Of Justification By Faith, Treatise · Section 5
SECT. 5.
CHAP. I.
Iustification by fulfilling the law, ouerthrowes Christian libertie, the parts of our Christian libertie.
SO much of the Third Argument: The last followes drawne from the Nature of Christian Liberty. Which is this.
4. Arg. 4. Argument,That which ouerthrowes our Christian Liberty purchased for vsus by the death of Christ: that's no Euangelical, but an Haereticall Doctrine.
But Iustification by the workes of the Law ouerthrowes the spirituall Liberty of Man obtained for him by Christ.
Ergò. 'Tis an Haeresie against the Gospell.
For the proofe of the minor Proposition, let vsus in briefe consider wherein stands that Liberty wherewith Christ hath made vsus free, that so we may the better perceiue what part thereof, this doctrine of Iustification by works doth nullifie and depriue vsus of. The Liberty wee hauehave in Christ is either in regard of the Life to come, or of this praesent life. The first is the Liberty of Glory consisting in a fu…l deliuerance from that state of vanity and misery, both sinfull and painfull, wherevnto we are now subiect. And not we only, but the whole Creation, which with vsus foreign, groaneth and trauaileth in paine, till with vsus it also be deliuered, (foreign; From the bondage of Corruption, into the Glorious libertie of the Sonnes of God,) as the Apostle declares Rom. 8. 19. & seq. This Liberty we hauehave in hope, not in possession. The next we actually injoy in this life, and that is the Liberty of Grace. This we may diuide not vnfitly into 3 branches: 1 Freedome from Sinne. 2 Freedome from the Law: 3 Freedome from Men.
1 Our Freedome from Sinne stands in 2 things; 1 In our deliuerance from the Punishment of Sinne. For whereas eueryevery Sinne of it's owne Nature brings with it guiltines, and a sure obligation vntounto punishment, binding ouer the transgressor vntounto the paines of God's aeternall wrath by a strōger chaine then of Steele or Adamant: Christ by his meritorious satisfaction hath broken these bonds, and ransomed vsus from this fearefull Bondage vntounto Hell and destruction. He being made a Curse for vsus, hath redeemed vsus from the Curse of the Law. Gal. 3. 13. That is, By taking on himselfe the punishment of our Sinnes, in his owne person suffering, and satisfying the wrath and Iustice of God, he hath once for euer set vsus free from the dreadfull vengeance of God, which we deserue should fall vponupon vsus for our Iniquities.
2 In our deliuerance from the Power of Sinne, which though it abide in vsus in the Reliques of our corrupted Nature: yet by the power of the Holy Ghost dwelling in the Hearts of the Regenerate, it is subdued and kept vnderunder, that it doth not reigne nor exercise it's commanding authority without Controle. So that whereas the Vnregenerate be the Seruants of Sinne, wholly at the command of Satan and wicked affections, the Regenerate are freed from this slauery being ruled and guided by the Spirit of the Lord, which wheresoeuer it is, there is liberty, as the Apostle speakes, 2 Cor. 3. 17. Liberty from that blindnes wherein we are holden by Nature, not knowing what the will of God is. Liberty from that rebellion and infirmity of our Nature, whereby we are, nor willing, nor able to doe the will of God. From which we are freed in part by the Spirit of Christ, inlightning our Mindes, and changing our Hearts. This Liberty from Sinnes dominion and damnation, S. Paul joynes together, Rom. 8. 2. (The Law of the Spirit of Life, which is in Christ Iesus, hath freed me from the Law of Sinne and of Death.) And againe, Rom. 6. 14. Sinne shall not hauehave Dominion ouer you, for ye are not vnderunder the Law, but vnderunder Grace.
| 2 Our freedome from the Law is eithr from the | Ceremoniall |
| or | |
| Moral law. |
The Ceremoniall Law contained in it diuerse Carnall Ordinances (foreign) to endure vntill the time of reformation.Heb. 9. 10. From all which Christ hath freed the Church of the New Testament, as namely.
1. From the whole burthen of Legall ceremonies whatsoeuer vsed in the worship of God. Those resemblances are of no vse now, when the substance it selfe is come in place: nor may such beggarly and impotent rudiments be sought after, when greater perfection is to be had. Gal. 4. 9.
2. From that restraint in things indifferent, whereunto the Iewes were tied, but we are not bound. Such are the obseruations of dayes, of Meates and Drinkes, of Garments, with the like. Wherein the Iewes were rest…ayned: but our consciences are left free, being taught that eueryevery Creature of God is good being sanctified by Prayer and thankesgiuing. 1. Tim. 4. 4. 5. And that to theb1 Ti…. 1. 15. pure all things are pure. OnelyOnly this being obserued, that we abuse not this our Liberty, but that as we are informed by Faith that all things are lawfull for vsus: so we should be taught by charity to see what are expedient in regard of others.1 Cor. 10. 23. That a due regard be had of others infirmity, that nothing be done whereby the truly weake may be scandalized, as the Apostle commands, Rom 14. 21. By which …eanes Knowledge on the one side still preserues vsus, that our consciences be not i…snared with superstition, and charity on the other side shall keepe our Liberty from degenerating into Licentiousnesse, and vnchristian contempt of our weake Brethren.
2 Our freedome from the Morall law stands in this, that whereas the Law requires of eueryevery Man, vponupon strictest termes of Necessity, full and compleate Obedience to all things whatsoeuer contained in it, if he will auoide the punishment of Hell fire: Christ hath freed all that belieue in him from this heavy and rigorous exaction of the Law, taking away from our Consciences this obligation vntounto a necessary fulfilling thereof, vponupon paine that we shall forfeit Heauen if we doe it not. As we shall see more anon.
3 In the last place our Freedome is from Men:This Liberty from humane Constitutions binding the Conscience, is … namely from all power and authority they may claime ouer our consciences: they may hold our persons in subjection, but they cannot command ouer our consciences. We acknowledge no Iurisdiction of Man or Angel ouer our Consciences; but only that of God that created vsus, and of Christ that hath redeemed vsus. Whosoeuer ergo shall impose vponupon Man any humane Traditions, Opinions, or Ordinations whatsoeuer to tye his conscience vntounto obedience by vertue of his own authority, such a one trenches vponupon Gods high Praerogatiue, & vsurpes tyrannically ouer the soules of Men, according, as at this day, that Man of Sinne doth. But here we must obserue that Humane Constitutions be either Ecclesiasticall or Politicall. Ecclesiasticall concerne either the matter and substance of God's & worship when any thing is invented by Man, & commanded, wherein and whereby to worship God. 2 The Manner and externall order of God's worship in the determination of indifferent circumstances tending to decencie and comelinesse.
For the former we renounce and reiect all humane authority whatsoeuer, that shall without warrant from the Scriptures, prescribe vntounto the Church any doctrine to be receiued as a diuine Trueth or Custome, Ceremony or Practise whatsoeuer, to be obserued as a proper part of God's most holy worship. According as our reformed Churches hauehave happily recouered their Liberty by breaking asunder those cordes, & casting away that Yoake of false doctrine of Superstitions, …r…moniall will-worships, wherewith not Christ, but Anti-Christ had insnared and oppressed the Church. And they hauehave God's owne warrant for so doing, Isay. 29. 13. ratified and explained by Christ, Mat. 15, 9. (In vaine they worship me, teaching for doctrine Mens precepts:) which was a thing contrary to God's expresse commandement, Ezech. 20. 18. …. (Walke yee not in the ordinances of your Fathers, neither obserue their manners, nor defile your selues with their Idoles: I am the Lord your God, walke in my Statutes, and keepe my Iudgements and doe them.)
For the later, namely humane Constitutions concerning indifferent Circumstances in God's worship, tending to orderly decency, agreeable to the simplicity and purity of the Gospell: herein wee must acknowledge the authority of the Church though not ouer our Consciences to binde them: yet ouer our practises to order & limit them. Accordingly as also we doe in the other branch of humane Obediences. viz. Politicall or ciuill, comprising all Law, touching lawfull things made for the gouernance of Kingdomes; or inferior states by the supreame Magistrate, that hath authority so to doe. Wherevnto we (must be subject, not because of wrath onelyonly, Rom. 13. 5.but also for conscience sake.) For Conscience sake, not because the highest Monarch on Earth hath power ouer the Conscience of his meanest subject; to binde it by vertue of his owne authority: but because God hath established the Magistrates authority and commanded subjects Obedience in lawfull things, and therefore we cannot disobey them without breach of Conscience, in disobeying and viol…ting also Gods Commandement. But otherwise for any immediate power over the conscience, to restraine the inward liberty thereof, no man without praesumption may arrogate its nor any without slauish basenes yeeld to another,1 Cor. … as the Apostle commands (ye are bought with a price, be not yee seruants of men.) This is in breife the Doctrine of Christian or spirituall l…berty, which we call Christian: 1. from the cause of it, Christ, by whose purchase we enioye it. 2. From the subject of it, Christians, in opposition to the Iewes, who had not this liberty in all parts of it as we hauehave. Namely in freedome from the Ceremoniall Law, and restraint in things indifferent. In all other parts they in their measure were freed by Christ as well as we. Againe we call it spirituall in opposition to ciuill and bodily Liberty: because it stands in the freedome of So…le and Conscience, not in the freedome of the outward man; the bondage and subjection whereof is no impeachment to this spirituall freedome: As Anabaptisticall Libertines would perswade the world contrary to the Apostles decision. 1. Cor. 7. 22. (He that is called in the Lord being a seruant, is the Lords Free-man.
CHAP. II.
Iustification by workes subjects vsus to the rigour and curse of the Law
WE are now in the next place to see which braunch of our liberty is cut off by the doctrine of Iustification by workes. Not to meddle with others whereat it giues a backblow, but to take that which it directly strikes at: we say, it destroies our Liberty from the moral Law, which stands heerein, that we are not obliged vntounto the perfect fulfilling of that Law, vponupon paine of aeternall Daemnation, if we doe it not. This gratious liberty Christ hath enfranchised vsus withall, whosoeuer beleiue in him: and they that now teach we are justified by workes of the Law, doe rob our Consciences of this heauenly Freedome, bringing vsus again vnderunder that miserable bōdage vntounto the Law, wherein all men are holden, which are in state of infidelity & vnregeneration, from whom the Law in extremest rigour exacts perfect Obediēce if they will be sau…d.
For the cleering heereof, this in the first place is manifest. That he which will be justified by the workes of the Law, is necessarily tied to fulfill the whole Law: seeing ti's impossible the Law should justifie them that transgresse it. In the next place then we must proue, that for a mans Conscience to be thus tyed to the fulfilling of the Law for the obtayning of Iustification, is an vnsupportable yoake of spirituall Bondage, contrary to that liberty, wherewith Christ hath made eueryevery beleeuer free. This shall appeare in confirming of this Proportion.
A Man regenerate endued with true faith in Christ Iesus, is not bound in Conscience vntounto the fulfilling of the whole Law for his Iustification.
This Proposition seemes very strange vntounto our adversaries and to be nothing else but a ground-plot wherein to build all licenciousnes and Libertinisme, as if we did discharge men of all Alleageance to God & subjection to his Lawes. But their Calumnies are not sufficient confutations of orthodox Doctrine: for the stopping of their mouthes we throw them this distinction, whereon they may gnaw while they breake their teeth, before they bite it in pieces. Mans conscience stands bound vntounto the Law of God in a two fold obligation. Either
1. Of Obedience, that according to the measure of Grace receiued he endevour to the vtmost of his power to liue conformably to the Law of God in all things.
2. Of fulfilling the Law, that in eueryevery jot and tittle he obserue all things whatsoeuer it commands vponupon paine of everlasting condemnation for the least transgression.
We teach that no true Beleeuer is freed from the Obligation vntounto Obedience, but so farre as by grace giuen him he is enabled, he ought to striue to the vtmost, to performe all duties towards God & man commanded in the Law, if he will justifie his faith to be sound, without Hypocrisy. And ergò our Doctrine is no doctrine of Licentiousnes. But on the other side we teach, That eueryevery true beleeuer is freed from that obligation vntounto the fulfilling of the Law, for the attaining of life & justification by it. Which materiall difference for the cleering of our doctrine not obserued or rather suppressed byaLib. 4. de Iustif. cap. 5. Bellarmine, causeth the Iesuite to labour much in a needlesse dispute, to proue against vsus, That a Christian man is tyed to the obseruation of the morall Law. He tells vsus that Christ is a Law-giuer aswell as a Redeemer of his Church, praescribing orders for all in common, for each one in particular. That he is a Iudge that sentenceth according to Law. That he is a King that ruleth ouer subjects vntounto a Law. That Christ by his comming did not destroy, but fulfill the Law, expounded it & enioyned it to be observed by vsus. That his Apostles vrge it in eueryevery Epistle. That a Christian man sinniug offends against the Law, & ergò is bound to keepe the Law. In all which the Iesuite encounters his owne phantasy & not our doctrine which is not wounded by such misguided weapons. For we grant without striuing, that every Christian is tyed to obserue the Morall Law, and we averre that it is a most vnchristian & Iesuiticall slaunder to affirme, as he doth, that we teach (Christianum bIbid …nulli Legi obnoxium & subjectum esse in Conscientia coram Deo.) Nay we teach that he is bound to obey to the vtmost of his power: and from this obligation no authority of Man or Angell, Pope or Deuill, can discharge him. So much we grant the Arguments alleaged by the Cardinall doe enforce, and nothing else. They proue Obedience necessary to a beleeuing Christian: but they can neuer proue perfect fulfilling of the Law, to be necessarily required of him. From this heauy burthen Christ hath eased the shoulders of all such as are in him by a liuely Faith, of whom God doth no longer exact perfect Obedience to his Law in those strict and rigorous termes. that they shall be accursed if they fulfill it not. This we proue by these Scriptures.
1. Gal, 1. 2. 3. (Stand fast (saith the Apostle) in the Liberty wherein Christ hath made vsus free, and be not entangled againe with the yoake of bondage.) But what is this Yoake of Bondage? Is it onelyonly the obseruation of the Ceremoniall Law? No. That was indeed part of the yoake which the Apostles sought to lay on the Consciences of the Galatians. But 'twas the least and the lightest part, the weightiest burthen was the fulfilling of the Morall Law, wherevnto by the doctrine of the false Apostles, the Galatians stood obliged. This is plaine by the Text in the words following. (Behold, I Paul say vntounto you that if you be circū cised, Christ shall profit you nothing. For I testifie againe to eueryevery man, which is circumcised, that he is bound to keepe the whole Law) The Apostles dispute is heere evident. The Galatians may not be circumcised, not obserue the Ceremoniall Law. why? Because if they did Christ should not profit them at all. But what reason is there for this, that Circumcision & the Ceremonies should frustrate the benefit of Christs death? The Apostle alleageth a good reason, because the obseruation of the Ceremoniall Law, tied them also to the fulfilling of the whole Morall Law. The Argument is thus framed.
They who are bound to keep the whole Law hauehave no profit at all by Christ.
But they who are circumcised, are bound to keepe the whole Law. ergo,
They that be circumcised hauehave not profit at all in Christ.
The minor in this Argument is the expresse words of the Text, and the proofe of it is euident in Reason, because the retaining of Legall ceremonies did in effect abolish Christ's comming in the Flesh, who by his comming in the Flesh, had abolished them. And ergo, they who in reviving them, denied Christ's death, had no meanes at all to be saued: but only by the fulfilling of the Morall Law. Wherevnto they were necessarily bound, if they meant not to perish. Which reason yet is of no force before Christ his comming, and ergo then circumcision and other legall ceremonies, did not lay vponupon the Iewes such a strict obligation to fulfill the whole Law. The Maior Proposition is the very reason of the Apostles Enthymeme; thus. (Men circumcised are bound to keep the whole Law: Ergo, Christ shall not profit them) The Reason of the consequence is this Proposition, (Whosoeuer are bound to keepe the whole Law, Christ profiteth them nothing at all.) This Argument, and the Reason thereof, will hardly passe with approbation in the Iesuites Schooles, (Men are bound to the whole Law, ergo, Christ shall not profit them.) Nay, will they reply: That's a non sequitur. For by that doctrine, Christ's death hath cancelled that streight obligation of fulfilling the Law: But eueryevery one that beleeues the promise of saluation in Christ, is yet notwithstanding obliged to fulfill the whole Morall law. For this is (say they) the very Condition wherevpon he must hauehave benefit by the promise, euen (aLib. 4. cap. 2. Perfecta Mandatorum …bservatio:) and therefore he is so farre from being freed by Christ from this obligation vntounto the Law, that for a certaine, except he fulfill it, he shall neuer be saved; asbLib. 4. cap. 7. (Si Promissio vitae aeternae est conditionata, ut cap. 1. probavimus, certè necessarium est implere Conditionem, si quis sal…us fieri vel…. …s;… iustus non est liber ab ebligatione Legis divine: certè nisi eam impleat …onsaluabitur,) Bellarmine peremptorily and bloodily determines. These Men when they list are wondrous mercifull toward Sinners, and can teach them trickes by very easie meanes, to merit Heauen and Remission of Sinnes. But their crueltie betrayes their kindnes in other matters; in as much as when all comes to the vpshot, a Sinner is driuen to this. If he wilbe saued by Christ, he must as he is bound, perfectly keepe the whole: law else there's no hope for him. This is cold comfort for the poore beleeuer: but 'tis happy we hauehave not Iesuites, Pharaoh's taske-masters, set ouer vsus, to exact the whole Tale of Bricke: but a Iesus, who hath freed our soules from this bitter thraldome and deliuered vsus from the power of so rigorous and strict commands of the Law. We beleeue an Apostle of Christ against all the Sycophants of Rome, and tell them that they giuegive the holy Ghost the lie, when they teach that in beleeuers the obligation to keepe the whole Law stands still in full force & vertue not discharged by the death of Christ; directly contrarie to this Argument of the Apostle. (Ye are bound to keep the whole law, ergo, Christ shall not profit you.) Whence we argue thus. Whosoeuer are bound to keepe the whole law, to such Christ is vnprofitable.
But vntounto true beleeuers Christ is not vnprofitable. Ergo
True beleeuers are not bound to keepe the whole law. A conclusion most certaine, as from these irrefutable praemisses: so from most euident Reason. For if such as beleeue in Christ, (Who through the Spirit waite for the hope of Righteousness through Faith) as the Apostle speakes here, v. 5; if such be yet bound to fulfill the whole Law for their Iustification, to what end is it to belieue in Christ, vntounto Righteousnesse and Iustification? If when all is doen we must be saued by doing, what profit comes there by beleeuing? Can the conscience find any benefit and comfort at all in Christ, when we shall come to this wofull Conclusion; that notwithstanding there is in Scripture much talke of Faith, of Christ, of Promises, of Grace; yet all this will bring vsus no commoditie, except this condition be performed on our parts, If the Law still rule ouer vsus as seruants requiring the praescribed taske: or else shaking the Whip, and threatning stripes, & not as ouer sonne commanding Obedience.that we perfectly keepe the Law of God: If any thing in the World, this is to imprison the soule in wretchlesse slauerie, and to lay the conscience vponupon the racke of continuall Terrors, if Heauen be not to be had but vponupon such hard termes. And this is most apparantlie to frustrate all benefit of Christ, of Promise, of Faith, of Grace, of the whole worke of Redemption, seeing in fine 'tis the Law that we must liue by, and not by Faith: the perfect fulfilling of the Law must make vsus righteous in God's sight: and not our beleeuing in Christ, that we may be justified. For he that keepes the whole Law, is thereby righteous, and by nothing els. Here 'tis but a bare shift to say, Though we be bound to fulfil the Law; yet Christ profits vsus, because he giues vsus Grace to performe our Band in exact Obedience. This evasion might it stand good, Saint Paul were indeed finally confuted as a weake disputant. But the Errour of this hath bin touched before, and if nothing els were said, this Apostolicall Argument is sufficient to refute it. I proceed to other Scriptures.
2. 1 Tim 1. 9. (Ye know that the Law is good, if a man vse it lawfully; knowing this, that the Law is not made for a righteous man, but for the lawlesse and disobedient, for the vngodly, for Sinners, for vnholy, and prophane, &c.) The Law is not giuen to the Righteous. How must this bee vnderstood? Is it not giuen (quoad directionem) as a Rule prescribing what is to be done, what is not to be done? Yes, vve all agree in that. Hovv is it then not giuen? 'Tis ansvvered, (quoad coactionem & maledictionem) as it compels to obedience, and curseth the Transgressors. Thus is it not giuen to the Iust. This ansvver is full of ambiguitie, and needes some explication, that vve may knovv vvhat is the coaction or compelling force of the Lavv, from vvhichwhich the Iust are freed. In vnfolding vvhereof our aduersaries and vve differ. Whether are in the right, we shal see by the proposal of both our Interpretations. They say, (The Law hath no coactiue or compelling power ouer the Iust, because the Iust doe obey it, spoute, libentèer, & alacritèr, & ex instinctu charitatis) that is, vvillinglie, out of LoueLove: but it hath a compulsiue force ouer the vniust, because they recalcitrant & cogi quodammodò debent ad obsequium) that is, they obey vnvvillinglie, being forced to it by Terrors and Threatnings, and therefore; The law rules not ouer the iust, as seruants who obey for feare: but sonnes who obey for LoueLove.
We expound it otherwise. The Law hath not coactiue power ouer the just, because the just (that is) true beleeuers in Christ Iesus, are freed from the necessity of perfectly fulfilling it, for the obtaining of saluation. But the Law hath a coactiue power ouer the vnjust & vnbeleeuers, because they are obliged vntounto the perfect fulfilling thereof, or else to be certainly accursed. And ergo we say, the Law command's ouer the just as ouer Sonnes requiring of them a faithfull and willing endeavour: but it commands ouer the vnjust, as ouer Seruants, of whom it exacts the vttermost farthing, and vponupon the legall default threatens eternall malediction. The difference then betwixt them & vsus, is this. They make the coaction of the Law to consist in the manner or quality of mans obedience to it. The Law compels when men obey vnwillingly. We make the coaction of the Law to consist in the quality of the command, & condition, wherevpon Obedience is required. The Law then compels, when it exacts full obedience vponupon poenalty praecisely threatned to the disobedient. Wherein the trueth is manifestly on our side. For 'tis plaine, that compulsion in a Law must be taken in opposition to direction, not persuation, for Lawes persuade not, but command. For if we speake properly a Law cannot be sai'd to compell those, to whom 'tis giuen, as if by any real and physicall operation it did enforce them to obedience.So a King in vnderunder the Direction: not the Compulsion of the law; because not tyed to the Penalty. It proposeth what is to be done, it setteth before a man, the punishment for disobedience: but it workes not on the will of man, to force it one way, or other. Wherefore if we know what direction in a Law is; we shall soone know what Compultion is. Direction (as all agree) is the bare praescription, of what is to be done, or left vndone. Compulsion, that is, the exaction of obedience vponupon paenalty to be inflicted. What other coactiue force there is in a Law, no man can imagine. Well then to apply this. The just are sub directione Legis: but not sub coactione. This must of necessity be vnderstood thus, the just are not vnderunder the coactiue power of God's Law, …cause it doth not exact of them full obedience vponupon paenalty of aeternall death, to be otherwise inflicted on them. As it doth exact of the vnjust. For otherwise there will be no difference betweene the just and the vnjust in regard of this coactiue power of the Law, if both the one and the other be obliged to yeeld, alike, perfect obedience vponupon the like paenalty. In this case the Law will be as coactine to one, as the other, exacting aequall obedience, vponupon aequall termes, both of the just and vnjust. (viz) obey fully in all things: or you shall be cursed. The Sonne and Seruant shall be all one, and the Law shall still command, over the children, with as much terrour, as ouer the Bondslaue. There is no difference in the world; in our adversaries doctrine, both sorts are bound to obey perfectly, or else certainly they shall not be saued. So that the Law of itselfe shall be as rigorous towards one; as the other. But we know the Scriptures offer vntounto vsus more mercy: and that Christ hath discharged vsus from this rigour of the Law, vnderunder which eueryevery one, that is out of him in the state of vnbeleefe is holden in bondage. As to the difference they make (the iust obey willingly, the vnjust vnwillingly, & ergo the Law compels these and not those) this is nothing to the purpose. For it alters not the nature of the Law, that it is obeyed with diuers affections. The Law is the same, for its command & authority; howsoeuer it be obeyed willingly or vnwillingly; that matters not. The Law ceaseth not to be coactiue, because ti's willingly obeyed: euen as a slaue ceaseth not to be vnderunder the coaction & compelling power of his Master, though he louelove his master; and out of a willing mind be content to abide in thraldome. And as Adam, though he obeyed the Law willingly; yet was vnderunder the coactiue power of it; because he was tyed to obey it, or else he should certainly die the death for his transgression of it. Wherefore I conclude, that the just are not freed from the Laws direction, nor from the Lawes compulsion, as it compels or enioynes them absolute obedience in all things, and for default thereof threatens the vnauoydeable malediction of Gods aeternall wrath.
3 Lastly for proofe of this point we hauehave those places formerly alleaged, Rom. 6. 14. [We are not vnderunder the Law, but vnderunder Grace.] Gal. 5. 18. [If we be led by the spirit, we are not vnderunder the Law.]cum v. 11. 2 Cor. 3. 17. [Now the Lord is the Spirit, and where the Spirit of the Lord is, there is Liberty.] Gal. 3. 13. [Christ hath redeemed vsus from the Curse of the Law, being made acurse for vsus.] All which, withbRom. 7. 1. 2. &c. other the like, doe establish this orthodoxe Doctrine; That beleeuers hauehave ohtained freedome by Christ, from the rigour of the Morall Law, and are not any longer bound in conscience to the perfect fulfilling thereof vponupon this assured perill: that if they keepe it not, they shall not be saued. We might stand longer vponupon each Testimony: but let that which we hauehave said, suffice for the vindicating of our conscience from that Torture and Bondage wherewith these …opish Doctors would ensnare vsus. The knowledge of which our Liberty, is not to giuegive vsus occasion of security or licentiousnesse, as these Men calumniate: but to restore peace & spirituall rest vntounto our soules, knowing that we are now deliuered from the necessity of obeying, or of perishing, which before we were in Christ, lay more heauy vponupon our soules then a mountaine of Lead. That so being freed from this thraldome, we might serue him who hath freed vsus, thankfully, and chearefully, obeying him in all duty, by whom wee hauehave obtained this glorious priuiledge; that whereas perfect obedience was sometimes strictly exacted of vsus: now our sincere, though imperfect indeauours, shalbe mercifully accepted at our hands.