THese words are a conclusion §. Sect. 1. The context. of the verses going before. For whereas our Sauiour CHRIST hauing promised some of the hearers, who, Vers. 30. whiles he was yet speaking of his person and office, be­gan to beleeue in him, that if they did approue themselues to be his Vers. 31. true disci­ples, by their perseuerance and constant abiding in his word, they Vers. 32. should know the truth, (that is, hee would more fully manifest himselfe vnto them, as he speaketh Ioh. 14. 21.) & this truth, (which is him­selfe, Ioh. 14. 6.) should make them free; the captious John 14. 6. 22. Iewes (pretending that they vnderstood him as speaking of a corporall or ciuill libertie) Vers. 33. cauilled at this promise, which indeed did not belong vnto them, as if he had offered them great indignitie, by [Page 2] 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 be made free. 3. That this freedome must come by him. 4. That being freed by him, they should be free indeed.

The first he proueth thus: Ʋers. 34. whosoeuer committeth sinne, that is, in whomsoeuer sinne raigneth, he is the seruant of sinne; but such hee insinuateth they were, yea such are all men Tit. 3. 3. by nature, vntill they be ingrafted into Christ by faith, and renued by the holy Ghost; and therefore he would haue them to conclude, that, for all their bragges, they were the miserable seruants of sinne, and consequentlie the slaues of Satan 1. Joh. 3. 8., subiect to the curse of the law, and to eternall damnation.

2. That they had great need to be made free, he sheweth both by the inconuenience of their serui­tude; (for being Ʋers. 35. seruants, and not sons, howsoe­uer now they had a place in the house of God, as Ismael Gen. 22. 10. had; yet the time should come, that they should be 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, abide, not only to the end of their daies in the Church militant (which is the house of God 1. Tim. 3. 15. [Page 3] vpon earth) but also for euer in the Church trium­phant, which is Gods Ioh. 14. 2. house in heauen.

3. That the faithfull attaine to this freedome by adoption in Christ. For, to so Ioh. 1. 12. Gal. 3. 26. many as receiue him by faith, he hath giuen this libertie or power to be the sonnes of God. And, Rom. 8. 17. Gal. 4. 7. if sonnes, then also heires. This asserti­on is presupposed in this place, as being the hypo­thesis wherupon this inference is grounded. Those that be the sonnes of God, abide in the house of God for euer; therefore if the Son shall make you free, &c. presupposing that men attaine to the free­dome of Gods sonnes, by the benefit of Christ, the only begotten Sonne of God.

Whereupon, as I said, is inferred the fourth thing, which is my text; If the Sonne therefore shall make you free, you shall be free indeed.

As if he had said: you haue no cause to cauill at the promise of libertie, which I make to all them which truly beleeue in me. For I tell you vpon my word, which is Amen (that is, true and infallible) that both you, and all men by nature, though the seed of Abraham (as you are), though liuing (as you do) in the visible Church of God, are the very ser­uants of sinne; that being seruants and not sonnes, they must not looke to inherite Galath. 4. 28. with the sons of the promise, or to abide in the house for euer; but when the time of separation commeth, they shall as Matth. 3. 12. 13. 30. 25. 33. chaffe, be seuered from the wheate; as tares, from the corne; as goates, from the sheepe; as Gen. [...]. 10. Galath. 4. 30. Hagar and Ismael, from Isaak the sonne of the pro­mise. Therefore, though your pride will not suffer you to see and acknowledge thus much: yet cer­tainly [Page 4] great need haue you to be made free; that of the seruants of sinne, you may become the sons of God. But you, who are (as all Ephes. 2. 3. men by nature are) the children of wrath, cannot possiblie be the sons of God, except you beleeue in me, who am the on­ly begotten Son of God; that I may by the grace of adoption communicate that vnto you, which I my selfe am by nature and eternall generation. So shall you, of the seruants of sinne, sons of Satan, and heires of hell and damnation, be made the sons of God, heires of eternall life, citizens and free deni­zens of the kingdome of heauen. Whereas now therefore you are miserable seruants, notwithstan­ding your corporall and carnall libertie, whereof you vaunt, which is not a true libertie, but a volun­tarie seruice of sin: if you shall beleeue in me, and approue your selues to be my true disciples, by abi­ding in my words; I, who am the truth, will make you free, not with a counterfeit or imaginary free­dome, such as is your libertie, but with a true and spirituall freedome, which is the gracious, and the glorious libertie of the sons of God.

Thus haue you heard the context, or coherence of these words with the former, (whereunto we are referred by this word of inference, therefore) wherein diuers things might profitablie be obser­ued, but that the text calleth me vnto it, as contai­ning matter of greatest importance.

For Christian libertie, which is the argument of §. Sect. 2. The text. The argument wherof is Chri­stian libertie. my text, is, as the Apostle saith, Rom. 14. 16. [...], the ve­rie good of Christians; which Christ our Sauiour, taking vpon him the forme of a seruant, hath pur­chased [Page 5] with his own most precious 1. Pet. 1. 18. blood; which is the benefit of the Messias, whereunto we are cal­led Gal. 5. 13. Galath. 5. 13. which he hath promised as a re­ward to his true disciples Iohn 8. 32., verse. 32. which as him­selfe came to preach Luke 4. 18, Luk. 4 18. so doth he send vs his Embassadours to the same end, viz. to preach the Gospell, which is the Iames 1. 25. 2. 12. law of libertie, and the do­ctrine of redemption and freedome by him: that by our Ministerie Act. 26. 18. men may be brought out of spirituall bondage, vnto the libertie of Gods chil­dren. The consideration whereof, as it bindeth me with all reuerent care and intention of mind, to in­treate of this argument; so ought it to moue you to heare the same with great diligence and attenti­on. And the rather, not only because among vs, who professe the Gospell, many do not know the Christian libertie, and more do abuse it to their owne perdition; but also because the Papists are both enemies of the libertie it selfe, endeuouring by their Antichristian doctrine, to bereaue vs of the chiefe parts thereof, and also malicious slande­rers of the most Christian and comfortable do­ctrine of our Churches concerning the same.

But to come to the words of my text, the summe The explicati­on of the text and effect whereof is this: that Christ the Sonne of God, is the author of true libertie, to all those that truly beleeue in him. For the explication whereof, we are first to speake of this libertie in generall, and after­wards to descend vnto the particulars. In the gene­rall The generall doctrine of Christian li­bertie. doctrine we are to consider these foure things. 1. What it is, and wherein generally it doth consist. 2. Who is the author of this libertie, which in the [Page 6] text is expressed to be the onely begotten Sonne of God. 3. The subiect or the parties on whom this libertie is conferred, which is plainly gathered out of the context or inference of these words vp­on the former, to be all the sonnes of God by a­doption. 4. The generall property of this liberty, that it is not a counterfait or imaginary, but a true liberty. Of all which points, I will speake very briefly.

As touching the first: for as much as Logicians §. Sect. 3. The definition of Christian libertie. teach, Arist. Poster. 1. 14. that the definition of the speciall, is to be fetched from the distribution of the generall; for which cause, the Plato in Sophista. diuine Philosopher calleth a di­stribution [...], as being the ready, and as it were the Kings way to a definition: we will there­fore take a suruey of the diuers sorts of liberty. For there is an outward or externall liberty, and there is an inward or internall liberty. The former, is the liberty of the outward man from externall or bo­dily seruitude; which may be called the corporall or ciuill liberty. Of this our Sauiour speaketh not, though the Iewes would seeme so to vnderstand him; but of the internall, which may well stand with the outward or ciuill bondage. For as our Sa­uiour Christ noted them, Iohn 8. 33, 34 thogh outwardly free, to be in spirituall bondage: so contrariwise, those who in respect of the inner man are free, may not­withstanding be subiect to the externall or ciuill seruitude; which nothing impeacheth or impai­reth the liberty of the soule and conscience before God. In which regard the Apostle saith; 1. Cor. 7. 21. Hee that is called in the Lord, being a seruant, is the Lords free­man. [Page 7] So that the liberty whereof we speake, is a li­berty of the soule, or inner man. Wicked therefore is the doctrine of the Anabaptists, who thereby ex­empt themselues from all subiection to the ciuill Magistrate, vnder pretence of Christian liberty. I call their doctrine wicked, because the Apostle Pe­ter 1. Pet. 2. 16. saith; that they who vnder pretence of Chri­stian liberty deny obedience to the Magistrate in lawfull things, doe vse their liberty for a cloake to couer their wickednesse.

Againe, the inward liberty is either a carnall, or spirituall libertie. The carnal libertie is that, where­by the soule of man is free from righteousnesse: which indeed is a voluntary seruice of sinne. For when men bee free from righteousnesse, they are seruants of sinne, and contrariwise; as the Apostle Rom. 6. 20. sheweth. But our Sauiour speaketh of a liberty, which, as it freeth men from the seruitude of sin, and all the spirituall yokes of bondage, which ac­company the same; so it maketh them the seruants of righteousnesse. For when we are Rom. 6. 18. made free from sinne, we are made the seruants of righteousnes. Where­fore, as in respect of the former, we say with the A­postle; He that is called, being a seruant, is the free­man of Christ: so in respect of this latter, 1. Cor. 7. 22. he that is called being free, is the seruant of Christ. Diuellish therefore is the Doctrine of the Libertines, who vnder pretēce of Christian liberty, discharge Chri­stians from all obedience to the law of God, set­ting them free to do whatsoeuer themselues thinke good. And such is the slander of the Papists, laying that doctrine to our charge, who notwithstanding [Page 8] are further from it then themselues. For by the Popes indulgences and pardons, and the Priests absolutions, setting men free from sinne for small, and oft times for ridiculous penances, what doe they else but teach men to make but a sport of sin? Of such Libertines the Apostle Peter 2. Pet. 2. 19. speaketh, that whilest they promise liberty to others, them­selues are the seruants of corruption.

It remaineth therefore, that Christian liberty is a spirituall liberty, freeing the true Christian from the seruitude of sinne, and from all other yokes of spirituall bondage, wherewith sinne had intang­led vs.

Neither is Christian liberty onely priuatiue, as being a freedome and immunity from bondage; as though this were all, that by it we are not ser­uants: but as appeareth by this Scripture, it is also positiue, as being a liberty, power, right, and inte­rest to the priuileges of Gods children, who are also heires of God, and coheires with Christ. For when hee had said that seruants abide not in the house for euer, but that such as be sonnes, abide in the house of God for euer; he inferreth, If there­fore the sonne shall make you free, you shall be free indeed. Giuing vs to vnderstand, that those whom he freeth, hee doth not onely make them not ser­uants, viz. of sinne, but also sonnes and heires of God, and citizens of heauen. Euen as they who are made freemen of London, or any other terrestriall Citie, are not onely exempted from being seruants or apprentises; but also are indowed with the liber­ties and priuileges of free Burgesses and Citizens. [Page 9] So saith the Apostle, Gal 4. 5. 6. 7. Gal. 4. 5. that Christ hath redeemed those who were vnder the law, that we might receiue the adoption of sonnes, &c.

Christian liberty therefore is a spirituall liberty, which as the Galath. 2. 4. [...]. The partition. Apostle speaketh, the faithfull haue in Christ Iesus. That is the definition.

The essentiall parts whereof generally it consi­steth, are two. For partly it is priuatiue, as being an immunity from all spirituall bondage; in which re­spect it is called in the Scriptures Heb. 9. 12. Luk 2. 38. [...] and Rom. 3. 24. Colos. 1. 14. [...], that is redemption, and is sometimes ex­pressed by the verbes Heb. 2. 15. [...] and Col. 1. 13. 1. Thess. 1. 10. [...], signify­ing deliuerance: and partly it is positiue, as be­ing a right, title, and interest to the priuiledges and prerogatiues of Gods adopted children in Christ, the citizens of the Celestiall Ierusalem: and in this respect it is called [...], as Ioh. 1. 12. to those that receiue Christ by faith, he hath giuen [...], liber­tie, right or power to be the sons of God, 1. Cor. 8. 9. Take heed, lest [...], your libertie, right or 1. Cor 8. 9. power, bee not an offence to the weake. Thus you see what this libertie is, and wherein generally it doth consist.

The author of this libertie is Christ the Son of The efficient or author of this libertie. God, as it is heere said: If the Son therefore shall make you free, &c. so the Apostle calleth it Galath. 2. 4. the libertie which we haue in and by Christ: & againe, Galath. 5. 1. the libertie wherewith Christ hath made vs free. For he is [...], Rom. 11. 26. that Deliuerer which should come out of Sion, who de­liuereth vs 1. Thess. 1. 10. from the wrath of God, from the tyrannie of Satan, 1. Iohn 3. 8. dissoluing the works of the diuell, Mat. 12. 29. bin­ding the strong man and casting him out, Colos. 2. 15. spoiling [Page 10] principalities and powers, and [...]. 4. 8. leading captiuitie captiue; from the bondage of sinne, for he is the John 1. 29. Lambe of God that taketh away the sinnes of the world, whose blood doth 1 Iohn 1. 7. Heb. 9. 14. cleanse vs both from the guilt of sinne, and also from the corruption: for there­fore he Pet. 1. 18. Tit. 2, 14. gaue himselfe for vs, that he might redeeme vs from all iniquitie, and might purge vs to bee a peculiar people to himselfe, zealous of good workes. And hee is that perfect Sauiour, out of whose side issue both Ioh. 19. 34. 35. 1. Ioh. 5. 6. blood and water; the blood of redemption, to free vs from the guilt of sinne; and the water of abluti­on, to cleanse vs from the corruption. From the law Gal. 4. 4. for therefore was he borne of a woman, and made vnder the law, that he might redeeme them that were vnder the law. From death and damnation; for ther­fore he became a Gal. 3. 13. curse, that wee might bee freed from the curse; therefore hee died, that through Heb. 2. 14. 15 death he might vanquish him, who had the power of death, that is, the diuell; and that he might deliuer them, who through feare of death, were all their life time sub­iect to bondage.

But this needeth no proofe, for in that we pro­fesse him to be our redeemer, by whom wee haue Ephes. 1. 7. 1. Cor. 1. 30. redemption, we all acknowledge him to be the author of our libertie. Let vs rather consider, how he procureth this libertie vnto vs. This he doth two waies; both meritoriously, and effectually. By his merit, in 1. Tim. 2. 6. giuing himself to be a price of ransome for vs. For, as Peter 1. Pet. 1. 18. 19 saith, we are redeemed not with any cor­ruptible things, as siluer and gold, but with the precious blood of Christ, by Heb 9. 12. which blood he is entred once into the holy place, hauing procured an eternall redemption [Page 11] for vs. Secondly, by the efficacie of his spirit, for we are not to imagine, that Christ hath only merited and purchased this libertie for vs; but that also he doth confer, applie, and bestow it vpon vs: which he doth by giuing vnto vs his Rom. 8. 9. 15. Gal. 4. 6. Spirit. For, as in the naturall bodie, the animall spirit, which causeth sense and motion, is from the head sent into all the members of the bodie; so in the mysticall bodie of Christ, the Spirit of Psal. 51. 14. libertie is communicated to all his members; by which spirit he dwelleth in vs, and effectually worketh this libertie, in the degrees of our saluation, viz. vocation, iustification, sancti­fication, glorification, (as you shall heare anon, and by the meanes of our saluation. The principall whereof is the preaching of the Gospell, which is the Law Iam. 1. 25., or doctrine of libertie, the ministerie whereof was ordained to this end, to Act. 26. 18. open mens eyes, to turne them from darknesse vnto light, and from the power of Satan vnto God, that by faith in Christ, they may receiue forgiuenesse of sinnes, and inheritance with them that be sanctified.

This teacheth vs, that in our selues we are ser­uants, The vse of this doctrine con­cerning the au­thor of our li­bertie. (for else we needed not a redeemer) and of our selues not able to free vs out of bondage, that there was no meanes to set vs at libertie, but the most precious ransome, which Christ our blessed Sauiour paid for vs. That we should acknowledge the infinite loue of God Ioh. 3. 16. 1. Ioh. 4. 10. the Father, who gaue his Sonne, and of the Sonne Ioh. 15. 13. who gaue himselfe to be a ransome for vs. That we may acknowledge our selues bound to be thankfull Psal. 107. 2. Col. 1. 12. 13. 14 Rom. 7. 25. 1. Cor. 15. 57. vnto him, for let them giue thankes whom the Lord hath redeemed. That [Page 12] we may highly esteeme of this libertie, which cost so deare a price: that with all diligence we vse the meanes to obtaine it, and neuer be at rest vntill we be made partakers of it: when we haue obtained it, to Galath. 5. 1. stand fast in it; not to abuse it to licentiousnes, but to vse it to the glorie of our Redeemer, who hath freed vs from the spirituall bondage of sin and Satan, not that we might sinne freely, but that we might Luke 1. 74. serue God without feare, in holines and righte­ousnes before him all the daies of our life. We must re­member, that being 1. Cor. 6. 19. 20 bought with a price, wee are not our own, but his that bought vs: and therefore should not seek our selues, or serue our owne lusts, but should glorifie him both in our soules and bo­dies, which are not ours, but his that hath bought vs, &c. And so much of the author of this libertie.

Now followeth the subiect or parties to whom §. 5. The subiect of this libertie, or parties on whō it is conferred. this libertie belongeth, which by the context ap­peareth to be those, who by the grace of adoption and regeneration, are made the sonnes of God in Christ. For naturally we are all seruants, seruing a most seruile and slauish seruitude vnder sin and Sa­tan; which must seriously be acknowledged of vs, before we will either truly desire to be made par­takers of this libertie, (for none need to be freed, but those that are in bondage) or will profit by this doctrine, as appertaining vnto vs. Our Sauiour therefore, according to the Esay 61. 1. prophesie of Esay, saith, Luke 4. 18. that he was sent to preach libertie and deliue­rance to the captiues, and to set at libertie the broken hearted. He came to seek and to saue Mat. 18. 11. that which was lost: neither came he to Matth. 9. 13. call the righteous (in their [Page 13] owne conceits) but sinners vnto repentance: to fill the Matth. 5. 3. 6. poore and the hungry Luke 1. 53. with good things, whilest the rich are sent emptie away.

Neither must we deceiue our selues with this conceit, that because we professe our selues to be redeemed, and do liue in the house of God which is his visible Church, therefore we haue all attai­ned this libertie alreadie. For in the house of God, there be as well 2. Tim. 2. 20. vessels of dishonor, as vessels of honor; in the Matth. 3. 12. floore of God, as well chaffe as wheate; in the Matth. 13. 47 net of God, as well bad fish as that which is good; in the Matth. 13. 24 field of God, as well tares as corne; in the familie or house of God, as well Ioh. 8. 34. 35. seruants as sonnes; in the flocke of God, as well Matth. 25. 32. 33. goates as sheep. Vnlesse therfore you be the sons of God by faith, truly called, engrafted into Christ as his members, regenerated by the Spirit of God, this libertie as yet doth not belong vnto you. For it is a libertie, as the Apostle saith, Galath. 2. 4. which we haue in Christ, that is, which we being in Christ haue by him, as after we shall heare: (which also) is confer­red vpon vs, in and by our vocation, iustification and sanctification; and therefore none enioy it, as actually made free, but such as are sanctified, iusti­fied and called.

But heere some will obiect: Are not wee the Church of God, and is not the Church a company of men called? haue we not been baptised, and by baptisme regenerated, made the mēbers of Christ, and children of God? How thē do you say, we are not free? Beloued, as this obiection is not vnlike the cauill of the captious Iewes in this place; so [Page 14] must it receiue the like answere. Verily, verily I say vnto you, saith our Sauiour, he that committeth sin is the seruant of sinne, and the seruant shall not abide in the house, &c. I know that you are the Church of God, as these Iewes were; and that you haue been bapti­sed, as they had been circumcised. But you must distinguish, first, of the Church; that there is a Church visible, and a Church inuisible, which is the mystical body of Christ. And you are to know, that there bee many in the Church visible, which are not 1. Ioh. 2. 19. of the Church inuisible; many in the house of God, which be seruants and not sonnes. Secondly, of calling; that there is an outward cal­ling by the Word, which is common to all in the Church, of which it is said, Matth. 20. 16 and 22. 14. many called, and few chosen. And there is an inward and effectuall cal­ling, according to Gods purpose, of which it is said, Rom. 8. 28. 30 whom he elected, he called. Thirdly, of Baptisme; there is an outward Baptisme, which is the sprink­ling of the 1. Pet. 3. 21. flesh with water, and an inward Bap­tisme, wherein the souse is Heb. 12. 24. 1. Pet. 1. 2. sprinkled with the blood of Christ, and with the water of the holy Ghost, whereof the outward is a signe. Fourthly, of vnion with Christ, for there is a sacramentall v­nion in Baptisme, & a spirituall by the 1. Cor. 12. 13. holy Ghost & by faith. Lastly, of Christians, mēbers of Christ, sonnes of God. For as the Apostle distinguish­eth the Rom. 2. 28. 29 Iewes, that they were either outward­lie Iewes and in shew, or inwardly and in truth; and our Sauionr in the next Ioh. 8. 37. &c. words, the seed of Abraham according to the flesh, and accor­ding to the promise. For as Paul also saith, they [Page 15] Gal. 3. 7. which bee of faith, are the sonnes of Abraham: so men are called Christians, members of Christ, sonnes of God, not onely who are such indeede and in truth; but also such as are Christians onely in profession, members of Christ in appearance, Ezech. 16. 20. 21. Matth. 8. 12. sonnes of God in respect of the outward coue­nant. Wherefore though you liue in the visible Church, though you be called, though you haue been baptized, and by baptisme sacramentally vni­ted to the body of Christ, which is his Church; though in your owne profession, and in the repu­tation of others, who conceiue of you (as they ought) according to the iudgement of charitie, you are Christians, members of Christ, and sonnes of the kingdome: notwithstanding, if you doe not truely beleeue in Christ and vnfainedly repent of your sinnes, you are seruants and not sonnes. Yea, so farre shall these outward priuiledges be from exempting you from damnation, that they shall greatly aggrauate your iudgement. For hath God called, vs and we are not called? hath he inuited vs to turne vnto him, and we are not conuerted? hath he by his Ministers 2. Cor. 5. 20. intreated vs, that we would be reconciled vnto him, and we will not be reconci­led? hath he offered vs infinite mercy in the my­sterie of our saluation by Christ, and we haue de­spised the same, not caring to apprehend the mer­cies of God and merits of Christ, but suffering his precious blood to be spilt as it were on the ground in vaine? hath he often sought Matth. 23. 37 to gather vs vnto him, as the Hen gathereth the Chickens vnder her wings, and we would not? Then haue the meanes [Page 16] of saluation been the meanes of obduration vnto vs; and the Word, which to the faithfull is the 2. Cor. 2. 16. sa­uour of life vnto life, vnto vs is become a sauour of death vnto death. Yea, for this contempt of the Gospell, if we persist in it, our estate in the day of iudgement shall be more Matth. 10. 15. intolerable, then theirs of Sodom and Gomorah. And vnto vs belongeth that fearful wo denounced by our Sauiour Christ, Matth. 11. 21. 23. Woe to thee Chorazin, woe to thee Bethsai­da, woe to thee Capernaum: for if the meanes which you haue had, had been vouchsafed to them of Tyrus and Sidon, yea to them of So­dom, they would haue turned vnto God, but I say vnto you, it shal be easier for them in the day of iudge­ment, then for you. Againe, hath the Lord sent his Sonne to redeeme vs, giuen vs meanes to applie Christ vnto vs, hath he entreated vs to beleeue and repent, and put to his seale in Baptisme, thereby assuring vs, that if we beleeue and repent, our soules are washed with the blood of Christ, that we are ingrafted into him, and in him are made the sons of God, and heires of eternall life? Shall not wee therefore most worthily perish in our sinnes, if not­withstanding we will not beleeue and repent; espe­cially hauing in our Baptisme by a solemne vow bound our selues therto. The consideration wher­of must force men, who are not yet regenerated, vnfainedly to turne vnto God, & to lay hold vpon Christ by faith. For it is most certaine, though they liue in the house of God, which is his Church, yet vntill they truly beleeue and repent, they are ser­uants and not sonnes: and such seruants as are held [Page 17] vnder the most miserable and basest slauerie of fin and Satan: being not only bound hand and foot, yea in heart and mind, so that they can neither doe nor thinke that which is spiritually good; but are also caried away 2. Tim. 2. 26. Titus 3. 3. captiue, to performe the will of Satan, and the lusts of the flesh; whereby it comes to passe, that as they can do no good, so can they do nothing but sinne.

The next thing to be considered, is the qualitie of this liberty, viz. that it is a ture liberty. For neither §. 6. The qualitie or propertie of this libertie. is it an imaginarie libertie, as in the paradox of the Stoicks, who held that wise men of the world were only free, whē they also, being not freed by Christ, were and are no better but seruants; or in the secure imaginations of carnal men, who with these Iewes, though being in bōdage, think thēselues free. Nei­ther is it a loose liberty or licentiousnes, such as Li­bertines assume to thēselues, but a true & a holy li­berty, wherby we being freed from sin, become ser­uants of righteousnes, & being deliuered from the hands of our spiritual enemies, are inabled to wor­ship God with willing minds, & chearefull hearts: for that is the only true libertie: & such is the liber­tie of the Saints in heauen, and of the blessed An­gels, who count it not only their libertie, but also their happines, willingly and cheerefully to serue the Lord. For if the Sonne, who is the truth, shall make you free, then shall you be free [...], indeed, and in truth.

This therefore, as it serueth for the comfort of the godly; so also for the terror of the wicked. For, from this speech of our Sauiour, we may conclude [Page 18] both waies. 1. Whosoeuer are made free by Christ, they are free indeed: but all the faithfull are made free by Christ; therefore (whatsoeuer the diuell or their owne corruption can obiect to the contrarie) they are free indeed.

Againe, If the Son make you free, saith Christ, then are you free indeed; but you (say I to vnbe­leeuers and impenitent sinners,) are not free in­deed: For he that committeth sin, is the seruant of sin; therefore, howsoeuer you professe your selues re­deemed by Christ, and howsoeuer also it be most true, that Christ hath paid a ransome sufficient for the redemption of all; yet are you not actually re­deemed, nor the benefit of redemption applied vn­to you, vntill you bee ingrafted into Christ by faith, and renued by the holy Ghost. And the same may be cōfirmed by the oath of the Lord, (wherein Hebr. 6. 18. it is impossible that he should lie,) the oath which he sware to our father Abrahā, that he would giue vs, both that we should be deliuered frō the hand, that is, the power and dominion of our spirituall ene­mies; and Luk. 1. 73. 74. being deliuered, should also haue grace to worship God without feare, in holines & righteousnes be­fore him, all the daies of our life. If therfore we do not endeuour to worshippe God in holines and righ­teousnesse, with willing minds and vpright hearts; it is as sure as the oath of the Lord is true, that as yet we are not actually freed and redeemed by Christ. For if the Sonne make you free, you shall be free indeed.

And thus much of the general doctrine of Chri­stian libertie: wherein I haue been the shorter, be­cause all these points, wherof I haue thus generally [Page 19] and briefely spoken, viz. that Christian libertie is a spirituall libertie, which the faithfull haue in and by Christ Iesus; that it consisteth on two parts, an immunitie and freedome from all spirituall bon­dage, and an [...], and right to the priuiledges and liberties of Gods children: that Christ our redee­mer is the author of this libertie, both in respect of his merit and efficacie: that it is bestowed only vp­on the faithfull, who are the sonnes of God and members of Christ: and lastly, that this libertie of Christians is a true libertie; all these points, I say, will more plainly and fully appeare in the particu­lars, whereunto we are now to descend.

Christian liber­tie therefore, is either libertas

• Viae, of this life, such as is incident
  §. 7. The speciall do­ctrine of Chri­stian libertie.
  vnto vs whiles we are in the way, whereof
  Luk. 12. 58.
  some not vnfitly vnder­stand our Sauiour to speake. Luk. 12. 58. Giue diligence to be deliuered from thy aduersarie, whiles thou art in the way, &c. vnderstanding by the Gouernor, God; by the Iudge, Christ; by the aduersarie, the di­uell, sin, a guiltie conscience, the sentence of the law; by the way, this life; by the 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
  1. Pet. 1. 9.
  end of our faith; which is the saluation of our soules.

The former is freedome from the bondage of [Page 20] sinne, the other from the Rom. 8. 21. bondage of corruption. The former is simplie called [...], Ephes. 1. 7. 14. 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 liber­tie of grace, the other, as the Apostle speaketh Rom. 8. 21. [...], the libertie of glorie.

Of these in order: And first of the libertie of The libertie of grace. grace, which euen in this life the faithfull do 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 Gospel. The faithfull vnder both Testaments were and are sonnes; who as they haue the same Titus 1. 4. cōmon faith; so haue they the same Jud. 3. common saluation, and therfore the same libertie 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 minoritie, in respect of discipline and gouernment, and those who are come to yeares: the former being nurtured by schoolemasters, and gouerned by tutors, as the A­postle saith Gal. 4. 2. 3. & 3. 24. of the faithfull before the incarnation of Christ; the latter set at libertie from such disci­pline and gouernment. Otherwise, as they had the same faith, and the same iustification (for all the faithfull both before Christ and after, were and are iustified by faith, as Abraham Rom. 4. 23. 24 was, Rom. 4. and by such Iam. 2. 20. 21. a faith, Iam. 2.) so haue they the same libertie which is obtained by faith, and in some chiefe [Page 21] points thereof is, as Jnstit. lib. 3. cap. 19. §. 1. Caluin saith, an appendix of iustification.

The common libertie of grace, which may fitly The libertie of sauing grace. be called the libertie of sauing grace, containeth many particulars; which, for your easiest re­membrance, may be reduced to these three heads.

For it is a libertie which wee 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 hee beginneth also to bee sanctified (which is duely 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 Rom. 8. 30. vocati­on goeth before iustification, and iustification be­fore sanctification. And let this also by the way be obserued for the comfort of the godly. For who­soeuer, 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, howsoeuer besides his gene­rall purpose he may faile ( Jam. 3. 2. as we all doe) in many particulars; yet he is sanctified, and from his san­ctification may certainely conclude, that he is iu­stified, that he is called, that he is elected, that he shall be saued. For the fruite could not bee good, vnlesse the tree or the branch that beareth it were good, and the branch cannot be good, vnlesse it be ingrafted into Christ, Ioh. 15. 1. 5. the onely true vine: that [Page 22] is to say, a mans conuersation is neuer acceptable vnto God, before his person be accepted; and his person is not accepted, vntill hee bee vnited vnto Christ. For the better vnderstanding of this point, wee 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 libertie, but those alone, who haue actuall vnion and commu­nion with Christ. Now in our effectuall vocation, we haue vnion with Christ; and in our iustificati­on 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 Iohn 1. 16. him deriued, and in some measure communica­ted vnto vs by infusion.

But let vs speake of them seuerally. And first, as §. 8. The libertie of Vocation. touching our vocation, I say with the Apostle, Gal. 5. 13. Gal. 5. Brethren, you are called vnto libertie: which words we are thus to vnderstand, that by our cal­ling we are not only inuited vnto Christian liber­tie 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 we are wholy, and not onely in part (for that may be veri­fied of the faithfull, Rom. 7. 14.) carnall, sold vnder sinne; by our calling we are first made spirituall, being in some measure indued with the spirit of Christ. Now the spirit of Christ, being the spirit of [Page 23] libertie, as Dauid speaketh, Psalm. 51. 14. Psalm. 51. we may re­solue with the Apostle, 2. Cor. 3. 17. that where the spirit of the Lord is, there is liberty.

But the liberty which we haue by our calling standeth on these degrees. First, as it is an immu­nitie; our mindes are therein freed from the serui­tude of blindnesse and incredulitie, our hearts and willes from the bondage of that, which the Apo­stle calleth Rom. 11. 32. [...], (vnder which all men natural­ly are concluded) that is, disobedience and infide­litie; our selues, from the seruitude 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 diuell, (who is the Iohn 12. 31. Prince, yea the God 2. Cor 4. 4. of the world, working ef­fectually [...], Ephes. 2. 2. in the children of in­fidelitie and disobedience, blinding their vnder­standings, and 2. Tim. 2. 26. captiuating their willes:) and last­ly translated from the most slauish estate of dam­nation, being Apoc. 14. 4. redeemed from among men, and deliuered out of the Gal. [...]. 4. world, which because it wholy, as Saint Iohn 1. John 5. 19. For he is [...], of whom he had spoken, verse 18. saith, [...], lieth vn­der the subiection of the diuell, (who hath the Hebr. 2. 15. 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 libertie, which freeth our soules by enlightening our minds, perswading our iudgements, and softe­ning our hearts, enspiring thereinto godly desires and gracious resolutions; whereby he beginning the grace of faith in vs, doth regenerate vs and [Page 24] vnite vs vnto Christ. So that by our effectuall cal­ling, in regard that therein the spirit of libertie is communicated vnto vs, and the sauing grace of faith is therein begotten in vs, wee are made the sonnes of God and members of Christ, and are not only entituled to all the rights and priuiledges of the children of God, and members of Christ; but also are presently Iohn 5. 24. translated, as it were from death to life, and from the state of damnation, vn­to the state of grace and saluation.

But these things doe neede some further expla­nation. First, therefore in the ministerie of the Gospell, which is the ministerie 2. Cor. 3. 8. 1. Pet. 1. 23. of the spirit, the Rom. 10. 8. word of faith, the seede of regeneration, the Jam. 1. 18. 25. lawe or doctrine of liberty, and the ordinarie meanes of our 2. Thes. 2. 14. vocation, the Lord, preuenting vs with his grace, sendeth the spirit of his sonne into our hearts; which being, as I said, the spirit of li­bertie; first, freeth our minds from the bondage of ignorance, incredulitie and vanitie, wherein vntill then we were held captiue, not once able of our selues to entertaine a 2. Cor. 3. 5. good thought, the whole frame of our thoughts being Gen. 6. 5. & 8. 21. onely euill conti­nually; the wisdome of our flesh, Rom. 8. 7. or that which our flesh mindeth, being emnitie against God; our selues, not onely not perceiuing, but being 1. Cor. 2. 14. 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 1. Cor. 12. 3. 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 ministerie of the word (which is a [Page 25] Psal. 119. 105 light vnto our feete) as the meanes, and by the Ministers of the Gospell as his instruments (who are therefore called the Matth. 5. 14. light of the world, and are sent by Christ to Act. 26. 18. open our eyes, and to giue light to them that sit in Luk. 1. 79. darkenesse, and in the sha­dowe of death) enlighteneth our minds to vnder­stand, and openeth our hearts as he did the heart of Lydia, perswading our soules Act. 16. 14. [...], that is, not onely 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 seruitude and damnable estate in our selues, and also the gracious libertie and sa­uing grace of God offered in Christ. And this is the first degree of the libertie which wee haue in our calling, that therein we are called out of 1. Pet. 2. 9. dark­nesse into light. Of this liberty the Apostle spea­keth, 2. Cor. 3. 2. Cor. 3. 15. 16. 17. that whereas there is naturally a vaile ouer 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, and where the spirit of the Lord is, there is libertie. In this regard the spirit is compared to an Apoc. 3. 18. eye-salue, and is cal­led that 1. Joh. 2. 27. anointing, which, being receiued from Christ, teacheth vs all things.

Hauing thus reuealed vnto vs both our owne miserable estate in our selues, and the infinite mer­cies of God in Christ, and moued vs truely to as­sent thereto; in the next place hee toucheth our hearts with a sense of our misery, and with a ha­tred [Page 26] of sinne, which hath brought vs into that mi­serable estate, and by the ministerie of the Word, which is his Rom. 1. 16. power to our saluation, & his Esai. 53. 1. arme to draw vs vnto him, he turneth our will and affe­ctions from darknesse (which naturally Ioh. 3. 19 Act. 16. 18. we loue) vnto light, not only working in vs hartie desires, to come out of that damnable estate, and to be made partakers of Christ (which desires also he being the Zac. 12. 10. Rom. 8. 26. Spirit of supplication, helpeth vs to expresse in hartie prayer;) but also inspiring into vs a setled re­solution, that for as much as libertie and saluation is promised to all that receiue Christ by faith; we will therfore resolue vndoubtedly to acknowledge him to be our only Sauiour, and to rest vpon him alone for saluation. Thus by working, 1. In our minds 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 be the Messias, and to relie vpon the mercies of God and merits of Christ, for iustification and saluation, (by which three we do John 1. 12. receiue Christ), the Spirit of God begetteth the grace of iustifying faith in vs. In the begetting whereof, he doth not only Act. 26. 18. turne men from darknesse to light, and from the power of Satan 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 Colos. 1. 13. darknes, fel­low Ephes. 2. 19. citizens with the Saints in the kingdome of God. And this is the liberty which we haue by our [Page 27] calling. As for the teachers of free will, and the magnifiers of our pure naturals; they neither ac­knowledge the woful bondage wherein we are by nature, nor the happie libertie, whereunto we are, not borne, but called. For this is a libertie, ad quam non nati, sed renati sumus; which we haue not by ge­neration, but by regeneration. Neither is it a com­mon libertie of al, but a libertie peculiar to the peo­ple of God, who are a people 1. Pet. 3. 9. set at libertie, pecu­liar to the sonnes of God, and members of Christ. But it will be said, if there be no freedome in our willes before we be called, then belike we are cal­led and saued against our willes, and we must look 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 be 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 be freed by grace, is a voluntary seruice of sinne; voluntarily and with greedinesse, willing that which is euill, although it can will no­thing else. But the preuenting grace of God, wher­by we are called, is perswasiue, and that ordinarily by the Word; drawing vs indeed, 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 conuersion be meerely passiue, and none can come to Christ vnlesse the Joh. 6. 44. 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 [Page 28] we are made willing; and no sooner are we effectu­ally drawne, but we willingly come: in whch sense true is that saying of Chrysostom, [...], God indeed draweth, but he 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 libertie which we §. 9. Justification and sanctifica­tion not to be confounded. haue both in our iustification, and also in our fan­ctification. For howsoeuer these graces do alwaies so concurre, as that whosoeuer hath the one, hath the other; and whosoeuer hath not both, hath nei­ther; yet are we carefully to distinguish them. For the Papists in not distinguishing them, confound the Law and the Gospell, abolish the maine bene­fit of Christ, which in the Scriptures goeth vnder the name of iustification, and with it the libertie which we haue by it; and lastly, by their Antichri­stian doctrine teach men to place the matter of their iustification, and the merit of saluation in themselues. For they do 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 charitie; 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 righteousnes of the first iustification, is habituall [Page 29] and inherent in themselues; of the second, actuall, and performed by themselues. And whereas iusti­fication standeth on two parts, viz. remission of sin, and the making, or, as the Rom. 5. 19. Apostle speaketh, con­stituting of vs righteous; as they teach, that we are made righteous; not by imputation, but by infusi­on of righteousnes: so they teach, that remission of sinne is the deletion of sinne, and that sinnes are then pardoned, when by infusion of the con­trarie graces they are expelled. Euen as water is then said to be 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 Rom. 3. 24. the meere fauour of God in Christ, by faith with­out workes, by the righteousnes 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 righteousnes of Christ ap­prehended by faith, but a righteousnes from Christ infused into vs, &c. Which doctrines, being vnder­stood of sanctification, are for the most part true. For we do 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 sinne, which is called mortification, and liuing vnto righteousnes, which is called viuification: that there be degrees thereof, according to the measure of grace recei­ued: that we are sanctified by the grace, or rather graces of God in vs; and that thereunto not faith alone, but hope and charitie, & other both inward [Page 30] graces and outward obedience do concurre, &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, wherby we are not only freed from the guilt of sinne, which bound vs ouer to death and damnation; but also are in Christ accepted as righteous, and made heires of eternall life; by which we are freed from the feare of damnatiō, and are entitled vnto the kingdome of heauen? Surely by the Popish doctrine it is in a manner abolished, and with it the libertie which we haue by it, which is no lesse then our deliuerance from hell, and our title to the kingdome of heauen, which if we haue not by Christ, we haue no saluation by him. For it is certaine, that whereby we are iustified, thereby we are saued.

This most pernicious and Antichristian error they seeke to iustifie by the like notation of the La­tine words. For, as to be sanctified, is to be made holy, by holines wrought in vs; so to be iustified, in their conceit, is to be made iust, by righteousnes wrought in vs.

Whereunto I answere, that if the Latine notati­on were to be respected, it would not hinder our cause. For, we do 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 he iustifieth, but as he sanctifieth. But the Latine word is no further to bee vrged, then as it is the [Page 31] translation of the Hebrew word in the old Testa­ment, and of the Greeke in the new, which signifi­eth to iustifie. Now it is plaine, that both the He­brew [...], and the greeke [...], is verbum forense, a iudiciall word ascribed vnto God, as the Iudge; to teach vs, when we 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 Deut. 25. 1. Prou. 17. 15. iudgements of men, Deut. 25. 1. Prou. 17. 15. so in the Mat. 12. 37. 1. King. 8. 32. Rom. 5. 16. 18. Rom. 8. 33. iudgement of God, Matth. 12. 37. By thy words thou shalt be iustified, and by thy words thou shalt be 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 contrarie to sanctifying, is polluting; but the contrarie to iustifying, is con­demning. Wherfore, as sanctifying being the con­trarie to polluting, doth signifie making holy; so iustifying being the contrarie to cōdemning, doth signifie absoluing, acquitting, pronouncing iust. And in this sense euermore, in the question of iusti­fication, it is vsed when it is ascribed vnto God. Neither are the Papists able to produce any one testimonie, where iustification being ascribed to God, (as Rom. 3. 26. & 8. 33. It is God that doth iustifie) doth signifie making righteous by infusion. This then is the first note of difference, whereunto others may be ad­ded. 2 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 [Page 32] 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.

3 The matter therefore of Iustification, or that whereby we are absolued, and in respect whereof, God doth acquit vs from our sinnes, and accepting vs as iust, doth so pronounce of vs, is the merits, righteousnesse, and obedience of Christ our Saui­our. For by what we are redeemed, by that we haue Ephes. 1. 7. Colos. 1. 14. remission of sinnes, or iustification; but we are re­deemed only by the merits and righteousnesse of Christ, and not by our owne; and therefore we are iustified by the righteousnes 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.

4 We are iustified by imputation of Christs righ­teousnes, when God imputing to a belieuer the righteousnes of Christ, and accepting of it in the belieuers behalfe, as if he had performed it in his owne person, doth not only acquit him from his sinnes, but also accepteth of him as righteous in Christ, and as an heire of eternall life. For as Christ was made a sinner for vs, so are we made 2. Cor. 5. 21. righte­ous before God in him: Christ was made a sinner for vs, by imputation of our sinnes to him: there­fore we are made righteous before God in him, by imputation of his righteousnes vnto vs. Againe, as [Page 33] we were made sinners, that is, guiltie of the first A­dams transgression; Rom. 5. 18. 19 so are we iustified by the o­bedience of the second Adam. But we are guiltie of the first Adams transgression by imputation. For how should that being an action, and therefore transient, be communicated vnto vs? Let Bellar­mine answere: It is communicated to vs, saith he, Adae peccatū no bis commu­nicatur per ge­nerationem eo modo, quo com­municari potest id quod transit, nimirum per imputationem. Omnibus enim imputatur, qui ex Adamo nas­cuntur, quoni­am omnes in lumbis Adami existentes, in eo et per eum pec­cauimus, cum ipse peccauit. Bellarm. tit. 3. de amiss. grat. & stat. pec. lib. 5. cap. 17. as transient things vse to be communicated, that is to say, by imputation. Therefore we are iustified by imputation of the obedience of the second Adam. For the obedience of Christ which he performed on earth, being transient, how could it be commu­nicated vnto vs, but as Bellarmine saith, all transient things are communicated, viz. by imputation? The reason of which imputation is this. For as all men being in Adam as the roote of mankind, originally, are guiltie of his sin, it being imputed vnto them, because in him & by him, by reason of their vnion with him, all sinned: so the faithfull being in Christ as their head or root, are iustified by his obedience, it being imputed to them, because in him, and by him, by reason of our vnion with him, we fulfil­led the Law, and in him, and by him we satisfied the iustice of God. But we are sanctified by the in­fusion of grace wrought in vs by the holy Ghost.

5 Iustification is the verie intitling of vs to the kingdome of heauen. Sanctification is both the badge and cognizance, whereby they are to bee discerned and knowne who are iustified, and shall be Act. 26. 18. & 20. 32. saued, and the fitting and preparing of vs to that kingdome, whereinto no vncleane thing shall enter.

6 The righteousnes of iustification is perfect, (for it is the righteousnesse of Christ) and therefore of iustification it selfe there are no degrees, though of the assurance thereof there be degrees, according to the measure of faith. The righteousnesse of our sanctification, which is inherent, is vnperfect in this life, and stayned with the flesh; and thereof there are degrees, as we grow in grace.

7 We are both iustified and sanctified by faith, but in diuers respects. We are iustified by faith, because by it we apprehend the righteousnes of Christ, and therefore are iustified by it, not formally, as it is a power or habit in vs, or as it is a part of inherent righteousnes, but relatiuely in respect of the obiect which it doth apprehend; and by it alone we are iustified, because it is the onely grace in vs, which apprehendeth the merits of Christ to iustification. Wee are sanctified by faith, as a chiefe part of our sanctification, being as it were the roote, both of other inward graces, and outward obedience: but we are not sanctified by it alone, because not only other graces inherent, but also outward obedience concurre thereto.

These things thus premised, let vs consider what §. 10. The libertie of iustification. that libertie is, which we haue both in our iustifi­cation, and also in our sanctification. In both (as our freedome is an immunitie) we are freed from sinne, and from the Law, which is the strength of sinne, though in different respects, which will be so many more differences betwixt iustification and sanctification. In sin there are two things, the guilt therof, and the corruption. In iustification we [Page 35] are freed wholly from the guilt of sinne: for to be iustified, is to haue remission of sin Rom. 4. 6. 7. Freedome from guilt of sinne., Rom. 4. 6. 7. or, which is all one, to be freed, or absolued from the guilt of it. And so certaine it is, that in iustifica­tion we haue this freedome, that to be iustified, is to be freed, according to the Scriptures phrase Rom. 6. 7., Rom. 6. 7. He that is dead, is freed from sin: the Greek is [...]. See Act. 13. 38. 39. Act. 13. 38. 39. Be it knowen vnto you, that through Christ is preached vnto you forgiuenesse of sinnes. And from all things, from which you could not be iustified by the law of Moses, by him euery one that be­leeueth is iustified. Where, to be iustified, is to haue pardon of sinne, or freedome from the guilt of it.

The guilt of sin is the obligatiō or binding ouer of the sinner vnto punishment: and this bond is partly in the Law, As the [...], or pre­position. which is the hand-writing or obligation that is against vs, binding ouer the trans­gressor of it, to the punishment threatned in it; and partly in the [...], or assumption. conscience, applying the Law, morall or naturall, to the sinner, and from thence [...], or conclusion. pronouncing him subiect to punishment. From this obligation or guilt we are freed before God, and as it were in the court of heauen, so soone as we beleeue: and we are freed from the same in the court of conscience, when we know that we be­leeue, and are assured of our iustification. For, Act. 26. 18. by faith we haue remission of sinne: and whosoeuer Act. 13. 38 39 beleeueth in Christ, he is iustified from the guilt thereof.

This our freedome containeth in it happinesse, for as their estate is miserable, whose sinnes are not forgiuen, because by their sins they are debtors vn­to [Page 36] God, owing in respect thereof eternal death and damnation (though they only feele this burthen, whose conscience is throughly touched, of whom it is said, Prou. 18. 14. A wounded spirit who is able to beare?) so their estate is happie, who are freed frō the guilt of sinne. Dauid, though a King, flourishing in great honor, wealth, and delights; notwithstanding he reposeth his felicitie in the forgiuenes of sin, Psal. 32. 1. 2. Rom. 3. 6. Psal. 32. Blessed is the man whose wickednesse is forgiuen, and whose sinne is couered, blessed is the man to whom the Lord imputeth not iniquitie. Which should moue vs aboue all things to labour for the forgiuenesse of sin, and for the assurance thereof. If thou beleeue in Christ, and withall confesse thy sin 1. Joh. 1. 9. and forsake Prou. 28. 13. it, thou mayest be sure that it is pardoned.

Secondly, in our iustification we are freed from the §. 11. the Gal. 4. 4. 5. Freedome from the Law. law, and that in two respects. First, from the malediction or condemnation of it: secondly, from the lawes exaction of inherent and that per­fect righteousnes vnto iustification. Vnder which double yoke of bondage all men are, that are not iustified by faith in Christ: that is, all men in them­selues are subiect to the curse Gal. 3. 10. who in the least de­gree doe at any time in their whole life transgresse any part of the law, as all men oftentimes doe; and again, no man who is not in Christ, can be exemp­ted from the curse, and attaine to iustification, vn­lesse he continue in all the things which are writ­ten in the booke of the law to doe them; which no man is able to doe, the lawe by reason of the flesh being Rom. 8. 3. impossible vnto vs. Let naturall or vncon­uerted men apply this to themselues. Canst thou [Page 37] not by the sentence of the law be exempted from the curse, vnlesse thou dost not onely not commit the things forbidden, but also doe the duties com­maunded; vnlesse thou dost all, and vnlesse thou continuest in doing all, neuer failing in any one particular; and finally, vnlesse thou continuest in doing all, and euery thing commaunded in that perfect manner and measure which the lawe pre­scribeth? Alas then, how wilt thou escape the dreadfull curse, who in stead of doing the duties commaunded, hast done the vices forbidden; who in stead of keeping all the commaundements, hast broken them all; and in stead of continuing in a totall perpetuall and perfect obedience of the lawe, hast continued in the disobedience thereof? Hence we may conclude with the Apostle, that all men in themselues, euen those Gal. 3. 10. who seeke to be iustified by the lawe, bee concluded vnder sinne, and consequently vnder the curse: and therefore haue extreame neede to seeke vnto Christ, that by him they may be set free from this twofold bon­dage; which is, to be vnder the curse of the lawe if we breake it, when we can doe nothing else but breake it; and to be excluded from iustification, if we doe not continue in the perfect performance of the lawe, when we are not able so much as to 2. Cor. 3. 5. Freedome from the curse of the Law. thinke a good thought, or once to will that which is spiritually good. But by Christ we are freed from both. First from the curse, as the Apostle in expresse tearmes teacheth: Gal. 3. 13. Christ hath redeemed vs from the curse of the lawe, when he was made a curse for vs. He hath freed vs from the punishment of [Page 38] sinne, by vndergoing the punishment for vs, hee hath acquitted vs from our debts by discharging them for vs. For as Esay Esa. 53. 3. saith, He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace (that is, which was to pro­cure vs peace and reconciliation with God) was laide vpon him, and by his stripes we are healed. And againe, Vers. 6. The Lord hath laide vpon him the iniquitie of vs all, that is, the punishment of all our sinnes. And, Vers. 11. My righteous seruant by his knowledge, that is, by the knowledge of him or faith in him, shall iu­stifie many, for he shall beare their iniquities.

Now, by the curse of the law from which Christ doth free vs, we are to vnderstand all euill Psal. 91. 10. of pu­nishment, as well temporall as eternall: for it is ab­surd to imagine with the Papists, that Christ ha­uing freed vs from the eternall punishment, hath not freed vs from the temporall. By temporall, we meane the euils both of this life, whether corpo­rall or spirituall (which are innumerable) and also in the ende of this life, viz. an euill death. Against both these it will be obiected, and first against the former; that notwithstanding their iustification, the faithfull are as subiect to afflictions and cala­mities of this life as others, and therefore to punish­ments. But I deny that consequence, if you speake of punishments properly, which be the curses of the law inflicted vpon men by way of vengeance, to satisfie the iustice of God. For the Lord hath imposed the punishment of all our sinnes vpon Christ; who hath fully satisfied the iustice of his Father for them. And therefore as there is no con­demnation, [Page 39] so no punishment (properly vnder­stood) to them that are in Christ Iesus. Neither can it stand with the iustice of God (who is not onely mercifull, but also Rom. 3. 25. 26. 1. John 1. 9. iust in iustifying of vs) to exact a punishment of the faithfull for the sa­tisfying of his iustice, for whom Christ hath alrea­dy fully satisfied his iustice by bearing the punish­ment: this were to punish the same sinnes twice, once in Christ, and againe in vs. Indeed the faith­full are subiect to crosses and afflictions: but all the afflictions of the godly are either trials for their good, or such iudgements as are either simply fa­therly chastisements proceeding from loue, and meerely respecting the good of the party chasti­sed, whereof the Apostle speaketh, 1. Cor. 11. 32. 1. Cor. 11. 32. When we are iudged we are chastised of the Lord, that we should not be condemned with the world, or else they be also [...], (according to the Of [...] honor, and [...] care. etymologie of the word which by some is giuen) when God be­sides the chastisement of the party, hath also care or respect to his owne honour, which would be impeached, if hee should seeme to winke at the scandalous offences of his children, as though he would maintaine them in their sins. In which re­gard iudgement, as Peter 1. Pet. 4. 17. saith, beginneth at the house of God. For the Lord many times correcteth those sins in the godly, both for his owne honor, and their good, which he seemeth to passe by in the wicked. Of this kind we haue an example in Dauid, to whom the Lord vpon his submission for­gaue his grieuous sins of murther and adulterie, notwithstanding both for Dauids chastisement, [Page 40] and for the example of others, but chiefely for the maintenance of his owne glorie (which by the scandalous offences of Gods children, is by the wicked blasphemed, as though such sins were the fruits of the religion and seruice of God), he would not suffer the child begotten in adulterie to liue. Why? because by that sin Dauid had 2. Sam. 12. 14. caused the enemies of the Lord to blaspheme. The vse which we are to make hereof, is, not with the Papists, to teach men to make satisfaction to God for their sins, as though Christ had not fully satisfied for them alreadie: but to teach men, both to beware that they do not commit sin, especially scandalous sins; because thereby they displease and dishonor God their mercifull Father, prouoking him to powre his iudgemēts vpon them, for their amend­ment, that they be not cōdemned with the world, and for the maintenance of his owne honor: and also that hauing sinned, we do Amos 4. 12. meete the Lord in his iudgements, by humbling our selues before him, confessing our fault, and crauing pardon, that 1. Cor. 11. 31. iudgeing our selues, we may not be iudged of the Lord.

Against the second it is also obiected, that not­withstanding their iustification, the godly die as well as the wicked. I answere, that as of all afflicti­ons, so also of death, the nature is changed in re­spect of the faithful; to whom death it selfe, though brought in by the malice of the diuel, is not a curse or punishment properly. I do not denie, but that many times, in respect of the time and manner of death, the godly are iudged and chastised, the Lord [Page 41] in mercie killing their bodies, that he may 1. Cor. 11. 30. 32. saue their soules; but from the euill of death they are wholly freed: for to them it is the end of sinne, and is therefore inflicted vpon vs, that sinne might die with vs, as Methodius Apud Epi­phan. haeres. 64. saith, and being the end of sin vnto vs, it is also the end of miserie, the hauen of rest, a happie passage out of this vale of miserie vnto the kingdome of glorie; and so not onely no curse, but also a blessing, no losse, but an aduan­tage, as after we shall shew. For yet we speake but of the immunities of iustification, the principall whereof yet remaineth to be spoken of; that is, free­dome from subiection to damnation, to euerlasting death, to the eternall wrath of God, which is the most miserable bondage and subiection of al those, who are not iustified by faith in Christ. But frō this curse also Christ hath freed the faithfull. For this is the immunitie which we haue by him; that John 3. 16. who­soeuer beleeueth in him shall not perish, that there is Rom. 8. 1. no condemnation to them that be in Christ Iesus; that by his death Hebr. 2. 15. he hath destroyed him that had the power of death, that he 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 1. Thes. 1. 10. 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 sin had made vs subiect. And from hence ariseth vnspeakeable peace and libertie to the distressed conscience, terrified with the guilt of sinne, the curse of the Law, and feare of damna­tion; [Page 42] when it receiuing Christ by faith, hath immu­nitie and freedome from them all.

Now followeth the other immunitie from the §. 12. Freedome from the lawes ex­action of inhe­rent righteous­nes, to iustifi­cation. law, in respect of the exaction of perfect righteous­nes to be inherent in vs, and perfect obedience to be performed by vs, vnto our iustification and sal­uation: vnto which yoke of bondage, as I said, all men by nature are subiect. For it is sure and cer­taine, that without righteousnes, and such a righte­ousnesse as is fully answerable to the perfect law of God, no man can be iustified.

Now, this righteousnes 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 righteousnesse which the Gospel propoundeth vnto iustification.

A third righteousnes, whereby wee should bee iustified, cannot be named. If therefore we be 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 bee 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 Rom. 3. 28. Galath. 2. 16. faith, (that is, by the righteousnesse 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 libertie from the Law, standeth the chiefe comfort and stay of a Christian, when hee summoning himselfe, as it were in the court of his [Page 43] conscience before the iudgement seate of God, to be 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 he shall not need 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 Psal. 143. 2. iudgement with vs according thereto, no man liuing could be iustified) but may safely & freely, without respect, either of his owne obedience, or of the sentence of the law, relie 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 Hos. 2. 10. 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 libertie, 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 righteousnesse inhe­rent; but also that the same obedience, which the Law prescribeth, is in greater perfection required in the Gospel vnto iustification. By which doctrine of theirs, they confound the Law and the Gospell, and in so doing abolish the couenant of grace, an­nihilate the maine promise of the Gospell, which is the charter of our libertie, the groūd of our faith, the foundation of all our assurance for iustification [Page 44] and saluation. For if the Gospell promise and pro­pound iustification and saluation, vpon the condi­tion of our owne obedience, and that in more per­fection then the law it selfe required: then is it not only a couenant of workes, as well as the law, but also imposeth a heauieryoke vpon mens conscien­ces, then the Law did. But it is manifest that the Gospell is the couenant of grace made with Abra­ham Galath. 3. 8. 16. 17., concerning iustification by faith in Christ; whereas the Law contrariwise is the couenant of workes, which 430. yeares after was deliuered by Moses, and did not disanull the former promise, concerning iustification by faith. The condition wheron the Gospell promiseth iustification, is faith in Christ; the condition of the Law, our owne per­fect & perpetual obedience. For the Gospel Rom. 10. 5. &c. saith; If thou beleeue in Christ, thou art iustified & shalt be saued: the Law, If thou dost these things, thou shalt liue thereby. The righteousnes exacted in the law to iustification, is a righteousnes both habitu­all inherent in our selues, and actuall performed by our selues. The righteousnes Rom. 3. 21. 22 which without the Law is reuealed in the Gospell, is the righteousnes of God, that is, of Christ who is God, (for he is Jerem. 23. 6. Ieho­ua, our righteousnesse, and was giuen vnto vs of God 1. Cor. 1. 30. to be our righteousnesse) 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 Deitie, as Osiander thought, but the righteousnesse both inherent in him, as he was man, as his innocencie and holinesse, and also performed by him, as his passiue and actiue obedi­ence) [Page 45] being apprehended by faith, is according to the doctrine of the Gospell, imputed to euery be­leeuer vnto iustification.

That Christ is our righteousnesse, and the Rom. 10. 4. end of the Law vnto righteousnesse to all that beleeue, that whosoeuer John 3. 16. Mark. 16. 16. beleeueth in Christ shall be saued, it is the maine doctrine of the Gospell, the chiefe article of our religion, the charter of our inheritance, the as­surance which we haue of saluation: which we are so to hold, as that if an Galath. 1. 8. 9. Angell from heauen should teach vs another Gospell, or propound vn­to vs another way of iustification, (as namely, by inherent righteousnes, and our owne obedience) we ought to hold him accursed, and our selues also, if we yeeld to him. For whosoeuer looke to be iu­stified by the obedience which the Law prescri­beth, they Galath. 5. 4. are separated from Christ, and fallen from grace.

We 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 iu­stification to those that beleeue; so to them that are iustified and redeemed, it promiseth the Luk. 1. 74. Jer. 31. 33. 34. grace of sanctification by the spirit, whereby they are in­abled in some measure to worship God in holi­nesse and righteousnesse. We doe also confesse, that a greater measure of knowledge and obedi­ence is required of the faithfull vnder the Gospell, then was vnder the Lawe; because to whom more is giuen, of them more is required, and the greater benefit requireth the greater duties of thankeful­nesse. [Page 46] But when the question is of the matter of our iustification, and merit of our saluation, where­by we being sinners and lost in our selues, should bee iustified before God, and entituled vnto the kingdome of heauen; what that is, whereby we are absolued from our sinnes, and accepted as righte­ous, and as heires of eternall life; what that is, which will stand in iudgement before God, and which we may trust vnto, when we appeare before the iudgement seat of God, why the sentence of con­demnation should not be pronounced against vs; what that is, whereby wee are redeemed from death, and reconciled vnto God, or, as the scripture vttereth the same thing in other tearmes, 2. Cor. 5. 19. Ephes. 1. 7. where­by we haue remission of sinnes: it is most plaine, that the doctrine of the Gospell placeth the whole matter of iustification, and merit of saluation in the righteousnesse and obedience of Christ alone; by whose blood, as the Apostle Rom. 5. 9. 18. 19. speaketh, and by whose obedience, we are iustified. As for that righ­teousnesse which is in herent in our selues, though infused of God, and that obedience which is per­formed by our selues, though proceeding from grace; the Gospell teacheth vs, in the question of iustification, Philip. 3. 8. 9. to esteeme it as drosse and dung, yea as losse, that we may gaine Christ, and may be found in him, not hauing our own righteousnesse, which is prescribed in the lawe, but that which is through the faith of Christ, the righteousnesse which is of God through faith.

This therefore is the liberty which we haue by the grace of iustification, that wee are freed from [Page 47] that miserable bondage of the law, which exacteth an obedience and righteousnesse inherent vnto iustification, which no man is able to performe, and therefore holdeth men in subiection to dam­nation, engendring with Agar, Galath. 4. 24. &c. as the Apostle speaketh, none but seruants, which shall not inhe­rit with the children of the free woman, that is, who are begotten by the Gospell, to be the heires of that righteousnesse which is by faith.

And thus much of the libertie of iustification as §. 13. The libertie of iustification as it is a right, with the priui­ledges thereof. it is an immunitie. For as it is [...], or right, it also containeth many notable priuiledges.

First, that we are not onely freed from the guilt of sinne, but also are accepted and pronounced iust, and by imputation of Christs, both Rom. 5. 9. 19. passiue and actiue obedience made righteous, which Rom. 4. 6. 7. 2. Cor. 5. 21. im­mediately followes vpon the former, so that by our iustification we are not onely made not guil­tie, but also stand righteous before God, and that, by the righteousnesse of Christ.

Secondly, that we are not onely freed from the curse of the lawe, but also are made partakers of the Galath. 3. 13. 14. 16. blessednesse promised to Abraham, viz. that in his Genes. 22. 18. seede, which is Christ, the faithfull of all nations should bee blessed. But this will best ap­peare in the particulars: for the faithfull are not onely freed from the euils of this life, whether cor­porall or spirituall, as they be curses; but they are all turned into blessings vnto them. For this is the priuiledge of the faithfull, that the Lord causeth all things, whether good or bad, Rom. 8. 28. To worke toge­ther for the good of those that doe loue him. In which [Page 48] sense Dauid saith, Psalm. 1. 3. that all things succeede well with the righteous man. As for afflictions, he both profes­seth in particular of himselfe, Psal. 119. 71. that it was good for him that he had been afflicted; and also in generall, pronounceth the man psal. 94. 12. 13. blessed, whom the Lord doth chastise and teach in his lawe.

Againe, corporall death is not onely no losse to the faithfull, but also an aduantage; because in it they change a sinfull and mortall life, for a life bles­sed and immortall. It is not onely no curse, but al­so a blessing: for it is not onely the end of sinne and miserie, but the beginning of perfect and euerla­sting happinesse: whereupon the holy Ghost Apoc. 14. 13. pro­nounceth them all blessed that die in the Lord.

Neither are the faithfull onely freed from feare of damnation, but also are put in assurance of euer­lasting life, being Rom. 8. 24. saued in hope, which is the chiefe happinesse that can be enioyed in this life.

Thirdly, we are not onely freed from the sen­tence of the lawe, exacting of vs perfect obedience vnto iustification, but wee haue also liberty to pleade the righteousnesse propounded in the co­uenant of grace; and to appeale from the sentence of the lawe, to the promise of the Gospell; from the tribunall of iustice, to the throne of grace; and in the question of iustification not at all to regarde our owne obedience, but wholly to rest vpon the mercies of God and merits of Christ our sauiour.

Vpon this liberty of iustification follow other priuiledges. For first, whereas by nature we are the children of wrath; now, Rom. 5. 1. being iustified by faith, we haue peace with God, through our Lord Iesus Christ, [Page 49] who hath Colos. 1. 20. 21 reconciled vs to his Father.

2 Whereas sin maketh a Esay 59. 2. separation betweene God and vs, so that naturally we shunne the pre­sence of God, as of a seuere Iudge; being iustified by the righteousnesse of Christ, wee also haue free Rom. 5. 2. Ephes. 3. 12. 1. John 5. 14. accesse vnto God by faith, and haue libertie with boldnesse and assurance that we shall be heard, to make our requests to God in the name of Christ.

3 Vpon our iustification by faith, we are endued with the Rom. 5. 5. Ephes. 1. 13. Rom. 8. 15. 16. Galath. 4. 6. Ephes. 4. 30. spirit of adoption, which assureth vs of Gods fatherly loue towards vs, teaching vs to crie in our hearts, Abba Father; by which, being the earnest of our inheritance, wee are sealed vp vnto the day of our full redemption.

4 With the hope of saluation, which is Rom. 8. 23. Tit. 2. 13. a com­panion of iustifying faith, and a consequent of iu­stification, whereby we liue in expectation of euer­lasting happinesse.

5 With ioy Rom. 5. 2. 3. 1. Pet. 1. 8. in the holy Ghost, which Peter calleth ioy vnspeakeable and glorious. For the A­postle denying that the libertie of Christians doth chiefely stand in Rom. 14. 17. meat and drinke, and in the free vse of outward things; sheweth also wherin it prin­cipally doth consist. For the kingdome of God (saith he) is not meate and drinke, but righteousnes, which is the priuiledge of iustification it selfe, and peace and ioy in the holy Ghost, which are consequents of the former.

Lastly, with perseuerance. For John 8. 35. the Son abideth in the house for euer, being 1. Pet. 1. 5. [...]. safely kept by the power of God through faith vnto saluation. For if [Page 50] Rom. 8. 17. sons, then heires, heires of God, and coheires with Christ, &c.

Now I come to the libertie which we haue in §. 14. The libertie of sanctification. 1. From the de­minion of sin. our sanctification, and so farre forth as we are san­ctified. Now our sanctification in this life being but in part, so is this libertie: which, as it is an im­munitie, is also a freedome frō the bondage of sin, and of the Law; though in other respects, then those that haue been mentioned in the libertie of iustification.

For, in iustification we are freed from the guilt of sin; in sanctification, from the corruption of sin. But heere we are to consider, how farre forth wee are set free therefrom. For the hypocriticall Papists teach, that when a man is regenerated, or as they also speake, iustified, originall sin 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 fearing 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 2. Pet. 2. 19. is verified of them, That whiles they promise libertie to them­selues and others, they are indeed seruants of cor­ruption: or if they haue any sense of sin 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 sin, vtill sin be quite abolished in them. [Page 51] But this doctrine they teach contrarie to the eui­dent testimonies of Scripture, contrarie to the per­petuall experience of the faithfull, contrarie 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 sin, re­maining and dwelling in vs, wee bee in our selues sinners; how can we be iustified by inherent righ­teousnes? If our best actions be stained with the flesh, and our righteousnesses Esay 64. 6. bee like polluted clouts; how should they merit eternall life?

We are therefore to hold, that in regeneration we are freed from the corruption of sin; not whol­ly, and at once, but in part, and by degrees; that sin (though mortified in part, and we freed from the tyrānie of it, that it raigne no more with ful swinge and authoritie in vs) still remaineth and dwelleth in vs, hindering vs from good, prouoking vs vnto euill, defiling and contaminating our best actions, neuer suffering vs with the full consent of Galath. 5. 17. will, to performe or desire that which is good. As the A­postle plainely sheweth by his owne example, Rom. 7. Rom. 7. 14. &c. where the concupiscence remaining in him, is not only plainly called a sin, but described as a sin, & 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, Rom. 7. 24. Miserable man that I am, who shall deliuer me from this bodie of death? Accursed therfore was the Coū ­cell of Trent Sess. 5., which confessing that the Apostle [Page 52] calleth it a sin; notwithstanding pronounceth them accursed, that shall say it is a sinne. But if we say we haue no sin, we deceiue our selues, saith S. Iohn 1. John 1. 8., 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 sin in vs al­together and at once, though we be freed from it, in part and by degrees, but from the dominion of it, that we should no more be feruants of sin, but being freed from sinne, might become feruants of righteousnes, Rom. 6. 6. 18. which Augustine Jn Ioh. tract. 41. did well obserue out of the words of the Apostle, de­horting vs that sin should not remaine in our mor­tall bodies. He doth not say, let it not be; but, let it not raigne: for whiles thou liuest, it cannot be auoided, but that sin wilbe in thy members; neuerthelesse let dominion be takē from it, &c. Of this libertie the Apostle spea­keth, Rom. 8. Rom. 8. 1. the law of the spirit of life which is in Christ, hath made me 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. Rom. 6. 2. &c. ad 12. 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 ouer Christ, being risen from death, no more can sin haue dominion ouer the faithfull be­ing [Page 53] once risen from the graue of sinne: afterwards, vers. 14. he assureth the faithfull, that sin shall Rom. 6. 14. not haue dominion ouer them, because they be not vn­der the Law, but vnder grace. Likewise Saint Iohn 1. John 3. 9. John 8. 34. saith, He that is borne of God, doth not commit sin, namely, as a seruant of sin: yea, he addeth, that he cannot sin, namely, with full swinge and consent of will, as those which be seruants 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 wil that which is good, because of the reluctation of the flesh; so can he not will with full consent, that which is euill, because of the reluctation of the spirit.

Secondly, wee are in our sanctification freed §. 15. 2. Freedome from the domi­nion of the law. frō the Law. But we are here also to consider, quate­nus, how farre forth. For the Bellarm. de iustif. lib. 4. cap. 5. &c. 1. Papists charge vs, that we place Christian libertie in this, that we are subiect to no law in our conscience, and before God; and that we are free from all necessitie of do­ing good works: which is a most diuellish slander. For although they absurdly confound iustification and sanctification; yet they know we do not: nei­ther are they ignorant, but that we 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 neces­sitie of dutie, bound to the obseruation thereof. We confesse that to be free from obedience, is to [Page 54] be the seruants of sin, and the willing and cheere­full worship of God, in Luk 1. 74. holines and righteousnes without feare, to bee true libertie. Wee acknow­ledge that the morall law of God is perpetuall and immutable; and that this is an euerlasting truth, that the creature is bound to worship and obey his Creator, and so much the more bound, as he hath receiued greater benefits. Indeed we say with Lu­ther De libert. Christ. that in our iustification we are restored to a state of iustice, from which Adam fell; but yet, as we teach that we are no more bound to obedience, that thereby we might be iustified, then Adam who was alreadie iust; so we professe, that in allegiance and thankfulnes, we are more bound to obey then he, yea, we professe that God doth therefore free vs from the curse, and the bondage of the law, that wee might bee inabled with freedome of spirit to obey it; and that being freed from sin Rom. 6. 18., we are made the seruants of righteousnes. We teach, that God hauing sworne Luk. 1. 73. 74., 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 Ephes. 1. 4. 1. Thess. 4. 7. Titus 2. 14. Ephes. 2. 10. election, calling, redempti­on and regeneration, it is a necessarie consequent of sauing grace. We teach and professe, that how­soeuer good works do not concurre with faith, vn­to the act of iustification, as a cause thereof; yet they concurre in the partie iustified, as necessarie fruits of faith, and testimonies of iustification. And as we teach with Paul Rom. 3. 28. Galath. 2. 16. that faith alone doth iusti­fie; so with Iames Jam. 2. 14. &c., that the faith which is alone [Page 55] doth not iustifie. Wee teach, that the blood of Christ, as it acquitteth vs from the guilt of sin; so doth it also purge Hebr. 9. 14. our consciences from dead workes, to serue the liuing God; that he bare 1. Pet. 2. 24. in his bodie vpon the crosse our sinnes, that we being deliuered from sinne, should liue in righteousnesse: that whom Christ doth iustifie by faith, them he doth sanctifie by his Spirit; that whosoeuer 2. Cor. 5. 17. is in Christ, he is a new creature, Gal. 5. 24. crucifying the flesh with the lusts therof, and Rom. 8. 1. walking not after the flesh, but after the spirit. We professe that good workes are necessarie to sal­uation, though not necessitate efficientiae, as causing it, as the Papists teach; yet necessitate praesentiae, as ne­nessarie fruits of our faith, whereby we are to glo­rifie God, and to testifie our thankfulnesse, to doe good to our brethren, and to make sure 2. Pet. 1. 10. our electi­on, calling and iustification vnto our selues; as ne­cessarie forerūners of saluation, being the vndoub­ted badges of them that shall bee saued, being the way wherein we are to Ephes. 2. 10. walke to euerlasting life, being the euidence 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 fit and prepare vs therto.

We do not therefore by the doctrine of iustifi­cation through faith, abolish the Law, but rather as the Apostle saith Rom. 3. 31., stablish it. For the more a man is assured of his free iustification, the better he is enabled, and the more he is bound to obey it.

But although we be bound to obey the Law, as the subiects of God, and seruants of righteousnes; and although the Law hath singular vse in those [Page 56] that are iustified, (as being a rule of direction for our obedience, in the performance of the duties of pietie towards God, of iustice towards our neighbour, of sobriety towards our selues; and a glasse of detection, to manifest the imperfections of our obedience, to keepe vs from Pharisaisme: and lastly, a rodde of correction, in respect of the flesh or the olde man, yet remaining in vs, that by precepts, by exhortations and comminations, it more and more may bee mortified in vs, and wee kept from the spirit of slumber and security:) yet notwithstanding wee are not vnder the lawe, as the Apostle Rom. 6. 14. saith, but vnder grace. Wee are therefore in our sanctification freed, though not from the obedience, yet from the seruitude and bondage of the law, and that in three respects:

First, in respect of the irritation of it. In which § 16. Freedome from the irritation of the Law. regard especially the lawe is called the 1 Cor. 15. 56. strength of sinne: not that the lawe causeth or prouoketh sinne properly, for the Rom. 7. 12. law is holy, iust and good; but onely by accident, and occasionally. For such is the corruption of our vntamed Nitimur in vetitum sem­per, cupimus (que) negata. Gens humana ruit in vetitum nefas. 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 Quod non licet, acrius vrit. more; & that it might appeare Rom. 7. 13. 8. [...], exceedingly sinfull, by occasion of the lawe worketh in vs all manner of concupiscence. Euen, as a deepe riuer, when nothing hindereth his course, hath a still, and as it were, a dead motion; but if you seeke [Page 57] to restraine or stoppe his course, he will swell and ouerflowe 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 commaundement commeth, Rom. 7. 9. saith the Apostle, as it were to damme it vp, sinne reui­ueth and riseth against it, swelling and ouerflow­ing, as it were, his wonted bankes. In this respect, the lawe (saith the Master of the Lib. 3. dist. 40. [...]. Sentences) is cal­led a killing letter, because forbidding sinne, it increa­seth concupiscence, and addeth transgression vntill grace doe free vs. But when 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 lawe, as it were our husband, 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 lawe 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 God. This is that which the Apostle teacheth, Rom. 7. 1. &c. Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs, because we are not vnder the lawe but vnder grace, after he had answered an ob­iection, [Page 58] and 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 seuenth 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 sin, 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 wee are freed Freedome from the terror or coaction of the Law. from the coaction and terror of the Law, breeding seruile feare in mē vnregenerate; wherby, as bond­seruāts or gally-slaues by y ^e whip, they are enforced to the performāce of some outward duties, which otherwise they are vnwilling to do. For those who are vnder the Law, as all men are by nature, are like bond-slaues; who for auoiding of punishment, are by terror drawne to do some forced seruice, which is so much the more vnwilling, because they looke for no reward. This in the Scriptures is called sometimes [...], Rom. 8. 15. the spirit of bondage, and sometimes [...], 2. Tim. 1. 7. the spirit of feare, frō which we are deliuered, when we receiue the spirit of a­doption and sanctification; whereby we are ena­bled to worship God in holines and righteousnes, [...], without seruile feare, according to the couenant of grace made with Abraham, Luk. 1. Luk. 1. 74. And in this sense it is said, that the Law 1. Tim. 1. 9. is not imposed on the iust; to whom, being as it were a law vnto them­selues, [Page 59] & willingly performing that which is right, the terror and coaction of the Law, so farre forth as they are regenerate, is needlesse.

Thirdly, as we are freed from the coaction and Freedome from the rigour or exaction of the Law. terror of the Law, so also from the exaction and ri­gour of the Law, which they call [...]: which though it be a libertie of sanctification, and apper­taining to our new obedience; yet it dependeth on the libertie of iustification. For as there wee were freed from the Lawes exaction of inherent righte­ousnes, 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 euery the least im­perfection or defect, not agreeing with that perfe­ction of iustice, which it prescribeth, as a sin, or [...], and pronounceth the partie 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 receiued; though de­fectiue in it self, and stained with the flesh, is accep­ted of God; who couereth their imperfections with the perfect obedience of Christ, and not so much respecteth the perfection of the outward act, which he doth not expect from such weaknesse, as the integritie of the heart, the vprightnesse of the wil and desire, the sinceritie of the indeuor; which, if it be not wanting, the Lord 2. Cor. 8. 12. accepteth the will for the deed, and true endeuour striuing Phil. 3. 14. 15 towards perfection, for the perfect performance. In which respect, the Lord, according to his gracious pro­mise, [Page 60] Malac. 3. 17. Psal. 103. 13. vseth clemencie towards vs, as a tender father vseth clemencie towards his sonne, taking in good part the childish endeauour of his children, proceeding from an vnfained desire to please him.

But our libertie in sanctification is not onely an §. 17. The libertie of sanctification as it is a right, with the priui­ledges thereof. immunitie, but also an [...], or right, consisting of great priuiledges. For, first we are not only freed in part from the corruption of sinne, which wee call mortification; but are also positiuely made righte­ous, being, as the Apostle Peter speaketh, made par­takers 2. Pet. 1. 4. of the diuine nature, in that flying from the corruption which is in the world by lust, we are re­nued according to the Ephes. 4. 24. image of God, in holinesse and righteousnesse. For as the sacred oyle being powred on the head of Psalm. 133. Aaron, (who was a type of Christ) distilled vnto his lower parts: so the Psal. 45 8. oyle of grace wherewith Christ our head was an­nointed John 3. 34. without measure, is deriued euen to his inferiour members heere on earth, who are also therewith 2. Cor. 1. 21. anointed, Ioh. 2. 20. 27. Iohn 1. 16. receiuing of his fulnesse, euen grace for grace. Neither are wee onely freed from the seruitude of sin, Satan, and the world, but in Christ our King, who hath ouercome Iohn 16. 33. Coloss. 2. 15. the world, and triumphed ouer sin and Satan, we are also made Kings Apocal. 1. 6. Rom 16. 20. 2. Cor. 2. 14. Rom. 8. 37., with assurance to be conquerers of all the enemies of our saluation.

And as touching the Law, we are not only freed from the irritation thereof, whereunto our owne corruption did make vs subiect, 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 [Page 61] Rom. 7. 4. he produceth in vs the fruits of the spirit, to the glorie of God. Neither doth the law onely cease to prouoke vs vnto sin; but, when we are once sancti­fied, it becommeth, as Dauid Psal. 119. 24. speaketh, a counsel­lour vnto vs, and a directour vnto good things.

Neither are wee freed onely from the spirit of bondage and feare, but are also indued with the spirit of libertie and grace, the spirit Rom. 8. 15. of adoption, the spirit of 2. Tim. 1. 7. power, and of loue, and of sobrietie: which spirit hauing shed Rom. 5. 5. abroad the loue of God in our hearts, testifying vnto vs our adoption, and as an Ephes. 1. 14. earnest assuring vs of our inheritance, and enflaming our harts with a reciprocal loue of God, and of our neighbour for his sake: we begin to de­light Rom. 7. 22. Psal. 1. 2. 119. 24 in the law of God, as concerning the inner man, neither are the Commandemens of God 1. Iohn 5. 3. grieuous vnto vs, and we begin to serue the Lord not onely without feare, but also with 1. Chron. 28. 9 willing minds and vpright harts. For those who are redee­med and sanctified by Christ, are [...], Psal. 110. 3. a people of willingnesse, a Titus 2. 14. a people peculiar to himselfe, zea­lous of good workes.

And lastly, concerning the rigour of the Law; we haue not only this immunitie, that the imper­fections of our sincere obedience are not imputed vnto vs; but also this priuiledge, that our imperfect obedience, which in it selfe is worthie to be 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, and also Apocal. 1. 6. Priests, or as Peter speaketh, 1. Pet. 2. 5. 9. a royall and holy Priesthood, to offer [Page 62] spirituall sacrifices acceptable to God by Iesus Christ: the sacrifice of obedience whereby we offer our selues Rom. 12. 1. as a liuelie, holy and acceptable sacrifice vnto God, which is our reasonable seruice: the sacrifice of almes, whereby we offer our goods, with which Hebr. 13. 16. sacrifi­ces God is well pleased: the sacrifice of a broken and contrite heart Psalm. 51. 19. which is to God in stead of all sa­crifices: the sacrifice of prayer, which is accepted Psal. 141. 2. as incense, and as the euening sacrifice: the sa­crifice of praise, that is, the Hebr. 13. 15. fruit, or as Hosea Hos. 14. 3. spea­keth, the calues of our lips, which the Lord prefer­reth Psal. 50. 13. 14. 23. 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, perfumeth Apoc. 8. 3. 4. al these sacrifices of ours, with the odours of his owne sacrifice, that so they may bee acceptable, and sweete smelling sa­uours vnto God.

Neither are they only accepted, but also rewar­ded. For our Prou. 11. 18. Psal. 19. 11. obedience, our Hebr. 10. 35. James 1. 12. confidence, our pa­tience, our Mat. 6. 4. 6. 18. prayer, fasting, almes, and Luk. 6. 35. charitable deeds haue their rewards, in so much that Mat. 10. 42. a cup of cold water giuen in charitie, shall not lose his re­ward. In respect whereof, wee may well say with Dauid Psal. 62. 13. vnto thee Lord, mercie: 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 workes, (which in them­selues cannot stand in iudgement) but to the mer­cies of God in Christ. For there is great mercie in not imputing vnto vs the imperfections of our [Page 63] works; greater, in accepting of them as if they were perfect; but greatest of all in rewarding them. The consideration wherof, ought to animate and stirre vs vp with willing and cheerefull minds, to obey God, to serue him, to call vpon him, and to per­forme such duties as he requireth of vs; because we are to be assured, that hee doth not impute vnto vs our wants, but accept our imperfect obedience, and not only fauourablie accept it, but also graci­ously reward it.

Hitherto we haue spoken of the common liber­tie of Christians: which being (as we haue heard) §. 18. The speciall li­bertie of Chri­stians, or that which is peculi­ar to the faith­full vnder the Gospell. conferred vpon vs in our vocation, iustification, and sanctification; wee are to be exhorted to giue all diligence, both that we may be called, iustified, and sanctified, and also that our calling, iustificati­on, and sanctification may be made sure vnto vs, by leading a godly life. For if we be not sanctified, nor iustified, nor called, then are we (whatsoeuer wee are, rich or poore, noble or base, learned or vnlear­ned) the most miserable bondslaues of sin and Sa­tan; and being seruants, howsoeuer for a time wee retaine a place in the house of God, yet wee shall not abide for euer, but when the time of separation commeth, we shall be cast out: whereas contrari­wise being made free by our calling, iustification and sanctification, as the sonnes of God, wee shall haue the priuiledge of sonnes, which is, John 8. 35. to abide in the house of God for euer.

Now followeth the Christian libertie, which is peculiar to the faithfull vnder the Gospell. For the faithfull vnder the old Testament, though they [Page 64] were sons and heires, and therfore enioyed the for­mer liberties by Christ, in whom they beleeued: notwithstanding vntill the fulnesse of time came, which was the full age of the Church, they were vnder yeeres; and therefore as sons, during their minoritie, were subiect to Gal. 4. 1. &c. & 3. 24. schoolemasters & Tu­tors, wherby are meant the pedagogie and gouern­ment of the typicall Church of the Iewes, contai­ned in the ceremoniall and iudiciall lawes of Mo­ses; in which regard, they, though sonnes, seemed little to differ from seruants. Both these lawes were appendices of the law morall: the ceremoniall, of the first table, determining the particulars of that peculiar worship which he prescribed to the typi­call Church, vntill the comming of Christ. The iu­diciall, of the second, determining the particulars of that peculiar policie which hee prescribed to the Commonwealth of the Iewes. So that the ceremo­niall, were the Ecclesiasticall lawes of that Church; the iudiciall, the ciuill lawes of that Common­wealth. Both were yokes of bondage, as the Apo­stle speaketh Galath. 5. 1. in respect of the Iewes, on whose consciences these lawes were imposed, binding them to the strict obseruation thereof; in regard whereof, they are called an Act. 15. 10. vnsupportable yoke, vnder which notwithstanding, the faithfull were [...], Galath. 4. 3. held in bondage. And as touching the Gentiles, they were as a Ephes. 2. 14. wall of separation be­tweene them and the Iewes, and as the doore of Noahs Arke, excluding all from saluation that were not of that Church, either as borne Iewes, or as proselytes. For the rest were Ephes. 2. 12. without Christ, aliants [Page 65] from the Commonwealth of Israel, strangers from the co­uenāts of promise, hauing no hope, liuing without God in the world. This wal of partitiō Ephes. 2. 14. &c. our Sauiour Christ by his death hath dissolued, taking away all diffe­rence Act. 15. 9. betweene Iewes and Gentiles, freeing and exempting, both the one and the other, from the obedience both of the iudiciall and ceremoniall law, which were giuen to put a differēce betweene the Iewes and the Gentiles, vntill the fulnesse of time, Galath. 4. 4. Gal. 4. 4. the time Hebr. 9. 10. of reformation, that is, vntill the comming of the Messias, by whose death they were to bee 2. Cor. 3. 11. 13. abrogated. For howsoeuer the faithfull, before the Church came to full age, were in bondage vnder the ceremonial, and iudicial law, as vnder scholemasters and Tutors; yet, when Gal. 4. 3. 4. 5. the fulnesse of time came, God sent his Sonne borne of a wo­man, and borne vnder the Law, that he might redeeme them that were vnder the law: meaning that wee are redeemed, not only from the morall law, in the re­spects before named; but also from the ceremoni­all and iudiciall, euen in respect of obedience.

For as touching the ceremoniall law, as it was an Coloss. 2. 14. [...]. Ephes. 2. 15. hand-writing of ordinances which was (though vnderhand) against vs; Christ hath cancelled it, and nailed it to his crosse. As it was a Hebr. 10. 1. Coloss. 2. 17. John 1. 17. shadow and fi­gure of things to come, Christ hath abolished it, by performing that indeed, which it did but shadow and prefigure: for the law was giuen by Moses, but grace and truth by Christ. For as grace is opposed to the curse, so truth to figures: the ceremonies therefore of the law gaue place as shadowes to the bodie, and as figures to the truth.

The ciuill or iudiciall law, being the positiue lawes of that people, Christ abrogated, when ac­cording to the prophesie of Daniel Dan. 9. 26. 27, he destroying the Commonwealth of the Iewes, their citie and temple, did withall abolish their policie and lawes. For the very citie, temple, and whole state of the Iewes, being types and shadowes of Christ and his Church, were, when Christ was exhibited, and his vniuersall Church by preaching the Gospell to all nations, planted Matth. 24. 14, to giue place; and with them, their lawes, which were to hold but till the fulnesse of time. For as the Apostle saith, the Priesthood (namely of Aaron) being trāslated, Hebr. 7. 12. the law (name­ly of Moses) is also translated.

Howbeit there is some difference betweene the abrogating of the Ceremoniall, and of the Iudicial law: the ceremonial rites, because they were princi­pally ordained to prefigure Christ, are so abolished, that it is not lawful for Christians to obserue them, for that were to deny that Christ is come. Ea nō ob­seruant Christiani (saith Contra Fau­stum Manich. lib. 19. cap. 18. Augustine) per quae Christus promittebatur; nec adhuc promittuntur, quia iam imple­ta sunt: Christians do not obserue those things, by which Christ was promised; neither are they still promised, be­cause they are alreadie fulfilled. The iudiciall ordinan­ces, because they principally tended to the obser­uation of iustice and equitie, may be vsed, so they be not imposed or obserued by vertue of the iudi­ciall law: for that were, though indirectly, to de­nie that the Messias is alreadie come. Both lawes were dead with Christ, though they were not bu­ried, but as it were kept aboue ground, euen by [Page 67] Christians among the Iewes, vntill the dissolution of the temple and citie of Ierusalem. After which time, the ceremonial precepts were not only dead, as Tho. 1 ^a. 2 ^a, quaest. 104. 3. cap. one saith, but also deadly to the obseruers of them; but the iudicials not so.

Now, this Christian libertie, as it is an immuni­tie, is a freedome from all bond of conscience, in §. 19. Peculiar Chri­stian libertie, as it is an im­munitie. respect of outward things, which are neither com­manded nor forbidden in the eternall law of God. Of which there are two sorts, the ordinances of men concerning things indifferent, and the crea­tures of God.

For as touching the former, seeing there is no law that bindeth the conscience properly, but only the law of God, in which sense hee is called James 4. 12. our only Law-giuer, & seeing we are freed from those lawes of God, which determined those particulars, which are neither commanded nor forbidden in the moral law of God: it is plaine therfore, that our conscience is free in respect of these things. As for the lawes of men, whether they be ecclesiasticall or ciuill, they do not properly bind the conscience; because neither is simple obediēce due vnto them, neither can they make any particular, which in re­spect of the morall law, is indifferent, as being nei­ther commanded nor forbidden, to be simplie ne­cessarie. The cōscience of a Christian is exempted from humane power, and cannot bee bound, but where God doth bind it. And therefore the Apo­stle, as he chargeth the Corinthians, that, seeing they were 1. Cor. 7. 23. bought with a price, they should not be the seruants of mē, (which is not to be vnderstood [Page 68] of externall seruitude, but of the bondage of the conscience) and likewise the Colossians, Coloss. 2. 16. that no man should condemne them, (that is, take vpon him to bind the conscience with guilt of sin) in respect of meate and drinke, or holy daies: so he reproueth the Coloss. 2. 20. 21. 22. Colossians, for obseruing the traditions of men, with opinion of necessitie, as if the conscience were bound by them, or religion were to be placed in them.

Herein therfore the Church of Rome is also an enemie to Christian liberty, not only in burdening Christians with an heape of innumerable traditi­ons and ceremonies; but chiefely, in imposing them vpon the conscience: teaching, that the tradi­tions of the Church are with like Conc. Trid. Sess. 4. reuerence, and equall affection of pietie to be receiued, as the writ­ten word of God; and that the commandements of the Church, euen cōcerning outward things, do bind the conscience. And although many of their ceremonies be wicked; more, ridiculous; most of them, superfluous; yet so absurd they are, as to impose them to be obserued, not only with opini­on of necessitie, as binding the conscience, but al­so of worship, of perfection, of merit, of spirituall efficacie.

Secondly, by this libertie we are freed from scru­pulositie of conscience, in respect of the creatures, which are ordained for our vse; the difference of cleane and vncleane (which was made by the cere­moniall law) being taken away. Nothing, saith our Sauiour Christ, Mat. 15. 11. that goeth into the mouth, defileth a man. And Paul, Rom. 14. 14. I know, saith he, and am perswaded [Page 69] by the Lord lesus, that there is nothing common or vn­cleane of it selfe.

But this libertie is not only an immunitie, but al­so an [...], or power, both in respect of the ordi­nances §. 20. Peculiar Chri­stian libertie, as it is a right. of men, and also of the creatures of God. For, being freed from the ceremoniall, and iudicial lawes of God, and therefore not tied to any parti­cular or certaine lawes, which should determine the particulars not mētioned in the word of God: hereupon ariseth a liberty, both to Law-giuers, and those who are subiect to lawes. The Law-giuers are not restrained to any particulars, but haue libertie to ordaine such holsome, either constitutions Ec­clesiasticall, or lawes ciuill, as are not repugnant to the word of God. Lawes there must be, to deter­mine the particulars not mentioned in the generall law of God: for they are the very bond of humane societies, necessarie for the execution of the lawes of God, and for the maintenance of peace and or­der among men. Neither can it be denied, but that as the iudiciall law being abolished, it is lawfull for Law-giuers to ordaine ciuill lawes; so likewise the ceremonial law being abrogated, to establish lawes Ecclesiasticall. Only the question is, who must bee these Law-giuers. Surely, not the Presbyteries of euery parish, which neuer were in vse in the Primi­tiue Church, but Synodes; as appeareth by the per­petuall practise of the Church, both in the Apo­stles times, and euer since. Synodes, I say, either prouinciall, or nationall; and those assembled, ei­ther out of some one nation, or out of some more then one, which some call Concilia media, or lastly [Page 70] generall. The authoritie of Synodes prouinciall and nationall hath alwaies been of great regard, though there wanted a Christian Magistrate to second and confirme them, being both assembled and moderated by the authoritie of Metropoli­tanes and Archbishops: but when both nationall Synodes are assembled, and the Synodall constitu­tions ratified by the authoritie of the Soueraigne, and that according to the positiue lawes of the land, authorizing him so to doe; I see not, why men should not as well thinke themselues bound to obserue lawes Ecclesiasticall, as Ciuill. For though some make a difference betweene them in this behalfe, because ciuill lawes determining particulars belonging to the second table, can­not be violated without breaking the second table, whereas ecclesiasticall lawes determining particu­lars appertaining to the first table, may be broken without transgressing of the first table; yet, who seeth not the weakenes of this distinction? Seeing the second table is broken by disobeying the law­full authoritie of superiours (which wee ought to obey for conscience sake) as well by transgressing the one, as the other. Superiours in the Church are to be honoured and obeied by the fifth Comman­dement, and other Scriptures Heb. 13. 17., as well as supe­riours, in the common-wealth. And if their con­stitutions, when they wanted the concurrence of a Christian Magistrate, were of force in y ^e Primitiue Church; then much greater is their validitie, being confirmed by the authoritie of the Soueraigne, and the Soueraigne authorized thereunto by law.

The freedome of the subiect is, that being freed from the yoke of the iudiciall and ceremonial law, hee may with a free conscience obey any other lawes whether Ecclesiasticall or Ciuill, which, be­ing not dissonant from the word of God, are or shall be imposed vpon him. Which, though it be a plaine and euident truth, yet by some men it is not obserued.

And as touching the vse of the creatures, and of al things indifferent, we are to know, that the right and dominion wee had ouer the creatures, which was lost in Adam, is restored in Christ, (for all are yours, saith the Apostle 1. Cor. 3. 22., and you are Christs) and that not onely for Christians vnder the Gospell, but also for all the faithfull from the beginning. For we reade, Gen. 9. Gen. 9. 2. 3., that to Noah, who was the heire Heb. 11. 7. of the righteousnes, which is by faith, the graunt was renewed, and free vse of the creatures permitted. Howbeit this freedome was by the ce­remoniall law restrained, not only after the giuing of the law by Moses; but also before, a difference being put Gen. 7. 2. 9. 4. betweene things cleane and vncleane: which difference by Christ is taken away. For, no Rom. 14. 14. creature is vncleane of it selfe, but euery 1. Tim. 4. 4. crea­ture is good, and nothing to be refused, but may be receiued with thanksgiuing. Yea of all outward things, not forbidden of God, which commonly are called things in different, the Apostle affirmeth in generall, that 1. Cor. 6. 12. all things are lawfull, and Tit. 1. 15. to the pure all things are pure. By this libertie therefore the faithfull are priuiledged, with freedome of con­science, to vse or forbeare any of the creatures of [Page 72] God created for our vse, or things in different, with­out opinion of necessitie to bee brought 1. Cor. 6. 12. vnder the power thereof, or placing religion therein. In which respect, Basil fitly calleth things indifferent, [...], things in our power, or left to our li­bertie.

But here, for auoiding of error, three things are §. 21. Application of the generall doctrine to this particular. from the generall doctrine to be repeated. First, that this also is a libertie of the sonnes of God: se­condly, that it is spirituall: and thirdly, that it is a true libertie. For as touching the first; though all 1. That this al­so is a libertie of the sonnes of God. things be pure to the pure; yet Tit. 1. 15. to them that are vn­cleane and vnbeleeuing, nothing is cleane. Though to 1. Cor. 6. 12. 1. Tim. 4. 3. the faithfull all these outward things are lawfull; yet to the wicked and vnbeleeuers nothing is law­full, yea, those actions, which are materially good, as being cōmanded of God, as they proceed from them, are turned into sinne. Which is spoken, not to this end, to driue men into desperate courses; but to force them, without further delaies, to break off the course of their sinnes by speedie and vnfai­ned repentance, and to sue vnto God for mercie and pardon in Christ; because this is the only thing which they may lawfully doe and without sinne, and which vntill they doe, they doe nothing else but sinne, and by sinne hoord vp wrath against the day of wrath, &c.

Secondly, though this libertie concerne out­ward 2. That this al­so is a spirituall libertie. things; yet it selfe is inward and spirituall, as being a libertie of the conscience. Now the con­science respecteth God, as our outward actions and the externall fruits of our conscience respect men; [Page 73] men; who may moderate or restraine the externall actions, wherein the outward vse of our libertie consisteth; the inward libertie notwithstanding of the conscience before God, remaining entire. They greatly erre, saith Caluin, who thinke that their Jnstit. lib. 3. cap. 19. §. 10. Christian libertie is nothing, vnlesse they vse it before men. But they ought to thinke, that by their libertie they obtaine no new thing in the sight of men, but before God; and that their libertie consisteth as well in abstaining, as vsing. If they know, that it is a thing indifferent before God, whether they eate flesh or egges, put on red or blacke apparell: it is enough, and more then enough. The con­science is now loose, whereto the benefit of this libertie doth appertaine: therefore, though hereafter they ab­staine from flesh all their life, and alwaies weare one co­lour; they are neuer the lesse free. Yea therefore because they are free, they doe with a free conscience abstaine.

Thirdly, as this libertie is spirituall, so also a true 3. That this al­so is a true li­bertie. libertie. Now all true and lawfull libertie of crea­tures, is limited and bounded: the libertie of the Creator alone, being vncircumscribed. Where­fore if any arrogate to themselues an vnbounded libertie, it is a licentiousnesse, and not a true liber­tie. As first, in regard of lawes and commaunde­ments of men; there are bounds set, first to the lawgiuers, in respect both of the things comman­ded, and also of the manner of commanding. For, lawgiuers may not assume vnto them a libertie to commaund what they list, but onely such things as they know, not to be repugnant to the law of God. For they must know, that al their lawes are limited by the law of God, and themselues ^a vpon paine of [Page 74] damnation, restrained from commaunding that which God forbiddeth, and from forbidding that which God commandeth. For by wicked lawes, they make themselues like Ieroboam, who caused all Israel to sinne. Moreouer, they must be carefull, not onely to command that which is lawfull; but also in ciuill lawes, those things which bee expedient, and profitable for the weale publike; and in lawes Ecclesiasticall, such things as tend 1. Cor. 14. 26. 40. to decencie, to order, and edification. Otherwise, though the sub­iect may lawfully obey, in such cases; yet the Law­giuer offendeth in abusing his authoritie, which was giuen him for the good of the inferiours.

Againe, in respect of the manner, superiours must keepe them within their bounds, and not take vpon them the authoritie of our James 4. 12. one only Law­giuer, who hath power to saue, and to destroy; which is, to bind the consciences of men, as, by im­posing that vpon the conscience as simplie necessa­rie, which God by his law hath left indifferent; or by teaching Mat. 15. 2. 9. men to place religion in the obserua­tion of their traditions. For this is the practise of the Antichrist of Rome; who, vsurping the authority of God, and challenging to himselfe a boundlesse power, sitteth in the consciences of men, as God.

Likewise to the subiect; for as he may not think, that hee hath libertie to obey any lawes of men, though vnlawfull, and much lesse to place religion or perfection in the obseruation of them, as the Pa­pists do: so on the other side, he may not thinke, that hee hath libertie to breake the lawes of men, though not vnlawfull, and much lesse to place reli­gion [Page 75] or perfection therein; as they seeme to doe, who vse to be opposite to the Papists in the contra­rie extreame. For, I beseech you, do not many a­mong vs, thinke themselues the more religious, for refusing obediēce & conformitie to the lawes, and censure others as formalists and time-seruers? But beloued, as we are not to iudge Rom. 14. 1. 3. &c. those, who out of weaknesse refuse conformitie; so those which be refractarie, should not thinke, either the better of themselues for not conforming, or the worse of others for conforming. The kingdome Rom. 14. 17. of God doth not stād in these things. And certainly, if Galath. 5. 6. & 6. 15. nei­ther circumcision, nor vncircumcision auaile any thing; then much lesse the vse or forbearance of those ceremonies, which are in cōtrouersie among vs. Doth not the Apostle plainly tell vs, 1. Cor. 8. 8. that these outward things doe not commend vs vnto God, and that neither the vse or forbearance of them in it selfe doth make vs either better, or worse before God? But when they be vsed or forborne with diso­bedience to lawfull authoritie, without due regard of auoiding scandall, with vncharitable censuring and iudging one of another, with alienation of the affection of one brother from another; doubt­lesse there is fault committed. And who seeth not, that while contentions grow hotte about these things, both charitie and pietie waxeth cold?

Secondly, in respect of the creatures and things indifferent, though we haue free libertie to vse or forbeare them; yet it is not a boundlesse libertie. For the law of God hath set it foure bounds, viz. pietie, loyaltie, charitie, and sobrietie. Pietie, respe­cting [Page 76] Gods glorie and worship: Loyaltie, hauing reference to superiours; Charitie, to all men; Sobrie­tie, to our selues. Canst thou not vse thy libertie in some particular, without Gods dishonor, or neg­lect of his seruice? Remember, that whether 1. Cor. 10. 31. you eate or drinke, or whatsoeuer you doe, you must do all to the glorie of God. Cannot thy libertie be vsed, without contempt of the Magistrates lawfull authority? Remember, that God hath commanded thee to o­bey thy superiours in all lawfull things, as 1. Cor. 6. 12. all things (not forbidden by God) are lawfull; that all authoritie is Rom. 13. 1. 2. 5. from God, and that, hee which resisteth lawfull authoritie, resisteth God; that they which resist, shall receiue to themselues iudgement; and that thou must obey not only for feare, but also for conscience sake. Remember what S. Peter saith, 1 Pet. 2. 13. 16. Be subiect to all humane ordinance, whether the soueraigne, or subordinate gouernours. But how? As free, and not as hauing the libertie for a cloak of naughtines, but as the seruants of God. Can it not be vsed without the of­fence of thy weake brother? Take heed, saith the A­postle, 1. Cor. 8. 9. 10. 24. Rom. 14. 15. 16. lest thy libertie be an offence to the weake. For he that scandalizeth his brother, sinneth against Christ. Wherefore if meate offend my brother, I will not eat flesh whiles the world standeth, rather then I will offend him. Lastly, can it not be vsed in some particular, vnlesse thou shalt passe the bounds of sobrietie, tempe­rance, humilitie, modestie, frugalitie, &c? Remem­ber, what the Apostle saith, Galath. 5. 13. Brethren you are called to libertie, only vse not your libertie as an occasion to the flesh.

But here ariseth a doubtful question, the expli­cation §. 22. Decision of a doubtfull que­stion, what is to be done, whē we seeme to be in a strait be­tweene disobe­dience to the Magistrate, and offence to the weake. [Page 77] wherof is needful for these times. For some­times there seemeth to be a conflict betweene the law of loyaltie, and the law of charitie; as when that which the Magistrate commandeth, cannot (as we thinke) be obserued without the offence or scan­dall of the weake. In which case of Antiomie (which some say is our case) diuers know not which way to turne them, and others erroneouslie chuse to disobey the Magistrate, rather then seeme to offend their weake brethren.

Consider therefore vprightly what I shall say, and the Lord giue you vnderstanding minds, and tractable hearts, to see and embrace the truth.

First therefore vnderstand, that we are neuer cast into such an exigent betweene two sinnes not yet committed; but there is an issue from them both without a third. Suppose therfore, that in this case there were an Antinomie, or such an oppositiō be­tweene the two lawes of loyalty & charity, as that the one could not be obserued, without the neglect of the other. In such cases of Antinomie, we are to know, that if wee obey the superiour law, vnto which we are more bound, as hauing higher and more principal ends; the inferiour Matth. 12. 7. Jerem. 7. 22. Luke 14. 26. (which giueth place vnto it) is not broken. Now, the supreme end is the glorie of God; then, the common salua­tion of the Church; then, euery mans owne salua­tion; then, the saluation of his neighbour; then, the common outward good of the Church, or Commonwealth; then, our owne; then, our neigh­bours. So that publike and common goods are to be preferred before priuate, & spiritual before cor­porall, [Page 78] and the glorie of God before all. Well then, thou sayest thou mayest not yeeld to the ceremo­nies, as namely, the Surplice, the Crosse, and knee­ling at Communion; because these things cannot be done without scandalizing of thy brother. Sup­pose it were so, and remember that I doe but sup­pose it. But on the other side, thou refusing the vse of indifferent things, whereunto thy Christian li­bertie extendeth, being enioyned by lawfull au­thoritie, with such cōditions as these are enioyned; I say vnto thee without supposition, that besides thy disobeying the lawfull authoritie of a Christi­an Church, and of a Christian Magistrate, whom thou oughtest to obey euen for conscience sake; thou doest scandalize, first, thy weake brethren be­ing affected as thy selfe, who by thine example, for which thou perhaps thinkest thou hast good ground, are animated, or, as the Apostle 1. Cor. 8. 10. speaketh, edified, without ground, to contemne In this scan­dall they are deepest, who are of greatest note. the autho­ritie of the Magistrate, and of the Church; & from that contempt do many of them proceed to mislike of the State; and from mislike, either to separation, or to some degree of disloyall discontentment. Be­sides those of thine owne disposition, thou doest offend them who are more loyally affected; who, if they bee not the better grounded in our Jud. 20. most holy faith, do stumble at your practise, and begin to stagger in the profession and practise of religion, when they see me seeming most zealous in our re­ligion, and professing, (as they pretend) the cause of sinceritie, vpon no iust cause to abandon their ministerie, to oppose themselues against authority, [Page 79] to maintaine a faction in the Church, and wilfully (for any thing that they can see) to persist in a bad course. And hereupon many take occasion to rest in outward ciuilitie, without grace, and to mislike all forwardnes in religion for your sakes, &c.

Now heere seemeth to be [...], a scan­dall falling two waies; indeed a single supposed of­fence, opposed to a double scandall, ioyned with disobedience. If no more could be said, who would doubt on which side rather to encline? But to these Iadde other respects, that ought to be regarded more thē a supposed scandall. The question is not, as many would seeme to vnderstand it, whether, it being a thing arbitrarie, and meerely left vnto our owne choice, either to vse these ceremonies, or to forbeare them, (as it was in the Apostles question of eating flesh) whether (I say) wee ought to ab­staine, if we vnderstood that a brother would bee offended at the vse of them, or not: for then there were no question, but that for auoiding of scandal, we ought to abstaine. But these things are not ar­bitrarie, or in our choice; but imposed by lawfull authoritie, and that with such conditions, as that the obseruation of these things being indifferent in themselues, becommeth respectiuely necessarie. First in respect of authoritie, which not only for feare, but also for conscience Rom. 13. 5. sake, we are bound to obey in all lawfull things. This one necessitie of obedience is sufficient to excuse me from scandall, especially if I do my endeuour to preuent it, as af­ter shall be shewed. Secondly, in respect of the con­ditions wherewith they are imposed; as, not to re­ceiue [Page 80] the Communion vnlesse we kneele; not to go on in our ministerie, vnlesse we conforme. For, care of auoiding scandal respecteth arbitrarie mat­ters, and not necessary duties appertaining to Gods glory, and our saluation: which we must performe, though all the world would be offēded therat. The care of thine owne saluation must be preferred to the supposed danger of another mans fall: the care of the Churches saluation, much more: the glorie of God, most of all. Well then, mayest thou not receiue the Communion, being a dutie appertai­ning to thine owne saluation, to the edification of the Church, and communion of Saints, to the glo­rie of God, vnlesse thou wilt receiue it vpon thy knees? (it being a gesture not only lawfull, but most conuenient to be vsed in such a part of Gods worship, as is performed with inuocation J meane not only prayer, but also thankesgi­uing, in regard whereof it is called the Eu­charist. on the name of God; especially seeing the gesture vsed at meales is not to bee vrged, vnlesse the Sacrament were with our meales, as at the first institution with Christs last supper, and in the primitiue Church with their loue feasts, receiued; for the cause of the gesture being worthily taken away, the So the cause of standing at the Passeouer ceassing, the gesture it selfe was altered by the Church, and that alteration confirmed by the practise of Christ, (who not withstāding perfectly fuifil­led the Law.) Luke 22. 14. reason of retaining it ceasseth; for which cause the Councill of Laodicea, cap. 28. Et Concil. Constantinop. in Trullo. c. 74. as it forbad loue-feasts in the Church: so also accubitus, the gesture vsed at feasts.) I say vnto thee confidently, if thou may­est not receiue it, vnlesse thou doest kneele; thou oughtest to receiue it kneeling, though another would be offended thereat.

Maiest thou not preach the Word (to omit o­ther parts of the ministeriall function, the necessitie [Page 81] whereof should preuaile with vs more then a sup­posed scandall, for it shall soffice to insist in this one particular) mayest thou not, I say, preach the Gos­pell of Christ, being a dutie whereof necessitie is imposed vpon thee, and 1. Cor. 9. 16. Woe bee vnto thee if thou preach not the Gospell; a dutie wherby thou art bound in especial manner to edifie the Church, and to glorifie God; vnlesse thou yeeld to the vse of such things, as are neither in themselues vnlaw­full (I meane the Surplice and the Crosse, whereof the one in the iudgement of the Church serueth for decencie, and the other rightly vnderstood ten­deth to edification), neither as they are vsed in our Church, being neither imposed nor obserued with superstition, or opinion of necessitie in themselues, or of worship, as though we placed religiō in them, and much lesse with the other popish conceits of merit, with which they obserue all their traditions, or efficacie, which they ascribe especially to the Crosse? Thou oughtest to preferre the glorie of God in the saluation of his people by thy ministe­rie, before the supposed, and perhaps but preten­ded scandall of others.

Obiect. Yea but Rom. 3. 8. we may not do euill, that good may come of it.

Answ. The question is of things indifferent. For though we may & must obey Magistrates, though they be euill; yet we must obey neither good nor bad vnto euill. For wee must obey, only, in the Ephes. 5. 25. Lord.

Obiect. But though the things be indifferent in them­selues, yet their vse may be vnlawfull.

Answ. That is, when they be imposed either with opinion of necessitie in themselues, of religion to be placed in them, of perfection or merit to be at­tained by them, (all which conceits our Church detesteth, as is manifest by the doctrine, whereby ceremonies are to be weighed:) or with scandall (I do not say taken, but) giuen to others

Obiect. Yea but it is euill to offend my weake brother, that euill I may not do, that good may come of it.

I answere, in not yeelding to conformitie, thou both disobeyest the Magistrate, and offendest thy weake brother too. So that whē thou seemest loath to do that which is lawfull and good, for feare of an imagined euill; thou addest euill to euill, that is, to disobedience, scandall; and besides, to the most necessarie duties of Gods worship, preferrest the auoiding of a supposed scandall.

For all this while I speak but by supposition. For here is a supposall of Antinomie or opposition of the two lawes of loyaltie and charitie, as though the one could not be obserued without the breach of the other; which is not so. For where the Ma­gistrate enioyneth the vse of an indifferent thing, whereat it is feared some will take offence; his du­tie is, for preuenting the scandall, to giue some time of information; that the weake may be instructed, as touching the indifferencie of the thing, and the sufficiencie of his authoritie to command it, and of their dutie in submitting themselues to the obser­uation thereof. It is also the dutie of the Minister, to endeuour to preuent the scandall, by informing his hearers, that those things which God hath neither [Page 83] commanded nor forbidden, are things indifferent; that no such thing is vncleane in it selfe; that all such things are lawfull, and such as whereunto Christian libertie doth extend; that in all lawfull things the Magistrate is to be obeyed; and there­fore that these things being enioyned, they not on­ly may, in respect of their Christian libertie, with free conscience vse them; but also must, in respect of Gods Commandement requiring obedience, yeeld to the obseruation of them. Which course hauing been taken (as it hath among vs) if any will still be offended, it is peeuishnes and obstinacie, ra­ther then weakenesse; and an offence taken, but not giuen: in which case, the law of charitie it selfe doth not bind vs: and that, in two respects, not yet mentioned. The one, in respect of God; the other, in respect of his truth. For, I may not offend God, not to offend my brother. And it is Gods truth, that Christian libertie priuiledgeth both Christian Lawgiuers (with such cautions as before haue bin mentioned) to ordaine such lawes cōcerning out­ward things, as they shall iudge expedient: and al­so the subiects, without scrupulositie of conscience to obserue them. Now, it is a principle, Satius est nasci scandalum quam deseri verum: It is better a scan­dall should arise, then the truth to be forsaken or betrayed. Is our Christian libertie in this point called into question, whether Magistrates may command such things, and whether subiects may obey? we must maintaine our libertie, though others would be of­fended thereat. The Apostles, though for a time they yeelded much to the weaknesse of the Iewes, [Page 84] doing and forbearing many things, to auoid their offence; yet when their libertie Galath. 2. 3. 4 was called into question, they resolutely maintained it, not regar­ding their offence. And when as by Peters with­drawing himselfe from the Gentiles, for feare of offending the Iewes, the libertie of Christians was called into question; Galath. 2. 11. 12. 13. 14. Paul withstood him to his face, and reproued him before them all, as hal­ting in the profession of the Gospell. And so must they be content to be vsed, who follow Peters ex­ample in this behalfe. Thus much by the way to perswade the people to obedience and loyalty, and the Ministers to conformitie; which I beseech God to effect for his Christs sake.

These things thus premised concerning the na­ture §. 23. Obiections con­cerning Christi­an libertie in outward things answered. and qualitie of this peculiar libertie of Christi­ans; it will not be hard to answere the obiections of those, who runne into contrarie extreames con­cerning the same.

Obiect. 1. For first, on the one side, it is obiected; that seeing Christ hath set vs free cōcerning things indifferent, no man ought to restraine vs; and ther­fore the lawes commaunding or forbidding the vse of indifferent things, are against Christian li­bertie.

Whereunto I answere, first: that Christian li­bertie is wholly spirituall, being a libertie of the conscience and inner man, which may stand with the outward seruitude of 2. Cor. 7. 22. bondslaues, much more with the subiection and obedience of free subiects. For though the outward vse of the libertie be mo­derated by the Magistrate, and confined; yet the [Page 85] inward libertie of the conscience is not impaired, so long as the subiect may obey with free consci­ence before God; that is, so long as the Magistrate seeketh not to bind the conscience, and to impose things not commanded of God as necessarie in themselues, and as matters of religion before God, &c.

Secondly, that the liberty of Christians is a true, and therefore not an vnbounded libertie. Now, one of the bounds and limits which God hath set it, is, as you haue heard, the law of loyaltie, requi­ring obedience to superiours. Wherefore a Chri­stian man, though in respect of the inward man he be free, as being the sonne of God by adoption in Christ; yet in respect of the outward man, hee ought to be a seruant, not only to his 1. Pet. 2. 13. 16 superiours, in loyaltie and obedience; but also to Galath. 5. 13. 1. Cor. 9. 19. &c. all, in be­neuolence and charitie.

Obiect. 2 On the other side, it is obiected. 1. That for consciēce Rom. 13. 5. sake we are to obey the Magistrate; that is, that we are bound in conscience so to doe; therefore the lawes and commandements of the Magistrate do bind the conscience.

Answ. It followes not, for although we are bound in conscience, to obey the lawfull cōmandements and lawes of superiours; yet that bond is not in the particular lawes of men, but in the generall com­mandement of God.

Obiect. 3. Againe: A thing indifferent enioyned by the Magistrate, becommeth necessarie, Rom. 13. 5. for Paul saith, [...], it is necessarie that you be sub­iect: therefore the commandement of the Magi­strate [Page 86] doth binde the conscience.

Answ. Neither doth this follow. For it becom­meth necessary, not by the particular commaun­dement of man, but by the generall commaunde­ment of God. For, notwithstanding the comman­dement of the Magistrate, the thing commanded remaineth indifferent in it selfe, and before God; and so to bee vsed with free conscience, without placing any religion therein; howsoeuer it be­commeth necessarie so farre forth as by the gene­rall commandement of God, I am bound thereto. And this is that which Peter 1. Pet. 2. 16. saith, that we must obey Magistrates, as free, and yet as the seruants of God. Free, in respect of our consciences exempted from humane power; and yet as seruants of God, bound in conscience to obey him in obeying them, so farre forth as he doth commaund vs to obey them.

The truth of these answeres shall not onely be demonstrated as it were before your eyes by a fyl­logisme, wherein is concluded the bond of con­science, and necessitie of dutie in obeying the commaundements of men, but also by other rea­sons proued.

• All lawfull commaundements of Magistrates thou art bound in conscience by the lawe of God to obey, so farre forth as he requireth such commaundements to be obeyed:
• This or that particular is a lawfull commaun­dement of the Magistrate:
• Therefore this or that particular thou art bound [Page 87] in conscience by the law of God to obey, so farre forth as God requireth such commaun­dements to be obeyed.

By which argumentation wee may conceiue, that the distinction of necessitie vsed in schooles, viz. that there is necessitas consequentis, which is simple or absolute, & necessitas consequentiae, which is not simple, but vpon condition of other things pre­supposed, may not vnfitly be applied to the necessi­tie of duetie imposed by the lawes, either of God, or man. For Gods commandement imposeth the necessitie as it were of the consequent, (without presupposing other things) requiring simple and absolute obedience. The lawe of man doth not impose the necessitie of the consequent, or require simple obedience; but it imposeth onely a necessi­tie of the consequence, that is, such a necessitie and no other, as may soundly be concluded from the lawe of God, and so farre forth as it may be con­cluded thence. Or to speake more plainely: in a simple sentence without interposing any conditi­on, or presupposing any antecedent whereupon it is to be inferred, I may say, either particularly this commaundement of God is necessarily, or by necessitie of dutie to be obeyed; or generally, all Gods commaunde­ments are necessarily to be obserued. And this speech is of necessary truth. But concerning mens com­maundements, if I shall say in the generall, All the commaundements of men are necessarily to be obserued, the speech will be false and absurd: if in particu­lar, this commaundement of the Magistrate is necessarily to be obserued: this speech cannot bee necessarie [Page 88] simply, or by the necessitie of the consequent, or (to speake more plainely for the explicating of that phrase) by the necessitie of a simple sentence, wherein the consequent (or predicat) is both sim­ply and necessarily affirmed of the antecedent or subiect; it cānot, I say, be simply necessarie, because (as you heard) the generall is false. Notwithstan­ding if you presuppose these two things: first, that all lawfull commaundements of Magistrates are by the commaundement of God necessarily to be obserued, so farre forth as he commaundeth them to be obserued: secondly, that this particular is a lawfull commaundement of the Magistrate; vpon these premises you may prooue that speech to be true by necessitie of consequence, viz. that this particular commaundement of the Magistrate is necessarily to be obserued, &c.

But some sophister will obiect, that I might as well conclude thus;

Propos. All lawfull commaundements of the Magistrate must necessarily be obeyed:

Ass. This or that particular is a lawfull com­maundement of the Magistrate:

Concl. Therefore necessarily to be obeyed.

I answere, that the proposition of this syllogisme needeth proofe, as not being manifest of it selfe. You will say, it may thus be prooued.

Propos. What is commaunded of God, must necessarily be performed.

Ass. Obedience to all lawfull commaunde­ments of Magistrates is commaunded of God.

Concl. Therefore obedience to all lawfull com­maundements [Page 89] of Magistrates, is necessarily to be performed.

But I say againe the assumption of this syllo­gisme needeth some explanation. For the Lord would haue difference put betweene his owne commaundements and the lawes of men; and therefore we may not thinke, that he commaun­deth all lawes of men simply to be obeyed: not simply, you must say then, but so farre forth as he requireth them to be obeyed.

By which short discourse we learne, that those additions by which I explaned the proposition of the syllogisme, were necessarie; and that the bond of conscience is not the lawe of man, but of God: that we are bound to obey mans lawes not simply, but so farre forth as God requireth. And lastly that this speech, (All lawfull commaundements of Magistrates are necessarily to be obeyed) is true, not by the necessitie of the consequent, as an axiome or principle which is manifest of it selfe; but by the necessitie of consequence, as a conclusion ma­nifested by discourse.

Now that the lawes of men doe not binde the conscience, it may further appeare by these rea­sons. First, because our freedome from the lawes iudiciall and ceremoniall, which in the Scriptures is extolled for so great a benefit, would be a bur­then rather then a benefit, if wee should in like manner be bound to the ecclesiasticall and ciuill lawes of men. Againe, if they did binde the con­science, there would be no difference betweene Gods lawes and mans lawes (in respect of out­ward [Page 90] actions) and the one sort would require simple obedience as well as the other, yea vn­lawfull commaundements would also binde the conscience. But it is plaine, that simple obedi­ence is to bee performed onely to the lawes of God. To the lawes of men we are bound, not simply, but so farre forth as in obeying them, we also obey God, and no further; that is, as I said, so farre as God commaundeth vs to obey them. Now, how farre forth God commaundeth vs to obey the lawes of men, will easily appeare by this distinction; for either they commaund such things as God forbiddeth, and forbid such things as he commaundeth, (which kinde of commaun­dements are so farre from binding our conscien­ces, as that we are bound by the lawe of God to obey him in disobeying them:) or they command such things as God commaundeth, and forbid such things as he forbiddeth, that by their autho­ritie the lawes of God may the better be obserued, (to which kinde of commaundements wee are simply bound, because as in obeying them we o­bey God, so in breaking them we transgresse the lawe of God:) or lastly, they commaund such things as God hath not forbidden, and forbid such things as God hath not commanded: to the parti­cular commandemēts of this kind we are not sim­plie bound, but so far forth as God hath comman­ded vs to obey them; that is, as 1. Pet. 2. 16. free (being not simplie bound to those particulars, as necessarie in themselues, but vsing them with free conscience, as being indifferent, and therefore such, as wherunto [Page 91] our Christian libertie extendeth,) and yet as ser­uants of God, thinking our selues so farre bound to obserue them, as in necessarie for auoiding of Scandall and contempt, which God by his law hath forbid­den. Contempt: for it is necessarie, saith the Apo­stle, Rom. 13. 5. 1. Pet. 2. 13. 16. that wee should submit our selues to lawfull authoritie, not only for feare of punishment, but for conscience sake. For although wee bee free, as concerning the inner man; yet in respect of the out­ward man, we must, as the seruants of God, submit our selues to such superiours, as God hath set ouer vs, and not haue our libertie, as a cloake of naugh­tinesse. Scandall also is to be auoided. First, in re­spect of the superiour, that by our disobedience we do not scandalize or offend him. Wherein our Sa­uiour hath giuen vs a notable example, who, al­though he were (as hee Matth. 17. 25. 26. 27. saith) free; yet was con­tent to pay tribute money, for auoiding of offence. Secondly, in respect of the subiect; that he stumble not at the example of our disobedience, being ani­mated thereby to doe the like. For whereas some thinke, that wee are not to obey the Magistrates commandement concerning a thing indifferent, if we imagine that some weake brother wil be offen­ded thereat; they greatly mistake the rule of Di­uines, who say these commandements are to bee obeyed for auoiding scandall, and not, that they are to be disobeyed for auoiding of scandall. For if this were a sufficient reason to excuse our disobedi­ence, we should not need to obey almost any com­mandement of this kind, there being scarce any commaundement concerning things indifferent, [Page 92] wherewith we may not imagine some weake and scrupulous conscience will bee offended. But wee must thinke our selues more bound, for auoiding of contempt and scandall, to obey a lawfull com­mandement, then to disobey, for auoiding a sup­posed offence. That which we are to do in this case, is this: If we feare any will take offence, we must la­bour to preuent it, by informing the partie, as be­fore hath been said. And hauing so done, we must do our owne dutie (whether he will be offended or not) in obeying the lawfull commandement of the Magistrate, so farre as it shall be necessarie for auoiding of scandall and contempt.

Hitherto I haue entreated of the libertie of §. 24. The libertie of Glorie. grace, both that which is common to the faithfull in all ages; and also that which is peculiar to Chri­stians vnder the Gospell. There remaineth (in a word to be spoken of) the libertie of glorie; which is not only a perfect deliuerance from sin, miserie, and al imperfectiōs, (wherunto because we are sub­iect Rom. 7. 24. in this life, for here is as, Augustine saith, incho­ata, non perfect a libertas, we ought to aspire towards this perfection) but also a fruition of happines and all the priuiledges of the citizens of heauen.

This libertie is either of the soule alone, as at our death; when we may freely and with comfort re­signe our soules into the hands of God, that hee may commit the same to the Luk. 16. 22. blessed Angels to be transported into heauen, where wee are vnto the end of the world, comfortablie to expect our full redemption. Or it is of the bodie also at the day of iudgement (and is therefore called Rom. 8. 23. the redemp­tion, [Page 93] of our bodie) when it rising vnto glorie, shall be freed from the seruitude Rom. 8. 21. of corruption, this 1. Cor. 15. 53. 54. mortall putting on immortalitie, and this corrup­tible putting on incorruption; that death being swallowed vp in victorie, wee may enioy, both in our bodies and soules, the Rom. 8. 21. glorious libertie of Gods children in the kingdome of heauen. This ought we with earnestnes of desire Rom. 8. 22. 23 to aspire vn­to, and with certainty of Titus 2. 13. Luke 21. 28. faith to expect; that ther­by we may bee wained from the world, hauing Philip. 3. 20. our conuersation in heauen; and not either by the desires of the world (which are but Eccles. 1. 2. vanities) be allured and ensnared, or by the terrors thereof, (which are not Rom. 8. 18. worthie the glorie that shall be reuealed), drawne into bondage.

Thus haue you heard the doctrine of Christian libertie. Now heare the vse.

For seeing this libertie is a benefit of so great ex­cellencie §. 25. The applicati­on or vse. in it selfe, and of such profit and necessitie to vs: Our first dutie is, to trie and examine our selues by that which hath been said, whether wee haue as yet obtained this libertie, or not. If not, (as John 8. 34. he which committeth sinne, is the seruant of sinne) we must labour to acknowledge and feele that misera­ble seruitude, wherein we are, vnder sinne and Sa­tan (for he that is not free, and yet feeleth not his bondage, is drowned in sinne, euen as he that is o­uer head and eares in the water, feeleth no weight thereof) that in the sense of our miserie, wee may not only truely and earnestly desire; but also care­fully vse all meanes to attaine this libertie, and ne­uer be at rest, vntill we haue obtained it. It is strange [Page 94] to see what hard seruices men will vndergoe, and what great summes they wil forgo, to get an earth­ly freedome; whiles this spiritual freedome, which is worth many worlds, will scarcely bee accepted, when men are called and inuited vnto it. Which sheweth, that men naturally, are not only seruants, but willingly and wilfully continue in seruitude. But you will say, what meanes are we to vse? I an­swere, 1. Diligently and conscionablie to heare the Word, as being the meanes, which God hath ordained to call you to libertie. 2. To aske, seeke, knocke by earnest and heartie prayer vnto God the author of this libertie, that hee would giue you the spirit of libertie. 3. To turne vnto God vnfained­ly, laying hold vpon Christ by faith, and repenting of your sins. Eris liber, saith Augustine August. in Joan. tract. 41., si fueris ser­uus, liber peccati, seruus iustitiae: You shal be free from sin, if you will become the seruants of righteous­nes. If God hath alreadie called vs vnto this liber­tie, our dutie is twofold, both which the Apostle mentioneth, Galath. 5. the one, Galath. 5. 1. that we stand fast in this liberty, wherewith Christ Iesus hath made vs free, and not suffer our selues to be entangled againe with the yoke of bondage. And the rather we must be carefull to stand fast in this libertie, because it is mightily assaulted by all the enemies of our saluation, the flesh, the world, the diuell. Now, we are to stand stedfast, both in the doctrine of Christian libertie, which is the doctrine of the Gospell, and not suf­fer our selues to bee allured, or intoxicated, either with the golden Apoc. 17. 4. 18. 3. cup of the Babylonian strumpet, the church of Rome, which doth not only bereaue [Page 95] men of Christian libertie, but also draw them into Antichristian bondage: or with the Cyrcean cup of the Libertines, which transformeth Christia­nisme into Epicurisme, and the libertie of the spirit into the libertie of the flesh. And we are also to be stedfast and resolute in the practise of Christian li­bertie: as of vocation, not to be entangled againe with the seruitude of sin and Satan, (for, if hauing professed our selues freed thereof, we be againe en­tangled therein, our latter end, as S. Peter saith 2. Pet. 2. 20. 21., will be worse then our beginning). Of iustification, as not to subiect our selues to the lawes exaction of inherent and perfect righteousnes to iustification, (for they which are Galath. 3. 10. of the workes of the law, are vnder the curse) but without regard of our owne righteousnesse, to relie wholly for our iustification on the mercies of God, and merits of Christ appre­hended by faith; and to hold him Galath. 1. 8. accursed, though hee were an Angell from heauen, that should teach otherwise. Of sanctification, as not to subiect our selues to the dominion Rom. 6. 12. of sinne, or to the terror or rigour of the law; but without seruile feare, willingly and cheerefully to serue our hea­uenly Father, being well assured that he will couer our wants, and accept of our vnperfect endeuours. Of Christian libertie in respect of outward things; as not to suffer our consciences to be bound by the authoritie of any creature, inioyning them as ne­cessarie in themselues, and much lesse to bind our owne consciences, as scrupulously and superstiti­ously putting religion either in the vse or forbea­rance of them. Of the glorious libertie, as not to [Page 96] suffer our selues by all the machinatiōs of y ^e world, the flesh, and the diuell, to be withdrawne from the hope and expectation of it; but comfortablie to liue as men Rom. 8. 24. saued in hope.

The other dutie, is that which the Apostle men­tioneth, Galath. 5. 13. Brethren, saith he, Galath. 5. 13. you are called to libertie: only vse not your libertie as an occasi­on to the flesh, but by charitie serue one another. That is, that we should be carefull, both to auoid the abuse The abuse of Christiam li­bertie. of Christian libertie, and also to vse it aright. The abuse is manifold. As first, of the sauing grace of God; when men do turne Jud. 4. it into wantonnesse, their freedome from sin, into a freedome to sin, as though they were so freed from the law, as that they need not to obey it; as though good workes, because they are not exacted to iustification, were in no respect needfull to saluation. We are not free, saith Luther De libert. Christ., by faith in Christ from workes, but from the opinion of workes, that is, from the foolish presumpti­on of iustification sought by workes. Secondly, of Chri­stian libertie, in respect of the creatures of God, and the vse of things indifferent; when we do vse them without regard of our dutie, to God, our neigh­bour, or our selues.

The dutie which wee owe to God, is pietie; to our neighbour in generall, charitie; and in particu­lar to our superiour, obedience and loyaltie; to our selues, sobrietie. For these, as I said, are the bounds of our libertie, which if we passe in the vse thereof, we abuse it. The vse of our libertie is contrarie to pietie. First, when we our selues are impious, and irreligious. For though the things in themselues [Page 97] be cleane, yet the vse of them is vncleane to them that are impure. For as Titus 1. 15. to the pure, all things are pure, so to the vnclean nothing is cleane. Second­ly, when the vse of them is not sanctified vnto vs, 1. Tim. 4. 5. either by the Word, as when we make more in­different things, then God in his word hath made, as drunkennesse, fornication, vsurie, &c. or when we do not vse them in faith and sound perswasion out of the word of God, which is the charter of our libertie, that we may lawfully and with a good con­science vse them (for though nothing in it selfe bee vncleane, yet to him Rom. 14. 14. 23 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 faith, is sinne:) or by the duties of inuocation. As the vse of meate and drinke, without either prayer to God for his blessing in the vse, or thanksgiuing for the same. Thirdly, we abuse our libertie 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 [...]. 2. Tim. 3. 4. lo­uers of pleasures more then of God.

Likewise our vse of the creatures, and of things indifferent, is against charitie, when wee vse them without due regard of auoiding scandall and of­fence. Against loyaltie, when vsing our libertie with contempt of lawfull authoritie, wee make it a cloake to couer some naughtinesse. And lastly, against sobrietie, when vnder pretence of Christi­an libertie, the creatures of God, and other things indifferent, are vsed, either as instruments to serue, [Page 98] or as ensignes to display, our pride or intemperate lusts, as in the excesse of meate and drinke, recrea­tions, the vse of the mariage bed, apparel, buildings and such like.

But let vs come to the right vse of our Christian §. 26. The right vse of Christian libertie. libertie; which is twofold, either the sanctification of our liues, or the pacification of our consciences. As touching the former: the right vse of the liber­tie of sauing grace is, when it is vsed to the free, vo­luntarie, and cheerefull worshippe and seruice of God, in holinesse and righteousnesse, for Luk. 1. 74. 75. that is the end of our libertie 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 Galath. 5. 13. another in charitie, and of the superiour in o­bedience and loyaltie; that being free 1. Cor. 9. 19. from all, we make our selues seruants vnto al, for their good. For as Luther saith, De libert. Christ. A Christian in respect of the inner man, is free, but in respect of the outward man hee is (through charitie) the seruant of all. And herein wee are to imitate the example of Christ; who, Philip. 2. 5. 6. though he were God, tooke vpon him the forme of a ser­uant, to make vs free; and though he were the Lord of all, Mat. 20. 28. came not to be ministred vnto, but to mini­ster. And likewise of the blessed Angels; who, though they be glorious spirits, notwithstanding take no scorne to be sent forth into the Hebr. 1. 14. ministerie and seruice for our good.

The right vse of the doctrine concerning the libertie of glorie, is, truly to beleeue it, and to liue as in expectation of it; knowing, that hee which hath this 1. Iohn. 3. 3. hope, that he shall be like vnto Christ at [Page 99] his appearance, will purifie himselfe, as he is pure; that as he hopes to bee like him, in respect of the liberty of glorie, so he may in some measure resem­ble his gratiousnes, by the libertie of grace.

But the chiefe vse of this doctrine, is, to pacifie mens consciences; without which (vnlesse they sleepe in carnall securitie) they are so wonderfully perplexed, that neither can they liue in peace, nor attempt any thing almost with quiet minds. For whereas there be foure things which trouble per­plexed consciences, this doctrine is a soueraigne re­medie to cleare and to appease the conscience, in respect of them all. The first, is the guilt of sin, and feare of damnation. For when they conscience is summoned before the iudgement seat of God, or terrified with the apprehension of his wrath, as in time of temptation, or affliction, or in the houre of death; when thou doest consider the seueritie of Gods justice, who will not suffer sinne to go vnpu­nished, the rigour of the law, denouncing the curse of God against euery euen the least transgression, the testimonie of thine owne conscience, which is in stead of a thousand witnesses, accusing and condemning thee of innumerable transgressi­ons; how canst thou thinke of appearing before God, who is greater then thy conscience, to be iu­stified or condemned, without horror of consci­ence, and confusion of mind? But blessed be God, who hath granted vs this libertie of grace, that in the question of iustification, wherby in this life we are freed from of damnation, and entituled vnto the kingdome of heauen, we need not looke [Page 100] into our owne obedience, or to the sentence of the law; but may be assured, if we beleeue in Christ, that God doth iustifie vs, being sinners in our selues, without respect of our workes; that he hath freed vs from the lawes exaction of inherent righ­teousnes, 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 libertie 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 righteousnes, yea estee­ming it as dung in the question of iustification, to rest alone in the mercies of God, and merits of Christ.

But because the world is so apt to abuse this most comfortable doctrine, and to turne this gracious libertie into carnall licentiousnes; it shall be need­full to adde this caution: That howsoeuer we are by our iustification in this life, entituled vnto the kingdome of heauen; and although by the righte­ousnesse and merits of Christ alone apprehended by faith, wee are both iustified 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 notwithstāding Prou. 30. 12. they remaine in their sins; therefore wee must thinke it most necessarie, being once iustified by faith, and entituled vnto the kingdome of heauen, to demō ­strate our faith, and our iustification by a godly life; walking in that way of good workes, which God hath Ephes. 2. 10. prepared for vs to walke in towards our [Page 101] countrie in heauen. For though wee are iustified and saued by the merits of Christ alone apprehen­ded by faith; notwithstanding sanctification is the Act. 20. 32. cognizance of them that are saued, and good workes are the euidence, according Rom. 2. 6. vnto which God will pronounce the sentence of saluation. For as the Luke 6. 44. tree is knowne by his fruit; so he that 1. John 3. 7. wor­keth righteousnes, is righteous, and in like manner by sanctification our iustification is manifested. For true faith Galath. 5. 6. worketh by loue, and good workes are as the breathing of a liuely faith. And therefore though faith alone doth iustifie, as Paul Galath. 2. 16. Rom. 3. 28. teacheth, because it alone doth apprehend the righteousnes of Christ vnto iustification; yet as S. Iames Jam. 2. 14. &c. teach­eth, that faith which is alone feuered from obedi­ence doth not iustifie, neither alone, nor at all, be­cause it is not a true faith. For euen as the bodie without breathing is knowne to be dead: Jam. 2. 26. so faith without workes is dead. We are therefore iustified in this life, and entituled vnto the kingdom of hea­uen, as to our inheritāce, by faith without Rom. 4. 6. works; but none are actually saued, nor inherit that king­dome in the life to come, but such as first are san­ctified. For as our Sauiour saith, we haue indeed not only remission of sins by faith, but also by faith we haue our inheritance; but yet, as he saith, Act. 26. 18. a­mong them that are sanctified.

The second is the conscience of our manifold wants and imperfections, in those duties which we do performe. For how can a man bee perswa­ded, that God, to Job 15. 14. 15. 16. whom no creature being com­pared is pure, will allow of his imperfect and stai­ned [Page 102] obedience. And if he be not perswaded, that his seruice is acceptable vnto God; with what hart can he performe it? The doctrine therefore of Christian libertie assureth our consciences, that we 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 righteousnes 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 endeuour for the perfect per­formance. And therefore a Christian may, in re­spect of this libertie, 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 scruple of conscience, concer­ning the vse of outward things, how far forth they may be vsed or forborne. For if a man be not right­ly informed herein, there wil be no end Ʋide Calu. Instit. lib. 3. cap. 19. §. 7. of scrupu­lositie and superstition. From this scruple also, the doctrine of Christian libertie doth free vs: assuring vs, that to all these things our libertie doth extend, either to vse them freely, or freely to forbeare thē; and that nothing is vncleane in it selfe, nor yet vn­to vs, if we be so perswaded; and that to the cleane, all things are cleane. Prouided alwaies, that the vse of this libertie bee kept within the bounds before mentioned, of pietie, charitie, loyaltie, and so­brietie.

The fourth and last is the horror of conscience in the houre of death. For how can a man with comfort giue vp his soule to be seuered from the bodie, when he knoweth not, either what will be­come of his soule after the separation thereof from the bodie, or how, and in what case his bodie shall rise againe? But this doctrine doth assure vs, that Christ hath purchased, not only a libertie of grace in this life, but also of glorie for our soules against the end of our life, and for our bodies also, against the day of iudgement. So that we Heb. 10. 19. 20 haue libertie or boldnes, to enter into the holy places by the blood of Iesus, by the new and liuing way, which he hath prepared for vs through the vaile, that is to say, his flesh; being assured, that by reason of our vnion with Christ, we are risen Ephes. 2. 6. againe with Christ, and with him set in the heauenly places, whither he is ascended Iohn 14. 2. 3. & 17. 24. Philip. 3. 20. 21 to prepare a place for vs: and from whence hee will come againe to bring vs thither, that where he is, there we may be also. Wherefore in respect of this libertie, the faithfull may with comfort, both surrender our soules into the hands of God our mercifull Father, and also bequeath our bodies to the earth, in full assurance that our soules shall by the Angels bee translated into hea­uen, and that our bodies shall at the day of iudge­ment, bee freed from the seruitude of corruption, and rise againe to glorie: this mortall hauing put on immortalitie, and this corruptible incorruption, that it being againe reunited to the soule, wee may for euer and euer, enioy both in bodie and soule, the glorious libertie of the citizens of heauen. [Page 104] Vnto which libertie of glorie hee bring vs, who hath so dearely purchased it for vs, euen Christ Ie­sus the righteous; to whom with the Father and the holy Ghost, be eternall praise and glorie, Amen.