is also a freedom from the bondage of sinne and of the law though in other respects then those that haue beene mentioned in the liberty of iustification For in iustification we are freed from the guilt of sinne in sanctification frō the corruption of sinne But here we are to consider how farre forth we are set free therefrom For the Hypocritall Papists teach that when a man is regenerated or as they also speake iustified originall sinne is so abolished as that it doth not only not raigne but not so much as remaine or liue in the partie sanctified By which doctrine they teach men to bee desperate hypocrites either searing their conscience that they may haue no sense of sinne and may please themselues with this conceit that they haue no sinne in which respect the saying of Peter is verified of them that whiles they promise liberty to themselues and others they are indeed seruants of corruption or if they haue any sense of sinne dwelling in them they must perswade themselues they are not sanctified nor iustified and therefore not to be saued such miserable comforters they are of poore sinners as to perswade them that they haue not remission of sinne vntill sinne be quite abolished in them But this doctrine they teach contrary to the euident testimonies of Scripture contrary to the perpetuall experience of the faithfull contrary to the light of their owne conscience that they might thereby vphold their Antichristian doctrine of iustification by inherent righteousnesse and of the merit of good workes which otherwise would fall to the ground For if in respect of originall sinne remaining and dwelling in vs we be in our selues sinners how can we be iustified by inherent righteousnesse If our best actions be stained with the flesh and our righteousnesse be like polluted clouts how should they merit eternall life We are therfore to hold that in regeneration we are freed from the corruption of sinne not wholly and at once but in part and by degrees that sinne though mortified in part and we freed from the tyrannie of it that it raigne no more with full swinge and authority in vs still remaineth and dwelleth in vs hindering vs from good provoking vs vnto euill defiling and cotaminating our best actions neuer suffering vs with the full consent of will to performe or desire that which is good As the Apostle plainely sheweth by his owne example Rom. 7. where the concupiscence remaining in him is not only plainly called a sinne but described as a sinne as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a repugnancie to the law of God the sense whereof though the Papists haue no sense of it made the holy Apostle crie out Miserable man that I am who shall deliuer me from this body of death Accursed therefore was the counsell of Trent which confessing that the Apostle calleth it a sinne notwithstanding pronounceth them accursed that shall say it is a sinne But if we say we haue no sinne we deceiue our selues saith S. Iohn and there is no truth in vs. The freedome therefore which we haue in our sanctification which as Augustine saith is but begun in this life is not from the being of sinne in vs altogether and at once though we be freed from it in part and by degrees but from the dominion of it that wee should no more bee servants of sin but being freed from sinne might become servants of righteousnes Rom. 6. 6. 18. which Augustine did well obserue out of the words of the Apostle dehorting vs that sinne should not remaine in our mortall bodies Hee doth not say let it not be but let it not raigne for whiles thou liuest it cannot be avoided but that sinne will bee in thy members neverthelesse let dominion bee taken from it c. Of this liberty the Apostle speaketh Rom. 8. the law of the spirit of life which is in Christ hath made mee free from the law of sinne and of death That is the power of the quickning Spirit which being in Christ our head and from him communicated vnto vs doth rule in vs as a law doth free vs from the power of sin which worketh death that it no more haue dominion as it were a law in vs. And Rom. 6. hauing proued that sin neither doth nor can any more raigne in the faithfull because after the similitude of Christs death and resurrection they are dead to sin and risen againe and therefore as death can no more haue dominion over Christ being 〈◊〉 from death no more can sin haue dominion over the faithfull being once risen from the graue of sin afterwards vers 14. hee assureth the faithfull that sin shall not haue dominion over them because they bee not vnder the Law but vnder grace Likewise Saint Iohn saith He that is borne of God doth not commit sin namely as a servant of sin yea he addeth that he cannot sin namely with full swinge and consent of will as those which bee servants of sin because the seed of God remaineth in him whereby he is partly spirit and not only flesh And therefore as he cannot perfectly will that which is good because of the reluctation of the flesh so can he not will with full consent that which is evill because of the reluctation of the spirit Secondly wee are in our sanctification freed from the Law But we are here also to consider quatenus now farre forth For the Papists charge vs that we place Christian liberty in this that we are subiect to no law in our conscience and before God and that wee are free from all necessity of doing good workes which is a most divelish slander For although they absurdly confound iustification and fanctification yet they know we doe not neither are they ignorant but that wee put a great difference betweene them in this respect For though we teach that the obedience of the Law is not required in vs to iustification but that wee are freed from the exaction of the Law in that behalfe yet we deny not but that vnto sanctification the obedience of the law is required and wee by necessity of duty bound to the observation thereof Wee confesse that to be free from obedience is to be the servants of sin and the willing and cheerefull worship of God in holines and righteousnes without feare to bee true liberty Wee acknowledge that the morall law of God is perpetuall and immutable and that this is an everlasting truth that the creature is bound to worship and obey his Creator and so much the more bound as hee hath received greater benefits Indeede wee say with Luther that in our iustification wee are restored to a state of iustice from which Adam fell but yet as wee teach that wee are no more bound to obedience that thereby we might be iustified then Adam who was already iust so we professe that in allegiance and thankfulnesse we are more
bound to obey then he yea wee professe that God doth therefore free vs from the curse and the bondage of the law that wee might be inabled with freedome of spirit to obey it and that being freed from sinne wee are made the servants of righteousnesse We teach that God hauing sworne that to those whom he iustifieth he will giue grace to worship him in holines and righteousnes no man can be assured of his iustification without obedience that sanctification being the end of our election calling redemption and regeneration it is a necessary consequent of sauing grace We teach and professe that howsoever good workes doe not concurre with faith vnto the act of iustificaâ—â—on as a cause thereof yet they conâ—â—â—re in the party iustified as necessary fruits of faith and testimonies of iustification And as wee teach with Paul that faith alone doth iustifie so with Iames that the â—aith which is alone doth not iustifie Wee teach that the blood of Christ as it acquitteth vs from the guilt of sin so doth it also purge our consciences from dead workes to serue the liuing God that he bare in his body vpon the crosse our sinnes that we being deliuered from sinne should liue in righteousnesse that whom Christ doth iustifie by faith them hee doth sanctify by his Spirit that whosoever is in Christ hee is a new creature crucifying the flesh with the lusts thereof and walking not after the flesh but after the spirit Wee professe that good workes are necessary to saluation though not necessitate efficientiae as causing it as the Papists teach yet necessitate praesentiae as necessary fruits of our faith whereby wee are to glorifie God and to testifie our thankfulnesse to doe good to our brethren and to make sure our election calling and iustification vnto our selues as necessary forerunners of salvation being the vndoubted badges of them that shall bee saued being the way wherein wee are to walke to everlasting life being the evidence according to which God will iudge vs at the last day And lastly that as by iustification God doth entitle vs vnto his kingdome so by sanctification he doth sit and prepare vs thereto We do not therefore by the doctrine of iustification through faith abolish the Law but rather as the Apostle saith stablish it For the more a man is assured of his free iustification the better he is enabled and the more hee is bound to obey it But although we bee bound to obey the Law as the subiects of God and servants of 〈◊〉 and although the Law 〈…〉 in those that are iustiâ—â—â—d as being a rule of direction for our obedience in the perâ—ormance of the duties or piety towards God of iustice towards our neighbour of sobriety towards ourselues and a glasse of detection to manifest the imperfections of our obedience to keepe vs from Phariâ—â—â—sme and lastly a rodde of correction in respect of flesh or the old man yet remaining in vs that by precepts by exhortations and comminations it more and more may be mortified in vs and wee kept from the spirit of slumber and security yet notwithstanding wee are not vnder the law as the Apostle saith but vnder grace Wee are therefore in our sanctification freed though not from the obedience yet from the servitude and bondage of the law and that in three respects First in respect of the irritation of it In which regard especially the law is called the strength of sinne not that the law causeth or prouoketh sinne properly for the law is holy iust and good but only by accident and occasionally For such is the corruptioÌ„ of our vntamed nature vntill we be renewed by the spirit of God that when the law which is holy and good forbiddeth sinne seeking to stoppe the course of our concupiscences and to bridle our sinfull affections thereby our vntamed corruption rebelleth so much the more and that it might appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly sinfull by occasion of the law worketh in vs all manner of concupiscence Euen as a deepe riuer when nothing hindreth his course hath a still and as it were a dead motion but if you seeke to restraine or stoppe his course he will sinell and ouerflow all now disdaining as it were a bridge so our corruption when it freely taketh his owne course seemeth to be quiet and as it were dead but when the commandement commeth â—aith the Apostle as it were to dam it vp sin reuiueth riseth against it swelling and ouerflowing as it were his wonted bankes In this respect the law saith the Master of the Sentences is called a killing letter because forbidding sinne it increaseth concupiscence and addeth transgression vntill grace doe free vs. But we are regenerated by the spirit of sanctification and by the bond of the same spirit coupled vnto Christ we are freed from this bondage euen as the wife is freed from the dominion of her husband by his death For euen as whilest we were in the flesh altogether vnregenerate the law as it were our husbands occasionally and by accident begot in our soules wholly corrupted with sinne euill motions and concupiscences as the fruites and issue of our flesh tending vnto death so we being regenerated and after a sort dead vnto this corruption and consequently being mortified to the law in respect of the irritation thereof and the law in that regard dead vnto vs the spirit of Christ who hath vnited vs vnto him as our second husband begetteth good motions in vs as the fruites of the spirit acceptable vnto â—od This is that which the Apost teacheth Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs because we are not vnder the law but vnder grace after he had answered an obiection preuented the abuse of this Doctrine which carnall men would make thereof as though they might sin freely because they are not vnder the law in the beginning of the seauenth chapter he proueth that we are not vnder the Law but vnder grace by that similitude which euen now I mentioned because being regenerated and dead vnto sinne we are mortified to the law and the law to vs in respect of the irritation thereof caused by our corruption and consequently are deliuered from the power of it as a wife is freed from the dominion of her husband when he is dead Secondly in our sanctification we are freed from the coaction and terror of the law breeding servile feare in men vnregenerate whereby as bon-servants or gally-slaues by the whip they are enforced to the performance of some outward duties which otherwise they are vnwilling to doe For those who are vnder the Law as all men are by nature are like bond-slaues who for avoiding of punishment are by terror drawne to doe some forced service which is so much the more vnwilling because they looke for no reward This
in the Scripture is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of bondage and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of feare from which we are delivered when wee receiue the spirit of adoption and sanctification whereby wee are enabled to worship God in holinesse righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without servile feare according to the covenant of grace made with Abraham Luk. I. And in this sense it is said that the Law is not imposed on the iust to whom being as it were a law vnto themselues willingly performing that which is right the terror and coaction of the Law so far foâ—â—◠〈◊〉 they are regenerate is needlesse Thirdly as we are freed from the coaction and terror of the Law so also from the exaction and rigour of the Law which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though it be a liberty of sanctification and appertaining to our new obedience yet it dependeth on the liberty of iustification For as there we were freed from the Lawes exaction of inherent righteousnesse to the acceptation of our persons so heere we are freed from the lawes exaction of perfect obedience to the acceptation of our actions So that whereas the law condemneth every the least imperfection or defect not agreeing with that perfection of iustice which it prescribeth as a sin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pronounceth the party in whom that defect or imperfection is accursed notwithstanding the new obedience of Gods children wrought in them by the spirit of God and performed according to the measure of grace received though defectiue in it selfe and stained with the flesh is accepted of God who covereth their imperfections with the perfect obedience of Christ and not so much respecteth the perfection of the outward act which hee doth not expect from such weaknesse as the integrity of the heart the vprightnesse of the will and desire the sincerity of the indevour which if it bee not wanting the Lord accepteth the will for the deede and true endeavour striuing towards perfection for the perfect performance In which respect the Lord according to his gratious promise vseth clemency towards vs as a tender father vseth clemency towards his sonne taking in good part the childish endeavour of his children proceeding from an vnfained desire to please him But our liberty in sanctification is not only an immunity but also an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or right consisting of great priviledges For first wee are not only freed in part from the corruption of sinne which we call mortification but are also positiuely made righteous being as the Apostle Peter speaketh made partakers of the divine nature in that flying from the corruption which is in the world by lust we are renued according to the image of God in holinesse and righteousnesse For as the sacred oyle being powred on the head of Aron who was a type of Christ distilled vnto his lower parts so the oyle of grace wherewith Christ our head was annointed without measure is derived even to his inferiour members here on earth who are also therewith annointed receiuing of his fulnesse even grace for grace Neither are we only freed from the servitude of sin Satan and the world but in Christ our King who hath overcome the world and triumphed over sinne and Satan wee are also made Kings with assurance to bee coâ—querers of all the enemies of our salvation And as touching the Law we are not only freed from the irritation thereof wherevnto our owne corruption did make vs subâ—ect as vnto a husband who begot foule issue of vs tending to death and so left at large but we are also ioyned to another husband which is Christ by his Spirit whereby he produceth in vs the fruits of the spirit to the glory of God Neither doth the law only cease to provoke vs vnto sinne but when we are once sanctified it becommeth as David speaketh a counsellour vnto vs and a directour vnto good things Neither are we freed only from the spirit of bondage and feare but are also indued with the spirit of liberty and grace the spirit of adoption the spirit of power and of loue and of sobriety which spirit hauing shed abroad the loue of God in our hearts testifying vnto vs our adoption and as an earnest assuring vs of our inheritance and enflaming our hearts with a reciprocall loue of God and of our neighbour for his sake we begin to delight in the law of God as concerning the inner man neither are the commandements of God grievous vnto vs we begin to serue the Lord not only without feare but also with willing mindes and vpright hearts For those who are redeemed sanctified by Christ are 〈…〉 a people of willingnesse a people peculiar to himselfe zealous of good workes And lastly concerning the rigour of the Law we haue not only this immunity that the imperfections of our sincere obedience are not imputed to vs but also this priviledge that our imperfect obedience which in it selfe is worthy to bee reiected notwithstanding is both accepted of God and rewarded For Christ hauing washed vs with his blood and sanctified vs by his spirit hath made vs both kings as I said before also Priests or as Peter speaketh a royall and holy Priest hood to offer spirituall sacrifices acceptable to God by Iesus Christ the sacrifice of obedience whereby we offer our selues as a liuely holy and acceptable sacrifice vnto God which is our reasonable service the sacrifice of almes whereby wee offer our goods with which sacrifices God is well pleased the sacrifice of a broken and contrite heart which is to God in stead of all sacrifices the sacrifice of prayer which is accepted as incense as the euening sacrifice the sacrifice of praise that is the fruit or as Hosea speaketh the calues of our lips which the Lord preferreth before the sacrifices of goats and bulles all which though in themselues defectiue and imperfect are notwithstanding acceptable vnto God through the mediation of Christ who making intercession for vs perâ—umeth all these sacrifices of ours with the odours of his owne sacrifice that so they may bee acceptable and sweet smelling favours vnto God Neither are they only accepted but also rewarded For our obedience our confidence our patience our praiâ—er fasting almes and charitable deeds haue their rewards in so much that a cup of cold water giuen in charity shall not lose his reward In respect whereof we may well say with Dauid vnto thee Lord mercy for thou rewardest a man according to his worke Which plainly proueth that the reward of our obedience is not to be ascribed to the merit of our works which in themselues cannot stant in iudgement but to the mercies of God in Christ.
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
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
obeying them we also obey God and no further thas is as I said so farre as God commandâ—th â—s to obey them Now how farre forth God commandeth vs to obey the lawes of men will easily appeare by this distiâ—â—tion for either they command such things as God forbideth and forbiddeth such things as hee commandeth which kinde of coÌ„mandements are so farre from binding our consciences as that we are bound by the law of God to obey him in disobeying them or they command such things as God commandeth and forbid such things as he forbiddeth that by their authority the lawes of God may the better be obseruâ—d to which kinde of commandements we are simply bound because as in obeying them we obey God so in breaking them we transgresse the law of God or lastly they command such things as God hath not forbidden and forbid such things as God hath not commanded â—â—o the particular 〈◊〉 of this kinde wee are not simply bound but so farre forth as God hath commanded vs to obey them that is as free being not simply bouÌ„d to those particulars as necessary in themselues but vsing them with free conscience as being indifferent and therefore such as wherevnto our Christian liberty extendeth and yet as seruants of God thinking our selues so farr bound to obserue them as is necessary for auoyding of scaÌ„dall or coÌ„tempt which God by his law hath forbidden Contempt for it is necessary saith the Apostle that we should submit our selues to lawfull authority not onely for feare of punishment but for conscience sake For although we be free as concerning the inner man yet in respect of the outward man wee must as the seruants of God submit our selues to such superiours as God hath set ouer vs and not haue our liberty as a cloake of naughtinesse Scandall also is to be auoyded First in respect of the superiour that by our disobedience wee doe not scandalize or offend him Wherein our Sauiour hath giuen vs a notable example who although he were as he saith free yet was content to pay tribute-money for auoiding of offence Secondly in respect of the subiect that he stumble not at the example of our disobedience being animated thereby to doe the like For whereas some thinke that we are not to obey the Magistrates commandement concerning a thing indifferent if wee imagine that some weake brother will be offended thereat they greatly mistake the rule of Diuines who say these commandements are to be obeyed for avoyding scandall and not that they are to be disobeyed for auoyding of scandall For if this were a sufficient reason to excuse our disobedience wee should not neede to obey almost any commandement of this kinde there being scarce any coÌ„mandement concerning things indifferent wherewith wee may not imagine some weake scrupulous conscience will bee offended But wee must thinke our selues more bound for â—uoyding of contempt and scandall to obey a lawfull commandement then to disobey for auoyding a supposed offence That which we are to doe in this case is this If wee feare any will take offence we must labour to preuent it by informing the party as before hath beene said And hauing so done wee must doe our owne duty whether hee will be offended or not in obeying the lawfull commandement of the Magistrate so farre as it shall be necessary for auoyding of scandall and contempt Hitherto I haue intreated of the liberty of grace both that which is common to the faithfull in all ages and also that which is peculiar to Christians vnder the Gospell There remaineth in a word to bee spoken of the liberty of glory which is not only a perfect deliuerance from sinne misery and all imperfections whereunto because wee are subiect in this life for here is as Augustine saith inchoata non perfecta libertas we ought to aspire towards this perfection but also a fruition of happinesse and all the priuiledges of the citizens of heauen This liberty is either of the soule alone as at our death when wee may freely and with comfort resigne our soules into the hands of God that he may commit the same to the blessed Angels to bee transpoâ—â—ed into heauen where wee are vnto the end of the world comfortably to expect our full redemption Or it is of the body also at the day of iudgement and is therefore called the redemption of our body when it rising vnto glory shall be freed from the seruitude of corruption this mortall putting on immortality and this corruptible putting on incorruption that death being swallowed vp in victory we may enioy both in our bodyes and soules the glorious liberty of Gods children in the kingdome of heauen This ought wee with earâ—â—â—stnesse of desire to aspire vnto with 〈◊〉 of faith to expect that thereby we may be weaned fâ—om the world hauing our conuersatioâ— in heauen and not either by the desires of the world which are but vanityes be allâ—red and ensnarred or by the terrors thereof which are 〈◊〉 worthy the glory that shall be reuealed drawne into bondage Thus haue you heard the doctrine of Christian liberty Now heare the vse For seeing this liberty is a benefit of so great excellency in it selfe and of such profit and necessity to vs Our first duty is to try and examine our selues by that which hath beene said whether wee haue as yet obtained this liberty or not If not as he which committeth sinne is the seruant of sinne we must labour to acknowledge and feele that miserable seruitude wherein wee are vnder sinne and Satan for hee that is not free and yet feeleth not his bondage is drowned in sinne euen as he that is ouer head and eares in â—he water feeleth no weight thereof that in the sense of our misery we may not only truly and earnestly desire but also carefully vse all meanes to attaine this liberty and never be at rest vntill we haue obtained it It is strange to see what hard services men will vndergoe and what great summes they will forgoe to get an earthly freedome whiles this spirituall freedome which is worth many worlds will scarcely be accepted when men are called and invited vnto it Which sheweth that men naturally are not only servants but willingly wilfully continue in servitude But you will say what meanes are wee to vse I answere 1. Diligently and conscionably to heare the Word as being the meanes which God hath ordained to call you to liberty 2. To aske seeke knocke by earnest and hearty prayer vnto God the author of this liberty that he would giue you the spirit of liberty 3. To turne vnto God vnfainedly laying hold vpon Christ by faith and repenting of your sinnes Eris liber saith Augustine si fueris servus liber peccati servus iustitiae You shall be free from sinne if you will become the servants of righteousnesse If God hath already called vs vnto this liberty
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
the spirituall liberty wee shall not wrongfully draw to the ciuill order as though Christians were according to the outward gouernment lesse subiect to the lawes of men because their consciences are at liberty before God as though they were therefore exempt from all bondage of the flesh because they are free according to the spirit Againe because euen in those ordinances which seeme to pertaine to the spirituall Kingdome there may bee some error we must also put difference betweene these which are to bee taken for lawfull and agreeable to the Word of God and on the other side which ought not to haue place among the Godly Of the Ciuill gouernment as also so of the Ecclesiasticall lawes I omit to speake of at this time because it hath beene discussed sufficiently by learned Authors already Of this discourse let this bee the conclusion The question as I haue said of it selfe not being very darke or enâ—angled doth for this cause trouble many because they doe not wisely put difference betweene the outward court as they call it and the court of conscience Moreouer this increaseth the difficulty that Paulâ—eacheth â—eacheth that the Magistrate ought to bee obeyed not onely for feare of punishment but also for conscience sake Whereupon followeth that consciences are also bound by the ciuill lawes If it were so all should come to nought which wee both haue spoken and shall speake of the spirituall gouernment For the loosing of this knot fiâ—st it is good to know what is conscience And the definition thereof is to be fetched from the deriuation of the word For as when men doe with mind and vnderstanding conceiue the knowledge of things they are thereby said 〈◊〉 to know whereupon is also deriued the name of science Knowledge so when they haue a feeling of the iudgement of God as a witnesse ioyned with them which doth not suffer them to hide their sinnes but that they bee drawne accused to the iudgement seat of God that same feeling is called conscience For it is a certaine meane betweene God and man because it suffereth not man to suppresse in himselfe that which hee knoweth but pursueth him so far till it bringeth him to guiltinesse This is it which Paul meaneth where hee saith that the conscience doth together witnesse with men when their thoughts doe accuse or acquit them in the iudgement of God Therefore this feeling which presenteth man to the iudgement of God is as a keeper ioyned vnto man to marke and espie all his secrets that nothing may remaine buryed in obliuion Whereupon also cometh that auncient Prouerbe Conscience is a thousand 〈◊〉 And for the same reason Peteâ— hath set the examination of a good conscience for the quietnes of minde when being perswaded of the grace of Christ wee doe without feare present our selues before God And the author of the Epistle to the Hebrewes setteth to haue no more conscience of sinne instead of to bee deliuered or acquitted that sinne may no more accuse vs. Therefore as worke hath respect to men so conscience is referred to God so that a good conscience is nothing else but the inward purenesse of the heart In which sence Paul writeth that Charity is the fulfilling of the law out of 〈◊〉 pure conscience and faith not faigned Afterward also in the same chapter he sheweth how much it differeth from vnderstanding saying that some had suffered shipwrack from the faith because they had forsaken a good conscience For in these words hee signifieth it is a liuely affection to worship God and a sincere endeauour to liue holily and godlily Sometime it extendeth also to men as in Luke where the same Paul protested that hee endeauored himselfe to walke with a good conscience toward God and men But this was therefore said because the fruits of a good conscience doe flow and come euen to men But in speaking properly it hath respect to God onely as I haue already said Hereby it cometh to passe that the law is said to bind the Conscience which simply bindeth a man without respect of men or without hauing any consideration of them As for example God commandeth not onely to keepe the minde chaste and pure from all lust but also forbiddeth all manner of filthinesse of words and outward wantonnesse whatsoeuer it bee To the keeping of this law my conscience is subiect although there liued not one man in the world So hee that behaueth himselfe intemperately not only sinneth in that hee giueth an euill example to the brethren but also hath his conscience bouÌ„d with guiltinesse before God In things that are of themselues meane there is another consideration For wee ought to abstaine from them if they breede any offence but the conscience still being free So Paul speaketh of flesh consecrate secrate to Idols If any saith he mooue any doubt touch it not for conscience sake I say for conscience not thine owne but the others For a faithful man doth not sinne which being first warned should neuerthelesse eate such flesh But howsoeuer in respect of his brother it is necessary for him to abstaine as it is prescribed of God I haue deliuered you the freedome and liberty of Christians wee are not to please our selues but edifie our neighbour vse it not deceitfull make it not a cloake to couer your vnrighteousnesse but rather hauing peace with God in our mindes wee also may liue charitably amongst men For your liberty auaileth nothing if you cast not away your sin God when the measure of your iniquity is full will cast you of for your sinne for as he is iust so hee hath power to kill and cast into Hell all hardened and â—npenitent sinners If therefore you will auoyd the cursed effects of sinne in this life and eternall wrath thereunto in the world to come be assured that you are not of the number of those who are giuen ouer to a reprobate sence Let then my counsaile bee acceptable to you breake of your sins by righteousnes and your iniquity by shewing mercy to your brethren O let there be at length an healing of your errors Nathan vsed but one parable and Dauid was conuerted Ionas preached but once to Niniuy and the whole citty repented Christ looked but once on Peter and hee went out and wept bitterly And now that you are oft and so louingly entreated not by A Prophet onely but by Christ the Lord of Prophets yea that God himselfe by his embassadors enteates you to bee reconciled to him leaue of your Adulteryes with Dauid repent of your sins like a true Niniuite weepe bitterly for your offences Content not your selues with that formall religion which vnregenerate men haue framed to themselues instead of sincere deuotion for in the multitude of opinions most men haue almost lost the practise of Religion Thinke not that you are a Christian good enough because you doe as the most and are not so bad as
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.