dost not only not commit the things forbidden but also doe the duties commaunded vnlesse thou dost all and vnlesse thou continuest in doing all neuer failing in any one particular and finally vnlesse thou continuest in doing all and euery thing commaunded in that perfect manner and measure which the law prescribeth Alas then how wilt thou escape the dreadfull curse who in stead of doing the duties commaunded hast done the vices forbidden who in stead of keeping all the commaundements hast broken them all and in stead of continuing in a totall perpetuall and perfect obedience of the lawe hast continued in the disobedience thereof Hence we may conclude with the Apostle that all men in themselues euen those who seeke to be iustified by the law be concluded vnder sinne and consequently vnder the curse and therefore haue extreame neede to seeke vnto Christ that by him they may be set free from this two-fold bondage which is to be vnder the curse of the law if we breake it when we can doe nothing else but breake it and to be excluded from iustification if we doe not continue in the perfect performance of the law when we are not able so much as to thinke a good thought or once to will that which is spiritually good But by Christ we are freed from both Frst from the curse as the Apostle in expresse tearmes teacheth Christ hath redeemed vs from the curse of the law when he was made a curse for vs. He hath freed vs from the punishment of sinne by vndergoing the punishment for vs he hath acvs quitted frō our debts by discharging them for vs. For as Esay saith He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace that is which was to procure vs peace and reconsiliation with God was laide vpon him and by his stripes we are healed And againe The Lord hath laide vpon him the iniquitie of vs all that is the punishment of all our sinnes And My righteous seruant by his knowledge that is by the knowledge of him or faith in him shall iustifie many for he shall beare their iniquities Now by the curse of the law from which Christ doth free vs we are to vnderstand all euill of punishment as well temporall as eternall for it is absurd to imagine with the Papists that Christ hauing freed vs from the eternall punishment hath not freed vs from the temporall By temporall we meane the euils both of this life whether corporall or spirituall which are innumerable and also in the end of this life viz. an euill death Against both these it will be obiected and first against the former that notwithstanding their iustification the faithfull are as subiect to afflictions and calamities of this life as others and therefore to punishment But I deny that consequence if you speake of punishments properly which be the curses of the law afflicted vpon men by way of vengeance to satisfie the iustice of God * For the Lord hath imposed the punishment of all our sinnes vpon Christ who hath fully satisfied the justice of his Father for them And therefore as there is no condermnation so no punishment properly vnderstood to them that are in Christ Iesus Neither can it stand with the iustice of God who is not only mercifull but also iust in iustifying of vs to exact a punishment of the faithfull for the satisfying of his iustice for whom Christ hath already fully satisfied his iustice by bearing the punishment this were to punish the same sinnes twice once in Christ and againe in vs. Indeed the faithfull are subiect to crosses and afflictions but all the afflictions of the godly are either trials for their good or such iudgements as are simply fatherly chastisements proceeding from loue and meerely respecting the good of the party chastised whereof the Apostle speaketh 1. Cor. 11. 32. When we are iudged we are chastised of of the Lord that we should not be condemned with the world or else they be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the erymoligie of the word which by some is giuen when God besides the chastisment of the party hath also care to his owne honour which would beimpeached if he should seeme to winke at the scandalous offences of his children as though he would maintaine them in their sinnes In which regard iudgement as Peter saith begineth at the house of God For the Lord many times correcteth those sinnes in the Godly both for his owne honour and their good which he seemeth to passe by in the wicked Of this kinde we haue an example in Dauid to whom the Lord vpon his submission forgaue his greeuous sinnes of murther and adulterie notwithstanding both for Dauids chastisement and for the example of others but chiefly for the maintenance of his owne glory which by the scandalous offences of Gods children is by the wicked blasphemed as though such sins were the fruits of the religion and seruice of God he would not suffer the child begotten in adulterie to liue Why because by that sinne Dauid had caused the enemies of the Lord to blaspheme The vse which we are to make hereof is not with the Papists to teach men to make satisfaction to God for their sinnes as though Christ had not fully satisfied for them already but to teach men both to beware that they doe not commit sinne especially scandalous sinnes because thereby they displease and dishonor God their mercifull Father prouoking him to powre his iudgements vpon them for their amendment that they be not condemned with the world and for the maintenance of his owne honor and also that hauing sinned we doe meete the Lord in his iudgements by humbling our selues before him confessing our fault and crauing pardon that iudging our selues we may not be iudged of the Lord. Against the second it is also obiected that notwithstanding their iustification the godly die as well as the wicked I answere that as of all afflictions so also of death the nature is changed in respect of the faithfull to whom death it selfe though brought in by the malice of the diuell is not a curse or punishment properly I doe not denie but that many times in respect of the time and manner of death the godly iudged and chastised the Lord in mercy killing their bodies that hee many saue their soules but from the evill of death they are wholly freed for to them it is the end of sinne and is therefore inflicted vpon vs that sinne might dy with vs as Methodius saith and being the end of sinne vnto vs it is also the end of misery the hauen of rest a happy passage out of this vaile of misery vnto the kingdome of glory and so not onely no curse but also a blessing no losse but an advantage as after wee shall shew For yet we speake but of the immunities of iustification the
bound to obey then he yea wee professe that God doth therefore free vs from the curse and the bondage of the law that wee might be inabled with freedome of spirit to obey it and that being freed from sinne wee are made the servants of righteousnesse We teach that God hauing sworne that to those whom he iustifieth he will giue grace to worship him in holines and righteousnes no man can be assured of his iustification without obedience that sanctification being the end of our election calling redemption and regeneration it is a necessary consequent of sauing grace We teach and professe that howsoever good workes doe not concurre with faith vnto the act of iustificaâ—â—on as a cause thereof yet they conâ—â—â—re in the party iustified as necessary fruits of faith and testimonies of iustification And as wee teach with Paul that faith alone doth iustifie so with Iames that the â—aith which is alone doth not iustifie Wee teach that the blood of Christ as it acquitteth vs from the guilt of sin so doth it also purge our consciences from dead workes to serue the liuing God that he bare in his body vpon the crosse our sinnes that we being deliuered from sinne should liue in righteousnesse that whom Christ doth iustifie by faith them hee doth sanctify by his Spirit that whosoever is in Christ hee is a new creature crucifying the flesh with the lusts thereof and walking not after the flesh but after the spirit Wee professe that good workes are necessary to saluation though not necessitate efficientiae as causing it as the Papists teach yet necessitate praesentiae as necessary fruits of our faith whereby wee are to glorifie God and to testifie our thankfulnesse to doe good to our brethren and to make sure our election calling and iustification vnto our selues as necessary forerunners of salvation being the vndoubted badges of them that shall bee saued being the way wherein wee are to walke to everlasting life being the evidence according to which God will iudge vs at the last day And lastly that as by iustification God doth entitle vs vnto his kingdome so by sanctification he doth sit and prepare vs thereto We do not therefore by the doctrine of iustification through faith abolish the Law but rather as the Apostle saith stablish it For the more a man is assured of his free iustification the better he is enabled and the more hee is bound to obey it But although we bee bound to obey the Law as the subiects of God and servants of 〈◊〉 and although the Law 〈…〉 in those that are iustiâ—â—â—d as being a rule of direction for our obedience in the perâ—ormance of the duties or piety towards God of iustice towards our neighbour of sobriety towards ourselues and a glasse of detection to manifest the imperfections of our obedience to keepe vs from Phariâ—â—â—sme and lastly a rodde of correction in respect of flesh or the old man yet remaining in vs that by precepts by exhortations and comminations it more and more may be mortified in vs and wee kept from the spirit of slumber and security yet notwithstanding wee are not vnder the law as the Apostle saith but vnder grace Wee are therefore in our sanctification freed though not from the obedience yet from the servitude and bondage of the law and that in three respects First in respect of the irritation of it In which regard especially the law is called the strength of sinne not that the law causeth or prouoketh sinne properly for the law is holy iust and good but only by accident and occasionally For such is the corruptioÌ„ of our vntamed nature vntill we be renewed by the spirit of God that when the law which is holy and good forbiddeth sinne seeking to stoppe the course of our concupiscences and to bridle our sinfull affections thereby our vntamed corruption rebelleth so much the more and that it might appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly sinfull by occasion of the law worketh in vs all manner of concupiscence Euen as a deepe riuer when nothing hindreth his course hath a still and as it were a dead motion but if you seeke to restraine or stoppe his course he will sinell and ouerflow all now disdaining as it were a bridge so our corruption when it freely taketh his owne course seemeth to be quiet and as it were dead but when the commandement commeth â—aith the Apostle as it were to dam it vp sin reuiueth riseth against it swelling and ouerflowing as it were his wonted bankes In this respect the law saith the Master of the Sentences is called a killing letter because forbidding sinne it increaseth concupiscence and addeth transgression vntill grace doe free vs. But we are regenerated by the spirit of sanctification and by the bond of the same spirit coupled vnto Christ we are freed from this bondage euen as the wife is freed from the dominion of her husband by his death For euen as whilest we were in the flesh altogether vnregenerate the law as it were our husbands occasionally and by accident begot in our soules wholly corrupted with sinne euill motions and concupiscences as the fruites and issue of our flesh tending vnto death so we being regenerated and after a sort dead vnto this corruption and consequently being mortified to the law in respect of the irritation thereof and the law in that regard dead vnto vs the spirit of Christ who hath vnited vs vnto him as our second husband begetteth good motions in vs as the fruites of the spirit acceptable vnto â—od This is that which the Apost teacheth Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs because we are not vnder the law but vnder grace after he had answered an obiection preuented the abuse of this Doctrine which carnall men would make thereof as though they might sin freely because they are not vnder the law in the beginning of the seauenth chapter he proueth that we are not vnder the Law but vnder grace by that similitude which euen now I mentioned because being regenerated and dead vnto sinne we are mortified to the law and the law to vs in respect of the irritation thereof caused by our corruption and consequently are deliuered from the power of it as a wife is freed from the dominion of her husband when he is dead Secondly in our sanctification we are freed from the coaction and terror of the law breeding servile feare in men vnregenerate whereby as bon-servants or gally-slaues by the whip they are enforced to the performance of some outward duties which otherwise they are vnwilling to doe For those who are vnder the Law as all men are by nature are like bond-slaues who for avoiding of punishment are by terror drawne to doe some forced service which is so much the more vnwilling because they looke for no reward This
is also a freedom from the bondage of sinne and of the law though in other respects then those that haue beene mentioned in the liberty of iustification For in iustification we are freed from the guilt of sinne in sanctification frō the corruption of sinne But here we are to consider how farre forth we are set free therefrom For the Hypocritall Papists teach that when a man is regenerated or as they also speake iustified originall sinne is so abolished as that it doth not only not raigne but not so much as remaine or liue in the partie sanctified By which doctrine they teach men to bee desperate hypocrites either searing their conscience that they may haue no sense of sinne and may please themselues with this conceit that they haue no sinne in which respect the saying of Peter is verified of them that whiles they promise liberty to themselues and others they are indeed seruants of corruption or if they haue any sense of sinne dwelling in them they must perswade themselues they are not sanctified nor iustified and therefore not to be saued such miserable comforters they are of poore sinners as to perswade them that they haue not remission of sinne vntill sinne be quite abolished in them But this doctrine they teach contrary to the euident testimonies of Scripture contrary to the perpetuall experience of the faithfull contrary to the light of their owne conscience that they might thereby vphold their Antichristian doctrine of iustification by inherent righteousnesse and of the merit of good workes which otherwise would fall to the ground For if in respect of originall sinne remaining and dwelling in vs we be in our selues sinners how can we be iustified by inherent righteousnesse If our best actions be stained with the flesh and our righteousnesse be like polluted clouts how should they merit eternall life We are therfore to hold that in regeneration we are freed from the corruption of sinne not wholly and at once but in part and by degrees that sinne though mortified in part and we freed from the tyrannie of it that it raigne no more with full swinge and authority in vs still remaineth and dwelleth in vs hindering vs from good provoking vs vnto euill defiling and cotaminating our best actions neuer suffering vs with the full consent of will to performe or desire that which is good As the Apostle plainely sheweth by his owne example Rom. 7. where the concupiscence remaining in him is not only plainly called a sinne but described as a sinne as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a repugnancie to the law of God the sense whereof though the Papists haue no sense of it made the holy Apostle crie out Miserable man that I am who shall deliuer me from this body of death Accursed therefore was the counsell of Trent which confessing that the Apostle calleth it a sinne notwithstanding pronounceth them accursed that shall say it is a sinne But if we say we haue no sinne we deceiue our selues saith S. Iohn and there is no truth in vs. The freedome therefore which we haue in our sanctification which as Augustine saith is but begun in this life is not from the being of sinne in vs altogether and at once though we be freed from it in part and by degrees but from the dominion of it that wee should no more bee servants of sin but being freed from sinne might become servants of righteousnes Rom. 6. 6. 18. which Augustine did well obserue out of the words of the Apostle dehorting vs that sinne should not remaine in our mortall bodies Hee doth not say let it not be but let it not raigne for whiles thou liuest it cannot be avoided but that sinne will bee in thy members neverthelesse let dominion bee taken from it c. Of this liberty the Apostle speaketh Rom. 8. the law of the spirit of life which is in Christ hath made mee free from the law of sinne and of death That is the power of the quickning Spirit which being in Christ our head and from him communicated vnto vs doth rule in vs as a law doth free vs from the power of sin which worketh death that it no more haue dominion as it were a law in vs. And Rom. 6. hauing proued that sin neither doth nor can any more raigne in the faithfull because after the similitude of Christs death and resurrection they are dead to sin and risen againe and therefore as death can no more haue dominion over Christ being 〈◊〉 from death no more can sin haue dominion over the faithfull being once risen from the graue of sin afterwards vers 14. hee assureth the faithfull that sin shall not haue dominion over them because they bee not vnder the Law but vnder grace Likewise Saint Iohn saith He that is borne of God doth not commit sin namely as a servant of sin yea he addeth that he cannot sin namely with full swinge and consent of will as those which bee servants of sin because the seed of God remaineth in him whereby he is partly spirit and not only flesh And therefore as he cannot perfectly will that which is good because of the reluctation of the flesh so can he not will with full consent that which is evill because of the reluctation of the spirit Secondly wee are in our sanctification freed from the Law But we are here also to consider quatenus now farre forth For the Papists charge vs that we place Christian liberty in this that we are subiect to no law in our conscience and before God and that wee are free from all necessity of doing good workes which is a most divelish slander For although they absurdly confound iustification and fanctification yet they know we doe not neither are they ignorant but that wee put a great difference betweene them in this respect For though we teach that the obedience of the Law is not required in vs to iustification but that wee are freed from the exaction of the Law in that behalfe yet we deny not but that vnto sanctification the obedience of the law is required and wee by necessity of duty bound to the observation thereof Wee confesse that to be free from obedience is to be the servants of sin and the willing and cheerefull worship of God in holines and righteousnes without feare to bee true liberty Wee acknowledge that the morall law of God is perpetuall and immutable and that this is an everlasting truth that the creature is bound to worship and obey his Creator and so much the more bound as hee hath received greater benefits Indeede wee say with Luther that in our iustification wee are restored to a state of iustice from which Adam fell but yet as wee teach that wee are no more bound to obedience that thereby we might be iustified then Adam who was already iust so we professe that in allegiance and thankfulnesse we are more
scorne to be sent forth into the ministry and service of our good The right vse of the doctrine concerning the liberty of glory is truly to beleeue it and to liue as in expectation of it knowing that he which hath this hope that he shall be like vnto Christ at his appearance will purify himselfe as he is pure that as hee hopes to be like him in respect of the liberty of glory so hee may in some measure resemble his gratiousnesse by the liberty of grace But the cheife vse of this doctrine is to pacifie mens consciences without which vnlesse they sleepe in carnall security they are so wonderfully perplexed that neither can they liue in peace nor attempt any thing almost with quiet mindes For whereas there befoure things which trouble perplexed consciences this doctrine is a soueraigne remedy to cleare and to appease the conscience in respect of them all The first is the guilt of sinne and feare of damnation For when thy conscience is summoned before the iudgement feat of God or terrified with the apprehension of his wrath as in â—ime of temptation or affliction or in the houre of death when thou doest consider the seuerity of Gods iustice who will not suffer sinne to goe vnpunished the rigour of the law denouncing the curse of God against eueâ—y euen the least transgression the testimony of thine owne conscience which is in stead of a thousand witnesses accusing and condemning thee of innumerable transgrâ—ssions how canst thou thinke of appearing before God who is greater then thy conscience to be iustified or condâ—mned without horror of conscience and confusion of mind But blessed be God who hath granted vs this liberty of grace that in the question of â—ustification whereby in this life we are freed from feare of damnation and entituled vnto the kingdome of hâ—â—uen we need not looke into our obediâ—nce or to the sentence of the law but may bâ— assured if we beleeue in Christ that God doth iusâ—ifie vs being 〈◊〉 in our selues without respect of our 〈◊〉 that he hath freed vs from the lawes exaction of inherent righteousnesse to the acceptation of our persons that he imputing the righteousnesse of Christ to the beleeuer accepteth of him as righteous in Christ that the faithfull man hath liberty to appeale from the tribunall of iustice to the throne of grace from the sentence of the law to the promise of the Gospell and renouncing his owne righnesse yea esteeming it as dung in the question of iustification to rest alone in the mercyes of God and merits of Christ. But because the world is so apt to abuse this most comfortable doctrine and to turne gratious liberty into carnall licentiousnesse it shall bee needfull to adde this caution That howsoeuer we are by our iustisication in this life entituled vnto the kingdome of heauen and although by the righâ—eousnesse and merits of Christ alone appreheâ—ded by faith we are both iustiâ—ied and also saued yet for as much as many deceiue themselues with an idle conceit of faith and with a vaine presumption that they are iustified when notwithstaÌ„ding they remaine in their sinnes therefore wee must thinke it most necessary being once iustified by faith and entituled vnto the kingdome of heauen to demonstrate our faith and our iustification by a godly life walking in that way of good works which God hath prepared for vs to walke in towards our country in heaueÌ„ For though wee are iustified and saued by the merits of Christ alone apprehended by faith notwithstanding sanctification is the cognizance of them that are saued and good works are the euidence according vnto which God will pronounce the sentence of saluation For as the â—ree is knowne by his fruite so hee that worketh righteousnesse is righteous and in like manner by sanctification our iustification is manifested For true â—aith worketh by loue good works are as the breathing of a liuely faith And therefore though saith alone doth iustifie as Paul teacheth because it alone doth apprehend the righteousnesse of Christ vnto iustification yet as S. Iames teacheth that faith which alone seuered from obedience doth not iustifie neither alone nor at all because it it is not a true faith For euen as the body without breathing is knowne to be dead so faith with workes is dead We are therefore iustified in this life and entituled vnto the kingdome of heauen as to our inheritance by faith without workes but none are actually saued nor inherit that kingdome in the life to come but such as first are sanctified For as our Saviour saith we haue indeed not only remission of sinnes by faith but also by faith we haue our inheritance but yet as he saith among them that are sanctified The second is the conscience of our manifold wants and imperfections in those duties which we doe performe For how can a man be perswaded that God to whom no creature being compared is pure will allow of his imperfect and stained obedience And if he be not perswaded that his seruice is acceptable vnto God with what heart can he performe it The doctrine therefore of Christian liberty assureth our consciences that wee are freed from the lawes exaction of perfect obedience to the acceptation of our actions that God couering our imperfections as an indulgent Father with the perfect righteousnesse and obedience of Christ imputeth not our wants vnto vs but accepteth of the truth of our will and desire for the deed and our sincere endeauour for the perfect performance And therfore a Christian may in respect of this liberty with comfort and cheerefulnes performe obedience according to the measure of grace receiued being assured that our defectiue and stained obedience will be accepted of God through the mediation and intercession of Iesus Christ. The third is the sâ—ruple of conscience concerning the vse of outward things how far forth they may bee vsed or forborne For if a man be not rightly informed herein there will be no end of scrupulosity and superstition From this scrupiâ— also the doctrine of Christian liberty doth free vs assuring vs that to all these things our liberty doth extend either to vse theÌ„ freely or freely to forbeare them that nothing is vnclear in it selfe nor yet vnto vs if we be so perswaded that to the cleane all things are cleane provided alwaies that the vse of this liberty be kept within the boundâ— before mentioned of piety charity loyalty and sobriety The fourth and last is the horror of conscience in the houre or death For can a man with coÌ„â—ort giue vp his soule to bee seuered from the body when he knoweth not either what will becoâ—â— of his soule after the seperation therecâ— from the body or how and in what 〈◊〉 his body shall rise againe But 〈◊〉 doth assure vs that Chrâ—◠〈◊〉 purchased not only a liberty of 〈◊〉 in this life but also of glory for
wicked because the Apostle Peter saith that they who vnder pretence of Christian liberty deny obedience to the Magistrate in lawfull things doe vse their liberty for a cloake to couer their wickednesse Againe the inward liberty is either a carnall or spirituall libertie The carnall libertie is that whereby the soule of man is free from righteousnesse which indeed is a voluntary seruice of sin For when men be free from righteousnesse they are seruants of sinne and contrariwise as the Apostle sheweth But our Sauiour speaketh of a liberty which as it freeth men from the seruitude of sinne and all the spirituall yokes of bondage which accompany the same so it maketh them the seruants of righteousnesse For whē we are made free from sinne wee are made the seruants of righteousnes Wherefore as in respect of the former we say with the Apostle Hee that is called being a seruant is the freeman of Christ so in respect of this latter he that is called being free is the seruant of Christ. Diuellish therefore is the Doctrine of the Libertines who vnder pretence of Christian liberty discharge Christians from all obedience to the law of God setting them free to do whatsoeuer themselues thinke good And such is the slander of the Papists laying that doctrine to our charge who notwithstāding are further from it then themselues For by the Popes indulgences and pardons and the Priests absolutions setting men free from sinne for small and oft times for ridiculous penances what doe they else but teach men to make but a sport of sinne Of such Libertines the Apostle Peter speaketh that whilest they promise liberty to others themselues are the seruants of corruption It remaineth therefore that Christian liberty is a spirituall liberty freeing the true Christian from the seruitude of sinne and from all other yokes of spirituall bondage wherewith sinne had intangled vs. Neither is Christian liberty onely priuatiue as being a freedome and immunity from bondage as though this were all that by it we are not seruants but as appeareth by this Scripture it is also positiue as being a liberty power right and interest to the priuileges of Gods children who are also heires of God and coheires with Christ. For when hee had said that seruants abide not in the house for euer but that such as bee sonnes abide in the house of God for euer hee inferreth If therefore the sonne shall make you free you shall bee free indeed Giuing vs to vnderstand that those whom hee freeth hee doth not onely make them not seruants viz. of sinne but also sonnes and heires of God and citizens of heauen Euen as they who are made freemen of London or any other terrestriall Citie are not only exempted from being seruants or apprentises but also are indowed with the liberties and priuileges of free Burgesses and Citizens So saith the Apostle Gal. 4. 5. that Christ hath redeemed those who were vnder the law that wee might receiue the adoption of sonnes c. Christian liberty therefore is a spirituall liberty which as the Apostlo speaketh the faithfull haue in Christ Iesus That is the definition The essentiall parts wherof generally it consisteth are two For partly it is priuatiue as being an immunity from all spirituall bondage in which respect it is called in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is redemption and is sometimes expressed by the verbes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deliuerance and partly it is positiue as being a right title and interest to the priuiledges and prerogatiues of Gods adopted children in Christ the citiziens of the Celestiall Ierusalem and in this respect it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ioh. 1. 12. to those that receiue Christ by faith hee hath giuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libertie right or power to bee the sons of God 1. Cor. 8. 9. Take heed lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your liberty right or power bee not an offence to the weake Thus you see what this libertie is and wherein generally it doth consist The author of this libertie is Christ the Sonne of God as it is heere said If the Sonne therefore shall make you free c. so the Apostle calleth it the libertie with wee haue in and by Christ and againe the libertie wherewith Christ hath made vs free For hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Deliuerer which should come out of Sion who deliuereth vs from the wrath of God from the tyrannie of Satan dissoluing the works of the diuell binding the strong man and casting him out spoiling principalities and powers and leading captiuitie captiue from the bondage of sinne for hee is the Lambe of God that taketh away the sinnes of the world whose blood doth cleanse vs both from the guilt of sinne and also from the corruption for therefore hee gaue himselfe for vs that he might redeeme vs from all iniquitie and might purge vs to bee a peculiar people to himself Zealous of good workes And he is that perfect Sauiour out of whose side did issue both blood and water the blood of redemption to free vs from the guilt of sinne and the water of ablution to cleanse vs from the corruption From the law for therefore was he borne of a woman and made vnder the law that hee might redeeme them that were vnder the law From death and damnation for therfore hee became a curse that wee might bee freed from the curse therefore hee died that through death hee might vanquish him who had the power of death that is the diuell and that hee might deliuer them who through feare of death were all their life time subiect to bondage But this needeth no proofe for in that wee professe him to bee our redeemer by whom wee haue redemption wee all acknowledge him to bee the author of our libertie Let vs rather consider how hee procureth this libertie vnto vs. This he doth two waies both meritoriously and effectually By his merit in giuing himselfe to bee a price of ransome for vs. For as Peter saith we are redeemed not with any corruptible things as siluer and gold but with the precious blood of Christ by which blood hee is entred once into the holy place hauing procured an eternall redemption for vs. Secondly by the efficacie of his spirit for wee are not to imagine that Christ hath only merited and purchased this libertie for vs but that also hee doth confer applie and bestow it vpon vs which he doth by giuing vnto vs his Spirit For as in the naturall bodie the animall spirit which causeth sense and motion is from the head sent into all the members of the bodie so in the mysticall bodie of Christ the Spirit of libertie is communicated to all his members by which spirit hee
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
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