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.
THE CHRISTIANS FREEDOME Wherein is fully expressed the Doctrine of CHRISTIAN LIBERTIE By the R t. Reuerend Father in God GEORGE DOWNEHAM Doctor of Diuinity and Ld. Bp. of Derry THE SECOND EDITION OXFORD Printed by LEONARD LICHFIELD for WILLIAM WEâ—â— An. Dom. M.DC.XXXV TO THE GODLY AND CHRISTIAN READER GRACE MERCY AND PEACE GOdlines and Christianity are the sure Grounds of Saluation I haue here in this treatise following giuen thee the true Patterne of a godly life which I desire thee to peruse dayly to practise faithfully and hold on constantly and thou shalt bee sure to haue blessings in this world and euerlasting happinesse in the Kingdome of Heauen When thou hast attained to liue well and feele the comfort of godlines in thy heart then be sure to set downe thy resolution neuer to fall into the snare of vngodlines any more Be sure not to faint in well-doing because the reward is not promised to him that doth but to him that continueth to doe A three fold blessing of God vpâ—n those which seeke him hee promiseth 〈◊〉 will awake vnto them and for those which pray vnto him He will make the righteousnesse of their habitation prosperous And to those which are pure and vpright Hee will make their latter end increase exceedingly Yea though their beginning be but small But deferre not put not of thy amendment from time to time least thou art sorry for thy mispent leud life when thou shalt not haue time to repent Therefore know ô man what soeuer thou art that Godlinesse will crowne thee with honor and glory and furnish thee with true godlinesse and perfect felicity and exalt thee vnto the Heauens and co-vnite thee and thy soule with God The many excellent treatises and larger discourses concerâ—ing the power of Godlinesse which it hath pleased the Lord of glory to furnish his Church withall in these last dayes as they haue made good the faithfulnesse of our God vnto vs of this Church of England so if they shall not bee a witnesse against vs they doe necessarily require the right vse thereof that wee bee transformed into the same image from glory to glory And therefore howsoeuer it may seeme both needlesse and preâ—udiciall after so many graue and experimentall rules concerning sanctification to adde any more in this kind yet seeing it hath pleased God in direct mee to a further labour herein weigh with mee I pray thee in equity these reasons thereof 1. I doe hereby professe my thankfulnesse vnto God for those excellent labours of his Saints that now rest from their labours and thâ—ir fruites follâ—w them 2. I woâ—ld haue thee know that I am not ashamed of this foolishnesse of preaching and practicke Diuinity which is such a mistery to the world and stumbling blocke vnto the wisdome thereof 3. Howsoeuer I doe professe that I am not able to attaine such perfection as I haue herein conceiued yet I would haue thee know farther that I would rather haue a rule to condemne sinne in the flesh and so câ—nfâ—und the old man that thereby the new man may follow hard after the marke then not to giue testimony to that light which hath shined so graciously vnto me or to conceale my iudgement though it may condemne the practice 4. May it please thee to consider with me Can a man walke in the Sunne and not bee warme and where two lye together will there not bee heate and can the light bee â—idden nay ought it to bee â—idden 5. Can we doe lesse in these dayes then conuince a prophane world 6. Can we doe better then strengthen that which is ready to die 7. Shall not Gods remembrancers renew their strength when the Diuels Instruments 〈◊〉 so rage with all licentiousnesse 8. Doe wee not iustify the Good by seeking out their wayes 9. Should we not discourage the wicked by making a good profession 10. Owe wee not duety to our Mother 11. Shall not this redound to the Glory of God Let this content thee and prouoke thee to make vse of these labours and the Lord giue thee vnderstanding in all things that thou mayest trie the Spirits and hereby thine owne whether thou art in the faith or no and so for euer maiest follow the true Shepheard Now vnto him that is able to keepe you from falling and to preserue you faultlesse before the presence of his glory with exceeding ioy I hartily commend you desiring that this weake labour may bee carefully read and diligently practised that so your soules may be eternally saued in that great and dreadfull day of his visitation THE DOCTRINE OF CHRISTIAN LIBERTIE IOHN 8. 36. If therefore the Sonne shall make you free you shall be free indeed THESE words are a conclusion of the verses going before For whereas our Sauiour CHRIST hauing promised some of the hearers who whiles he was yet speaking of his person and office began to beleeue in him that if they did approue themselues to be his true disciples by their perseuerance and constant abiding in his word they should know the truth that is he would more fully manifest himselfe vnto them as he speaketh Ioh. 14. 21. and this truth which is himselfe Ioh 14. 6. should make them free the captious Iewes pretending that they vnderstood him as speaking of a corporall or ciuill libertie cauilled at this promise which indeed did not belong vnto them as if hee had offered them great indignitie by promising them libertie to presuppose their seruitude alleaging that they were alreadie free and therfore scorned his promised libertie which they needed not being neither seruants by nature or birth for they were Abrahams seed nor yet by their fortune or personall condition for they neuer serued any Our Sauiour therefore both to refute their cauill and also to iustifie his promise proueth these foure things vnto them 1. That they were seruants 2. That they had great need to bee made free 3. That this freedome must come by him 4. That being freed by him they should bee free indeed The first he proueth thus whosoeuer committeth sinne that is in whomsoeuer sinne raigneth he is the seruant of sinne but such he insinuateth they were yea such are all men by nature vntill they be ingrafted into Christ by faith and renued by the holy Ghost and therefore hee would haue them to conclude that for all their bragges they were the miserable seruants of sinne and consequentlie the slaues of Satan subject to the curse of the law and to eternall damnation 2. That they had great need to bee made free hee sheweth both by the inconuenience of their seruitude for being seruants and not sons howsoeuer now they had a place in the house of God as Ismael had yet the time should come that they should bee cast out and also by the benefit which should accompanie their freedome that being made the sonnes of God they should as heires of eternall life
officer the Angels by prison hell c. Patriae of the life to come which we shall enioy when being come to the end of our way wee shall haue the end of our faith which is the salvation of our soules The former is freedome from the bondage of sinne the other from the bondage of corruption The former is simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the redemption of possession for by the former we are heires spe in hope and expectation by the latter re in deed and possession the one is begun and in part the other perfect and complete the one the liberty of grace the other as the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberty of glory Of these in order And first of the liberty of grace which even in this life the faithfull doe enioy in and by Christ. And it is either common to all the faithfull as well of the old Testament as of the new or peculiar to the faithfull vnder the Gospell The faithfull vnder both Testaments were and are sonnes who as they haue the same common faith so haue they the same common salvation and therefore the same liberty and right in respect of the inheritance it selfe and all the degrees thereof Notwithstanding there is difference betweene sonnes vnder age and in their minority in respect of discipline and gouernment those who are come to yeares the former being nurtured by schoolemasters and governed by tutors as the Apostle saith of the faithfull before the incarnation of Christ the latter set at liberty from such discicipline and government Otherwise as they had the same faith and the same iustification for all the faithfull both before Christ and after were and are justified by faith as Abraham was Rom. 4. and by such a faith Iam. 2. so haue they the same liberty which is obtained by faith and in some chiefe points thereof is as Calvin saith an appendix of iustification The common liberty of grace which may fitly be called the liberty of sauing grace containeth many particulars which for your easiest remembrance may be reduced to these three heads For it is a liberty which we haue in and by our Vocation Iustification Sanctification For although these three concurre in time because a man is no sooner effectually called but he is also iustified before God and no sooner iustified but he beginneth also to bee sanctified which is duly to be obserued of those who presuming and that perhaps for a long time that they be called and iustified doe still remaine vnsanctified notwithstanding in order of nature vocation goeth before iustification and iustification before sanctification And let this also by the way be observed for the comfort of the godly For whosoever professing the true faith hath a true purpose and vnfained desire to walke before God in the obedience of his will making conscience of all his waies that man howsoever besides his generall purpose he may faile as wee all doe in many particulars yet he is sanctified and from his sanctification may certainly conclude that he is iustified that hee is called that he is elected that he shall be saued For the fruit could not bee good vnlesse the tree or the branch that beareth it were good and the branch cannot be good vnlesse it bee ingrafted into Christ the onely true vine that is to say a mans conversation is never acceptable vnto God before his person be accepted and his person is not accepted vntill he be vnited vnto Christ. For the better vnderstanding of this point we must remember that Christ at a deare price hath long since purchased this liberty for vs and hath meritoriously wrought our freedome But none are actually and effectually set at liberty but those alone who haue actuall vnion and communion with Christ. Now in our effectuall vocation wee haue vnion with Christ and in our justification and sanctification communion with him In the former in respect of his merits apprehended by faith and communicated vnto vs by imputation in the other in respect of his graces which being in him without measure are by his spirit from him derived and in some measure communicated vnto vs by infusion But let vs speake of them severally And first as â—ouching our vocation I say with the Apostle Gal. 5. Brethren you are called vnto liberty which words we are thus to vnderstand that by our calling wee are not only invited vnto Christian liberty in generall as a maine benefit of our Christian profession but also by it are enfranchised being thereby put into possession of a good part of it and entituled to the rest For whereas naturally wee are wholy and not only in part for that may be verified of the faithfull Rom. 7. 14. carnall sold vnder sinne by our calling wee are first made spirituall being in some measure indued with the spirit of Christ. Now the spirit of Christ being the spirit of liberty as David speaketh Psal. 51. we may resolue with the Apostle that where the spirit of the Lord is there is liberty But the liberty which wee haue by our calling standeth on these degrees First as it is an immunity our mindes are therein freed from the servitude of blindnesse and incredulity our hearts and willes from the bondage of that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder which all men naturally are concluded that is disobedience and infidelity our selues from the servitude of Satan being called and as it were culled out of the world whereby is meant the company of worldly men which is the kingdome of the divell who is the Prince yea the God of the world working effectually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the children of infidelity and disobedience blinding their vnderstandings and captivating their willes and lastly translated from the most slavish estate of damnation being redeemed from among men and deliuered out of the world which because it wholy as Saint Iohn saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lieth vnder the subiection of the divell who hath the power of death is also subiect to death and damnation As it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a power and interest wee are in our calling indued as I said with the spirit of liberty which freeth our soules by enlightning our minds perswading our iudgements and softening our hearts enspiring thereinto godly desires and gratious resolutions whereby he beginning the grace of faith in vs doth regenerate vs and vnite vs vnto Christ. So that by our effectuall calling in regard that therein the spirit of liberty is communicated vnto vs and the saving grace of faith is therein begotten in vs we are made the sonnes of God and members of Christ and are not only entituled to all the rights and priviledges of the children of God and members of Christ but also are
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
bound to obey then he yea wee professe that God doth therefore free vs from the curse and the bondage of the law that wee might be inabled with freedome of spirit to obey it and that being freed from sinne wee are made the servants of righteousnesse We teach that God hauing sworne that to those whom he iustifieth he will giue grace to worship him in holines and righteousnes no man can be assured of his iustification without obedience that sanctification being the end of our election calling redemption and regeneration it is a necessary consequent of sauing grace We teach and professe that howsoever good workes doe not concurre with faith vnto the act of iustificaâ—â—on as a cause thereof yet they conâ—â—â—re in the party iustified as necessary fruits of faith and testimonies of iustification And as wee teach with Paul that faith alone doth iustifie so with Iames that the â—aith which is alone doth not iustifie Wee teach that the blood of Christ as it acquitteth vs from the guilt of sin so doth it also purge our consciences from dead workes to serue the liuing God that he bare in his body vpon the crosse our sinnes that we being deliuered from sinne should liue in righteousnesse that whom Christ doth iustifie by faith them hee doth sanctify by his Spirit that whosoever is in Christ hee is a new creature crucifying the flesh with the lusts thereof and walking not after the flesh but after the spirit Wee professe that good workes are necessary to saluation though not necessitate efficientiae as causing it as the Papists teach yet necessitate praesentiae as necessary fruits of our faith whereby wee are to glorifie God and to testifie our thankfulnesse to doe good to our brethren and to make sure our election calling and iustification vnto our selues as necessary forerunners of salvation being the vndoubted badges of them that shall bee saued being the way wherein wee are to walke to everlasting life being the evidence according to which God will iudge vs at the last day And lastly that as by iustification God doth entitle vs vnto his kingdome so by sanctification he doth sit and prepare vs thereto We do not therefore by the doctrine of iustification through faith abolish the Law but rather as the Apostle saith stablish it For the more a man is assured of his free iustification the better he is enabled and the more hee is bound to obey it But although we bee bound to obey the Law as the subiects of God and servants of 〈◊〉 and although the Law 〈…〉 in those that are iustiâ—â—â—d as being a rule of direction for our obedience in the perâ—ormance of the duties or piety towards God of iustice towards our neighbour of sobriety towards ourselues and a glasse of detection to manifest the imperfections of our obedience to keepe vs from Phariâ—â—â—sme and lastly a rodde of correction in respect of flesh or the old man yet remaining in vs that by precepts by exhortations and comminations it more and more may be mortified in vs and wee kept from the spirit of slumber and security yet notwithstanding wee are not vnder the law as the Apostle saith but vnder grace Wee are therefore in our sanctification freed though not from the obedience yet from the servitude and bondage of the law and that in three respects First in respect of the irritation of it In which regard especially the law is called the strength of sinne not that the law causeth or prouoketh sinne properly for the law is holy iust and good but only by accident and occasionally For such is the corruptioÌ„ of our vntamed nature vntill we be renewed by the spirit of God that when the law which is holy and good forbiddeth sinne seeking to stoppe the course of our concupiscences and to bridle our sinfull affections thereby our vntamed corruption rebelleth so much the more and that it might appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly sinfull by occasion of the law worketh in vs all manner of concupiscence Euen as a deepe riuer when nothing hindreth his course hath a still and as it were a dead motion but if you seeke to restraine or stoppe his course he will sinell and ouerflow all now disdaining as it were a bridge so our corruption when it freely taketh his owne course seemeth to be quiet and as it were dead but when the commandement commeth â—aith the Apostle as it were to dam it vp sin reuiueth riseth against it swelling and ouerflowing as it were his wonted bankes In this respect the law saith the Master of the Sentences is called a killing letter because forbidding sinne it increaseth concupiscence and addeth transgression vntill grace doe free vs. But we are regenerated by the spirit of sanctification and by the bond of the same spirit coupled vnto Christ we are freed from this bondage euen as the wife is freed from the dominion of her husband by his death For euen as whilest we were in the flesh altogether vnregenerate the law as it were our husbands occasionally and by accident begot in our soules wholly corrupted with sinne euill motions and concupiscences as the fruites and issue of our flesh tending vnto death so we being regenerated and after a sort dead vnto this corruption and consequently being mortified to the law in respect of the irritation thereof and the law in that regard dead vnto vs the spirit of Christ who hath vnited vs vnto him as our second husband begetteth good motions in vs as the fruites of the spirit acceptable vnto â—od This is that which the Apost teacheth Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs because we are not vnder the law but vnder grace after he had answered an obiection preuented the abuse of this Doctrine which carnall men would make thereof as though they might sin freely because they are not vnder the law in the beginning of the seauenth chapter he proueth that we are not vnder the Law but vnder grace by that similitude which euen now I mentioned because being regenerated and dead vnto sinne we are mortified to the law and the law to vs in respect of the irritation thereof caused by our corruption and consequently are deliuered from the power of it as a wife is freed from the dominion of her husband when he is dead Secondly in our sanctification we are freed from the coaction and terror of the law breeding servile feare in men vnregenerate whereby as bon-servants or gally-slaues by the whip they are enforced to the performance of some outward duties which otherwise they are vnwilling to doe For those who are vnder the Law as all men are by nature are like bond-slaues who for avoiding of punishment are by terror drawne to doe some forced service which is so much the more vnwilling because they looke for no reward This
our duty is two fold both which the Apostle mentioneth Galath 5. the one that we stand fast in this liberty wherewith Christ Iesus hath made vs free and not suffer our selues to bee entangled againe with the yoke of bondage And the rather we must be carefull to stand fast in this liberty because it is mightily assaulted by all the enemies of our salvation the flesh the world the divell Now we are to stand stedfast both in the doctrine of Christian liberty which is the doctrine of the Gospell and not suffer our selues to be allured or intoxicated either with the golden cup of the Babylonian strumpet the Church of Rome which doth not only bereaue men of Christian liberty but also draw them into Antichristian bondage or with the Cyrcean cup of the Libertines which transformeth Christianisme into Epicurisme and the liberty of the spirit into the liberty of the flesh And we are also to be stedfast and resolute in the practise of Christian liberty as of vocation not to bee entangled againe with the servitude of sin and Satan for if hauing professed our selues freed thereof we be againe entangled therein our latter end as S. Peter saith will be worse then our beginning Of iustification as not to subiect our selues to the lawes exaction of inherent and perfect righteousnesse to iustification for they which are of the workes of the law are vnder the curse but without regard of our owne righteousnesse to rely wholly for our iustification on the mercies of God and merits of Christ apprehended by faith and to hold him accursed though he were an Angell from heauen that should teach otherwise Of sanctification as not to subiect our selues to the dominion of sinne or to the terror or rigour of the law but without servile feare willingly and cheerefully to serue our heavenly Father being well assured that hee will cover our wants and accept of our vnperfect endeavours Of Christian liberty in respect of outward things as not to suffer our consciences to be bound by the authority of any creature inioyning them as necessary in themselues and much lesse to bind our owne consciences as scrupulosluy and superstitiously putting religion either in the vse or forbearance of them Of the glorious liberty as not to suffer our selues by all the machinations of the world the flesh and the divell to bee withdrawne from the hope and expectation of it but comfortably to liue as men saued in hope The other duty is that which the Apostle mentioneth Galath 5. 13. Bretheren saith he you are called to liberty only vse not your liberty as an occasion to the flesh but by charity serue one another That is that we should be carefull both to auoyd the abuse of Christian liberty and also to vse it aright The abuse is manifold As first of the sauing grace of God when men doe turne it into wantonnesse their freedome from sin into a freedome to sin as though they were so freed froÌ„ the law as that they need not to obey it as though good works because they are not exacted to iustificatioÌ„ were in no respect needfull to salvation We are not frâ—e saith Luther by faith in Christ from workes but from the opinion of workes that is froÌ„ the foolish presumption of iustification sought by workes Secondly of Christian liberty in respect of the creatures of God the vse of things indifferent when we doe vse them without regard of our duty to God our neighbour or our selues The duty which we owe to God is piety to our neighbour in generall charity and in particular to our superiour obedience and loyalty to our selues sobriety For these as I said are the bounds of our liberty which if we passe in the vse thereof we abuse it The vse of our liberty is contrary to piety First when we our selues are impious and irreligious For though the things in themselues bee cleane yet the vse of them is vncleane to them that are impure For as to the pure all things are pure so to the vncleane nothing is cleane Secondly when the vse of them is not sanctified vnto vs either by the Word as when we make more indifferent things then God in his word hath made as drunkennesse fornication vsury c. or when we doe not vse them in faith and sound perswasion out of the word of God which is the charter of our liberty that we may lawfully and with a good conscience vse them for though nothing in it selfe be vnclean yet to him that thinketh or doubteth that it is vncleane it is so to him for as the Apostle speaking of this particular saith Whatsoeuer is not of saith is sinne or by the dutyes of inuocation As the vse of meat and drinke without either prayer to God for his blessing in the vse or thanksgiuing for the same Thirdly we abuse our liberty irreligiously when we vse it to the dishonor of God or to the hinderance of his worship and seruice as in the immoderate and vnseasonable vse of recreations c. whereby men shew themselues to be louers of pleasures more then of God Likewise our vse of the creatures and of things indifferent is against charity when we vse them without due regard of auoyding scandall and offence Against loyalty when vsing our liberty with contempt of lawfull authority wee make it a cloake to couer some naughtines And lastly against sobriety when vnder the pretence of Christian liberty the creatures of God and other things indifferent are vsed either as instruments to serue or as ensignes to display our pride or intemperate lusts as in the excesse of meat and drinke recreations the vse of the mariage bed apparell building and such like But let vs come to the right vse of our Christian liberty which is two-fold either the sanctification of our liues or the pacification of our consciences As touching the former the right vse of the liberty of sauing grace is when it is vsed to the free voluntary and cheerefull worshipp and seruice of God in holinesse and righteousnesse for that is the end of our liberty and redemption The right vse of Christian liberty in outward things is when it is vsed to a free and cheerefull seruing both one of another in charity and of the superiour in obedience and loialty that being free from all we make ourselues servants vnto all for their good For as Luther saith A Christian in respect of the inner man is free but in respect of the outward man hee is through charity the servant of all And herein wee are to imitate the example of Christ who though hee were God tooke vpon him the forme of a servant to make vs free and though hee were the Lord of all came not to bee ministred vnto but to minister And wise of the blessed Angels who though they be glorious spirits notwithstanding take no