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
principall whereof yet remaineth to be spoken of that is freedome from subiection to damnation to everlasting death to the eternall wrath of God which is the most miserable bondage and subiection of all those who are not iustified by faith in Christ. But from this curse also Christ hath freed the faithfull For this is the immunitie which we haue by him that whosoeuer beleeueth in him shall not perish that there is no condemnation to them that bee in Christ Iesus that by his death hee hath destroyed him that had the power of death that hee might deliuer them all which for feare of death were all their life time subiect to bondage that Iesus our Sauiour deliuereth vs from the wrath to come And thus wee haue heard of two immunities which wee haue in our iustification that wee are freed from the guilt of sinne and from the curse of the Law whereto our sinne had made vs subiect And from hence ariseth vnspeakeable peace and liberty to the distressed conscience terrified with the guilt of sinne the curse of the Law and feare of damnation when it receiuing Christ by faith hath immunity and freedome from them all Now followeth the other immunity from the law in respect of the exaction or perfect righteousnesse to be inherent in vs and perfect obedience to bee performed by vs vnto our iustification and salvation vnto which yoke of bondage as I said all men by nature are subiect For it is sure and certaine that without righteousnesse and such a righteousnes as is fully answerable to the perfect law of God no man can be iustified Now this righteousnesse must either be inherent in our selues which is the righteousnesse that the Law requireth vnto iustification or being performed by another which is Christ for vs must be imputed vnto vs and that is the righteousnes which the Gospell propoundeth vnto iustification A third righteousnes whereby wee should be iustified cannot be named If therefore wee bee not partakers of Christs righteousnes apprehended by faith we must stand to the sentence of the Law which is either to performe perfect and perpetuall obedience or not to be iustified But if Christs righteousnes be imputed vnto vs as it is to all that apprehend it by faith then are we iustified notwithstanding the sentence of the Law by faith that is by the righteousnes of Christ apprehended by faith without the workes of the Law that is without any respect of obedience performed by our selues And in this liberty from the Law standeth the chiefe comfort and stay of a Christian when hee summoning himselfe as it were in the court of his conscience before the iudgement seat of God to bee iustified or condemned shall consider that by Christ he is freed both from the condemnation of the Law and from the exaction of inherent righteousnes to iustification so that hee shall not neede to stand to the sentence of the Law or to trust to any obedience performed by himselfe as it were to a broken staffe wherein there can be no comfort for if God should enter into iudgment with vs according thereto no man liuing could be iustified but may safely and freely without respect either of his owne obedience or of the sentence of the law rely vpon the mercies of God and merits of Christ that for as much as the Lord hath giuen him grace to beleeue by that faith hath espoused him to Christ and vnited him vnto him as his member he hath also communion in Christs merits whereby without regard to any righteousnesse of his owne he is iustified before God Against this part of Christian liberty which is most comfortable the Church of Rome as it well becomes the synagogue of Antichrist doth by might and maine oppose it selfe contending not only that we are iustified by righteousnes inherent but also that the same obedience which the Law prescribeth is in greater perfection required in the Gospell vnto iustification By which doctrine of theiâ—s they conâ—ound the Law of the Gospell and in so doing abolish the covenant of grace annihilate the maine promise of the Gospell which is the charter of our liberty the ground of our faith the foundation of all our assurance for iustification and salvation For if the Gospell promise and propound iustification and salvation vpon the condition of our owne obedience aâ—d that in more perfection then the law it selfe required then is it not only a covenant of workes as well as the law but also imposeth a heavier yoke vpon mens consciences then the Law did But it is manifest that the Gospell is the covenant of grace made with Abraham concerning iustification by faith in Christ whereas the Law contrariwise is the covenant of workes which 430. yeares after was deliuered by Moses and did not disanull the former promise concerning iustification by faith The condition whereon the Gospell promiseth iustification is faith in Christ the condition of the Law our owne perfect and perpetuall obedience For the Gospell saith If thou beleeue in Christ thou art iustified and shalt be saved the Law If thou dost these things thou shalt liue thereby The righteousnesse exacted in the law to iustificatioÌ„ is a righteousnes both habituall inherent in our selues and actuall performed by our selues The righteousnesse which without the Law is revealed in the Gospell is the Righteousnes of God that is of Christ who is God for he is Iehova our righteousnes and was given vnto vs of God to be our righteousnes by the faith of Iesus Christ vnto all and vpon all that beleeue that is the righteousnesse of Christ who is God though not the righteousnes of the Deity as O siander thought but the righteousnesse both inherent in him as hee was man as his innocencie and holinesse and also performed by him as his passiue actiue obedience being apprehended by faith is according to the doctrine of the Gospell imputed to every beleeuer vnto iustification That Christ is our righteousnes and the end of the Law vnto righteousnes to all that beleeue that whosoeuer beleeueth in Christ shall be saved it is the maine doctrine of the Gospell the chiefe article of our religion the charter of our inheritance the assurance which wee haue of salvation which wee are so to hold as that if an Angell from heauen should teach vs another Gospell or propound vnto vs another way of iustification as namely by inherent righteousnesse and our owne obedience wee ought to hold him accursed and our selues also if wee yeeld to him For whosoeuer looke to be iustified by the obedience which the Law prescribeth they are separated from Christ and fallen from grace Wee doe not deny but that the Gospell teacheth repentance as well as faith and commendeth the duties of sanctification as well as it promiseth iustification Yea as it promiseth the grace of justification to those that beleeue so to them that are iustified
and redeemed it promiseth the grace of sanctification by the spirit whereby they are inabled in some measure to worship God in honesse and righteousnesse Wee doe also confesse that a greater measure of knowledge and obedience is required of the faithfull vnder the Gospell then was vnder the Law because to whom more is given of them more is required and the greater benefit requireth the greater duties of thankfulnesse But when the question is of the matter of our iustification and merit of our salvation whereby wee being sinners and lost in our selues should bee iustified before God and entituled vnto the kingdome of heauen what that is whereby we are absolued from our sinnes and accepted as righteous and as heires of eternall life what that is which will stand in iudgement before God and which wee may trust vnto when we appeare before the iudgemens seat of God why the sentence of condemnation should not bee pronounced againstvs what that is whereby wee are reâ—eemed from death and reconciled vnto God or as the Scripture vttereth the same thing in other tearmes whereby we haue remission of sinnes it is most plaine that the doctrine of the Gospell placeth the whole matter of iustification and merit of salvation in the righteousnesse and obedience of Christ alone by whose blood as the Apostle speaketh and by whose obedience wee are iustified As for that righteousnesse which is inherent in our selues though infused of God and that obedience which is performed by our selues though proceeding from grace the Gospell teacheth vs in the question of iustification to esteeme it as drosse and dung yea as losse that we may gaine Christ and may bee found in him not hauing our own righteousnesse which is prescribed in the law but that which is through the law of Christ the righteousnesse which is of God through faith This therefore is the liberty which we haue by the grace of iustification that we are freed from that miserable bondage of the law which exacteth an obedience and righteousnesse inherent vnto iustification which no man is able to performe and therefore holdeth men in 〈◊〉 to damnation engendring with Agar as the Apostle speaketh none but servants which shall not inherit with the children of the free woman that is who are begotteÌ„ by the Gospell to be the heires of that righteousnesse which is by faith And thus much of the liberty of iustification as it is an immunity For as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or right it also containeth many notable priviledges First that we are not only freed from the guilt of sinne but also are accepted pronounced iust by imputation of Christs both passiue and actiue obedience made rihgteous which immediately followes vpon the former so that by our iustification we are not only made not guiltie but also stand righteous before God and that by the righteousnesse of Christ. Secondly what we are not only freed from the curse of the law but also are made paâ—takers of the blessednesse promised to Abraham viz. that in hâ—s seed which is Christ the faithfull of all nations should be blessed But this will best appeare in the particulars for the faithfull are not onely freed from the euils of this life whether corporall or spirituall as they be curses but they are all turned into blessings vnto them For this is the priviledge of the faithfull that the Lord causeth all things whether good or bad To worke together for the good of those that doe loue him In which sense Dauid saith that all things succeede well with the righteous man As for afflictons he both professeth in particular of himselfe that it was good for him that he had beene afflicted and also in generall pronounceth the man blessed whom the Lord doth chastise and teach in his law Againe corporall death is not only no losse to the faithfull but also an advantage because in it they change a sinfull and mortall life for a life blessed and immortall It is not only no curse but also a blessing for it is not only the end of sinne and miserie but the beginning of perfect and everlasting happinesse wherevpon the holy Ghost pronounceth them all Blessed that die in the Lord. Neither are the faithfull only freed fom feare of damnation but also are put in assurance of euerlasting life being saued in hope which is the cheife happinesse that can be enioyed in this life Thirdly we are not only freed from the sentence of the law exacting of vs perfect obedience vnto iustification but we haue also liberty to plead the righteousnesse propounded in the couenant of grace and to appeale from the sentence of the law to the promise of the Gospell from the tribunall of iustice to the thâ— one of grace and in the question of iustification not at all to regarde our owne obedience but wholly to rest vpon the mercies of God and merits of Christ our Sauiour Vpon this liberty of iustification follow other priuiledges For first whereas by nature we are the children of wrath now being iustified by faith we haue peace with God through our Lorâ— Iâ—sus Christ who hath reconciled vs to 2 Whereas sinne maketh a separation betweene God and vs so that naturally we shunne the presence of God as of a seuere Iudge being iustified by the righteousnesse of Christ we also haue free accesse vnto God by faith and haue liberty with boldnesse and assurance that we shall be heard to make our requests to God in the name of Christ. 3 Vpon our iustification by faith we are endued with the spirit of adoption which assureth vs of Gods fatherly loue towards vs teaching vs to crie in our hearts Abba Father by which being the earnest of our inheritance we are sealed vp vnto the day of our full redemption 4 With the hope of salvation which is a companion of iustifying faith a consequent of iustification whereby we liue in expectation of euerlasting happinesse 5 With ioy in the holy Ghost which Peter calleth ioy vnspeakable and glorious For the Apostle denying that the liberty of Christians doth cheifly stand in meat and drinke and in the free vse of outward things sheweth also wherein it principally doth consist For the kingdom of God saith he is not meat and drinke but righteousnesse which is the priuiledge of iustification it selfe and peace and ioy in the holy Ghost which are consequents of the former Lastly with perseuerance For as the Sonne abideth in the house for euer being safely kept by the power of God through faith vnto saluation For if sonnes then heires heires of God and coheires with Christ c Now I come to the liberty which we haue in our sanctification and so farre forth as we are sanctified Now our sanctification in this life being but in part so is this liberty which as it is an immunity
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
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
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
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.
scorne to be sent forth into the ministry and service of our good The right vse of the doctrine concerning the liberty of glory is truly to beleeue it and to liue as in expectation of it knowing that he which hath this hope that he shall be like vnto Christ at his appearance will purify himselfe as he is pure that as hee hopes to be like him in respect of the liberty of glory so hee may in some measure resemble his gratiousnesse by the liberty of grace But the cheife vse of this doctrine is to pacifie mens consciences without which vnlesse they sleepe in carnall security they are so wonderfully perplexed that neither can they liue in peace nor attempt any thing almost with quiet mindes For whereas there befoure things which trouble perplexed consciences this doctrine is a soueraigne remedy to cleare and to appease the conscience in respect of them all The first is the guilt of sinne and feare of damnation For when thy conscience is summoned before the iudgement feat of God or terrified with the apprehension of his wrath as in â—ime of temptation or affliction or in the houre of death when thou doest consider the seuerity of Gods iustice who will not suffer sinne to goe vnpunished the rigour of the law denouncing the curse of God against eueâ—y euen the least transgression the testimony of thine owne conscience which is in stead of a thousand witnesses accusing and condemning thee of innumerable transgrâ—ssions how canst thou thinke of appearing before God who is greater then thy conscience to be iustified or condâ—mned without horror of conscience and confusion of mind But blessed be God who hath granted vs this liberty of grace that in the question of â—ustification whereby in this life we are freed from feare of damnation and entituled vnto the kingdome of hâ—â—uen we need not looke into our obediâ—nce or to the sentence of the law but may bâ— assured if we beleeue in Christ that God doth iusâ—ifie vs being 〈◊〉 in our selues without respect of our 〈◊〉 that he hath freed vs from the lawes exaction of inherent righteousnesse to the acceptation of our persons that he imputing the righteousnesse of Christ to the beleeuer accepteth of him as righteous in Christ that the faithfull man hath liberty to appeale from the tribunall of iustice to the throne of grace from the sentence of the law to the promise of the Gospell and renouncing his owne righnesse yea esteeming it as dung in the question of iustification to rest alone in the mercyes of God and merits of Christ. But because the world is so apt to abuse this most comfortable doctrine and to turne gratious liberty into carnall licentiousnesse it shall bee needfull to adde this caution That howsoeuer we are by our iustisication in this life entituled vnto the kingdome of heauen and although by the righâ—eousnesse and merits of Christ alone appreheâ—ded by faith we are both iustiâ—ied and also saued yet for as much as many deceiue themselues with an idle conceit of faith and with a vaine presumption that they are iustified when notwithstaÌ„ding they remaine in their sinnes therefore wee must thinke it most necessary being once iustified by faith and entituled vnto the kingdome of heauen to demonstrate our faith and our iustification by a godly life walking in that way of good works which God hath prepared for vs to walke in towards our country in heaueÌ„ For though wee are iustified and saued by the merits of Christ alone apprehended by faith notwithstanding sanctification is the cognizance of them that are saued and good works are the euidence according vnto which God will pronounce the sentence of saluation For as the â—ree is knowne by his fruite so hee that worketh righteousnesse is righteous and in like manner by sanctification our iustification is manifested For true â—aith worketh by loue good works are as the breathing of a liuely faith And therefore though saith alone doth iustifie as Paul teacheth because it alone doth apprehend the righteousnesse of Christ vnto iustification yet as S. Iames teacheth that faith which alone seuered from obedience doth not iustifie neither alone nor at all because it it is not a true faith For euen as the body without breathing is knowne to be dead so faith with workes is dead We are therefore iustified in this life and entituled vnto the kingdome of heauen as to our inheritance by faith without workes but none are actually saued nor inherit that kingdome in the life to come but such as first are sanctified For as our Saviour saith we haue indeed not only remission of sinnes by faith but also by faith we haue our inheritance but yet as he saith among them that are sanctified The second is the conscience of our manifold wants and imperfections in those duties which we doe performe For how can a man be perswaded that God to whom no creature being compared is pure will allow of his imperfect and stained obedience And if he be not perswaded that his seruice is acceptable vnto God with what heart can he performe it The doctrine therefore of Christian liberty assureth our consciences that wee are freed from the lawes exaction of perfect obedience to the acceptation of our actions that God couering our imperfections as an indulgent Father with the perfect righteousnesse and obedience of Christ imputeth not our wants vnto vs but accepteth of the truth of our will and desire for the deed and our sincere endeauour for the perfect performance And therfore a Christian may in respect of this liberty with comfort and cheerefulnes performe obedience according to the measure of grace receiued being assured that our defectiue and stained obedience will be accepted of God through the mediation and intercession of Iesus Christ. The third is the sâ—ruple of conscience concerning the vse of outward things how far forth they may bee vsed or forborne For if a man be not rightly informed herein there will be no end of scrupulosity and superstition From this scrupiâ— also the doctrine of Christian liberty doth free vs assuring vs that to all these things our liberty doth extend either to vse theÌ„ freely or freely to forbeare them that nothing is vnclear in it selfe nor yet vnto vs if we be so perswaded that to the cleane all things are cleane provided alwaies that the vse of this liberty be kept within the boundâ— before mentioned of piety charity loyalty and sobriety The fourth and last is the horror of conscience in the houre or death For can a man with coÌ„â—ort giue vp his soule to bee seuered from the body when he knoweth not either what will becoâ—â— of his soule after the seperation therecâ— from the body or how and in what 〈◊〉 his body shall rise againe But 〈◊〉 doth assure vs that Chrâ—◠〈◊〉 purchased not only a liberty of 〈◊〉 in this life but also of glory for