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
dwelleth in vs and effectually worketh this libertie in the degrees of our saluation viz. vocation iustification sanctification glorification as you shall heare anon and by the meanes of our saluation The principall where of is the preaching of the Gospell which is the Law or doctrine of libertie the ministerle where of was ordained to this end to open mens eyes to turne them from darknesse vnto light and from the power of Satan vnto God that by faith in Christ they may receiue forgiuenesse of sinnes and inheritance with them that be sanctified This teacheth vs that in our selues we are seruants for else wee needed not a redeemer and of our selues not able to free vs out of bondage that there was no meanes to set vs at libertie but the most precious ransome which Christ our blessed Sauiour paid for vs. That wee should acknowledge the infinite loue of God the Father who gaue his Sonne and of the Sonne who gaue himselfe to bee a ransome for vs. That we may acknowledge our selues bound to bee thankfull vnto him for let them giue thankes whom the Lord hath redeemed That we may highly esteeme of this libertie which cost so deare a price that with all diligence wee vse the meanes to obtaine it and neuer bee at rest vntill wee be made partakers of it when we haue obtained it to stand fast in it not to abuse it to licentiousnes but to vse it to the glorie of our Redeemer who hath freed vs frō the spirituall bondage of sinne and Satan not that we might sin freely but that we might serue God without feare in holines and righteousnes before him all the daies of our life Wee must remember that being bought with a price wee are not our owne but his that bought vs and therefore should not seeke our selues or serue our owne lusts but should glorifie him both in our soules and bodies which are not ours but his that hath bought vs c. so much of the author of this liberty Now followeth the subiect or parties to whom this libertie belongeth which by the context appeareth to bee those who by the grace of adoption and regeneration are made the sonnes of God in Christ. For naturally we are all seruants seruing a most seruile and slauish seruitude vnder sinne and Satan which must seriously bee acknowledged of vs before we will either truly desire to bee made partakers of this libertie for none need to bee freed but those that are in bondage or will profit by this doctrine as appertaining vnto vs. Our Sauiour therefore according to the prophesie of Esay saith that he was sent to preach libertie and deliuerance to the captiues and to set at libertie the broken hearted He came to seeke and to saue that which was lost neither came hee to call the righteous in their owne conceits but sinners vnto repentance to fill the poore and the hungry with good things whilest the rich are sent emptie away Neither must wee deceiue our selues with this conceit that because wee professe our selues to bee redeemed and do liue in the house of God which is his visible Church therefore wee haue all attained this libertie alreadie For in the house of God there bee as well vessels of dishonor as vessels of honor in the floore of God as well chaffe as wheat in the net of God as well bad fish as that which is good in the field of God as well tares as corne in the familie or house of God as well seruants as sonnes in the flocke of God as well goates as sheepe Vnlesse therefore you bee the sons of God by faith truly called engrafted into Christ as his members regenerated by the Spirit of God this libertie as yet doth not belong vnto you For it is a libertie as the Apostle saith which wee haue in Christ that is which wee being in Christ haue by him as after we shall heare which also is conferred vpon vs in and by our vocation iustification and sanctification and therefore none enioy it as actually made free but such as are sanctified iustified and called But heere some will obiect Are not wee the Church of God and is not the Church a company of men called haue wee not beene baptized and by baptisme regenerated made the members of Christ and children of God How then do you say wee are not free Beloued as this obiection is not vnlike the cauill of the captious Iewes in this place so must it receiue the like answere Verily verily I say vnto you saith our Sauiour hee that committeth sinne is the seruant of sinne and the seruant shall not abide in the house c. I know that you are the Church of God as these Iewes were and that you haue beene baptised as they had beene circumcised But you must distinguish first of the Church that there is a Church visible and a Church inuisible which is the mysticall body of Christ. And you are to know that there bee many in the Church visible which are not of the Church inuisible many in the house of God which bee seruants and not sonnes Secondly of calling that there is an outward calling by the Word which is common to all in the Church of which it is said many called and few chosen And there is an inward and effectuall calling according to Gods purpose of which it is said whom hee elected hee called Thirdly of Baptisme there is an outward Baptisme which is the sprinkling of the flesh with water and an inward Baptisme wherein the soule is sprinkled with the blood of Christ and with the water of the holy Ghost whereof the outward is a signe Fourthly of vnion with Christ for there is a sacramentall vnion in Baptisme and a spirituall by the holy Ghost and by faith Lastly of Christians members of Christ sonnes of God For as the Apostle distinguisheth the Iewes that they were either outwardlie Iewes and in shew or inwardly and in truth and our Sauiour in the next words the seed of Abraham according to the flesh and according to the promise For as Paul also saith they which be of faith are the sonnes of Abraham so men are called Christians members of Christ sonnes of God not only who are such indeede and in truth but also such as are Christians onely in profession members of Christ in appearance sonnes of God in respect of the outward couenant Wherefore though you liue in the visible Church though you bee called though you haue beene baptized and by baptisme sacramentally vnited to the body of Christ which is his Church though in your owne profession and in the reputation of others who conceiue of you as they ought according to the iudgement of charitie you are Christians members of Christ and sonnes of the kingdome notwithstanding if you doe not truely beleeue in Christ
officer the Angels by prison hell c. Patriae of the life to come which we shall enioy when being come to the end of our way wee shall haue the end of our faith which is the salvation of our soules The former is freedome from the bondage of sinne the other from the bondage of corruption The former is simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the redemption of possession for by the former we are heires spe in hope and expectation by the latter re in deed and possession the one is begun and in part the other perfect and complete the one the liberty of grace the other as the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberty of glory Of these in order And first of the liberty of grace which even in this life the faithfull doe enioy in and by Christ. And it is either common to all the faithfull as well of the old Testament as of the new or peculiar to the faithfull vnder the Gospell The faithfull vnder both Testaments were and are sonnes who as they haue the same common faith so haue they the same common salvation and therefore the same liberty and right in respect of the inheritance it selfe and all the degrees thereof Notwithstanding there is difference betweene sonnes vnder age and in their minority in respect of discipline and gouernment those who are come to yeares the former being nurtured by schoolemasters and governed by tutors as the Apostle saith of the faithfull before the incarnation of Christ the latter set at liberty from such discicipline and government Otherwise as they had the same faith and the same iustification for all the faithfull both before Christ and after were and are justified by faith as Abraham was Rom. 4. and by such a faith Iam. 2. so haue they the same liberty which is obtained by faith and in some chiefe points thereof is as Calvin saith an appendix of iustification The common liberty of grace which may fitly be called the liberty of sauing grace containeth many particulars which for your easiest remembrance may be reduced to these three heads For it is a liberty which we haue in and by our Vocation Iustification Sanctification For although these three concurre in time because a man is no sooner effectually called but he is also iustified before God and no sooner iustified but he beginneth also to bee sanctified which is duly to be obserued of those who presuming and that perhaps for a long time that they be called and iustified doe still remaine vnsanctified notwithstanding in order of nature vocation goeth before iustification and iustification before sanctification And let this also by the way be observed for the comfort of the godly For whosoever professing the true faith hath a true purpose and vnfained desire to walke before God in the obedience of his will making conscience of all his waies that man howsoever besides his generall purpose he may faile as wee all doe in many particulars yet he is sanctified and from his sanctification may certainly conclude that he is iustified that hee is called that he is elected that he shall be saued For the fruit could not bee good vnlesse the tree or the branch that beareth it were good and the branch cannot be good vnlesse it bee ingrafted into Christ the onely true vine that is to say a mans conversation is never acceptable vnto God before his person be accepted and his person is not accepted vntill he be vnited vnto Christ. For the better vnderstanding of this point we must remember that Christ at a deare price hath long since purchased this liberty for vs and hath meritoriously wrought our freedome But none are actually and effectually set at liberty but those alone who haue actuall vnion and communion with Christ. Now in our effectuall vocation wee haue vnion with Christ and in our justification and sanctification communion with him In the former in respect of his merits apprehended by faith and communicated vnto vs by imputation in the other in respect of his graces which being in him without measure are by his spirit from him derived and in some measure communicated vnto vs by infusion But let vs speake of them severally And first as â—ouching our vocation I say with the Apostle Gal. 5. Brethren you are called vnto liberty which words we are thus to vnderstand that by our calling wee are not only invited vnto Christian liberty in generall as a maine benefit of our Christian profession but also by it are enfranchised being thereby put into possession of a good part of it and entituled to the rest For whereas naturally wee are wholy and not only in part for that may be verified of the faithfull Rom. 7. 14. carnall sold vnder sinne by our calling wee are first made spirituall being in some measure indued with the spirit of Christ. Now the spirit of Christ being the spirit of liberty as David speaketh Psal. 51. we may resolue with the Apostle that where the spirit of the Lord is there is liberty But the liberty which wee haue by our calling standeth on these degrees First as it is an immunity our mindes are therein freed from the servitude of blindnesse and incredulity our hearts and willes from the bondage of that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder which all men naturally are concluded that is disobedience and infidelity our selues from the servitude of Satan being called and as it were culled out of the world whereby is meant the company of worldly men which is the kingdome of the divell who is the Prince yea the God of the world working effectually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the children of infidelity and disobedience blinding their vnderstandings and captivating their willes and lastly translated from the most slavish estate of damnation being redeemed from among men and deliuered out of the world which because it wholy as Saint Iohn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lieth vnder the subiection of the divell who hath the power of death is also subiect to death and damnation As it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a power and interest wee are in our calling indued as I said with the spirit of liberty which freeth our soules by enlightning our minds perswading our iudgements and softening our hearts enspiring thereinto godly desires and gratious resolutions whereby he beginning the grace of faith in vs doth regenerate vs and vnite vs vnto Christ. So that by our effectuall calling in regard that therein the spirit of liberty is communicated vnto vs and the saving grace of faith is therein begotten in vs we are made the sonnes of God and members of Christ and are not only entituled to all the rights and priviledges of the children of God and members of Christ but also are
the Law and the Gospell abolish the maine benefit of Christ which in the Scriptures goeth vnder the name of iustification and with it the liberty which wee haue by it and lastly by their Antichristian doctrine teach men to place the matter of their iustification and the merit of salvation in themselues For they doe teach that a man is iustified when he is made righteous by righteousnesse inherent in himselfe and performed by himselfe and accordingly make two degrees of iustification The one which they call the first iustification when a man of a sinner is made iust by the infusion of faith hope and charity the other which they call the second iustification when a man of a iust man is made more iust by bringing forth good workes So that according to their doctrine the righteousnesse of the first iustification is habituall and inherent in themselues of the second actuall and performed by themselues And whereas iustification standeth on two parts viz. remission of sinne and the making or as the Apostle speaketh constituting of vs righteous as they teach that we are made righteous not by imputation but by infusion of righteousnesse so they teach that remission of sinne is the deletion of sinne and that sinnes are then pardoned when by infusion of the contrary graces they are expelled Even as water is then said to bee warmed when by the accession of heate the cold is expelled Againe where the Scripture saith that we are iustified by grace that is by the meere favour of God in Christ by faith without workes by the righteousnesse of God which without the law is manifested in the Gospell they by grace vnderstand the graces of God in vs which they say concurre with faith vnto iustification by righteousnesse not the righteousnesse of Christ apprehended by faith but a righteousnesse from Christ infused into vs c. Which doctrines being vnderstood of sanctification are for the most part true For we doe not deny but that the matter of our sanctification is inherent in vs and performed by vs and that it is partly habituall and partly actuall that it consisteth in our dying vnto sin which is called mortification and liuing vnto righteousnesse which is called vivification that there be degrees thereof according to the measure of grace received that wee are sanctified by the grace or rather graces of God in vs and that thereunto not faith alone but hope and charity other both inward graces and outward obedience doe concur c. But if the iustification which the Papists teach be nothing else but sanctification what then is become of that which in the Scriptures goeth vnder the name of iustification and is the maine benefit of the Messias whereby wee are not only freed from the guilt of sinne which bound vs over to death and damnation but also are in Christ accepted as righteous and made heires of eternall life by which wee are freed from the feare of damnation and are entitled vnto the kingdome of heauen Surely by the Popish doctrine it is in a manner abolished and with it the liberty which wee haue by it which is no lesse then our deliverance from hell and our title to the kingdome of heauen which if wee haue not by Christ we haue no salvation by him For it is certaine that whereby we are iustified thereby wee are saved This most preâ—ious and Antichristian errour they seeke to justify by the like notation of the Latine words For as to be sanctified is to be made holy by holinesse wrought in vs so to be iustified in their conceit is to bee made iust by righteousnesse wrought in vs. Wherevnto I answere that if the Latine notation were to bee respected it would not hinder our cause For wee doe freely confesse that whom the Lord iustifieth he maketh iust But then the question is whether by imputation or by infusion By imputation we say as he iustifieth by infusion not as hee iustifieth but as he sanctifieth But the Latine word is no farther to be vrged then as it is the translation of the Hebrew word in the old Testament and of the Greeke in the new which signifieth to iustify Now it is plaine that both the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is verbum forese a iudiciall word ascribed vnto God as the Iudge to teach vs when wee thinke of iustification to summon our selues before the iudgement seat of God And in this sense it is opposed to condemning as in the iudgements of men Deut. 25. 1. Prov. 17. 15. so in the iudgemeÌ„t of God Mat. 12. 37. By thy words thou shalt be iustified aâ—d by thy words thou shalt bee condemned 1. King 8. 32. Rom. 5. 16. 18. and Rom. 8. 33. Hereby then appeareth both what iustification is and wherein it differeth from sanctification For the contrary to sanctifying is polluting but the contrary to iustifying is condemning Wherefore as sanctifying being the contrary to polluting doth signify making holy so iustifying being the contrary to condemning doth signifie absoluing acquitting pronouncing iust And in this sense evermore in the question of iustification it is vsed when it is ascribed vnto God Neither are the Papists able to produce any one testimony where iustification being ascribed to God as It is God that doth iustify doth signify making righteous by infusion This then is the first note of difference whereunto others may be added For in iustification as I said before we haue communion with Christ in respect of his merits imputed vnto vs to free vs from the guilt of sinne and feare of damnation and to entitle vs to the kingdome of heauen In sanctification we haue communion with Christ in respect of his graces which being in him without measure are by his spirit deriued to vs in measure and communicated by infusion to free vs from the corruption and dominion of sinne and to prepare and fit vs for the kingdome of heauen The matter therefore of Iustification or that whereby we are absolved and in respect whereof God doth acquit vs from our sinnes and accepting vs as iust doth so pronounce of vs is the merits righteousnes and obedience of Christ our Saviour For by what we are redeemed by that wee haue remission of sinnes or iustification but wee are redeemed only by the merits and righteousnes of Christ and not by our owne and therefore wee are iustified by the righteousnesse of Christ and not by that which is inherent in vs or performed by vs but our sanctification consisteth in the graces of Gods spirit inherent in vs and the new obedience performed by vs. Wee are iustified by imputation of Christs righteousnes when God imputing to a belieuer the righteousnesse of Christ and accepting of it in the believers behalfe as if he had performed it in his owne person doth not only acquit him from his sinnes but also accepteth of him as righteous in Christ and as an
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
our duty is two fold both which the Apostle mentioneth Galath 5. the one that we stand fast in this liberty wherewith Christ Iesus hath made vs free and not suffer our selues to bee entangled againe with the yoke of bondage And the rather we must be carefull to stand fast in this liberty because it is mightily assaulted by all the enemies of our salvation the flesh the world the divell Now we are to stand stedfast both in the doctrine of Christian liberty which is the doctrine of the Gospell and not suffer our selues to be allured or intoxicated either with the golden cup of the Babylonian strumpet the Church of Rome which doth not only bereaue men of Christian liberty but also draw them into Antichristian bondage or with the Cyrcean cup of the Libertines which transformeth Christianisme into Epicurisme and the liberty of the spirit into the liberty of the flesh And we are also to be stedfast and resolute in the practise of Christian liberty as of vocation not to bee entangled againe with the servitude of sin and Satan for if hauing professed our selues freed thereof we be againe entangled therein our latter end as S. Peter saith will be worse then our beginning Of iustification as not to subiect our selues to the lawes exaction of inherent and perfect righteousnesse to iustification for they which are of the workes of the law are vnder the curse but without regard of our owne righteousnesse to rely wholly for our iustification on the mercies of God and merits of Christ apprehended by faith and to hold him accursed though he were an Angell from heauen that should teach otherwise Of sanctification as not to subiect our selues to the dominion of sinne or to the terror or rigour of the law but without servile feare willingly and cheerefully to serue our heavenly Father being well assured that hee will cover our wants and accept of our vnperfect endeavours Of Christian liberty in respect of outward things as not to suffer our consciences to be bound by the authority of any creature inioyning them as necessary in themselues and much lesse to bind our owne consciences as scrupulosluy and superstitiously putting religion either in the vse or forbearance of them Of the glorious liberty as not to suffer our selues by all the machinations of the world the flesh and the divell to bee withdrawne from the hope and expectation of it but comfortably to liue as men saued in hope The other duty is that which the Apostle mentioneth Galath 5. 13. Bretheren saith he you are called to liberty only vse not your liberty as an occasion to the flesh but by charity serue one another That is that we should be carefull both to auoyd the abuse of Christian liberty and also to vse it aright The abuse is manifold As first of the sauing grace of God when men doe turne it into wantonnesse their freedome from sin into a freedome to sin as though they were so freed froÌ„ the law as that they need not to obey it as though good works because they are not exacted to iustificatioÌ„ were in no respect needfull to salvation We are not frâ—e saith Luther by faith in Christ from workes but from the opinion of workes that is froÌ„ the foolish presumption of iustification sought by workes Secondly of Christian liberty in respect of the creatures of God the vse of things indifferent when we doe vse them without regard of our duty to God our neighbour or our selues The duty which we owe to God is piety to our neighbour in generall charity and in particular to our superiour obedience and loyalty to our selues sobriety For these as I said are the bounds of our liberty which if we passe in the vse thereof we abuse it The vse of our liberty is contrary to piety First when we our selues are impious and irreligious For though the things in themselues bee cleane yet the vse of them is vncleane to them that are impure For as to the pure all things are pure so to the vncleane nothing is cleane Secondly when the vse of them is not sanctified vnto vs either by the Word as when we make more indifferent things then God in his word hath made as drunkennesse fornication vsury c. or when we doe not vse them in faith and sound perswasion out of the word of God which is the charter of our liberty that we may lawfully and with a good conscience vse them for though nothing in it selfe be vnclean yet to him that thinketh or doubteth that it is vncleane it is so to him for as the Apostle speaking of this particular saith Whatsoeuer is not of saith is sinne or by the dutyes of inuocation As the vse of meat and drinke without either prayer to God for his blessing in the vse or thanksgiuing for the same Thirdly we abuse our liberty irreligiously when we vse it to the dishonor of God or to the hinderance of his worship and seruice as in the immoderate and vnseasonable vse of recreations c. whereby men shew themselues to be louers of pleasures more then of God Likewise our vse of the creatures and of things indifferent is against charity when we vse them without due regard of auoyding scandall and offence Against loyalty when vsing our liberty with contempt of lawfull authority wee make it a cloake to couer some naughtines And lastly against sobriety when vnder the pretence of Christian liberty the creatures of God and other things indifferent are vsed either as instruments to serue or as ensignes to display our pride or intemperate lusts as in the excesse of meat and drinke recreations the vse of the mariage bed apparell building and such like But let vs come to the right vse of our Christian liberty which is two-fold either the sanctification of our liues or the pacification of our consciences As touching the former the right vse of the liberty of sauing grace is when it is vsed to the free voluntary and cheerefull worshipp and seruice of God in holinesse and righteousnesse for that is the end of our liberty and redemption The right vse of Christian liberty in outward things is when it is vsed to a free and cheerefull seruing both one of another in charity and of the superiour in obedience and loialty that being free from all we make ourselues servants vnto all for their good For as Luther saith A Christian in respect of the inner man is free but in respect of the outward man hee is through charity the servant of all And herein wee are to imitate the example of Christ who though hee were God tooke vpon him the forme of a servant to make vs free and though hee were the Lord of all came not to bee ministred vnto but to minister And wise of the blessed Angels who though they be glorious spirits notwithstanding take no
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
owne The hearing of Gods word by the Scriptures and by Pastors and the practise there of will giue you knowledge worke holinesse if you breake downe your naturall corruptions and fill you with strength against all assaults SECT IV. of Prayer with the fruits thereof Prayer is a simple vnfaigned humble and ardent opening of the heart before God wherein we either aske things needfull for our selues and others or giue thanks for benefits receiued it is either Publique in the congregation of the faithfull or priuate when wee pray alone There bee foure chiefe reasons that ought to induce vs to prayer first the commandement of God Secondly our sinnes which driue vs of necessity to God for life succour helpe Thirdly our weake nature being of it selfe â—nable to subsist requires prayer to strengthen it as a house pillars to vphold it Lastly the subtilety of the enemy who euer attendeth to ouerthrow vs euen in those things wee thinke to bee best done ought to stirre vs vp vehemently to prayer The excellency of prayer is manifest by the dignity of the commander and the admirable effects that follow it The commander is God Lord of heauen and earth of our life and death the fountaine of all goodnesse the effects ther of are such that prayer proceeding from a faithfull soule and squared by Gods word will stay the Sunne to end our victories the falling of the raine from heauen and at our desire againe send downe plenty of it to increase the fruits of the Earth for our comfort it will pierce the heauens for mercy and pardon for our sinnes stay the wrath of God against vs for the same and obtaine whatsoeuer good thing is needfull for vs in this life or in the life to come Let our prayers bee daily without intermission for deâ—otion that is deferred vpon conceit of present vnfitnes or worldly respects at last groweth irkesome and altogether neglected suffer not your heart to entertaine the least thought of lothnesse in the taske of deuotion but violently breake through such motions with a deepe check to your selfe for your backwardnesse And because holinesse doth not like Ionas Gourd grow vp in a day it is better to go on safe and sure then for a hasty â—it as many doe runne out of wind and then stand still Goe to prayer as you would goe to the water to swim goe not hot in but take a time to coole your selfe by meditation feeling that your words touch the very depth of your soule Frame not your prayers as some Hipocritically doâ— according to the phaÌ„tasies of your owne braine neither as others superstitiously thinke to mooue God by iterations and babling neither with the proud Pharisee presuming vpon your owne worth but like the poore Publiâ—ane humbly with all reueâ—ence throwing off the shooes of all your corrupt affections prostrate your selfe at the footstoole of Gods throne of Grace demaunding nothing that is repugnant to his will lest you tempt him who out of his insearchable wisedome knoweth best what is good for you In your prayers haue a speciall care that you keepe euer as a patterne before you that prayer set downe by the mercy-Master Christ Iesus called the Lords prayer It is the pure fountaine from whence the riuers of life must flow SECT V. of Meditâ—tion MEditation is a carefull consideration or a deuour calling to mind and examination both of our spirituall and temporall estate by a serious contemplation of Gods goodnesse towards vs what duty hee requireth of vs towards him for his sake to our neighbour and how we haue performed the same what reward remayneth for the godly and punishment for the wicked that wee haue an account to render not onely of euery mispent-day but of euery word in what estate either spirituall or temporall we stand for the present This holy meditation stirreth vs vp to a thankefulnesse for Gods goodnesse to sorrow and repentance for our by-past offences and to a setled resolution of amendement of our liues in the time to come Meditation is the most soueraigne cure of the soule in it keepe this course retire your selfe euery day at some â—it time to your chamber study feild or some secret place and hauing prayed to God for a recalled mind enter into a consideration of your sinfull estate Examine your selfe take notise of your passions disposition and inclination whereby you may come to the knowledge of your selfe and by calling for helpe from God resolue to conquerre your selfe as a walled citty Call to mind if any vnkindnesse hath passed betwixt you and your neighbour or any other and if you remember any remnant or the least coale of enuy or malice lurking vnder the ashes of your peruerse natures wipe away and extinguish them by not-letting the Sunne goe downe vpon your wrath for he that craueth pardon and will not forgiue is like to him that breaketh downe a bridge that hee must passe ouer himselfe In your meditation inquire dilligently after the day of your death by setting it before your Eyes by examining your selues whether you bee prepared and ready and by incouraging your cowardly soule to looke death in the face flying euer in this point to thy Sauiour for helpe Conclude thy meditation with thinking vpon thy wordly estate if it prosper lay vp humility in thy heart If poore pray for supply and thinke vpon some lawfull and honest meanes SECT VI. The performance of a godly life THe Fourth and most necessary part belonging to a Christian is doing being the life of all for it is nothing and yet vsuall to Hipocrites to bee religious in Ceremonies ioyne therefore as indiuidui conâ—ites the liuely faith of Paul with S. Iames good works Faith without workes makes but a carnall Gospeller and works without Faith a Pharasaicall Hipocrite Euer in doing beware of doing against thy Conscience for the treasure of a good conscâ—ence is the best store you can prouide for a quiet life here and a blessed hereafter when a dram of it shall serue you to better vse then innumerable millioâ—s of Gold Omit neither time place nor person if thou canst do good remeÌ„ber Christs last iudgement wherein he sheweth that the best good in the world is compassion on almes and comforting in distresse as in sicknesse pouerty and imprisonment or banishment for although God accepteth of good thoughts yet towards man they are little better then good dreames exercise therefore thy charitable office as Gods Steward vpon thy brethren Remember it is now the time thy life is short thy dayes euill thy death certaine thy account most certaine thy ioyes vnspeakable if thou doest well for this cause labour to husband the talent that God hath put into thy hands that thou mayst returne thy soule better then thou didst receiue it If that seruant was condemned as euill that did giue his Master no more but his owne