chiefly for the maintenance of his owne glory which by the scandalous offences of Gods children is by the wicked blasphemed as though such sins were the fruits of the religion and seruice of God he would not suffer the child begotten in adulterie to liue Why because by that sinne Dauid had caused the enemies of the Lord to blaspheme The vse which we are to make hereof is not with the Papists to teach men to make satisfaction to God for their sinnes as though Christ had not fully satisfied for them already but to teach men both to beware that they doe not commit sinne especially scandalous sinnes because thereby they displease and dishonor God their mercifull Father prouoking him to powre his iudgements vpon them for their amendment that they be not condemned with the world and for the maintenance of his owne honor and also that hauing sinned we doe meete the Lord in his iudgements by humbling our selues before him confessing our fault and crauing pardon that iudging our selues we may not be iudged of the Lord. Against the second it is also obiected that notwithstanding their iustification the godly die as well as the wicked I answere that as of all afflictions so also of death the nature is changed in respect of the faithfull to whom death it selfe though brought in by the malice of the diuell is not a curse or punishment properly I doe not denie but that many times in respect of the time and manner of death the godly iudged and chastised the Lord in mercy killing their bodies that hee many saue their soules but from the evill of death they are wholly freed for to them it is the end of sinne and is therefore inflicted vpon vs that sinne might dy with vs as Methodius saith and being the end of sinne vnto vs it is also the end of misery the hauen of rest a happy passage out of this vaile of misery vnto the kingdome of glory and so not onely no curse but also a blessing no losse but an advantage as after wee shall shew For yet we speake but of the immunities of iustification the
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
obeying them we also obey God and no further thas is as I said so farre as God commandâ—th â—s to obey them Now how farre forth God commandeth vs to obey the lawes of men will easily appeare by this distiâ—â—tion for either they command such things as God forbideth and forbiddeth such things as hee commandeth which kinde of coÌ„mandements are so farre from binding our consciences as that we are bound by the law of God to obey him in disobeying them or they command such things as God commandeth and forbid such things as he forbiddeth that by their authority the lawes of God may the better be obseruâ—d to which kinde of commandements we are simply bound because as in obeying them we obey God so in breaking them we transgresse the law of God or lastly they command such things as God hath not forbidden and forbid such things as God hath not commanded â—â—o the particular 〈◊〉 of this kinde wee are not simply bound but so farre forth as God hath commanded vs to obey them that is as free being not simply bouÌ„d to those particulars as necessary in themselues but vsing them with free conscience as being indifferent and therefore such as wherevnto our Christian liberty extendeth and yet as seruants of God thinking our selues so farr bound to obserue them as is necessary for auoyding of scaÌ„dall or coÌ„tempt which God by his law hath forbidden Contempt for it is necessary saith the Apostle that we should submit our selues to lawfull authority not onely for feare of punishment but for conscience sake For although we be free as concerning the inner man yet in respect of the outward man wee must as the seruants of God submit our selues to such superiours as God hath set ouer vs and not haue our liberty as a cloake of naughtinesse Scandall also is to be auoyded First in respect of the superiour that by our disobedience wee doe not scandalize or offend him Wherein our Sauiour hath giuen vs a notable example who although he were as he saith free yet was content to pay tribute-money for auoiding of offence Secondly in respect of the subiect that he stumble not at the example of our disobedience being animated thereby to doe the like For whereas some thinke that we are not to obey the Magistrates commandement concerning a thing indifferent if wee imagine that some weake brother will be offended thereat they greatly mistake the rule of Diuines who say these commandements are to be obeyed for avoyding scandall and not that they are to be disobeyed for auoyding of scandall For if this were a sufficient reason to excuse our disobedience wee should not neede to obey almost any commandement of this kinde there being scarce any coÌ„mandement concerning things indifferent wherewith wee may not imagine some weake scrupulous conscience will bee offended But wee must thinke our selues more bound for â—uoyding of contempt and scandall to obey a lawfull commandement then to disobey for auoyding a supposed offence That which we are to doe in this case is this If wee feare any will take offence we must labour to preuent it by informing the party as before hath beene said And hauing so done wee must doe our owne duty whether hee will be offended or not in obeying the lawfull commandement of the Magistrate so farre as it shall be necessary for auoyding of scandall and contempt Hitherto I haue intreated of the liberty of grace both that which is common to the faithfull in all ages and also that which is peculiar to Christians vnder the Gospell There remaineth in a word to bee spoken of the liberty of glory which is not only a perfect deliuerance from sinne misery and all imperfections whereunto because wee are subiect in this life for here is as Augustine saith inchoata non perfecta libertas we ought to aspire towards this perfection but also a fruition of happinesse and all the priuiledges of the citizens of heauen This liberty is either of the soule alone as at our death when wee may freely and with comfort resigne our soules into the hands of God that he may commit the same to the blessed Angels to bee transpoâ—â—ed into heauen where wee are vnto the end of the world comfortably to expect our full redemption Or it is of the body also at the day of iudgement and is therefore called the redemption of our body when it rising vnto glory shall be freed from the seruitude of corruption this mortall putting on immortality and this corruptible putting on incorruption that death being swallowed vp in victory we may enioy both in our bodyes and soules the glorious liberty of Gods children in the kingdome of heauen This ought wee with earâ—â—â—stnesse of desire to aspire vnto with 〈◊〉 of faith to expect that thereby we may be weaned fâ—om the world hauing our conuersatioâ— in heauen and not either by the desires of the world which are but vanityes be allâ—red and ensnarred or by the terrors thereof which are 〈◊〉 worthy the glory that shall be reuealed drawne into bondage Thus haue you heard the doctrine of Christian liberty Now heare the vse For seeing this liberty is a benefit of so great excellency in it selfe and of such profit and necessity to vs Our first duty is to try and examine our selues by that which hath beene said whether wee haue as yet obtained this liberty or not If not as he which committeth sinne is the seruant of sinne we must labour to acknowledge and feele that miserable seruitude wherein wee are vnder sinne and Satan for hee that is not free and yet feeleth not his bondage is drowned in sinne euen as he that is ouer head and eares in â—he water feeleth no weight thereof that in the sense of our misery we may not only truly and earnestly desire but also carefully vse all meanes to attaine this liberty and never be at rest vntill we haue obtained it It is strange to see what hard services men will vndergoe and what great summes they will forgoe to get an earthly freedome whiles this spirituall freedome which is worth many worlds will scarcely be accepted when men are called and invited vnto it Which sheweth that men naturally are not only servants but willingly wilfully continue in servitude But you will say what meanes are wee to vse I answere 1. Diligently and conscionably to heare the Word as being the meanes which God hath ordained to call you to liberty 2. To aske seeke knocke by earnest and hearty prayer vnto God the author of this liberty that he would giue you the spirit of liberty 3. To turne vnto God vnfainedly laying hold vpon Christ by faith and repenting of your sinnes Eris liber saith Augustine si fueris servus liber peccati servus iustitiae You shall be free from sinne if you will become the servants of righteousnesse If God hath already called vs vnto this liberty