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
heire of eternall life For as Christ was made a sinner for vs so are wee made righteous before God in him Christ was made a sinner for vs by imputation of our sinnes to him therefore we are made righteous before God in him by imputation of his righteousnesse vnto vs. Againe as we were made â—inners that is guilty of the first Adams transgression so are we iustified by the obedience of the second Adam But wee are guilty of the first Adams transgression by imputation For how should that being an action and therefore transrent be communicated vnto vs Let Bellarmine answere It is communicated to vs saith he as transient things vse to bee communicated that is to say by imputation Therefore wee are iustified by imputation of the obedience of the second Adam For the obedience of Christ which hee performed on earth being transient how could it bee communicated vnto vs but as Bellarmine saith all transient things are communicated viz. by imputation The reason of wich imputation is this For as all men being in Adam as the roote of mankind originally are guilty of his sinne it being imputed vnto them because in him and by him by reason of their vnion with him all sinned so the faithfull being in Christ as their head or roote are iustified by his obedience if being imputed to them because in him and by him by reason of our vnion with him we fulfilled the Law and in him and by him wee satisfied the iustice of God But we are sanctified by the infusion of grace wrought in vs by the holy Ghost Iustification is the very intitling of vs to the kingdome of heauen Sanctification is both the badge and cognizance whereby they are to bee discerned and knowne who are iustified and shall bee saued and the fitting and preparing of vs to that kingdome whereinto no vncleane thing shall enter The righteousnesse of iustification is perfect for it is the righteousnesse of Christ and therefore of iustification it selfe there are no degrees though of the assurance thereof there bee degrees according to the measure of faith The righteousnesse of our sanctification which is inherent is vnperfect in this life and stained with the flesh thereof there are degrees as wee grow in grace Wee are both iustified and sanctified by faith but in divers respects We are iustified by faith because by it wee apprehend the righteousnesse of Christ therefore are iustified by it not formally as it is a power or habit in vs or as it is a part of inherent righteousnesse but relatiuely in respect of the obiect which it doth apprehend and by it alone wee are iustified because it is the only grace in vs which apprehendeth the merits of Christ to iustification Wee are sanctified by faith as a chiefe part of our sanctification being as it were the roote both of other inward graces and outward obedieâ—ce but we are not sanctified by it alone because not only other graces inherent but also outward obedience concurre thereto These things thus premised let vs consider what that liberty is which we haue both in our iustification and also in our sanctification In both as our freedome is an immunity wee are freed from sinne and from the Law which is the strength of sinne though in different respects which will bee so many more differences betwixt iustification and sanctification In sinne there are two things the guilt thereof and the corruption In iustification wee are freed wholly from the guilt of sinne for to be iustified is to haue remission of sinne Rom. 4. 6. 7. or which is all one to be freed or absolued from the guilt of it And so certaine it is that in iustification we haue this freedome that to be iustified is to bee freed according to the Scriptures phrase Rom. 6. 7. he that is dead is freed from sinne the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Act. 13. 38. 39. Bee it knowne vnto you that through Christ is preached vnto you forgiuenesse of sinnes And from all things from which you could be iustified by the law of Moses by him every one that beleeueth is iustified Where to be iustified is to haue pardon of sinne or freedome from the guilt of it The guilt of sinne is the obligation or binding over of the sinner vnto punishment and this bond is partly in the Law which is the hand-writing or obligation that is against vs binding over the transgressor of it to the punishment threatned in it and partly in the conscience applying the Law morall or naturall to the sinner and from thence pronouncing him subiect to punishment From this obligation or guilt we are freed before God and as it were in the court of heauen so soone as wee beleeue and we are freed from the same in the court of conscience when wee know that we beleeue and are assured of our iustification For by faith wee haue remission of sinne and whosoeuer beleeueth in Christ hee is iustified from the guilt thereof This our freedome containeth in it happinesse for as their estate is miserable whose sinnes are not forgiuen because by their sinnes they are debtors vnto God owing in respect thereof eternall death and damnation though they only feele this burthen whose conscience is throughly touched of whom it is said A wounded spirit who is able to beare so their estate is happy who are freed from the guilt of sinne David though a King flourishing in great honor wealth and delights notwithstanding he reposeth his felicity in the forgiuenesse of sin Psal. 32. Blessed is the man whose wickednesse is forgiuen and whose sinne is covered blessed is the man to whom the Lord imputeth not iniquity Which should moue vs aboue all things to labour for the forgiuenesse of sin and for the assurance thereof If thou beleeue in Christ and withall confesse thy sin and forsake it thou maist bee sure that it is pardoned Secondly in our iustification we are freed from the law and that in two respects First from the malediction or condemnation of it secondly from the lawes exaction of inherent and that perfect righteousnesse vnto iustification Vnder which double yoke of bondage all men are that are not iustified by faith in Christ that is all men in them selues are subiect to the curse who in the least degree doe at any time in their whole life transgresse any part of the law as all men oftentimes doe and againe no man who is not in Christ can be exempted from the curse and attaine to iustification vnlesse he continue in all the things which are written in the booke of the law to doe them which no man is able to doe the law by reason of the flesh being impossible vnto vs. Let naturall or vnconuerted men apply this to themselues Canst thou not by the sentence of the law be exempted from the curse vnlesse thou
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
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
presently translated as it were from death to life and from the state of damnation vnto the state of grace and salvation But these things doe need some farther explanation First therefore in the ministry of the Gospell which is the ministry of the spirit the word of faith the seed of regeneration the law or doctrine of liberty and the ordinary meanes of our vocation the lord preventing vs with his grace sendeth the spirit of his sonne into our hearts which being as I said the spirit of liberty first freeth our mindes from the bondage of ignorance incredulity vanity wherein vntill then wee are held captiue not onceable of our selues to entertaine a good thought the whole frame of our thoughts being onely evill continually the wisdome of our flesh or that which our flesh mindeth being enmity against God our selues not only not perceiuing but being not able to perceiue the things which are of the spirit of God and much lesse able to giue assent vnto them for no man can say that Iesus is Christ but by the holy Ghost and much lesse to assent effectually or by a liuely faith The spirit of God therefore by the ministry of the word which is a light vnto our feete as the meanes and by the Ministers of the Gospell as his instruments who are therefore called the light of the world and are sent by Christ to open our eyes and to giue light to them that sit in darknesse and in the shadow of death enlighteneth our mindes to vnderstand and openeth our hearts as hee did the heart of Lydia perswading our soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not only to attend but as the word also signifieth to assent to those things which are spoken by the Ministers and thereby maketh vs vnfainedly to acknowledge and seriously to consider both our miserable servitude and damnable estate in our selues and also the gratious liberty and sauing grace of God offered in Christ. And this is the first degree of the liberty which we haue in our calling that therein we are called out of darknes into light Of this liberty the Apostle speaketh 2. Cor. 3. that whereas there is naturally a vaile over mens hearts that they cannot vnderstand the word this vaile is taken away by the spirit of God when they turne vnto the Lord. Now the Lord saith he is the spirit where the spirit of the Lord is there is liberty In this regard the spirit is compared to an eye-salue and is called that anointing which being receiued from Christ teacheth vs all things Hauing thus revealed vnto vs both our owne miserable estate in our selues and the infinite mercies of God in Christ and moued vs truly to assent thereto in the next place hee toucheth our hearts with a sense of our misery and with a hatred of sinne which hath brought vs into that miserable estate and by the ministry of the Word which is his power to our salvation and his arme to draw vs vnto him hee turneth our will and affections from darknesse which naturally wee loue vnto light not only working in vs hearty desires to come out of that damnable estate and to be made partakers of Christ which desires also he being the Spirit of supplication helpeth vs to expresse in hearty prayer but also inspiring into vs a setled resolution that for as much as liberty and salvation is promised to all that receiue Christ by faith wee will therefore resolue vndoubtedly to acknowledge him to be our only Saviour and to rest vpon him alone for salvation Thus by working 1. In our mindes an effectuall assent to the promise of the Gospell 2. In our hearts an earnest desire to bee made partakers of Christs merits and 3. In our will a setled resolution to acknowledge him to bee the Messias and to rely vpon the mercies of God and merits of Christ for justification and saluation by which three we doe receiue Christ the spirit of God begetteth the grace of iustifying faith in vs. In the begetting whereof hee doth not only turne men from darknesse to light and from the power of Saâ—an vnto God but also regenerateth them and vniteth them vnto Christ making them of the children of wrath the sonnes of God of the impes of the old Adam members of Christ and of the-subiects of Satan in the kingdome of darknesse fellow cittizens with the Saints in the kingdome of God And this is the liberty which we haue by our calling As for the teachers of free will and the magnifiers of our pure naturals they neither acknowledge the wofull bondage wherein we are by nature nor the happy liberty whereunto wee are not borne but called For this is a liberty ad quam non nati sed renati sumus which we haue not by generation but by regeneration Neither is it a common liberty of all but a liberty peculiar to the people of God who are a people set at liberty peculiar to the sonnes of God and members of Christ. But it will be said if there bee no freedome in our willes before we be called then belike we are called and saued against our willes and we must looke with the Enthusiasts for violent raptures I answere that there is in our willes a freedome of nature whereby it is free from compulsion For that the will should bee forced it implieth a contradiction for then it should both will and nill the same thing at one time Notwithstanding this freedome of the will vntill it bee freed by grace is a voluntary service of sinne voluntarily and with greedinesse willing that which is evill although it can will nothing else But the preventing grace of God whereby we are called is perswasiue and not ordinarily by the Word drawing vs indeede and so of vnwilling making vs willing but this is by perswasion and not by compulsion For although our willes in the first act of our conversion bee meerely passiue and none can come to Christ vnlesse the Father draw him yet we can no sooner conceiue a man to be effectually called then that he is made willing For in the very act of our calling of vnwilling we are made willing and no sooner are wee effectually drawne but wee willingly come in which sense true is that saying of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God indeed draweth but hee draweth him that is willing Wherefore though our willes doe not concurre ad vocationem vnto our calling yet they concurre in vocatione in our calling being therein made free Now we are to intreate of the liberty which we haue both in our iustification and also in our sanctification For howsoeuer these graces doe alwaies so concurre as that whosoeuer hath the one hath the other and whosoeuer hath not both hath neither yet are wee carefully to distinguish them For the Papists in not distinguishing them confound
What will become of him that robs God of his owne SECT VII Sloth the mother of euill SLoth is the mother of many euils and the chiefe corrupter of Christian duty banish it by diligence in all these former exercise neither deferring repentance for thy by-past neglects neither amendment of thy former life Who knoweth but death may shut vp thy breath at an vnprouided time Repentance and amendment being the free gifts of God the tree of Faith watered by Gods Grace onely produceth not common in euery mans garden this tree must be planted in the spring of thy youth not in the frosty winter when the day shall come wherein thou shalt say I haue no pleasure in them It must be daily laboured hedged and preserued from the anoyances Catterpillers and choaking weeds of the world by this meanes it shall produce plentifull store of fruit in thy life and at thy death prepare thee with old Simeon in the peace of a good conscience to say Lord now lettest thou thy Seruant depart in peace for mine Eyes haue seene thy Saluation I haue briefâ—ly pointed at Gods wonderfull works of Power mercy and iustice at those names whereby hee hath chiefely reuealed himselfe in his word and at the duties that are required in his seruice Now I will touch something concerning Christian Liberty the fredome of Christians from the bondage and tiranny of the law A point which all would gladly appropriate to themselues though the most parte faile in the true vnderstanding of the words of S. Paul That Christ was made a curse for vs that he might redeeme vs from the Curse of the Law and stand fast in the liberty wherewith Christ hath made you free and bee not entangled againe with the yoake of bondage THE NECESSITY OF HANDLING THE QVESTION Concerning Christian Libertie THE declaration whereof hee must not omit whose purpose is to coÌ„prehend in an abridgmeÌ„t the summe of the doctrine of the Gospell For it is a thing principally necessary and without the knowledge whereof consciences dare in a manner enterprise nothing without doubting they stumble start backe in many things they alway staggerâ— and tremble but especially it is an appendant of iustification and auaileth not a little to the vnderstanding of the strength thereof Yea they that earnestly feare God shall hereby receiue an incomparable fruit of that doctrine which the wicked and Lucinianicall men doe pleasantly taunt with their scoffes because in the spirituall darkenes wherewith they bee taken euery wanton rayling is lawfull for them Wherfore it shall now come forth in fit season and it is profitable to deferre to this place the plainer discoursing of it for some haue already in diuers places lightly touched it because so soone as mention is brought in of Christian liberty then either filthy lusts doe boile or mad motions do rise vnlesse the wanton witts be timely met withall which doe otherwise most naughtily corrupt the best things For some men by pretence of this liberty shake off all obedience of God and breake forth into an vnbridled licentiousnesse and some men disdaine it thinking that by it all moderation order and choise of things is taken away What should wee here doe being compassed in such narrow straights Shall wee bid Christian liberty farewell and so cut off all fit occasion for such perills But as wee haue said vnlesse that bee fast holden neither Christ nor the truth of the Gospell nor the inward peace of the soule is rightly knowne Rather we must endeauour that so necessary a part of doctrine be not suppressed and yet that in the meane time those found obiections may be met withall which are wont to rise thereupon Christian liberty consisteth in 3. parts The first that the consciences of the faithfull when the affiance of their iustification before God is to be sought may raise and aduance themselues aboue the law and forger the whole righteousnesse of the Law For since the law as we haue already in another place declared leaueth no man righteous either we are excluded from all hope of iustification or wee must bee loosed from the law and so that there bee no regard at all had of works For who so thinketh that hee must bring somewhat bee it neuer so little of good works to obtaine righteousnesse hee cannot appoint any end or measure of them but maketh himselfe debter to the law Therefore taking away all mention of the Law and laying aside all thinking vpon works we must embrace the only mercy of God when we entreat of iustification and turâ—â—ing away our sight from our selues we must behold Christ alone For there the question is not how wee bee righteous but how although wee be vnrighteous and vnworthy wee bee taken for worthy Of which thing if Conscience will attaine any certainety they must giue no place to the law Neither can any man hereby gather that the Law is superfluous to the faithfull whom it doth not therefore cease to teach and exhort prick forward to goodnes although before the iudgement-seat of God it hath no place in their consciences For these two things as they are most diuers so must they bee well and diligently distinguished of vs. The whole life of Christians ought to bee a certaine meditation of godlines because they are called into sanctification herein standeth the office of the Law that by putting them in minde of their duty it should stirre them vp to the endeauour of holinesse and innocency But when consciences are carefull how they may haue God mercifull what they shall answere and vpon what affiance they shall stand if they bee called to his iudgement there is not to bee reckoned what the law requireth but onely Christ must be set forth for righteousnesse which passeth all perfection of the law Vpon this point hangeth almost all the argument of the Epistle to the Galathians For that they be found expositors which teach that Paul there contendeth onely for the liberty of Ceremonies may bee proued by the places of the arguments Of which sort these That Christ was made a curse for vs that he might redeeme vs from the curse of the law Againe stand fast in the liberty wherewith Christ hath made you free and bee not againe entangled with the yoake of bondage Behold I Paul say if yee be circumcized Christ shall nothing profit you And he which is circumcisized is debtor of the whole law Christ is made idle to you whosoeuer ye be that are iustified by the law ye are fallen away from grace Wherein truly is contained some higher thing theÌ„ the liberty of Ceremonyes I grant indeed that Paul there intreateth of Ceremonyes because hee contendeth with the false Apostles which went about to bring againe into the Christian Church the old shadowes of the law which were abolished by the comming of Christ. But for the discussing of this question there werehigher places to be disputed in which the whole
controuersie stood First because by those Iewish shadowes the brightnes of the Gospel was darkened he sheweth that wee haue in Christ a full giuing indeed of all those things which we shadowed by the ceremonyes of Moses Secondly because these deceiuers filled the people with a most naughty opinion namely that this obedience anailed to deserue the fauour of God here he standeth much vpon this point that the faithfull should not thinke that they can by any workes of the law much lesse by those little principles obtaine righteousnesse before God And there withall hee teacheth that they are by the Crosse of Christ free from the damnation of the law which otherwise hangeth ouer all men that they should with full assurednes rest on Christ alone Which place properly pertaineth to this purpose Lastly hee maintaineth to the consciences of the faithfull their liberty that they should not be bound with any religion in things not necessary The second part which hangeth vpon that former part is that consciences obey the law not as compelled by the necessity of the same law but being free from the yoake of the law it selfe of their owne accord they obey the will of God For because they abide in perpetuall terrors so long as they bee vnder the dominion of the law they shall neuer bee with cheerefull readinesse framed to the obedience of God vnlesse they haue first this liberty giuen them By an example wee shall both more briefely and plainely perceiue what these things meane The commandement of the law is that wee loue our God with all our heart with all our soule and with all our strengths That this may be done our soule must bee made voide of all other sense and thought our heart must bee cleansed of all desires all our strengths must bee gathered vp and drawne together to this onely purpose They which haue gone most farre before other in the way of the Lord are yet very farre from this marke For though they loue God with their minde and with sincere affection of heart yet they haue still a great part of their heart and soule possessed with the desires of the flesh by which they are drawne backe and stayed from going forward with hasty course to God They doe indeed trauell forward with great endeauour but the flesh partly feebleth their strengths and partly draweth them to it selfe What shall they here doe When they feele that they doe nothing lesse then performe the law They will they coueâ— they endeauour but nothing with such perfection as ought to bee If thou looke vpon the law they see that whatsoeuer worke they attempt or purpose is accursed Neither is there any cause why any man should deceiue himselfe with gathering that the worke is therefore not altogether â—uill because it is vnperfect and therefore that God doth neuerthelesse accept that good which is in it For the law requiring perfect loue condemneth all imperâ—ection vnlesse the rigour of it be mitigated Therefore his works should fall to nought which hee would haue to seeme partly good and he shall find that it is a transgression of the law euen in this because it is vnperfect Loâ—â—how all our works are subiect to the curse of the law But how should then vnhappy soules chearefully apply themselues to worke for which they might not trust that they could get any thing but curse On the other side if being deliuered from this seuere exacting of the law or rather from the whole rigour of the law they heare that they be called of God with fatherly gentlenes they will merrily and with great chearfulnes answere his calling and follow his guiding In a summe they which are bound to the yoake of the law are like to bondslaues to whom are appointed by their Lords certaine tasks of worke for euery day These seruants thinke that they haue done nothing nor dare come in the sight of their Lords vnlesse they haue performed that full taske of their workes But Children which are more liberally and more freemanlike handled of their Fathers stick not to present to them their begunne halâ—e-vnperfect works yea those hauing some faults 〈◊〉 that they will accept their obedience and willingnesse of mind alâ—hough they haue not so exactly done so much as their good wills was to doe So must we be as we may haue sure affiance that our obediences shall be allowed of our most kind Father how little soeuer and how rude and vnperfect soeuer they bee As also hee assureth to vs by the Prophet I will spare them saith he as the Father is wont to spare his sonne that serueth him Where this word spare is set for the bearing withall or gently to winke at faults for as much as he also maketh mention of seruice And this affiance is not a little necessary for vs without which wee shall goe about all things in vaine For God accounteth himselfe to bee worshipped with no worke of ours but which is truly done of vs for the worshipping of him But how can that bee done among these terrors where it is doubted whether God be offended or worshipped without our worke And that is the cause why the author of the Epistle to the Hebrewes referreth all the good works which are read of in the holy Fathers to Faith and weigheth them all by Faith Touching this liberty there is a place in the Epistle to the Romans where Paul reasoneth that sinne ought not to haue dominion ouer vs because wee are not vnder the law but vnder grace For when he had exhorted the faithfull that sinne should not reigne in their mortall bodyes and that they should not giue their members to bee weapons of wickednesse to sinne but should dedicate themselues to God as they that are aliue from the dead and their members weapons of righteousnesse to God and whereas they might on the other side obiect that they doe yet carry the flesh full of lusts and that sinne dwelleth in them hee adioyneth that comfort by the liberty of the law as if hee should say Though they doe not yet throughly feele sinne destroyed and that yet righteousnesse yet liueth not in them yet there is no cause why they should feare and bee discouraged as though hee had beene alway displeased with them for the remnants of sinne for as much as they are by grace made free from the law that their workes should not bee examined by the rules of the law As for them that gather that wee may sinne because wee are not vnder the Law let them know that this liberty pertaineth nothing to them the end whereof is to encourage vs to good The third part is that wee bee bound with no conscience before God of outward things which are by themselues indifferent but that we may indifferently sometime vse them and sometime leaue them vnused And the knowledge of this liberty also is very necessary for vs for if it shall bee absent there
the worst No man is so wicked that hee is addicted to all kind of vices for there is an Antipathy betwixt some vices But remember that Christ saith Except your righteousnes exceede the righteousnesse of the Scribes and Pharisees yee shall in no case enter into the Kingdome of Heauen Consider with your selues how far you come short of the Pharisees in fasting praying frequenting the Church and in giuing of Almes Thinke with your selues how many Pagans who neuer knew Baptisme yet in morall vertues and honesty of life doe goe far beyond you Where is then the life of Christ your Master and how far are you from being true Christians A true Christian must haue respect to walke in the truth of his heart in all the commandements of God alike for hee that shall offend in one point of the law is guilty of all And Peter bids vs Lay aside not some but all malice guile and hypocrisies One sinne is enough to damne a mans soule vvithout Repenâ—â—â—ce dreame not to goe to Heauen by any nearer or easier way then Christ hath trained vs in this world The way to Heauen is not easie or common but streight and narrow yea so narrow that Christ protesteth that a rich man shall hardly enter into the Kingdome of Heauen and that those who enter are but few and that those few cannot get in but by striuing and that some of those who striue to enter in shall not be able This all Gods Saints whilst they here liued knew well when with so often fasting so earnest prayers so frequent hearing the word and receiuing the Sacraments and with such abundance of teares they deuoutly beg'd at the hands of God for Christs sake to be receiued into his Kingdome O then trie your spirits whether they are of God deceiue not your selues by diffidence despaire or too much fidelity dote not too much vpon these wodden cottages these houses of moulding clay which are but the tents of vngodlinesse the receptacle habitation of sinners but looke rather and long for this Heauenly citty whose builder and maker is God which he who is not ashamed to be called our God hath prepared for you By all these things which haue beene deliuered to you you may easily perceiue how destitute naked mankind is of all good things and how he wanteth all helps of saluation Wherefore if he seeke for releifes whereby he may succour his necessity hee must goe out of himselfe and repaire to the fulnesse of riches laid vp in Christ. This is afterward declared to vs that the Lord of his owne free will and liberality doth giue himselfe to vs in Christ in whom he offereth vs instead of our misery felicity instead of our need wealthinesse in whom hee openeth to vs all heauenly and celestiall treasures that ouâ— whole Faith should behold his beloued sonne and so bee filled with all manner of diuine pleasures at his right hand and drink out of the riuers of pleasures that vpon him our whole expectation should hang in him our whole hope should rest This verily is the secret and hidden Philosophie which cannot bee wrung out with Logicall arguments but they learne it whose eyes God hath opened that they may see light in his light But since wee are taught by faith to acknowledge that whatsoeuer wee haue neede of whatsoeuer is wanting in vs the same is plentifully in God and in our Lord Iesus Christ namely in whom the Lord willed the whole fulnesse of his largenesse to rest that from thence wee should all draw as out of a most plentifull fountaine now it remaineth that wee seeke in him and with prayers craue of him that which we haue learned to be in him Otherwise to know God to bee the Lord and giuer of all good things which allureth vs to pray to him and not to goe to him and pray to him should as little profit vs as if a man should neglect a treasure shewed him buried and digged in the ground Therefore the Apostle to shew that true Faith cannot bee idle from calling vpon God hath set this order that as of the Gospell springeth Faith so by it our hearts are framed to call vpon the name of God And this is the same thing which hee had a little before said that the spirit of Adoption which sealeth in our hearts the witnesse of the Gospell raiseth vp our spirits that they dare shew forth their desires to God and stirre vp vnspeakable groanings and crie with confidence Abba Father It is meete therefore that this last point because it was before but onely spoken of by the way and as it were lightly touched should now bee more largely treated of Wherein I will briefly shew you some particular and especiall commodities which the faithfull by constant feruent and earnest prayer attaine at the hands of the Almighty This we get by the benefit of prayer that wee attaine to those riches with are laid vp for vs with the heauenly Father For there is a certaine communicating of men with God whereby they entring into the sanctuary of God doe in his owne presence call to him touching his promise that the same thing which they beleeued him affirming onely in word not to bee vaine they may when needâ— so requireth find in experience Therefore wee see that there is no thing set forth to vs to bee looked for at the hand of the Lord which wee are not commanded to craue with prayers for true it is that by prayers are digged vp the treasures which our faith hath looked vpon being shewed to it by the Gospell of the Lord. By prayer wee are enriched with all the graces of the Almighty and in our distresses and calamities both quieted and releiued what blessing soeuer wee would haue or from what plague trouble or necessity soeuer bee deliuered we may procure from God by faithfull prayer By prayer we doe as by the hand of Faith violently seize and take possession of Heauen for our inheritance make our selues free Citizens of the heauenly Ierusalem where all the elect shall enioy these excellent prerogatiues 1. They shall bee all Kings and Priests Spirituall Kings to raigne with Christ and to triumph ouer Sathan the world and Reprobates and spirituall Priests to offer vnto God the spirituall Sacrifice of Prayse and Thankesgiuings for euermore And therefore they are said to weare both Crownes and Roabes Oh what a comfort is this to poore Parents that haue many Children if they breed them vp in the feare of God to be true Christians then are they parents to so many kings Priests 2. Their bodies shall shine as the brightnesse of the Sunne in the firmament like the glorious body of Christ which shined brighter then the Sunne at Noone when it appeared to Paul Act. 12. 6. A glimpse of which glorious brightnesse appeared in the bodyes of Moses and Elias tranfigured with our
and forgiue mee my sins forgiue my manifold offences wash me throughly by the blood of Iesus Christ my Redeemer and cleanse mee from all my pollutions for they are many and I am ashamed that euer I gaue way vnto them But now Lord now though late I pray thee to leade mee by thy Spirit in more obedience stay me that I runne not this day into any vnseemely or vngodly actions withhold mine eyes from vanities keep vnder the vngodly affections of my corrupt heart that though they may begin to worke sinne in me Lord suppresse them before they come to execution Disperse Lord and dispell all the clouds of ignorance and errors that darken mine vnderstanding and giue me wisdome rightly to know thee and thy Son Christ and what hee hath done for my soule and through thy grace restraine mee this day from that thou hast commanded me to shun and let mee doe nothing but what may please thee then whatsoeuer I shall thinke speake or determine shall bee to thine owne glory profitable to my selfe and others Preserue mee from the secret and hidden snares of Satan who is restlesse to allure me to sinne enticing me to imbrace the vanities of the world and to yeeld to the lusts of mine owne corrupt nature But Lord as I haue by thy prouidence past the darkenesse of this night and doe now enioy the ioyfull benefit of the light of this day so let mee this day auoid all the workes of darkenesse and as the day doth administer light vnto my corporall eyes the better to doe the works and offices of my calling let the light of thy Spirit O Lord shine in my soule that I may walke in the light of thy truth in true obedieÌ„ce to the good example of others Thou hast allotted mee a calling in this life giue me power and wisdom rightly to performe it my best endeauours can little preuaile without thy blessing direction and therfore I humbly pray thee to prosper whatsoeuer I take in hand this day Blesse mine vnderstanding O Lord that I may rightly know and bee able truely and faithfully to performe what belongeth vnto my place and calling Blesse the health of my body the strength continuall vse of my limbes and senses which of themselues are weake and may soone decay without thy blessing Increase O Lord and confirme my faith grace wisedome and obedience euery day more and more that I may euery day more and more dye vnto sinne and bee made stronger more perfect in righteousnesse Heale O Lord all my corporall and spirituall infirmities and dispose my heart that I may bee euery day more and more mindfull that this my life is short and that this day may bee my last day and let mee so walke this day as if it should bee the last day of this my mortall life that I may be assured of the immediate entrance into that life which is eternall with Christ my Redeemer And vntill that last day shall come O Lord I intreate thee in the name of Iesus Christ that this day and all the rest of my dayes and nights may bee prosperous and blessed vnto mee the day for the performance of my calling the night for my rest vntill I come to my finall and perpetuall rest with thee and thy Sonne to whom with thy blessed Spirit I ascribe all honour praise and glory Amen FINIS 1 Thes. 6. * 〈…〉 â—erkins Rogers Bolton §. Sect. 1. The context a Vers. 3â— b Vers. 31. c Verse 32. â—â—hn 14. 6. 21. d Vers. 33. e Vers. 34. f Tit. 3. 3. g 1. Ioh. 3. 8. h Vers. 35. i Gen. 21. 10. Tim. 3. 15. k Iob. 14. 1. l Iob. 1. 12. Gal. 3. 26. m Rom. 8. 17. Gal. 47. n Galath 4. 28 o Matth. 3. 12. 13. 30. 25. 33 p Gen. 21. 10. Galath 4. 30. q Ephes. 2. 3. §. Sect. 2. The text The argument wherof is Christian libertie r Rom. 14. 16. s 1. Peâ— 1. 18. t Gal. 5. 13. u Iohn 8. 32. x Luke 4. 18. y Iames. 1. 25. 2. 12. z Act. 26. 18. The explication of the text The generall doctrine of Christian liâ—ertie §. Sect. 3. The definition of Christian libertie a Arist. Poster 1. 14. b Plato in Sophista c Iohn â— 33. 34. d 1. Cor. 7. 21. e 1. Pet. 2. 16. f Rom. 6. 20. g Rom. 6. 18. h 1. Cor. 7. 22. i 2. Pet. 2. 19. k Gal 4. 5. 6. 7 a Galath 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The partition b Heb. 9. 12. Luk 2. 38. c Rom. 3. 24. Colos. 1. 14. d Heb. 2. 15. e Col. 1. 13. 1. Thess. 1. 10 f 1. Cor. 8. 9. The efficient or author of this libertie g Galath 2. 4. h Galath 5. 1 i Rom. 11. 26. k 1. Thess. 1. 10. l 1. Iohn 3. 8. m Mat. 12. 29 n Colos. 2. 15. o Ephes. 4. 8. p Iohn 1. 7. q 1. Iohn 1. 7. Hib. 9. 14. 1. Pet. 1. 18. Tit. 2. 14. s Ioh. 19. 34. 35. 1. Ioh. 5. 6 t Gal. 4. 4. u Gal. 3. 13. * Heb. 2. 14. 15. x Ephes. 1. 7. 1. Cor. 1. 30. y 1. Tim. 2. 6. z 1. Pet. 1. 18. 19. a Heb. 9. 12. b Rom. 8. 9. 19 Gal. 4. 6. c Psal. 51. 14. d 〈◊〉 1. 25. e Aâ—t 26. 18. The vse of this doctrine concerning the author of our libertie f Ioh. 3. 16. 1. Ioh. 4. 10. g Ioh. 15. 13 h Psal. 107. 20. Col. 1. 12. 13. 14. Rom. 7. 25. 1. Cor. 15. 57. i Galath 5. 1. k Luke 1. 74. l 1. Cor. 6. 19. 20. §. 5. The subiect of this libertie or parties on whoÌ„ it is conferred m Esay 61. 1 n Luke 4. 1â— o Mat. 18. 11. p Matth. 9. 13. q Matth. 5. 3. 6. r Luke 1. 53. s 2. Tim. 2. 20. t Matth. 3. 12. u Matth. 13. 47. * Matth. 13. 24. x Iob. 8. 34. 31. y Matth. 25. 32. 33. z Galath 2. 4. a 1. Ioh. 2. 19. b Matth. 20. 16. 22. 14. c Rom. 8. 28. 30 d 1. Pet. 3. 21. e Heb. 12. 24. f 1. Cor. 12. 13 g Rom. 2. 28. 29. h Ioh. 8. 37. c. i Gal. 3. 7. k Ezech. 16. 20. 21. Matth. 8. 12. l 2. Cor. 5. 20. m Matth. 23. 37. n 2. Cor. 2. 16. o Matth. 10. 15. p Matth. 11. 21. 23. q 2. Tim. 2. 26 Titus 3. 3. §. 6. The quality or property of this liberty r Heb. 6. 18. s Luk. 〈◊〉 §. T. The specialâ— doctrine of Christian liberty t Luk. 12. 58. u 1. 〈◊〉 1. 9. * Rom. 8. 21. x Eph. 1. 7. 14. y Rom. 8. 21. The liberty of grace z 〈◊〉 1. 4. a 〈◊〉 3. b Gal. 4. â— 3. 3. 24. c Rom. 4. 23. 24. d Iam. 2. 20. 21. e Instit. lib. 3. cap. 19. §. 1. The liberty of saving grace f Rom. 8. 30. g 〈◊〉 3. 2. h 〈◊〉 15. 1. 5. i 〈…〉 §. ◠〈…〉 k 〈…〉 l Psal. 51. 14.