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
wicked because the Apostle Peter saith that they who vnder pretence of Christian liberty deny obedience to the Magistrate in lawfull things doe vse their liberty for a cloake to couer their wickednesse Againe the inward liberty is either a carnall or spirituall libertie The carnall libertie is that whereby the soule of man is free from righteousnesse which indeed is a voluntary seruice of sin For when men be free from righteousnesse they are seruants of sinne and contrariwise as the Apostle sheweth But our Sauiour speaketh of a liberty which as it freeth men from the seruitude of sinne and all the spirituall yokes of bondage which accompany the same so it maketh them the seruants of righteousnesse For whē we are made free from sinne wee are made the seruants of righteousnes Wherefore as in respect of the former we say with the Apostle Hee that is called being a seruant is the freeman of Christ so in respect of this latter he that is called being free is the seruant of Christ. Diuellish therefore is the Doctrine of the Libertines who vnder pretence of Christian liberty discharge Christians from all obedience to the law of God setting them free to do whatsoeuer themselues thinke good And such is the slander of the Papists laying that doctrine to our charge who notwithstāding are further from it then themselues For by the Popes indulgences and pardons and the Priests absolutions setting men free from sinne for small and oft times for ridiculous penances what doe they else but teach men to make but a sport of sinne Of such Libertines the Apostle Peter speaketh that whilest they promise liberty to others themselues are the seruants of corruption It remaineth therefore that Christian liberty is a spirituall liberty freeing the true Christian from the seruitude of sinne and from all other yokes of spirituall bondage wherewith sinne had intangled vs. Neither is Christian liberty onely priuatiue as being a freedome and immunity from bondage as though this were all that by it we are not seruants but as appeareth by this Scripture it is also positiue as being a liberty power right and interest to the priuileges of Gods children who are also heires of God and coheires with Christ. For when hee had said that seruants abide not in the house for euer but that such as bee sonnes abide in the house of God for euer hee inferreth If therefore the sonne shall make you free you shall bee free indeed Giuing vs to vnderstand that those whom hee freeth hee doth not onely make them not seruants viz. of sinne but also sonnes and heires of God and citizens of heauen Euen as they who are made freemen of London or any other terrestriall Citie are not only exempted from being seruants or apprentises but also are indowed with the liberties and priuileges of free Burgesses and Citizens So saith the Apostle Gal. 4. 5. that Christ hath redeemed those who were vnder the law that wee might receiue the adoption of sonnes c. Christian liberty therefore is a spirituall liberty which as the Apostlo speaketh the faithfull haue in Christ Iesus That is the definition The essentiall parts wherof generally it consisteth are two For partly it is priuatiue as being an immunity from all spirituall bondage in which respect it is called in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is redemption and is sometimes expressed by the verbes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deliuerance and partly it is positiue as being a right title and interest to the priuiledges and prerogatiues of Gods adopted children in Christ the citiziens of the Celestiall Ierusalem and in this respect it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ioh. 1. 12. to those that receiue Christ by faith hee hath giuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libertie right or power to bee the sons of God 1. Cor. 8. 9. Take heed lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your liberty right or power bee not an offence to the weake Thus you see what this libertie is and wherein generally it doth consist The author of this libertie is Christ the Sonne of God as it is heere said If the Sonne therefore shall make you free c. so the Apostle calleth it the libertie with wee haue in and by Christ and againe the libertie wherewith Christ hath made vs free For hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Deliuerer which should come out of Sion who deliuereth vs from the wrath of God from the tyrannie of Satan dissoluing the works of the diuell binding the strong man and casting him out spoiling principalities and powers and leading captiuitie captiue from the bondage of sinne for hee is the Lambe of God that taketh away the sinnes of the world whose blood doth cleanse vs both from the guilt of sinne and also from the corruption for therefore hee gaue himselfe for vs that he might redeeme vs from all iniquitie and might purge vs to bee a peculiar people to himself Zealous of good workes And he is that perfect Sauiour out of whose side did issue both blood and water the blood of redemption to free vs from the guilt of sinne and the water of ablution to cleanse vs from the corruption From the law for therefore was he borne of a woman and made vnder the law that hee might redeeme them that were vnder the law From death and damnation for therfore hee became a curse that wee might bee freed from the curse therefore hee died that through death hee might vanquish him who had the power of death that is the diuell and that hee might deliuer them who through feare of death were all their life time subiect to bondage But this needeth no proofe for in that wee professe him to bee our redeemer by whom wee haue redemption wee all acknowledge him to bee the author of our libertie Let vs rather consider how hee procureth this libertie vnto vs. This he doth two waies both meritoriously and effectually By his merit in giuing himselfe to bee a price of ransome for vs. For as Peter saith we are redeemed not with any corruptible things as siluer and gold but with the precious blood of Christ by which blood hee is entred once into the holy place hauing procured an eternall redemption for vs. Secondly by the efficacie of his spirit for wee are not to imagine that Christ hath only merited and purchased this libertie for vs but that also hee doth confer applie and bestow it vpon vs which he doth by giuing vnto vs his Spirit For as in the naturall bodie the animall spirit which causeth sense and motion is from the head sent into all the members of the bodie so in the mysticall bodie of Christ the Spirit of libertie is communicated to all his members by which spirit hee
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
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
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
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.
For there is greater mercie in not imputing vnto vs the imperfections of our workes greater in accepting of them as if they were perfect but greatest of all in rewarding them The consideration whereof ought to animate and stirre vs vp with willing and cheerefull mindes to obey God to serue him to call vpoÌ„ him to performe such duties as he requireth of vs because we are to be assured that he doth not impute vnto vs our wants but accept our imperfect obedience and not only fauorably accept it but also graciously reward it Hitherto we haue spoken of the common liberty of Christians which being as we haue heard conferred vpon vs in our vocation iustification and sanctification we are to be exhorted to giue all diligence both that we may be called iustified and sanctified and that our caling iustification â—and sanctification may be made sure vnto vs by leading a godly life For if we be not sanctified nor iustified nor called then are we whatsoeuer we are rich or poore noble or base learned or vnlearned the most miserable bond-slaues of sinne and Satan and being seruants howsoeuer for a time we retaine a place in the house of God yet we shall not abide for euer but when the time of seperation commeth we shall be cast out whereas contrariwise being made free by our calling iustification sanification as the sons of God we shall haue the priuiledge of sons which is to abide in the house of God for euer Now followeth the Christian liberty which is peculiar to the faithfull vnder the Gospell For the faithfull vnder the old Testament though they were sonnes and heires and therefore enioyed the former liberties by Christ in whom they beleeued notwitstanding vntill the fulnesse of time came which was the full age of the Church they were vnder yeeres and therefore as sonnes during their minority were subiect to schoolemasters and Tutors whereby are meant the peadagogy and gouernment of the typicall Church of the Iewes contained in the ceremoniall and iudiciall lawes of Moses in which regard they though sonnes seemed little to differ from seruants Both these lawes were appendices of the law morall the ceremoniall of the first table determining the particulars of that peculiar worship which hee prescribed to the typicall Church vntill the comming of Christ. The iudiciall of the second determining the particulars of the peculiar pollicy which he prescribed to the Common wealth of the Iewes So that the ceremoniall were the Ecclesiasticall lawes of that Church the iudiciall the ciuill lawes of that Common wealth Both were yokes of bondage as the Apostle speaketh in respect of the Iewes on whose consciences these lawes were imposed binding them to the strict obseruation thereof in regard whereof they are called an vnsupportable yoke vnder which notwithstanding the faithfull were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 held in bondage And as touching the Gentiles they were as a wall of seperation betweene theÌ„ the Iewes as the dore of Noahs Arke excluding all froÌ„ saluation that were not of that Church either as borne Iewes or as proselytes For the rest were without Christ aliants from the Common-wealth of Israell strangers from the couenants of promise hauing no hope liuing without God in the world This wall of partition our Sauiour Christ by his death hath dissolued taking away all difference betweene Iewes and Gentiles freeing and exempting both the one and the other from the obedience both of the iudiciall and ceremoniall law which were giuen to put a difference betweene the Iewes and the Gentiles vntill the fulnesse of time Gal. 4. 4. the time of reformation that is vntill the comming of the Messias by whose death they were to be abrogated For howsoeuer the faithfull before the Church came to full age were in bondage vnder the ceremoniall and iudiciall law as vnder schoolemasters and Tutors yetâ— when the fulnesse of time came God sent his Sonne borne of a woman and borne vnder the law that he might redeeme them that were under the law meaning that we are redeemed not only from the morall law in the respects before named but also from the ceremoniall and iudiciall euen in respect of obedience For as touching the ceremoniall law as it was an hand-writing of ordinances which was though vnderhand against vs Christ hath cancelled it and nailed it to his crosse As it was a shadow and figure of things to come Christ hath abollished it by performing that indeed which it did but shadow and prefigure for the law was giuen by Moses but grace and truth by Christ. For as grace is opposed to the curse so truth to figures the ceremonies therefore of the law gaue place as shadowes to the body and as figures to the truth The ciuill or iudiciall law being the positiue lawes of that people Christ abrogated when according to the prophesie of Daniel he destroying the Common-wealth of the Iewes their city and temple did withall abollish their pollicy and lawes For the very city temple and whole state of the Iewes being types and shadowes of Christ and his Church were when Christ was exhibited and his vniversall Church by preaching the Gospell to all nations planted to giue place and with them their lawes which were to hold but till the fulnesse of time For as the Apostle saith the Priesthood namely of Aaron being translated the law namely of Moses is also translated Howbeit there is some difference between the abrogating of the Ceremoniall of the iudiciall law the ceremonial rites because they were principally ordained to prefigure Christ are so abollished that it is not lawfull for Christians to obserue them for that were to deny that Christ is come Ea non obseruant Christiani saith Augustine per quae Christus promittebatur nec adhuc promittuntur quiaiam impleta sunt Christians doe not obserue those things by which Christ was promised neither are they still promised because they are already fulfilled The judiciall ordinances because they principally tended to the obseruation of iustice and equity may be vsed so they be not imposed or obserued by vertue of the iudiciall law for that were though indirectly to deny that the Messias is already come Both lawes were dead with Christ though they were not buried but as it were kept aboue grouÌ„d euen by Christians among the Iewes vntill the dissolution of the temple and city of Ierusalem After which time the ceremoniall precepts were not only dead as one saith but also deadly to the obseruers of them but the judicials not so Now this Christian liberty as it is an immunity is a freedome from from all bond of conscience in respect of outward things which are neither commanded nor forbidden in the eternall law of God Of which there are two sorts the ordinances of men concerning things indifferent and the creatures of God For as touching the former seeing there is