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
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
principall whereof yet remaineth to be spoken of that is freedome from subiection to damnation to everlasting death to the eternall wrath of God which is the most miserable bondage and subiection of all those who are not iustified by faith in Christ. But from this curse also Christ hath freed the faithfull For this is the immunitie which we haue by him that whosoeuer beleeueth in him shall not perish that there is no condemnation to them that bee in Christ Iesus that by his death hee hath destroyed him that had the power of death that hee might deliuer them all which for feare of death were all their life time subiect to bondage that Iesus our Sauiour deliuereth vs from the wrath to come And thus wee haue heard of two immunities which wee haue in our iustification that wee are freed from the guilt of sinne and from the curse of the Law whereto our sinne had made vs subiect And from hence ariseth vnspeakeable peace and liberty to the distressed conscience terrified with the guilt of sinne the curse of the Law and feare of damnation when it receiuing Christ by faith hath immunity and freedome from them all Now followeth the other immunity from the law in respect of the exaction or perfect righteousnesse to be inherent in vs and perfect obedience to bee performed by vs vnto our iustification and salvation vnto which yoke of bondage as I said all men by nature are subiect For it is sure and certaine that without righteousnesse and such a righteousnes as is fully answerable to the perfect law of God no man can be iustified Now this righteousnesse must either be inherent in our selues which is the righteousnesse that the Law requireth vnto iustification or being performed by another which is Christ for vs must be imputed vnto vs and that is the righteousnes which the Gospell propoundeth vnto iustification A third righteousnes whereby wee should be iustified cannot be named If therefore wee bee not partakers of Christs righteousnes apprehended by faith we must stand to the sentence of the Law which is either to performe perfect and perpetuall obedience or not to be iustified But if Christs righteousnes be imputed vnto vs as it is to all that apprehend it by faith then are we iustified notwithstanding the sentence of the Law by faith that is by the righteousnes of Christ apprehended by faith without the workes of the Law that is without any respect of obedience performed by our selues And in this liberty from the Law standeth the chiefe comfort and stay of a Christian when hee summoning himselfe as it were in the court of his conscience before the iudgement seat of God to bee iustified or condemned shall consider that by Christ he is freed both from the condemnation of the Law and from the exaction of inherent righteousnes to iustification so that hee shall not neede to stand to the sentence of the Law or to trust to any obedience performed by himselfe as it were to a broken staffe wherein there can be no comfort for if God should enter into iudgment with vs according thereto no man liuing could be iustified but may safely and freely without respect either of his owne obedience or of the sentence of the law rely vpon the mercies of God and merits of Christ that for as much as the Lord hath giuen him grace to beleeue by that faith hath espoused him to Christ and vnited him vnto him as his member he hath also communion in Christs merits whereby without regard to any righteousnesse of his owne he is iustified before God Against this part of Christian liberty which is most comfortable the Church of Rome as it well becomes the synagogue of Antichrist doth by might and maine oppose it selfe contending not only that we are iustified by righteousnes inherent but also that the same obedience which the Law prescribeth is in greater perfection required in the Gospell vnto iustification By which doctrine of theiâ—s they conâ—ound the Law of the Gospell and in so doing abolish the covenant of grace annihilate the maine promise of the Gospell which is the charter of our liberty the ground of our faith the foundation of all our assurance for iustification and salvation For if the Gospell promise and propound iustification and salvation vpon the condition of our owne obedience aâ—d that in more perfection then the law it selfe required then is it not only a covenant of workes as well as the law but also imposeth a heavier yoke vpon mens consciences then the Law did But it is manifest that the Gospell is the covenant of grace made with Abraham concerning iustification by faith in Christ whereas the Law contrariwise is the covenant of workes which 430. yeares after was deliuered by Moses and did not disanull the former promise concerning iustification by faith The condition whereon the Gospell promiseth iustification is faith in Christ the condition of the Law our owne perfect and perpetuall obedience For the Gospell saith If thou beleeue in Christ thou art iustified and shalt be saved the Law If thou dost these things thou shalt liue thereby The righteousnesse exacted in the law to iustificatioÌ„ is a righteousnes both habituall inherent in our selues and actuall performed by our selues The righteousnesse which without the Law is revealed in the Gospell is the Righteousnes of God that is of Christ who is God for he is Iehova our righteousnes and was given vnto vs of God to be our righteousnes by the faith of Iesus Christ vnto all and vpon all that beleeue that is the righteousnesse of Christ who is God though not the righteousnes of the Deity as O siander thought but the righteousnesse both inherent in him as hee was man as his innocencie and holinesse and also performed by him as his passiue actiue obedience being apprehended by faith is according to the doctrine of the Gospell imputed to every beleeuer vnto iustification That Christ is our righteousnes and the end of the Law vnto righteousnes to all that beleeue that whosoeuer beleeueth in Christ shall be saved it is the maine doctrine of the Gospell the chiefe article of our religion the charter of our inheritance the assurance which wee haue of salvation which wee are so to hold as that if an Angell from heauen should teach vs another Gospell or propound vnto vs another way of iustification as namely by inherent righteousnesse and our owne obedience wee ought to hold him accursed and our selues also if wee yeeld to him For whosoeuer looke to be iustified by the obedience which the Law prescribeth they are separated from Christ and fallen from grace Wee doe not deny but that the Gospell teacheth repentance as well as faith and commendeth the duties of sanctification as well as it promiseth iustification Yea as it promiseth the grace of justification to those that beleeue so to them that are iustified
bound to obey then he yea wee professe that God doth therefore free vs from the curse and the bondage of the law that wee might be inabled with freedome of spirit to obey it and that being freed from sinne wee are made the servants of righteousnesse We teach that God hauing sworne that to those whom he iustifieth he will giue grace to worship him in holines and righteousnes no man can be assured of his iustification without obedience that sanctification being the end of our election calling redemption and regeneration it is a necessary consequent of sauing grace We teach and professe that howsoever good workes doe not concurre with faith vnto the act of iustificaâ—â—on as a cause thereof yet they conâ—â—â—re in the party iustified as necessary fruits of faith and testimonies of iustification And as wee teach with Paul that faith alone doth iustifie so with Iames that the â—aith which is alone doth not iustifie Wee teach that the blood of Christ as it acquitteth vs from the guilt of sin so doth it also purge our consciences from dead workes to serue the liuing God that he bare in his body vpon the crosse our sinnes that we being deliuered from sinne should liue in righteousnesse that whom Christ doth iustifie by faith them hee doth sanctify by his Spirit that whosoever is in Christ hee is a new creature crucifying the flesh with the lusts thereof and walking not after the flesh but after the spirit Wee professe that good workes are necessary to saluation though not necessitate efficientiae as causing it as the Papists teach yet necessitate praesentiae as necessary fruits of our faith whereby wee are to glorifie God and to testifie our thankfulnesse to doe good to our brethren and to make sure our election calling and iustification vnto our selues as necessary forerunners of salvation being the vndoubted badges of them that shall bee saued being the way wherein wee are to walke to everlasting life being the evidence according to which God will iudge vs at the last day And lastly that as by iustification God doth entitle vs vnto his kingdome so by sanctification he doth sit and prepare vs thereto We do not therefore by the doctrine of iustification through faith abolish the Law but rather as the Apostle saith stablish it For the more a man is assured of his free iustification the better he is enabled and the more hee is bound to obey it But although we bee bound to obey the Law as the subiects of God and servants of 〈◊〉 and although the Law 〈…〉 in those that are iustiâ—â—â—d as being a rule of direction for our obedience in the perâ—ormance of the duties or piety towards God of iustice towards our neighbour of sobriety towards ourselues and a glasse of detection to manifest the imperfections of our obedience to keepe vs from Phariâ—â—â—sme and lastly a rodde of correction in respect of flesh or the old man yet remaining in vs that by precepts by exhortations and comminations it more and more may be mortified in vs and wee kept from the spirit of slumber and security yet notwithstanding wee are not vnder the law as the Apostle saith but vnder grace Wee are therefore in our sanctification freed though not from the obedience yet from the servitude and bondage of the law and that in three respects First in respect of the irritation of it In which regard especially the law is called the strength of sinne not that the law causeth or prouoketh sinne properly for the law is holy iust and good but only by accident and occasionally For such is the corruptioÌ„ of our vntamed nature vntill we be renewed by the spirit of God that when the law which is holy and good forbiddeth sinne seeking to stoppe the course of our concupiscences and to bridle our sinfull affections thereby our vntamed corruption rebelleth so much the more and that it might appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly sinfull by occasion of the law worketh in vs all manner of concupiscence Euen as a deepe riuer when nothing hindreth his course hath a still and as it were a dead motion but if you seeke to restraine or stoppe his course he will sinell and ouerflow all now disdaining as it were a bridge so our corruption when it freely taketh his owne course seemeth to be quiet and as it were dead but when the commandement commeth â—aith the Apostle as it were to dam it vp sin reuiueth riseth against it swelling and ouerflowing as it were his wonted bankes In this respect the law saith the Master of the Sentences is called a killing letter because forbidding sinne it increaseth concupiscence and addeth transgression vntill grace doe free vs. But we are regenerated by the spirit of sanctification and by the bond of the same spirit coupled vnto Christ we are freed from this bondage euen as the wife is freed from the dominion of her husband by his death For euen as whilest we were in the flesh altogether vnregenerate the law as it were our husbands occasionally and by accident begot in our soules wholly corrupted with sinne euill motions and concupiscences as the fruites and issue of our flesh tending vnto death so we being regenerated and after a sort dead vnto this corruption and consequently being mortified to the law in respect of the irritation thereof and the law in that regard dead vnto vs the spirit of Christ who hath vnited vs vnto him as our second husband begetteth good motions in vs as the fruites of the spirit acceptable vnto â—od This is that which the Apost teacheth Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs because we are not vnder the law but vnder grace after he had answered an obiection preuented the abuse of this Doctrine which carnall men would make thereof as though they might sin freely because they are not vnder the law in the beginning of the seauenth chapter he proueth that we are not vnder the Law but vnder grace by that similitude which euen now I mentioned because being regenerated and dead vnto sinne we are mortified to the law and the law to vs in respect of the irritation thereof caused by our corruption and consequently are deliuered from the power of it as a wife is freed from the dominion of her husband when he is dead Secondly in our sanctification we are freed from the coaction and terror of the law breeding servile feare in men vnregenerate whereby as bon-servants or gally-slaues by the whip they are enforced to the performance of some outward duties which otherwise they are vnwilling to doe For those who are vnder the Law as all men are by nature are like bond-slaues who for avoiding of punishment are by terror drawne to doe some forced service which is so much the more vnwilling because they looke for no reward This
scorne to be sent forth into the ministry and service of our good The right vse of the doctrine concerning the liberty of glory is truly to beleeue it and to liue as in expectation of it knowing that he which hath this hope that he shall be like vnto Christ at his appearance will purify himselfe as he is pure that as hee hopes to be like him in respect of the liberty of glory so hee may in some measure resemble his gratiousnesse by the liberty of grace But the cheife vse of this doctrine is to pacifie mens consciences without which vnlesse they sleepe in carnall security they are so wonderfully perplexed that neither can they liue in peace nor attempt any thing almost with quiet mindes For whereas there befoure things which trouble perplexed consciences this doctrine is a soueraigne remedy to cleare and to appease the conscience in respect of them all The first is the guilt of sinne and feare of damnation For when thy conscience is summoned before the iudgement feat of God or terrified with the apprehension of his wrath as in â—ime of temptation or affliction or in the houre of death when thou doest consider the seuerity of Gods iustice who will not suffer sinne to goe vnpunished the rigour of the law denouncing the curse of God against eueâ—y euen the least transgression the testimony of thine owne conscience which is in stead of a thousand witnesses accusing and condemning thee of innumerable transgrâ—ssions how canst thou thinke of appearing before God who is greater then thy conscience to be iustified or condâ—mned without horror of conscience and confusion of mind But blessed be God who hath granted vs this liberty of grace that in the question of â—ustification whereby in this life we are freed from feare of damnation and entituled vnto the kingdome of hâ—â—uen we need not looke into our obediâ—nce or to the sentence of the law but may bâ— assured if we beleeue in Christ that God doth iusâ—ifie vs being 〈◊〉 in our selues without respect of our 〈◊〉 that he hath freed vs from the lawes exaction of inherent righteousnesse to the acceptation of our persons that he imputing the righteousnesse of Christ to the beleeuer accepteth of him as righteous in Christ that the faithfull man hath liberty to appeale from the tribunall of iustice to the throne of grace from the sentence of the law to the promise of the Gospell and renouncing his owne righnesse yea esteeming it as dung in the question of iustification to rest alone in the mercyes of God and merits of Christ. But because the world is so apt to abuse this most comfortable doctrine and to turne gratious liberty into carnall licentiousnesse it shall bee needfull to adde this caution That howsoeuer we are by our iustisication in this life entituled vnto the kingdome of heauen and although by the righâ—eousnesse and merits of Christ alone appreheâ—ded by faith we are both iustiâ—ied and also saued yet for as much as many deceiue themselues with an idle conceit of faith and with a vaine presumption that they are iustified when notwithstaÌ„ding they remaine in their sinnes therefore wee must thinke it most necessary being once iustified by faith and entituled vnto the kingdome of heauen to demonstrate our faith and our iustification by a godly life walking in that way of good works which God hath prepared for vs to walke in towards our country in heaueÌ„ For though wee are iustified and saued by the merits of Christ alone apprehended by faith notwithstanding sanctification is the cognizance of them that are saued and good works are the euidence according vnto which God will pronounce the sentence of saluation For as the â—ree is knowne by his fruite so hee that worketh righteousnesse is righteous and in like manner by sanctification our iustification is manifested For true â—aith worketh by loue good works are as the breathing of a liuely faith And therefore though saith alone doth iustifie as Paul teacheth because it alone doth apprehend the righteousnesse of Christ vnto iustification yet as S. Iames teacheth that faith which alone seuered from obedience doth not iustifie neither alone nor at all because it it is not a true faith For euen as the body without breathing is knowne to be dead so faith with workes is dead We are therefore iustified in this life and entituled vnto the kingdome of heauen as to our inheritance by faith without workes but none are actually saued nor inherit that kingdome in the life to come but such as first are sanctified For as our Saviour saith we haue indeed not only remission of sinnes by faith but also by faith we haue our inheritance but yet as he saith among them that are sanctified The second is the conscience of our manifold wants and imperfections in those duties which we doe performe For how can a man be perswaded that God to whom no creature being compared is pure will allow of his imperfect and stained obedience And if he be not perswaded that his seruice is acceptable vnto God with what heart can he performe it The doctrine therefore of Christian liberty assureth our consciences that wee are freed from the lawes exaction of perfect obedience to the acceptation of our actions that God couering our imperfections as an indulgent Father with the perfect righteousnesse and obedience of Christ imputeth not our wants vnto vs but accepteth of the truth of our will and desire for the deed and our sincere endeauour for the perfect performance And therfore a Christian may in respect of this liberty with comfort and cheerefulnes performe obedience according to the measure of grace receiued being assured that our defectiue and stained obedience will be accepted of God through the mediation and intercession of Iesus Christ. The third is the sâ—ruple of conscience concerning the vse of outward things how far forth they may bee vsed or forborne For if a man be not rightly informed herein there will be no end of scrupulosity and superstition From this scrupiâ— also the doctrine of Christian liberty doth free vs assuring vs that to all these things our liberty doth extend either to vse theÌ„ freely or freely to forbeare them that nothing is vnclear in it selfe nor yet vnto vs if we be so perswaded that to the cleane all things are cleane provided alwaies that the vse of this liberty be kept within the boundâ— before mentioned of piety charity loyalty and sobriety The fourth and last is the horror of conscience in the houre or death For can a man with coÌ„â—ort giue vp his soule to bee seuered from the body when he knoweth not either what will becoâ—â— of his soule after the seperation therecâ— from the body or how and in what 〈◊〉 his body shall rise againe But 〈◊〉 doth assure vs that Chrâ—◠〈◊〉 purchased not only a liberty of 〈◊〉 in this life but also of glory for
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
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.
What will become of him that robs God of his owne SECT VII Sloth the mother of euill SLoth is the mother of many euils and the chiefe corrupter of Christian duty banish it by diligence in all these former exercise neither deferring repentance for thy by-past neglects neither amendment of thy former life Who knoweth but death may shut vp thy breath at an vnprouided time Repentance and amendment being the free gifts of God the tree of Faith watered by Gods Grace onely produceth not common in euery mans garden this tree must be planted in the spring of thy youth not in the frosty winter when the day shall come wherein thou shalt say I haue no pleasure in them It must be daily laboured hedged and preserued from the anoyances Catterpillers and choaking weeds of the world by this meanes it shall produce plentifull store of fruit in thy life and at thy death prepare thee with old Simeon in the peace of a good conscience to say Lord now lettest thou thy Seruant depart in peace for mine Eyes haue seene thy Saluation I haue briefâ—ly pointed at Gods wonderfull works of Power mercy and iustice at those names whereby hee hath chiefely reuealed himselfe in his word and at the duties that are required in his seruice Now I will touch something concerning Christian Liberty the fredome of Christians from the bondage and tiranny of the law A point which all would gladly appropriate to themselues though the most parte faile in the true vnderstanding of the words of S. Paul That Christ was made a curse for vs that he might redeeme vs from the Curse of the Law and stand fast in the liberty wherewith Christ hath made you free and bee not entangled againe with the yoake of bondage THE NECESSITY OF HANDLING THE QVESTION Concerning Christian Libertie THE declaration whereof hee must not omit whose purpose is to coÌ„prehend in an abridgmeÌ„t the summe of the doctrine of the Gospell For it is a thing principally necessary and without the knowledge whereof consciences dare in a manner enterprise nothing without doubting they stumble start backe in many things they alway staggerâ— and tremble but especially it is an appendant of iustification and auaileth not a little to the vnderstanding of the strength thereof Yea they that earnestly feare God shall hereby receiue an incomparable fruit of that doctrine which the wicked and Lucinianicall men doe pleasantly taunt with their scoffes because in the spirituall darkenes wherewith they bee taken euery wanton rayling is lawfull for them Wherfore it shall now come forth in fit season and it is profitable to deferre to this place the plainer discoursing of it for some haue already in diuers places lightly touched it because so soone as mention is brought in of Christian liberty then either filthy lusts doe boile or mad motions do rise vnlesse the wanton witts be timely met withall which doe otherwise most naughtily corrupt the best things For some men by pretence of this liberty shake off all obedience of God and breake forth into an vnbridled licentiousnesse and some men disdaine it thinking that by it all moderation order and choise of things is taken away What should wee here doe being compassed in such narrow straights Shall wee bid Christian liberty farewell and so cut off all fit occasion for such perills But as wee haue said vnlesse that bee fast holden neither Christ nor the truth of the Gospell nor the inward peace of the soule is rightly knowne Rather we must endeauour that so necessary a part of doctrine be not suppressed and yet that in the meane time those found obiections may be met withall which are wont to rise thereupon Christian liberty consisteth in 3. parts The first that the consciences of the faithfull when the affiance of their iustification before God is to be sought may raise and aduance themselues aboue the law and forger the whole righteousnesse of the Law For since the law as we haue already in another place declared leaueth no man righteous either we are excluded from all hope of iustification or wee must bee loosed from the law and so that there bee no regard at all had of works For who so thinketh that hee must bring somewhat bee it neuer so little of good works to obtaine righteousnesse hee cannot appoint any end or measure of them but maketh himselfe debter to the law Therefore taking away all mention of the Law and laying aside all thinking vpon works we must embrace the only mercy of God when we entreat of iustification and turâ—â—ing away our sight from our selues we must behold Christ alone For there the question is not how wee bee righteous but how although wee be vnrighteous and vnworthy wee bee taken for worthy Of which thing if Conscience will attaine any certainety they must giue no place to the law Neither can any man hereby gather that the Law is superfluous to the faithfull whom it doth not therefore cease to teach and exhort prick forward to goodnes although before the iudgement-seat of God it hath no place in their consciences For these two things as they are most diuers so must they bee well and diligently distinguished of vs. The whole life of Christians ought to bee a certaine meditation of godlines because they are called into sanctification herein standeth the office of the Law that by putting them in minde of their duty it should stirre them vp to the endeauour of holinesse and innocency But when consciences are carefull how they may haue God mercifull what they shall answere and vpon what affiance they shall stand if they bee called to his iudgement there is not to bee reckoned what the law requireth but onely Christ must be set forth for righteousnesse which passeth all perfection of the law Vpon this point hangeth almost all the argument of the Epistle to the Galathians For that they be found expositors which teach that Paul there contendeth onely for the liberty of Ceremonies may bee proued by the places of the arguments Of which sort these That Christ was made a curse for vs that he might redeeme vs from the curse of the law Againe stand fast in the liberty wherewith Christ hath made you free and bee not againe entangled with the yoake of bondage Behold I Paul say if yee be circumcized Christ shall nothing profit you And he which is circumcisized is debtor of the whole law Christ is made idle to you whosoeuer ye be that are iustified by the law ye are fallen away from grace Wherein truly is contained some higher thing theÌ„ the liberty of Ceremonyes I grant indeed that Paul there intreateth of Ceremonyes because hee contendeth with the false Apostles which went about to bring againe into the Christian Church the old shadowes of the law which were abolished by the comming of Christ. But for the discussing of this question there werehigher places to be disputed in which the whole