The Christians Freedom, Title page – To the reader

The Christians Freedom · Title page – To the reader

THE CHRISTIANS FREEDOME, Wherein is fully expressed the Doctrine of CHRISTIAN LIBERTIE.

By the R^t. Reuerend Father in God, GEORGE DOWNEHAM, Doctor of Diuinity and L^d. B^p. of Derry.

THE SECOND EDITION, OXFORD, Printed by LEONARD LICHFIELD for WILLIAM WE…. An. Dom. M.DC.XXXV.

TO THE GODLY AND CHRISTIAN READER GRACE MERCY AND PEACE.

GOdlines and Christianity are the sure Grounds of Saluation, I hauehave here in this treatise following giuen thee the true Patterne of a godly life which I desire thee to peruse dayly, to practise faithfully, and hold on constantly, and thou shalt bee sure to hauehave blessings in this world and euerlasting happinesse in the Kingdome of Heauen. When thou hast attained to liue well and feele the comfort of godlines in thy heart, then be sure to set downe thy resolution neuer to fall into the snare of vngodlines any more.

Be sure not to faint in well-doing,1 Thes. 6. because the reward is not promised to him that doth but to him that continueth to doe▪ A three fold blessing of God, vp…n those which seeke him hee promiseth … will awake vntounto them, and for those which pray vntounto him, He will make the righteousnesse of their habitation prosperous. And to those which are pure and vpright, Hee will make their latter end increase exceedingly: Yea though their beginning be but small.

But deferre not, put not of thy amendment from time to time least thou art sorry for thy mispent leud life when thou shalt not hauehave time to repent. Therefore know ô man what soeuer thou art, that Godlinesse▪ will crowne thee with honor and glory and furnish thee with true godlinesse and perfect felicity and exalt thee vntounto the Heauens and co-vnite thee and thy soule with God.

The many excellent**…. …erkins. Rogers. Bolton. treatises and larger discourses concer…ing, the power of Godlinesse, which it hath pleased the Lord of glory to furnish his Church withall in these last dayes; as they hauehave made good the faithfulnesse of our God vntounto vsus of this Church of England, so if they shall not bee a witnesse against vsus, they doe necessarily require the right vse thereof, that wee bee transformed into the same image from glory to glory. And therefore howsoeuer it may seeme both needlesse and pre…udiciall after so many graue, and experimentall rules concerning sanctification, to adde any more in this kind: yet seeing it hath pleased God in direct mee to a further labour herein, weigh with mee I pray thee in equity these reasons thereof.

1. I doe hereby professe my thankfulnesse vntounto God for those excellent labours of his Saints that now rest from their labours and th…ir fruites foll…w them.

2. I wo…ld hauehave thee know that I am not ashamed of this foolishnesse of preaching and practicke Diuinity, which is such a mistery to the world, and stumbling blocke vntounto the wisdome thereof.

3. Howsoeuer I doe professe that I am not able to attaine such perfection, as I hauehave herein conceiued, yet I would hauehave thee know farther, that I would rather hauehave a rule to condemne sinne in the flesh, and so c…nf…und the old man, that thereby the new man may follow hard after the marke, then not to giuegive testimony to that light which hath shined so graciously vntounto me, or to conceale my iudgement, though it may condemne the practice.

4. May it please thee to consider with me: Can a man walke in the Sunne, and not bee warme, and where two lye together, will there not bee heate? and can the light bee …idden, nay, ought it to bee …idden?

5. Can we doe lesse in these dayes then conuince a prophane world?

6. Can we doe better then strengthen that which is ready to die?

7. Shall not Gods remembrancers renew their strength, when the Diuels Instruments … so rage with all licentiousnesse?

8. Doe wee not iustify the Good by seeking out their wayes?

9. Should we not discourage the wicked by making a good profession?

10. Owe wee not duety to our Mother?

11. Shall not this redound to the Glory of God. Let this content thee: and prouoke thee to make vse of these labours, and the Lord giuegive thee vnderstanding in all things: that thou mayest trie the Spirits, and hereby thine owne, whether thou art in the faith or no, and so for euer maiest follow the true Shepheard. Now vntounto him that is able to keepe you from falling, and to preserue you faultlesse before the presence of his glory with exceeding ioy I hartily commend you desiring that this weake labour may bee carefully read, and diligently practised, that so your soules may be eternally saued in that great and dreadfull day of his visitation.

p. 1THE DOCTRINE OF CHRISTIAN LIBERTIE.

IOHN 8. 36. If therefore the Sonne shall make you free, you shall be free indeed.

THESE words are a conclusion of the verses going before.§. Sect. 1. The context. For whereas our Sauiour CHRIST hauing promised some of the hearers, who,aaVers. 3…. whiles he was yet speaking of his person and office, began to beleeue in him, that if they did approue themselues to be hisbbVers. 31. true disciples, by their perseuerance and constant abiding in his word, theyccVerse. 32. should know the truth, (that is he would more fully manifest himselfe vntounto them, as p. 2he speaketh Ioh. 14. 21.) and this truth, (which is himselfe, Ioh▪ 14. 6.…hn 14. 6. 21. should make them free; the captious Iewes (pretending that they vnderstood him as speaking of a corporall or ciuill libertie) ddVers. 33.cauilled at this promise, which indeed did not belong vntounto them, as if hee had offered them great indignitie, by promising them libertie, to presuppose their seruitude; alleaging that they were alreadie free, and therfore scorned his promised libertie, which they needed not, being neither seruants by nature or birth, for they were Abrahams seed, nor yet by their fortune or personall condition, for they neuer serued any. Our Sauiour therefore, both to refute their cauill, and also to iustifie his promise, proueth these foure things vntounto them: 1. That they were seruants. 2. That they had great need to bee made free. 3. That this freedome must come by him. 4. That being freed by him, they should bee free indeed.

The first he proueth thus:eeVers. 34. whosoeuer committeth sinne, that is, in whomsoeuer p. 3sinne raigneth, he is the seruant of sinne; but such he insinuateth they were, yea such are all menffTit. 3. 3.Titus 3:3 by nature, vntill they be ingrafted into Christ by faith, and renued by the holy Ghost; and therefore hee would hauehave them to conclude, that for all their bragges, they were the miserable seruants of sinne, and consequentlie the slaues of Satangg1. Ioh. 3. 8.1 John 3:8, subject to the curse of the law, and to eternall damnation.

2. That they had great need to bee made free, hee sheweth both by the inconuenience of their seruitude; for being hhVers. 35.seruants, and not sons, howsoeuer now they had a place in the house of God, as Ismael iiGen. 21. 10.Gen 21:10had, yet the time should come, that they should bee cast out;) and also by the benefit which should accompanie their freedome, that being made the sonnes of God, they should as heires of eternall life, abide, not only to the end of their daies in the Church militantTim. 3. 15. (which is the house of God vponupon earth) but also for euer in the Church triumphant, which is Gods kkIob. 14. 1.Job 14:1house in heauen.

p. 43. That the faithfull attaine to this freedome by adoption in Christ. For, to so llIob. 1. 12. Gal. 3. 26.Job 1:12Gal 3:26m any as receiue him by faith, hee hath giuen this liberty or power to be the sonnes of God. And,mmRom. 8. 17. Gal. 47.Rom 8:17 if sonnes, then also heires. This a…ertion 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 Sonne shall make you free, &c. presupposing that men attaine to the freedome of Gods sonnes, by the benefit of Christ, the onelyonly begotten Sonne of God.

Wherupon, 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 hee had said: you hauehave no cause to cauil at the promise of libertie, which I make to all them which truly beleeue in me. For I tell you vponupon 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 p. 5very seruants of sinne; that being seruants and not sonnes, they must not looke to inheritennGalath. 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 asooMatth. 3. 12. 13. 30. 25. 33Matt 3:12Matt 3:13Matt 3:30Matt 3:25Matt 3:33 chaffe be seuered from the wheate; as tares, from the corne; as goates, from the sheepe; as ppGen. 21. 10. Galath. 4. 30.Gen 21:10Hagar 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 great need hauehave you to bee made free; that of the seruants of sinne, you may become the sons of God. But you, who are (as allqqEphes. 2. 3.Eph 2:3 men by nature are) the children of wrath, cannot possiblie bee 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 vntounto 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. p. 6Whereas 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 hauehave you heard the context, or coherence of these words with the former, (whereunto wee are referred by this word of inference, therefore) wherein diuers things might profitablie bee obserued, but that the text calleth me vntounto it, as containing matter of greatest importance.

For Christian libertie,§. Sect. 2. The text. The argument wherof is Christian libertie. which is the argument of my text, is, as the Apostle …aith,rrRom. 14. 16.Rom 14:16 foreign the verie good of Christians; which Christ our Sauiour, taking vponupon him the forme of a seruant, p. 7hath purchased with his owne most preciousss1. Pe…. 1. 18. blood; which is the benefit of the Messias, whereunto wee are called ttGal. 5. 13.Gal 5:13, Galath. 5. 13. which hee hath promised as a reward to his true disciplesuuIohn. 8. 32.John 8:32, vers. 32. which as himselfe came to preachxxLuke. 4. 18.Luke 4:18, Luk. 4. 18. so doth he send vsus his Embassadours to the same end, viz. to preach the Gospell, which is theyyIames. 1. 25. 2. 12.Jas 1:25Jas 1:2Jas 1:12 law of libertie, and the doctrine of redemption and freedome by him: that by our MinisteriezzAct. 26. 18.Acts 26:18 men may be brought out of spirituall bondage, vntounto 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 vsus, 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 liberty it self, endeauouring by their Antichristian doctrine, to bereaue vsus of the chiefe parts thereof, and also malicious p. 8standeres of the most Christian & cōfortable doctrine of our Churches concerning the same.

But to come to the words of my text,The explication of the text. the summe 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 wherof, wee are first to speake of this libertie in generall, and afterwards to descend vntounto the particulars.The generall doctrine of Christian li…ertie. In the generall doctrine wee 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 text is expressed to bee the onelyonly 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 in…erence of these words vponupon the former, to bee all the sonnes of God by adoption. 4. The generall property of this liberty, that it is not a counterfait or imagina…y, but a true liberty. Of all which points, I will speake very briefly.

As touching the first: for as much as p. 9Logicians teach,§. Sect. 3. The definition of Christian libertie. aaArist. Poster. 1. 14.that the definition of the speciall, is to bee …etched from the distribution of the generall; for which cause, thebbPlato in Sophista. diuine Philosopher calleth a distribution foreign, as being the ready, and as it were the Kings way to a definition: wee 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 libe…ty. 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, ccIohn. …. 33. 34.though outwardly free, to bee in spirituall bondage: so contrariwise, those who in respect of the inner man are free, may notwithstanding bee subiect to the external or ciuill seruitude; which nothing impeacheth or impaireth the liberty of the soule and conscience before God. In which regard the Apostle p. 10saith;dd1. Cor. 7. 21.1 Cor 7:21 Hee that is called in the Lord, being a seruant, is the Lords freeman. 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 therby exempt themselues from all subiection to the ciuill Magistrate, vnderunder pretence of Christian liberty. I call their doctrine wicked, because the Apostle Peter ee1. Pet. 2. 16.1 Pet 2:16saith; that they who vnderunder 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 carnall libertie is that, whereby the soule of man is free from righteousnesse: which indeed is a voluntary seruice of sin. For when men be free from righteousnesse, they are seruants of sinne, and contrariwise; as the ApostleffRom. 6. 20.Rom 6:20 sheweth. But our Sauiour speaketh of a liberty, which, as it freeth men from the seruitude of sinne, and all the spirituall yokes of bondage, which accompany the same; so it maketh them the seruants p. 11of righteousnesse. For whē we are ggRom. 6. 18.Rom 6:18made free from sinne, wee are made the seruants of righteousnes. Wherefore, as in respect of the former, we say with the Apostle; Hee that is called, being a seruant, is the freeman of Christ: so in respect of this latter,hh1. Cor. 7. 22.1 Cor 7:22 he that is called being free, is the seruant of Christ. Diuellish therefore is the Doctrine of the Libertines, who vnderunder pretence 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 notwithstāding 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 sinne? Of such Libertines the Apostle Peter ii2. Pet. 2. 19.2 Pet 2:19speaketh, that whilest they promise liberty to others, themselues are the seruants of corruption.

It remaineth therefore, that Christian p. 12liberty 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 vsus.

Neither is Christian liberty onelyonly 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 bee sonnes, abide in the house of God for euer, hee inferreth, If therefore the sonne shall make you free, you shall bee free indeed. Giuing vsus to vnderstand, that those whom hee freeth, hee doth not onelyonly 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 only exempted from being seruants p. 13or apprentises; but also are indowed with the liberties and priuileges of free Burgesses and Citizens. So saith the Apostle, kkGal 4. 5. 6. 7Gal 4:5Gal 4:6Gal 4:7Gal. 4. 5. that Christ hath redeemed those who were vnderunder the law, that wee might receiue the adoption of sonnes, &c.

Christian liberty therefore is a spirituall liberty, which as theaaGalath. 2. 4. foreign The partition. Apostlo speaketh, the faithfull hauehave in Christ Iesus. That is the definition.

The essentiall parts wherof 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 ScripturebbHeb. 9. 12. Luk 2. 38.Heb 9:12Luke 2:38 foreign and ccRom. 3. 24. Colos. 1. 14.Rom 3:24Col 1:14foreign, that is redemption, and is sometimes expressed by the verbes ddHeb. 2. 15.Heb 2:15foreign and foreign,eeCol. 1. 13. 1. Thess. 1. 10Col 1:131 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 citiziens of the Celestiall Ierusalem: and in this respect it is called foreign, as Ioh. 1. 12. to those that receiue Christ by faith, hee hath giuen foreign, libertie, right or power p. 14to bee the sons of God,ff1. Cor. 8. 9.1 Cor 8:9 1. Cor. 8. 9. Take heed, lest foreign your liberty, right or 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 Sonne of God,The efficient or author of this libertie. as it is heere said: If the Sonne therefore shall make you free, &c. so the Apostle calleth itggGalath. 2. 4. the libertie with wee hauehave in and by Christ: and againe. hhGalath. 5. 1the libertie wherewith Christ hath made vsus free. For hee is foreign, iiRom. 11. 26.Rom 11:26that Deliuerer which should come out of Sion, who deliuereth vsus kk1. Thess. 1. 10.1 Thess 1:10from the wrath of God, from the tyrannie of Satan, ll1. Iohn 3. 8.1 John 3:8dissoluing the works of the diuell, mmMat. 12. 29Matt 12:29binding the strong man and casting him out,nnColos. 2. 15.Col 2:15 spoiling principalities and powers, andooEphes. 4. 8.Eph 4:8 leading captiuitie captiue; from the bondage of sinne, for hee is theppIohn 1. 7.John 1:7 Lambe of God that taketh away the sinnes of the world, whose blood doth qq1. Iohn 1. 7. Hib. 9. 14. 1. Pet. 1. 18.1 John 1:71 Pet 1:18cleanse vsus both from the guilt of sinne, and also from the corruption: for therefore hee Tit. 2. 14.Titus 2:14gaue himselfe for vsus, that he might redeeme vsus from all iniquitie, and might purge vsus to bee a peculiar people to p. 15himself, Zealous of good workes. And he is that perfect Sauiour, out of whose side did issue bothssIoh. 19. 34. 35. 1. Ioh. 5. 6John 19:34John 19:351 John 5:6 blood and water; the blood of redemption, to free vsus from the guilt of sinne; and the water of ablution, to cleanse vsus from the corruption. From the lawttGal. 4. 4.Gal 4:4, for therefore was he borne of a woman, and made vnderunder the law, that hee might redeeme them that were vnderunder the law. From death and damnation; for therfore hee became auuGal. 3. 13.Gal 3:13 curse, that wee might bee freed from the curse; therefore hee died, that through **Heb. 2. 14. 15.Heb 2:14Heb 2:15death hee might vanquish him, who had the power of death, that is, the diuell; and that hee might deliuer them, who through feare of death, were all their life time subiect to bondage.

But this needeth no proofe; for in that wee professe him to bee our redeemer, by whom wee hauehavexxEphes. 1. 7. 1. Cor. 1. 30.Eph 1:71 Cor 1:30 redemption, wee all acknowledge him to bee the author of our libertie. Let vsus rather consider, how hee procureth this libertie vntounto vsus. This he doth two waies; both meritoriously, and effectually. By his merit, inyy1. Tim. 2. 6.1 Tim 2:6 giuing himselfe to bee a price p. 16of ransome for vsus. For, as Peter zz1. Pet. 1. 18. 19.1 Pet 1:181 Pet 1:19saith, we are redeemed not with any corruptible things, as siluer and gold, but with the precious blood of Christ, byaaHeb. 9. 12.Heb 9:12 which blood hee is entred once into the holy place, hauing procured an eternall redemption for vsus. Secondly, by the efficacie of his spirit, for wee are not to imagine, that Christ hath only merited and purchased this libertie for vsus; but that also hee doth confer, applie, and bestow it vponupon vsus: which he doth by giuing vntounto vsus his bbRom. 8. 9. 19 Gal. 4. 6.Rom 8:9Rom 8:19Gal 4:6Spirit. 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 ccPsal. 51. 14.Ps 51:14libertie is communicated to all his members; by which spirit hee dwelleth in vsus, 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 where of is the preaching of the Gospell, which is the Law dd… 1. 25., or doctrine of libertie, the ministerle where of p. 17was ordained to this end, toeeA…t. 26. 18. open mens eyes, to turne them from darknesse vntounto light, and from the power of Satan vntounto God, that by faith in Christ, they may receiue forgiuenesse of sinnes, and inheritance with them that be sanctified.

This teacheth vsus,The vse of this doctrine concerning the author of our libertie. that in our selues we are seruants, (for else wee needed not a redeemer) and of our selues not able to free vsus out of bondage: that there was no meanes to set vsus at libertie, but the most precious ransome, which Christ our blessed Sauiour paid for vsus. That wee should acknowledge the infinite louelove of GodffIoh. 3. 16. 1. Ioh. 4. 10.John 3:161 John 4:10 the Father, who gaue his Sonne, and of the SonneggIoh. 15. 13John 15:13 who gaue himselfe to bee a ransome for vsus. That we may acknowledge our selues bound to bee thankfullhhPsal. 107. 20. Col. 1. 12. 13. 14. Rom. 7. 25. 1. Cor. 15. 57.Ps 107:20Col 1:12Col 1:13Col 1:14Rom 7:251 Cor 15:57 vntounto him, for let them giuegive thankes whom the Lord hath redeemed. That we may highly esteeme of this libertie, which cost so deare a price: that with all diligence wee vse the meanes to obtaine it, and neuer bee at rest vntill wee be made partakers of it: when we hauehave obtained it, toiiGalath. 5. 1. stand fast in it; not to abuse it to licentiousnes, but to p. 18vse it to the glorie of our Redeemer, who hath freed vsus frō the spirituall bondage of sinne and Satan, not that we might sin freely, but that we mightkkLuke 1. 74.Luke 1:74 serue God without feare, in holines and righteousnes before him all the daies of our life. Wee must remember, that beingll1. Cor. 6. 19. 20.1 Cor 6:191 Cor 6:20 bought with a price, wee are not our owne, but his that bought vsus: and therefore should not seeke 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 vsus, &c. & so much of the author of this liberty.

Now followeth the subiect or parties to whom this libertie belongeth, which by the context appeareth to bee those, who by the grace of adoption and regeneration,§. 5. The subiect of this libertie, or parties on whō it is conferred. are made the sonnes of God in Christ. For naturally we are all seruants, seruing a most seruile and slauish seruitude vnderunder sinne and Satan; which must seriously bee acknowledged of vsus, before we will either truly desire to bee made partakers of this libertie, (for none need to bee freed, but those that are in bondage) or will profit by this p. 19doctrine, as appertaining vntounto vsus. Our Sauiour therefore, according to the mmEsay. 61. 1Isa 61:1prophesie of Esay, saith,nnLuke 4. 1…Luke 4:1 that he was sent to preach libertie and deliuerance to the captiues, and to set at libertie the broken hearted. He came to seeke and to saue ooMat. 18. 11.Matt 18:11that which was lost: neither came hee toppMatth. 9. 13.Matt 9:13 call the righteous (in their owne conceits) but sinners vntounto repentance: to fill theqqMatth. 5. 3. 6.Matt 5:3Matt 5:6 poore and the hungryrrLuke 1. 53.Luke 1:53 with good things, whilest the rich are sent emptie away.

Neither must wee deceiue our selues with this conceit, that because wee professe our selues to bee redeemed; and do liue in the house of God which is his visible Church, therefore wee hauehave all attained this libertie alreadie. For in the house of God, there bee as wellss2. Tim. 2. 20.2 Tim 2:20 vessels of dishonor, as vessels of honor; in the ttMatth. 3. 12.Matt 3:12floore of God, as well chaffe as wheat; in theuuMatth. 13. 47.Matt 13:47 net of God, as well bad fish as that which is good; in the**Matth. 13. 24.Matt 13:24 field of God, as well tares as corne; in the familie or house of God as wellxxIob. 8. 34. 31.Job 8:34Job 8:31 seruants as sonnes; in the flocke of God, as wellyyMatth. 25. 32. 33.Matt 25:32Matt 25:33 goates as sheepe. Vnlesse p. 20therefore you bee 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 vntounto you. For it is a libertie, as the Apostle saith,zzGalath. 2. 4. which wee hauehave in Christ, that is, which wee being in Christ hauehave by him, as after we shall heare: (which also) is conferred vponupon vsus, 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? hauehave wee not beene baptized, and by baptisme regenerated, made the members of Christ, and children of God? How then do you say, wee are not free? Beloued, as this obiection is not vnlike the cauill of the captious Iewes in this place; so must it receiue the like answere. Verily, verily I say vntounto you, saith our Sauiour, hee that committeth sinne is the seruant of sinne, and the seruant shall not abide p. 21in the house, &c. I know that you are the Church of God, as these Iewes were; and that you hauehave beene baptised, as they had beene circumcised. But you must distinguish, first, of the Church; that there is a Church visible, and a Church inuisible, which is the mysticall body of Christ. And you are to know, that there bee many in the Church visible, which are notaa1. Ioh. 2. 19.1 John 2:19 of the Church inuisible; many in the house of God, which bee 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,bbMatth. 20. 16. & 22. 14.Matt 20:16Matt 22:14 many called, and few chosen. And there is an inward and effectuall calling, according to Gods purpose, of which it is said, ccRom. 8. 28. 30Rom 8:28Rom 8:30whom hee elected, hee called. Thirdly, of Baptisme; there is an outward Baptisme, which is the sprinkling of the dd1. Pet. 3. 21.1 Pet 3:21flesh with water, and an inward Baptisme, wherein the soule iseeHeb. 12. 24.Heb 12:24 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 p. 14duplicate page p. 15duplicate page p. 16duplicate page p. 17duplicate page p. 18duplicate page p. 19duplicate page p. 20duplicate page p. 21duplicate page p. 22vnion in Baptisme, and a spirituall by theff1. Cor. 12. 131 Cor 12:13 holy Ghost and by faith. Lastly, of Christians, members of Christ, sonnes of God. For as the Apostle distinguisheth theggRom. 2. 28. 29.Rom 2:28Rom 2:29 Iewes, that they were either outwardlie Iewes and in shew, or inwardly and in truth; and our Sauiour in the nexthhIoh. 8. 37. &c.John 8:37 words, the seed of Abraham according to the flesh, and according to the promise. For as Paul also saith, they iiGal. 3. 7.Gal 3:7which be of faith, are the sonnes of Abraham: so men are called Christians, members of Christ, sonnes of God, not only who are such indeede and in truth; but also such as are Christians onelyonly in profession, members of Christ in appearance, kkEzech. 16. 20. 21.Ezek 16:20Ezek 16:21sonnes of God in respect of the outward couenant.Matth. 8. 12.Matt 8:12 Wherefore though you liue in the visible Church, though you bee called, though you hauehave beene 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, p. 23and 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 bee from exempting you from damnation, that they shall greatly aggrauate your iudgement. For hath God called vsus, and wee are not called? hath hee inuited vsus to turne vntounto him, and wee are not conuerted? hath hee by his Ministersll2. Cor. 5. 20.2 Cor 5:20 intreated vsus, that wee would bee reconciled vntounto him, and wee will not bee reconciled? hath hee offered vsus infinite mercy in the mysterie of our saluation by Christ, and wee hauehave despised the same, not caring to apprehend the mercies of God and merits of Christ, but suffering his precious blood to bee spilt as it were on the ground in vaine? hath hee often soughtmmMatth. 23. 37.Matt 23:37 togather vsus vntounto him, as the Hen gathered the Chickens vnderunder her wings, and wee would not? Then hauehave the meanes of saluation been the meanes of obduration vntounto vsus; and the Word, which to the faithfull is the nn2. Cor. 2. 16.2 Cor 2:16sauour of life vntounto life, vntounto vsus is become p. 24come a sauour of death vntounto death. Yea, for this contempt of the Gospell, if wee persist in it, our estate in the day of iudgement shall bee moreooMatth. 10. 15.Matt 10:15 intolerable, then theirs of Sodom and Gomorah. And vntounto vsus belongeth that fearfull wo denounced by our Sauiour Christ,ppMatth. 11. 21. 23.Matt 11:21Matt 11:23 Wo to thee Bethsaida, woe to thee Capernaum: for if the meanes which you hauehave had, had beene vouchsafed to them of Tyrus and Sidon, yea to them of Sodom, they would hauehave turned vntounto God, but I say vntounto you, it shall bee easier for them in the day of iudgement, then for you. Againe, hath the Lord sent his Sonne to redeeme vsus, giuen vsus meanes to applie Christ vntounto vsus, hath he entreated vsus to beleeue and repent, and put to his seale in Baptisine, thereby assuring vsus, that if wee beleeue and repent, our soules are washed with the blood of Christ, that wee 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 wee will not beleeue and repent; especially hauing p. 25in our Baptisme by a solemne vow bound our selues thereto? The consideration whereof must force men, who are not yet regenerated, vnfainedly to turne vntounto God, and to lay hold vponupon 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 servants and not sonnes: and such servants as are held vnderunder the most miserable and bafest slavery of sin 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 awayqq2. Tim. 2. 26 Titus 3. 3.2 Tim 2:26Titus 3:3 captiue, to performe the will of Satan, and the lusts of the flesh; whereby it comes to passe, that as they can doe no good, so can they doe nothing but sinne.

The next thing to bee considered,§. 6. The quality or property of this liberty. is the quality of this liberty, viz. that it is a true liberty. For neither is it an imaginary liberty, as in the paradox of the Stoicks, who held that wise men of the world were only free, when they also, being not freed by Christ, were and are p. 26no better but servants; or in the secure imaginations of carnall men, who with these Iewes, though being in bondage thinke themselues free. Neither is it a loose liberty or licentiousnesse, such as Libertines assume to themselues, but a true and a holy liberty, whereby wee being freed from sin, become servants of righteousnesse, and being deliuered from the hands of our spirituall enemies, are inabled to worship God with willing mindes, and chearefull hearts: for that is the only true liberty: and such is the liberty of the Saints in heauen, and of the blessed Angels, who count it not only their liberty, but also their happinesse, willingly & cheerefully to serue the Lord. For if the Sonne, who is the truth, shall make you free, then shall you be free foreign, in deed, 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 Saviour, we may conclude both waies. 1. Whosoeuer are made free by Christ, they are free indeed: but all the faithfull are made free by p. 27Christ; therefore (whatsoever the divell 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 vnbeleevers and impenitent sinners,) are not free indeed: For he that committeth sin, is the servant of sin; therefore, howsoever you professe your selues redeemed by Christ, and howsoever also it bee 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 vntounto you, vntill you be ingrafted into Christ by faith, and renued by the holy Ghost. And the same may be confirmed by the oath of the Lord, (wherein rrHeb. 6. 18.Heb 6:18it is impossible that he should lie,) the oath which hee sware to our father Abraham, that hee would giuegive vsus, both that we should bee delivered from the hand, that is, the power & dominion of our spirituall enemies; and ssLuk. …being deliuered, should also hauehave grace to worship God without feare, in holines p. 28and righteousnesse before him, all the daies of our life. If therefore wee doe not endeavour to worshippe God in holinesse and righteousnesse, with willing minds and vpright hearts; it is as sure as the oath of the Lord is true, that as yet wee 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 generall doctrine of Christian liberty: wherein I hauehave beene the shorter, because all these points, whereof I hauehave thus generally and briefly spoken, viz. that Christian liberty is a spirituall liberty, which the faithfull hauehave in and by Christ Iesus▪ that it consisteth on two parts, an immunity and freedome from all spirituall bondage, & an foreign, & right to the priviledges and liberties of Gods children: that Christ our redeemer is the author of this liberty, both in respect of his merit and efficacie: that it is bestowed only vponupon the faithfull, who are the sonnes of God and members of Christ: and lastly, that this liberty of Christians is a true liberty; all these points, I p. 29say, will more plainly and fully appeare in the particulars, whereunto wee are now to descend.

Christian liberty thererfore is either libertas

Viae, §. T.of this life,The special… doctrine of Christian liberty. such as is incident vntounto vsus whiles wee are in the way, whereof ttLuk. 12. 58.Luke 12:58some not vnfitly vnderstand our Saviour to speake, Luk. 12. 58. GiueGive diligence to be delivered from thy adversary, whiles thou art in the way, &c. vnderstanding by the Governour, God; by the Iudge, Christ; by the adversary, the divell, sin, a guilty 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 hauehave the uu1. …. 1. 9.end of our faith, which is the salvation of our soules.

The former is freedome from the bondage of sinne, the other from the p. 30**Rom. 8. 21.Rom 8:21bondage of corruption. The former is simply called foreign,xxEph. 1. 7. 14.Eph 1:7Eph 1:14 redemption, the latter foreign, the redemption of possession: for by the former we are heires, spe, in hope and expectation; by the latter, re, in deed and possession; the one is begun and in part, the other perfect and complete: the one, the liberty of grace, the other, as the Apostle speaketh,yyRom. 8. 21.Rom 8:21 foreign, the liberty of glory.

Of these in order:The liberty of grace. And first of the liberty of grace, which even in this life the faithfull doe enioy in and by Christ. And it is either common to all the faithfull, as well of the old Testament as of the new; or peculiar to the faithfull vnderunder the Gospell. The faithfull vnderunder both Testaments were and are sonnes; who as they hauehave the same zz… 1. 4.common faith; so hauehave they the same aa…. 3.common salvation, and therefore the same liberty and right, in respect of the inheritance it selfe, and all the degrees thereof. Notwithstanding there is difference betweene sonnes vnderunder age, and in their minority, in respect of discipline p. 31and gouernment, & those who are come to yeares: the former being nurtured by schoolemasters, and governed by tutors, as the Apostle saithbbGal. 4. …. 3. & 3. 24.Gal 4 of the faithfull before the incarnation of Christ; the latter set at liberty from such discicipline and government. Otherwise, as they had the same faith, and the same iustification (for all the faithfull both before Christ and after, were and are justified by faith, as Abraham ccRom. 4. 23. 24.Rom 4:23Rom 4:24was, Rom. 4. and by suchddIam. 2. 20. 21.Jas 2:20Jas 2:21 a faith, Iam. 2.) so hauehave they the same liberty which is obtained by faith, and in some chiefe points thereof is, aseeInstit. lib. 3. cap. 19. §. 1. Calvin saith, an appendix of iustification.

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

For it is a liberty which we hauehave 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 p. 32God, and no sooner iustified, but he beginneth also to bee sanctified (which is duly to be obserued of those, who presuming, and that perhaps for a long time, that they be called and iustified, doe still remaine vnsanctified) notwithstanding in order of natureffRom. 8. 30.Rom 8:30 vocation goeth before iustification, and iustification before sanctification. And let this also by the way be observed for the comfort of the godly. For whosoever, professing the true faith, hath a true purpose and vnfained desire to walke before God in the obedience of his will, making conscience of all his waies: that man, howsoever besides his generall purpose he may faile (gg… 3. 2. as wee all doe) in many particulars; yet he is sanctified, and from his sanctification may certainly conclude, that he is iustified, that hee is called, that he is elected, that he shall be saued. For the fruit could not bee good, vnlesse the tree or the branch that beareth it were good, and the branch cannot be good, vnlesse it bee ingrafted into Christ,hh… 15. 1. 5. the onelyonly true vine: that is to say, a mans conversation is never p. 33acceptable vntounto God, before his person be accepted; and his person is not accepted, vntill he be vnited vntounto Christ. For the better vnderstanding of this point, we must remember, that Christ at a deare price hath long since purchased this liberty for vsus, and hath meritoriously wrought our freedome. But none are actually and effectually set at liberty, but those alone, who hauehave actuall vnion and communion with Christ. Now in our effectuall vocation, wee hauehave vnion with Christ; and in our justification and sanctification, communion with him. In the former, in respect of his merits apprehended by faith, and communicated vntounto vsus by imputation; in the other, in respect of his graces, which being in him without measure, are by his spirit fromii…. him derived, and in some measure communicated vntounto vsus by infusion.

But let vsus speake of them severally▪ And first,§. …. as …ouching our vocation,…. I say with the Apostle,kk…. Gal. 5. Brethren, you are called vntounto liberty: which words we are thus to vnderstand, that by our p. 34calling wee are not only invited vntounto Christian liberty in generall, as a maine benefit of our Christian profession; but also by it are enfranchised, being thereby put into possession of a good part of it, and entituled to the rest. For whereas naturally wee are wholy, and not only in part (for that may be verified of the faithfull, Rom. 7. 14.) carnall, sold vnderunder sinne; by our calling wee are first made spirituall, being in some measure indued with the spirit of Christ. Now the spirit of Christ, being the spirit of liberty, as David speaketh,llPsal. 51. 14.Ps 51:14 Psal. 51. we may resolue with the Apostle, mm2. Cor. 3. 172 Cor 3:17that where the spirit of the Lord is, there is liberty.

But the liberty which wee hauehave by our calling standeth on these degrees. First, as it is an immunity; our mindes are therein freed from the servitude of blindnesse and incredulity, our hearts and willes from the bondage of that, which the Apostle callethnnRom. 11. 32Rom 11:32 foreign, (vnderunder which all men naturally are concluded) that is, disobedience and infidelity; our selues, from the servitude of Satan, p. 35being called and as it were culled out of the world, whereby is meant the company of worldly men, which is the kingdome of the divell, (who is theooIohn. 12. 31.John 12:31 Prince, yea the Godpp2. Cor. 4. 4.2 Cor 4:4 of the world, working effectually foreign,qqEphes. 2. 2.Eph 2:2 in the children of infidelity and disobedience, blinding their vnderstandings, andrr2. Tim. 2. 26.2 Tim 2:26 captivating their willes:) and lastly translated from the most slavish estate of damnation, beingssApoc. 14. 4.Rev 14:4 redeemed from among men, and deliuered out of thettGal. 1. 4.Gal 1:4 world, which because it wholy, as Saint Iohn uu1. Iohn. 5. 191 John 5:19saith, foreign, lieth vnderunder the subiection of the divell,For he it foreign of whom he had spoken, verse. 18. (who hath the **Heb. 2. 15▪Heb 2:15power of death) is also subiect to death and damnation.

As it is foreign, that is, a power and interest; wee are in our calling indued, as I said, with the spirit of liberty, which freeth our soules by enlightning our minds, perswading our iudgements, and softening our hearts, enspiring thereinto godly desires and gratious resolutions; whereby he beginning the grace of faith in vsus, doth regenerate vsus and vnite vsus vntounto Christ. So that by our effectuall p. 36calling, in regard that therein the spirit of liberty is communicated vntounto vsus, and the saving grace of faith is therein begotten in vsus, we are made the sonnes of God and members of Christ, and are not only entituled to all the rights and priviledges of the children of God, and members of Christ; but also are presently xxIohn. 5. 24.John 5:24translated, as it were from death to life, and from the state of damnation vntounto the state of grace and salvation.

But these things doe need some farther explanation. First, therefore in the ministry of the Gospell, which is the ministryyy2. Cor. 3. 8. 1. P…t. 1. 23.2 Cor 3:82 Cor 3:1 of the spirit, the word of faith,zzRom. 10. 8.Rom 10:8 the seed of regeneration, theaaIam. 1. 18. 25Jas 1:18Jas 1:25 law or doctrine of liberty, and the ordinary meanes of ourbb2. Thes. 2. 142 Thess 2:14 vocation, the lord, preventing vsus with his grace, sendeth the spirit of his sonne into our hearts; which being, as I said, the spirit of liberty; first, freeth our mindes from the bondage of ignorance, incredulity & vanity, wherein vntill then wee are held captiue, not onceable of our selues to entertaine a cc2. Cor. 3. 5.2 Cor 3:5good thought, the whole frame of our thoughts beingddGen. 6. 5. & 8. 21.Gen 6:5Gen 8:21 onelyonly evill continually; p. 37the wisdome of our flesh,eeRom. 8. 7.Rom 8:7 or that which our flesh mindeth, being enmity against God; our selues, not only not perceiuing, but beingff1. Cor. 2. 14.1 Cor 2:14 not able to perceiue the things which are of the spirit of God, and much lesse able to giuegive assent vntounto them (for no man can say that gg1. Cor. 12. 3.1 Cor 12:3Iesus is Christ but by the holy Ghost) and much lesse to assent effectually, or by a liuely faith. The spirit of God therefore by the ministry of the word (which is ahhPsal. 119. 105.Ps 119:105 light vntounto our feete) as the meanes, and by the Ministers of the Gospell as his instruments (who are therefore called theiiMat. 5. 14.Matt 5:14 light of the world, and are sent by Christ tokkActs 26. 1….Acts 26:1 open our eyes, and to giuegive light to them that sit in llLuk. 1. 79.Luke 1:79darknesse, and in the shadow of death) enlighteneth our mindes to vnderstand, and openeth our hearts as hee did the heart of Lydia, perswading our soules mmAct. 16. 14.Acts 16:14foreign, that is, not only to attend, but as the word also signifieth, to assent to those things which are spoken by the Ministers; and thereby maketh vsus vnfainedly to acknowledge and seriously to consider, both our miserable p. 36servitude, and damnable estate in our selues, and also the gratious liberty and sauing grace of God offered in Christ. And this is the first degree of the liberty which we hauehave in our calling, that therein we are called out ofnn1. Pet. 2. 9.1 Pet 2:9 darknes into light. Of this liberty the Apostle speaketh, 2. Cor. 3.oo2. Cor. 3. 15. 16. 17.2 Cor 3:152 Cor 3:162 Cor 3:17 that whereas there is naturally a vaile over mens hearts, that they cannot vnderstand the word; this vaile is taken away by the spirit of God, when they turne vntounto the Lord. Now the Lord (saith he) is the spirit, & where the spirit of the Lord is, there is liberty. In this regard the spirit is compared to anppApoc. 3. 18.Rev 3:18 eye-salue, and is called thatqq1. Ioh. 2. 27.1 John 2:27 anointing, which, being receiued from Christ, teacheth vsus all things.

Hauing thus revealed vntounto vsus both our owne miserable estate in our selues, and the infinite mercies of God in Christ, and moued vsus truly to assent thereto; in the next place hee toucheth our hearts with a sense of our misery, and with a hatred of sinne, which hath brought vsus into that miserable estate, and by the ministry of the Word, which is p. 37hisrrRom. 1. 16.Rom 1:16 power to our salvation, and his ssEsai. 53. 1.Isa 53:1arme to draw vsus vntounto him, hee turneth our will and affections from darknesse (which naturallyttIoh. 3. 19. Act. 26. 18.John 3:19Acts 26:18 wee louelove) vntounto light, not only working in vsus hearty desires, to come out of that damnable estate, and to be made partakers of Christ (which desires also he being theuuZac. 12. 10. Rom. 8. 26.Rom 8:26 Spirit of supplication, helpeth vsus to expresse in hearty prayer;) but also inspiring into vsus a setled resolution, that for as much as liberty and salvation is promised to all that receiue Christ by faith; wee will therefore resolue vndoubtedly to acknowledge him to be our only Saviour, and to rest vponupon him alone for salvation. Thus by working, 1. In our mindes an effectuall assent to the promise of the Gospell. 2. In our hearts an earnest desire to bee made partakers of Christs merits, and 3. In our will a setled resolution, to acknowledge him to bee the Messias and to rely vponupon the mercies of God and merits of Christ, for justification and saluation, (by which three we doe**Iohn 1. 12.John 1:12 receiue Christ,) the spirit of God begetteth the grace of iustifying faith in p. 40vsus. In the begetting whereof, hee doth not onlyxxA…t. 26▪ 1…. turne men from darknesse to light, and from the power of Sa…an vntounto God; but also regenerateth them, and vniteth them vntounto 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 ofyy…. 1. 13. darknesse, fellowzzEphes. 2. 19.Eph 2:19 cittizens with the Saints in the kingdome of God. And this is the liberty which we hauehave by our calling. As for the teachers of free will, and the magnifiers of our pure naturals; they neither acknowledge the wofull bondage wherein we are by nature, nor the happy liberty, whereunto wee are, not borne, but called. For this is a liberty, ad quam non nati, sed renati sumus; which we hauehave not by generation, but by regeneration. Neither is it a common liberty of all, but a liberty peculiar to the people of God, who are a people aa…. …. 2. 9.set at liberty, peculiar to the sonnes of God, and members of Christ. But it will be said, if there bee no freedome in our willes before we be called, then belike p. 41we are called and saued against our willes, and we must looke with the Enthusiasts for violent raptures. I answere, that there is in our willes a freedome of nature, whereby it is free from compulsion. For, that the will should bee forced, it implieth a contradiction: for then it should both will and nill the same thing at one time. Notwithstanding this freedome of the will, vntill it bee freed by grace, is a voluntary service of sinne; voluntarily and with greedinesse, willing that which is evill, although it can will nothing else. But the preventing grace of God, whereby we are called; is perswasiue, and not ordinarily by the Word; drawing vsus indeede, and so of vnwilling making vsus willing, but this is by perswasion, and not by compulsion. For although our willes in the first act of our conversion bee meerely passiue, and none can come to Christ vnlesse the bbIoh. 6▪ 4…John 6:4Father draw him, yet we can no sooner conceiue a man to be effectually called, then that he is made willing. For in the very act of our calling, of vnwilling we are made willing; and no sooner are wee p. 40effectually drawne but wee willingly come: in which sense true is that saying of Chrysostome, foreign, God indeed draweth, but hee draweth him that is willing. Wherefore though our willes doe not concurre, ad vocationem, vntounto our calling; yet they concurre, in vocatione, in our calling, being therein made free.§. 9.

Now we are to intreate of the liberty which we hauehave both in our iustification,Iustification and sanctification not to be confounded. and also in our sanctification. For howsoeuer these graces doe alwaies so concurre, as that whosoeuer hath the one, hath the other; and whosoeuer hath not both, hath neither; yet are wee carefully to distinguish them. For the Papists in not distinguishing them, confound the Law and the Gospell, abolish the maine benefit of Christ, which in the Scriptures goeth vnderunder the name of iustification, and with it the liberty which wee hauehave by it; and lastly, by their Antichristian doctrine teach men to place the matter of their iustification, and the merit of salvation in themselues. For they doe teach, that a man is iustified, when he is made righteous by righteousnesse p. 41inherent in himselfe, and performed by himselfe, and accordingly make two degrees of iustification: The one, which they call the first iustification, when a man of a sinner is made iust, by the infusion of faith, hope, and charity; the other, which they call the second iustification, when a man of a iust man is made more iust by bringing forth good workes. So that according to their doctrine, the righteousnesse of the first iustification, is habituall and inherent in themselues; of the second, actuall, and performed by themselues. And whereas iustification standeth on two parts, viz. remission of sinne, and the making, or, as theccRom. 5. 1….Rom 5:1 Apostle speaketh, constituting of vsus righteous; as they teach, that we are made righteous, not by imputation, but by infusion of righteousnesse: so they teach, that remission of sinne is the deletion of sinne, and that sinnes are then pardoned, when by infusion of the contrary graces they are expelled. Even as water is then said to bee warmed, when by the accession of heate the cold is expelled. Againe, where the Scripture p. 44saith,ccRom. 3. 14.Rom 3:14 that we are iustified by grace, that is, by the meere favour of God in Christ, by faith without workes, by the righteousnesse of God, which without the law is manifested in the Gospell; they by grace vnderstand the graces of God in vsus, which they say concurre with faith vntounto iustification; by righteousnesse, not the righteousnesse of Christ apprehended by faith, but a righteousnesse from Christ infused into vsus, &c. Which doctrines, being vnderstood of sanctification, are for the most part true. For we doe not deny, but that the matter of our sanctification is inherent in vsus, and performed by vsus; and that it is partly habituall, and partly actuall; that it consisteth in our dying vntounto sin, which is called mortification, and liuing vntounto righteousnesse, which is called vivification: that there be degrees thereof, according to the measure of grace received: that wee are sanctified by the grace, or rather graces of God in vsus▪ and that thereunto not faith alone, but hope and charity, & other both inward graces and outward obedience doe concur, &c.

p. 45But if the iustification which the Papists teach, be nothing else but sanctification; what then is become of that, which in the Scriptures goeth vnderunder the name of iustification, and is the maine benefit of the Messias, whereby wee are not only freed from the guilt of sinne, which bound vsus over to death and damnation; but also are in Christ accepted as righteous, and made heires of eternall life; by which wee are freed from the feare of damnation, and are entitled vntounto the kingdome of heauen? Surely by the Popish doctrine it is in a manner abolished, and with it the liberty which wee hauehave by it, which is no lesse then our deliverance from hell, and our title to the kingdome of heauen, which if wee hauehave not by Christ, we hauehave no salvation by him. For it is certaine, that whereby we are iustified, thereby wee are saved.

This most pre…ious and Antichristian errour they seeke to justify by the like notation of the Latine words. For as to be sanctified, is to be made holy, by holinesse wrought in vsus; so to be iustified, p. 44in their conceit, is to bee made iust, by righteousnesse wrought in vsus.

Wherevnto I answere, that if the Latine notation were to bee respected, it would not hinder our cause. For, wee doe freely confesse, that whom the Lord iustifieth, he maketh iust. But then the question is, whether by imputation, or by infusion. By imputation, we say, as he iustifieth; by infusion, not as hee iustifieth, but as he sanctifieth. But the Latine word is no farther to be vrged, then as it is the translation of the Hebrew word in the old Testament, and of the Greeke in the new, which signifieth to iustify. Now it is plaine, that both the Hebrew foreign, and the greeke foreign, is verbum forese, a iudiciall word ascribed vntounto God, as the Iudge; to teach vsus, when wee thinke of iustification, to summon our selues before the iudgement seat of God. And in this sense it is opposed to condemning, as in theddDeut. 25. 1. Prov. 17. 15.Deut 25:1Prov 17:15 iudgements of men, Deut. 25. 1. Prov. 17. 15. so in theeeMat. 12. 37.Matt 12:37 iudgemēt of God, Mat. 12. 37. By thy words thou shalt be iustified, a…d by thy words thou p. 45shalt bee condemned; 1. King. 8. 32. Rom. 5. 16. 18. and Rom. 8. 33.1. King. 8. 32. Rom. 5. 16. 18. Rom. 8. 33.1 Kgs 8:32Rom 5:16Rom 5:18Rom 8:33 Hereby then appeareth, both what iustification is, and wherein it differeth from sanctification. For the contrary to sanctifying, is polluting; but the contrary to iustifying, is condemning. Wherefore as sanctifying being the contrary to polluting, doth signify making holy; so iustifying being the contrary to condemning, doth signifie absoluing, acquitting, pronouncing iust. And in this sense evermore, in the question of iustification, it is vsed when it is ascribed vntounto God. Neither are the Papists able to produce any one testimony, where iustification being ascribed to God, (as ffRom. 3. 26. & 8. 33.Rom 3:26Rom 8:33It is God that doth iustify) doth signify making righteous by infusion. This then is the first note of difference, whereunto others may be added. For in iustification, 2as I said before, we hauehave communion with Christ, in respect of his merits imputed vntounto vsus, to free vsus from the guilt of sinne, and feare of damnation, and to entitle vsus to the kingdome of heauen. In sanctification we hauehave communion p. 48with Christ in respect of his graces, which being in him without measure, are by his spirit deriued to vsus in measure, and communicated by infusion, to free vsus from the corruption and dominion of sinne, and to prepare and fit vsus for the kingdome of heauen.

The matter therefore of Iustification, or that whereby we are absolved, and in respect whereof, God doth acquit vsus from our sinnes, and accepting vsus as iust, doth so pronounce of vsus, is the merits, righteousnes, and obedience of Christ our Saviour. For by what we are redeemed, by that wee hauehaveggEph…s. 1. 7. Colos. 1. 14.Col 1:14 remission of sinnes, or iustification; but wee are redeemed only by the merits and righteousnes of Christ, and not by our owne; and therefore wee are iustified by the righteousnesse of Christ, and not by that which is inherent in vsus, or performed by vsus: but our sanctification consisteth in the graces of Gods spirit inherent in vsus, and the new obedience performed by vsus.

4Wee are iustified by imputation of Christs righteousnes, when God imputing p. 49to a belieuer the righteousnesse of Christ, and accepting of it in the believers behalfe, as if he had performed it in his owne person, doth not only acquit him from his sinnes, but also accepteth of him as righteous in Christ, and as an heire of eternall life. For as Christ was made a sinner for vsus, so are wee madehh2. Cor. 5. 21.2 Cor 5:21 righteous before God in him: Christ was made a sinner for vsus, by imputation of our sinnes to him: therefore we are made righteous before God in him, by imputation of his righteousnesse vntounto vsus. Againe, as we were made …inners, that is, guilty of the first Adams transgression;iiRom. 5. 18. 9.Rom 5:18Rom 5:9 so are we iustified by the obedience of the second Adam. But wee are guilty of the first Adams transgression by imputation. For how should that being an action, and therefore transrent, be communicated vntounto vsus? Let Bellarmine answere: It is communicated to vsus, saith he,kkAdoe peccatis nobis communicatur per generationem o modo, quo communic… potest idquo… transit, nimirum per imputationem. as transient things vse to bee communicated, that is to say, by imputation. Omnibus enim imputatur, qu… ex Adamo nascuntur, quoniam omnes in lumbi… Adami existentes, in e… et per eum peccauimus, cum ipse peccauit. Bellarm. tom. 3 de amiss. gra…. & stat. pe…. li… 5. cap 17.Therefore wee are iustified by imputation of the obedience of the second Adam. For the obedience of p. 50Christ which hee performed on earth, being transient, how could it bee communicated vntounto vsus, but as Bellarmine saith, all transient things are communicated, viz. by imputation? The reason of wich imputation is this. For as all men being in Adam as the roote of mankind, originally, are guilty of his sinne, it being imputed vntounto them, because in him and by him, by reason of their vnion with him, all sinned: so the faithfull being in Christ as their head or roote, are iustified by his obedience, if being imputed to them, because in him, and by him, by reason of our vnion with him, we fulfilled the Law, and in him, and by him wee satisfied the iustice of God. But we are sanctified by the infusion of grace wrought in vsus by the holy Ghost.

5Iustification is the very intitling of vsus to the kingdome of heauen. Sanctification is both the badge and cognizance, whereby they are to bee discerned and knowne who are iustified, and shall bee llAct. 26. 18. & 20. 32.Acts 26:18Acts 20:32saued, and the fitting and preparing of vsus to that kingdome, whereinto no vncleane p. 51thing shall enter.

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

Wee are both iustified and sanctified 7by faith, but in divers respects. We are iustified by faith, because by it wee apprehend the righteousnesse of Christ, & therefore are iustified by it, not formally, as it is a power or habit in vsus, or as it is a part of inherent righteousnesse, but relatiuely in respect of the obiect which it doth apprehend; and by it alone wee are iustified, because it is the only grace in vsus, 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 p. 52obedie…ce: but we are not sanctified by it alone, because not only other graces inherent, but also outward obedience concurre thereto.

These things thus premised,§. 10 let vsus consider what that liberty is,The liberty of iustification. which we hauehave both in our iustification, and also in our sanctification. In both (as our freedome is an immunity) wee are freed from sinne, and from the Law, which is the strength of sinne, though in different respects, which will bee so many more differences betwixt iustification and sanctification. In sinne there are two things, the guilt thereof, and the corruption. In iustification wee are freed wholly from the guilt of sinne: for to be iustified, is to hauehave remission of sinne, mmRom. 4. 6. 7. Freedome from guilt of …inne.Rom 4:6Rom 4:7Rom. 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 hauehave this freedome, that to be iustified, is to bee freed, according to the Scriptures phrase,nnRom. 6. 7.Rom 6:7 Rom. 6. 7. he that is dead is freed from sinne: the Greeke is foreign. SeeooAct. 13. 38. …9.Acts 13:38Acts 13:9 Act. 13. 38. 39. Bee it knowne vntounto you, that through Christ is p. 53preached vntounto you forgiuenesse of sinnes. And from all things, from which you could be iustified by the law of Moses, by him every one that beleeueth is iustified. Where, to be iustified, is to hauehave pardon of sinne, or freedome from the guilt of it.

The guilt of sinne is the obligation or binding over of the sinner vntounto punishment: and this bond is partly in the Law,**As the foreign or proposition. which is the hand-writing or obligation that is against vsus, binding over the transgressor of it, to the punishment threatned in it; and partly in the **foreign or assumptionconscience, applying the Law, morall or naturall, to the sinner, and from thence**foreign, 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 wee beleeue: and we are freed from the same in the court of conscience, when wee know that we beleeue, and are assured of our iustification. For,ppAct. 26. 18.Acts 26:18 by faith wee hauehave remission of sinne: and whosoeuer qqAct. 13. 38. 39.Acts 13:38Acts 13:39beleeueth in Christ, hee is iustified from the guilt thereof.

p. 54This our freedome containeth in it happinesse, for as their estate is miserable, whose sinnes are not forgiuen, because by their sinnes they are debtors vntounto God, owing in respect thereof eternall death and damnation (though they only feele this burthen, whose conscience is throughly touched, of whom it is said,rr… 1… 14. A wounded spirit who is able to beare?) so their estate is happy, who are freed from the guilt of sinne. David, though a King, flourishing in great honor, wealth, and delights; notwithstanding he reposeth his felicity in the forgiuenesse of sin,ss… 32. 1. 2. …. 4. 6. Psal. 32. Blessed is the man whose wickednesse is forgiuen, and whose sinne is covered, blessed is the man to whom the Lord imputeth not iniquity. Which should moue vsus aboue all things to labour for the forgiuenesse of sin, and for the assurance thereof. If thou beleeue in Christ, and withall confesse thy sintt1. Ioh. 1. 9.1 John 1:9 and forsakeuuProv. …8. 13.Prov 8:13 it, thou maist bee sure that it is pardoned.

Secondly,§. 11. in our iustification we are freed from the**Gal. 4. 4. 5 ….Gal 4:4Gal 4:5 law, and that in two respects. First, from the malediction or p. 55condemnation of it: secondly, from the lawes exaction of inherent and that perfect righteousnesse vntounto iustification. VnderUnder which double yoke of bondage all men are, that are not iustified by faith in Christ: that is, all men in them selues are subiect to the cursexxGal. 3. 1….Gal 3:1 who in the least degree doe at any time in their whole life transgresse any part of the law, as all men oftentimes doe; and againe, no man who is not in Christ, can be exempted from the curse, and attaine to iustification, vnlesse he continue in all the things which are written in the booke of the law to doe them; which no man is able to doe, the law by reason of the flesh being yyRom. 8. 3.Rom 8:3impossible vntounto vsus. Let naturall or vnconuerted men apply this to themselues. Canst thou not by the sentence of the law be exempted from the curse, vnlesse thou dost not only 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 eueryevery thing commaunded p. 56in that perfect manner and measure which the law 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 thosezzGal. 3. 10.Gal 3:10 who seeke to be iustified by the law, be concluded vnderunder sinne, and consequently vnderunder the curse: and therefore hauehave extreame neede to seeke vntounto Christ, that by him they may be set free from this two-fold bondage; which is, to be vnderunder the curse of the law 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 law, when we are not able so much as toaa… Cor. 4. 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. Frst p. 57from the curse, as the Apostle in expresse tearmes teacheth:bbGal. 3. 13.Gal 3:13 Christ hath redeemed vsus from the curse of the law, when he was made a curse for vsus. He hath freed vsus from the punishment of sinne, by vndergoing the punishment for vsus, he hath acvs quitted frō our debts by discharging them for vsus. For as Esay ccEsa. 53. 3.Isa 53:3saith, He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace (that is, which was to procure vsus peace and reconsiliation with God) was laide vponupon him, and by his stripes we are healed. And againe,ddVe…s. 6. The Lord hath laide vponupon him the iniquitie of vsus all, that is, the punishment of all our sinnes. And,eeVers. 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 vsus, we are to vnderstand all euillffPsal. 9…. 10.Ps 9:10 of punishment, as well temporall as eternall: for it is absurd to imagine with the Papists, that Christ hauing freed vsus from the eternall punishment, hath not freed vsus from the temporall. p. 58By temporall, we meane the euils both of this life, whether corporall or spirituall (which are innumerable) and also in the end 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 punishment. But I deny that consequence, if you speake of punishments properly, which be the curses of the law afflicted vponupon men by way of vengeance, to satisfie the iustice of God. * For the Lord hath imposed the punishment of all our sinnes vponupon Christ; who hath fully satisfied the justice of his Father for them. And therefore as there is no condermnation, so no punishment (properly vnderstood) to them that are in Christ Iesus. Neither can it stand with the iustice of God (who is not only mercifull, but alsoggRom. 3. 25. 26.Rom 3:25Rom 3:26 iust in iustifying of vsus) to exact a punishment of the faithfull for the satisfying of his iustice,1. Iohn. 1. 9.1 John 1:9 for whom Christ hath already fully satisfied his iustice by bearing the punishment: p. 59this were to punish the same sinnes twice, once in Christ, and againe in vsus. 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 simply fatherly chastisements proceeding from louelove, and meerely respecting the good of the party chastised, whereof the Apostle speaketh, 1. Cor. 11. 32.hh1. Cor. 11. 32.1 Cor 11:32 When we are iudged we are chastised of of the Lord, that we should not be condemned with the world, or else they be also foreign (according to theiiOf foreign honor and foreign care. erymoligie of the word which by some is giuen) when God besides the chastisment of the party, hath also care to his owne honour, which would beimpeached, if he should seeme to winke at the scandalous offences of his children, as though he would maintaine them in their sinnes. In which regard iudgement, as Peter kk1 Pet. …. 17saith, begineth at the house of God. For the Lord many times correcteth those sinnes in the Godly, both for his owne honour, and their good, which he seemeth to passe by in the wicked. Of this kinde p. 60we hauehave an example in Dauid, to whom the Lord vponupon his submission forgaue his greeuous sinnes of murther and adulterie, notwithstanding both for Dauids chastisement, and for the example of others, but chiefly for the maintenance of his owne glory (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 sinne Dauid had ll2. Sam. 12. 14.2 Sam 12:14caused 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 sinnes, as though Christ had not fully satisfied for them already: but to teach men, both to beware that they doe not commit sinne, especially scandalous sinnes; because thereby they displease and dishonor God their mercifull Father, prouoking him to powre his iudgements vponupon them, for their amendment, that they be not condemned with the world, and for the maintenance p. 61of his owne honor: and also that hauing sinned, we doemmA…os 4. 12 meete the Lord in his iudgements, by humbling our selues before him, confessing our fault, and crauing pardon, thatnn1. Cor. 11. 311 Cor 11:31 iudging 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 faithfull; to whom death it selfe, though brought in by the malice of the diuell, is not a curse or punishment properly. I doe not denie, but that many times in respect of the time and manner of death, the godly iudged and chastised, the Lord in mercy killing their bodies, that hee manyoo1. Cor. 11. 30. 32.1 Cor 11:301 Cor 11:32 saue their soules; but from the evill of death they are wholly freed, for to them it is the end of sinne, and is therefore inflicted vponupon vsus, that sinne might dy with vsus, as Methodius ppApud Epiphan. hares. 64saith, and being the end of sinne vntounto vsus, it is also the end of misery, the hauen of rest, a happy passage out of this vaile of misery vntounto the p. 62kingdome of glory; and so not onelyonly no curse, but also a blessing, no losse, but an advantage, as after wee 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 everlasting death, to the eternall wrath of God, which is the most miserable bondage and subiection of all those, who are not iustified by faith in Christ. But from this curse also Christ hath freed the faithfull. For this is the immunitie which we hauehave by him; thatqqIoh. 3. 16.John 3:16 whosoeuer beleeueth in him shall not perish, that there isrrRom. 8. 1.Rom 8:1 no condemnation to them that bee in Christ Iesus; that by his deathssH…b. 2. 15. hee hath destroyed him that had the power of death, that hee might deliuer them all, which for feare of death, were all their life time subiect to bondage; that Iesus our Sauiour deliuereth vsus from the tt2 Thes. 1. 102 Thess 1:10wrath to come.

And thus wee hauehave heard of two immunities, which wee hauehave in our iustification: that wee are freed from the guilt of sinne, and from the curse of the Law p. 63whereto our sinne had made vsus subiect. And from hence ariseth vnspeakeable peace and liberty to the distressed conscience, terrified with the guilt of sinne, the curse of the Law, and feare of damnation; when it receiuing Christ by faith, hath immunity and freedome from them all.

Now followeth the other immunity from the law,§. 12▪ in respect of the exaction or perfect righteousnesse to be inherent in vsus, and perfect obedience to bee performed by vsus,Freedom from the lawes exaction of inherent righteousnesse, to iusti… cation. vntounto our iustification and salvation: vntounto which yoke of bondage, as I said, all men by nature are subiect. For it is sure and certaine, that without righteousnesse, and such a righteousnes, as is fully answerable to the perfect law of God, no man can be iustified.

Now, this righteousnesse must either be inherent in our selues, which is the righteousnesse that the Law requireth vntounto iustification; or being performed by another, (which is Christ) for vsus, must be imputed vntounto vsus: and that is the righteousnes which the Gospell propoundeth vntounto iustification.

p. 64A third righteousnes, whereby wee should be iustified, cannot be named. If therefore wee bee not partakers of Christs righteousnes apprehended by faith, we must stand to the sentence of the Law; which is, either to performe perfect and perpetuall obedience, or not to be iustified. But if Christs righteousnes be imputed vntounto vsus (as it is to all that apprehend it by faith) then are we iustified, notwithstanding the sentence of the Law, by uuRom. 3. 28. Galath. 2. 16.Rom 3:28faith, (that is, by the righteousnes of Christ apprehended by faith) without the workes of the Law, that is, without any respect of obedience performed by our selues. And in this liberty from the Law, standeth the chiefe comfort and stay of a Christian, when hee summoning himselfe, as it were in the court of his conscience before the iudgement seat of God, to bee iustified, or condemned, shall consider that by Christ he is freed, both from the condemnation of the Law, and from the exaction of inherent righteousnes to iustification: so that hee shall not neede to stand to the sentence of the Law, or to p. 65trust 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. ….Ps 143 iudgment with vsus according thereto, no man liuing could be iustified) but may safely and freely, without respect, either of his owne obedience, or of the sentence of the law, rely vponupon the mercies of God, and merits of Christ; that for as much as the Lord hath giuen him grace to beleeue, & by that faith hathxxHos. 2. 20.Hos 2:20 espoused him to Christ, and vnited him vntounto him as his member; he hath also communion in Christs merits, whereby without regard to any righteousnesse of his owne, he is iustified before God.

Against this part of Christian liberty, which is most comfortable, the Church of Rome (as it well becomes the synagogue of Antichrist) doth by might and maine oppose it selfe: contending not only that we are iustified by righteousnes inherent; but also that the same obedience, which the Law prescribeth, is in greater perfection required in the Gospell vntounto iustification. By p. 66which doctrine of thei…s, they con…ound the Law of the Gospell, and in so doing abolish the covenant of grace, annihilate the maine promise of the Gospell, which is the charter of our liberty, the ground of our faith, the foundation of all our assurance for iustification and salvation. For if the Gospell promise and propound iustification and salvation, vponupon the condition of our owne obedience, a…d that in more perfection then the law it selfe required: then is it not only a covenant of workes, as well as the law, but also imposeth a heavier yoke vponupon mens consciences, then the Law did. But it is manifest that the Gospell is the covenant of grace made with Abraham yyGalath. 3. 8. 16. 17., concerning iustification by faith in Christ; whereas the Law contrariwise is the covenant of workes, which 430. yeares after was deliuered by Moses, and did not disanull the former promise, concerning iustification by faith. The condition whereon the Gospell promiseth iustification, is faith in Christ; the condition of the Law, our owne perfect and perpetuall p. 67obedience. For the GospellzzRom. 10. 5. &c.Rom 10:5 saith; If thou beleeue in Christ, thou art iustified and shalt be saved: the Law, If thou dost these things, thou shalt liue thereby. The righteousnesse exacted in the law to iustificatiō, is a righteousnes both habituall inherent in our selues, and actuall performed by our selues. The righteousnesseaaRom. 3. …1. 22Rom 3:1Rom 3:22 which without the Law is revealed in the Gospell, is the Righteousnes of God, that is, of Christ who is God, (for he isbbIerem. 23. 6.Jer 23:6 Iehova, our righteousnes, and was given vntounto vsus of Godcc1. Cor. 1. 30.1 Cor 1:30 to be our righteousnes) by the faith of Iesus Christ, vntounto all, and vponupon all that beleeue, that is, the righteousnesse of Christ, who is God (though not the righteousnes of the Deity, as O siander thought, but the righteousnesse both inherent in him, as hee was man, as his innocencie and holinesse, and also performed by him, as his passiue & actiue obedience) being apprehended by faith, is according to the doctrine of the Gospell, imputed to every beleeuer vntounto iustification.

That Christ is our righteousnes, and p. 68the ddRom. 10. 4.Rom 10:4end of the Law vntounto righteousnes to all that beleeue, that whosoeuer eeIoh. 3. 16. Mark. 16. 16.John 3:16Mark 16:16beleeueth in Christ shall be saved, it is the maine doctrine of the Gospell, the chiefe article of our religion, the charter of our inheritance, the assurance which wee hauehave of salvation: which wee are so to hold, as that if anffGalath. 1. 8. 9 Angell from heauen should teach vsus another Gospell, or propound vntounto vsus another way of iustification, (as namely by inherent righteousnesse, and our owne obedience) wee ought to hold him accursed, and our selues also, if wee yeeld to him. For whosoeuer looke to be iustified by the obedience which the Law prescribeth, theyggGalath. 5. 4. are separated from Christ, and fallen from grace.

Wee doe not deny, but that the Gospell teacheth repentance as well as faith; and commendeth the duties of sanctification, as well as it promiseth iustification. Yea, as it promiseth the grace of justification to those that beleeue; so to them that are iustified and redeemed, it promiseth thehhLuk. 1. 74. Ier. 31. 33. 34.Luke 1:74Jer 31:33Jer 31:34 grace of sanctification by the spirit, whereby they are inabled in some measure to worship God in honesse p. 69and righteousnesse. Wee doe also confesse, that a greater measure of knowledge and obedience is required of the faithfull vnderunder the Gospell, then was vnderunder the Law; because to whom more is given, of them more is required, and the greater benefit requireth the greater duties of thankfulnesse. But when the question is of the matter of our iustification, and merit of our salvation, whereby wee being sinners and lost in our selues, should bee iustified before God, and entituled vntounto 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 wee may trust vntounto, when we appeare before the iudgemens seat of God, why the sentence of condemnation should not bee pronounced againstvs; what that is, whereby wee are re…eemed from death, and reconciled vntounto God, or, as the Scripture vttereth the same thing in other tearmes▪ ii2. Cor. 5. 19. Ephes. …. 7.2 Cor 5:19whereby we hauehave remission of sinnes: it is most plaine, that the p. 70doctrine of the Gospell placeth the whole matter of iustification, and merit of salvation in the righteousnesse and obedience of Christ alone; by whose blood, as the ApostlekkR…. 5. 9. 18. 19. speaketh, and by whose obedience, wee are iustified. As for that righteousnesse which is inherent in our selues, though infused of God, and that obedience which is performed by our selues, though proceeding from grace; the Gospell teacheth vsus, in the question of iustification,llPhilip. 3. 8. 9.Phil 3:8Phil 3:9 to esteeme it as drosse and dung, yea as losse, that we may gaine Christ, and may bee found in him, not hauing our own righteousnesse, which is prescribed in the law, but that which is through the law of Christ, the righteousnesse which is of God through faith.

This therefore is the liberty which we hauehave by the grace of iustification, that we are freed from that miserable bondage of the law, which exacteth an obedience and righteousnesse inherent vntounto iustification, which no man is able to performe, and therefore holdeth men in … to damnation, engendring p. 71with Agar mmGal. 4. 24. &c.Gal 4:24as the Apostle speaketh, none but servants which shall not inherit with the children of the free woman, that is, who are begottē by the Gospell, to be the heires of that righteousnesse which is by faith.

And thus much of the liberty of iustification as it is an immunity.§. 13. For as it is foreign,The liberty of iustif…cati… as it is a right. with the … ledges thereof. or right; it also containeth many notable priviledges.

First that we are not only freed from the guilt of sinne, but also are accepted pronounced iust, & by imputation of Christs, bothnnRom. 5. 9. 19.Rom 5:9Rom 5:19 passiue and actiue obedience made rihgteous, whichooRom. …. 6. 7. 2. Cor. 5. 21.2 Cor 5:21 immediately followes vponupon the former, so that by our iustification we are not only made not guiltie, but also stand righteous before God, and that, by the righteousnesse of Christ.

Secondly, what we are not only freed from the curse of the law, but also are made pa…takers of theppGal. 3. 13. 14. 16.Gal 3:13Gal 3:14Gal 3:16 blessednesse promised to Abraham viz. that in h…s qqGen. 22. 18.Gen 22:18seed, which is Christ, the faithfull of all nations should be blessed. But this will best appeare in the particulars: for p. 72the faithfull are not onelyonly freed from the euils of this life, whether corporall or spirituall, as they be curses; but they are all turned into blessings vntounto them. For this is the priviledge of the faithfull, that the Lord causeth all things, whether good or bad,rrRom. 8. 28.Rom 8:28 To worke together for the good of those that doe louelove him. In which sense Dauid saith,ssPsal. 1. 3.Ps 1:3 that all things succeede well with the righteous man. As for afflictons, he both professeth in particular of himselfe,ttPsal. 119. 71Ps 119:71 that it was good for him that he had beene afflicted; and also in generall pronounceth the manuuPs…l. 94. 12. 13.Ps 50:94Ps 50:12Ps 50:13 blessed, whom the Lord doth chastise and teach in his law.

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

Neither are the faithfull only freed p. 73fom feare of damnation, but also are put in assurance of euerlasting life, being xxRom. 8. 24.Rom 8:24saued in hope, which is the cheife happinesse that can be enioyed in this life.

Thirdly we are not only freed from the sentence of the law, exacting of vsus perfect obedience vntounto iustification, but we hauehave also liberty to plead the righteousnesse propounded in the couenant of grace; and to appeale from the sentence of the law, to the promise of the Gospell; from the tribunall of iustice to the th… one of grace; and in the question of iustification not at all to regarde our owne obedience, but wholly to rest vponupon the mercies of God and merits of Christ our Sauiour.

VponUpon this liberty of iustification follow other priuiledges. For first, whereas by nature we are the children of wrath; now,yyRom. 5. 1.Rom 5:1 being iustified by faith, we hauehave peace with God, through our Lor… I…sus Christ, who hathzzColos. 1. 20. 21.Col 1:20Col 1:21 reconciled vsus to

2 Whereas sinne maketh aaaEsay. 59. 2.Isa 59:2 separation betweene God and vsus, so that naturally we shunne the presence of God, as p. 74of a seuere Iudge; being iustified by the righteousnesse of Christ, we also hauehave freebbRom. 5. 2. Eph…s. 3. 12. 1. Ioh. 5. 14.Rom 5:21 John 5:14 accesse vntounto God by faith, and hauehave liberty with boldnesse and assurance that we shall be heard, to make our requests to God in the name of Christ.

3 VponUpon our iustification by faith,ccRom. 5. 5. Ephes. 1. 13. Rom. 8. 15. 16. Gal. 4. 6. Ephes. 4. 30.Rom 5:5Eph 1:13Rom 8:15Rom 8:16Gal 4:6Eph 4:30 we are endued with the spirit of adoption, which assureth vsus of Gods fatherly louelove towards vsus, teaching vsus to crie in our hearts, Abba Father; by which, being the earnest of our inheritance, we are sealed vp vntounto the day of our full redemption.

4 With the hope of salvation, which isddRom. 8. 23. Tit. 2. 13.Rom 8:23Titus 2:13 a companion of iustifying faith, & a consequent of iustification, whereby we liue in expectation of euerlasting happinesse.

5 With ioyeeRom. 5. 2. 3. 1. Pet. 1. 8.Rom 5:2Rom 5:31 Pet 1:8 in the holy Ghost, which Peter calleth ioy vnspeakable and glorious. For the Apostle denying that the liberty of Christians doth cheifly stand inffRom. 14. 17.Rom 14:17 meat and drinke, and in the free vse of outward things; sheweth also wherein it principally doth consist. For the kingdom of God (saith he) is not meat p. 75and drinke but righteousnesse, which is the priuiledge of iustification it selfe, and peace and ioy in the holy Ghost, which are consequents of the former.

Lastly,ggIohm 8 35. with perseuerance. For as the Sonne abideth in the house for euer, being hh1. Pet. 1. 5. foreign.1 Pet 1:5safely kept by the power of God through faith vntounto saluation. For if iiRom. 8. 17.Rom 8:17sonnes, then heires, heires of God, and coheires with Christ, &c,

Now I come to the liberty which we hauehave in our sanctification,§. 14 and so farre forth as we are sanctified.The liberty of sanctification. 1. From the dominion of sin. Now our sanctification in this life being but in part, so is this liberty: which, as it is an immunity, is also a freedom from the bondage of sinne, and of the law; though in other respects, then those that hauehave beene mentioned in the liberty of iustification.

For, in iustification we are freed from the guilt of sinne, in sanctification, frō the corruption of sinne. But here we are to consider, how farre forth we are set free therefrom. For the Hypocritall Papists teach, that when a man is regenerated, or as they also speake, iustified, originall p. 76sinne is so abolished, as that it doth not only not raigne, but not so much as remaine or liue in the partie sanctified. By which doctrine they teach men to bee desperate hypocrites, either searing their conscience, that they may hauehave no sense of sinne, and may please themselues with this conceit, that they hauehave no sinne▪ in which respect the saying of Peter kk2. Pet. 2. 19.2 Pet 2:19is verified of them, that whiles they promise liberty to themselues and others, they are indeed seruants of corruption: or if they hauehave any sense of sinne dwelling in them, they must perswade themselues they are not sanctified, nor iustified, and therefore not to be saued: such miserable comforters they are of poore sinners, as to perswade them that they hauehave not remission of sinne, vntill sinne be quite abolished in them. But this doctrine they teach contrary to the euident testimonies of Scripture, contrary to the perpetuall experience of the faithfull, contrary to the light of their owne conscience; that they might thereby vphold their Antichristian doctrine of iustification by inherent righteousnesse, and of the merit of good p. 77workes, which otherwise would fall to the ground. For, if in respect of originall sinne, remaining and dwelling in vsus, we be in our selues sinners: how can we be iustified by inherent righteousnesse? If our best actions be stained with the flesh, and our righteousnessellEsay. 64. 6.Isa 64:6 be like polluted clouts; how should they merit eternall life?

We are therfore to hold, that in regeneration we are freed from the corruption of sinne; not wholly, and at once, but in part, and by degrees; that sinne (though mortified in part, and we freed from the tyrannie of it, that it raigne no more with full swinge and authority in vsus) still remaineth and dwelleth in vsus, hindering vsus from good, provoking vsus vntounto euill, defiling and cotaminating our best actions, neuer suffering vsus with the full consent ofmmGalath. 5. 17. will, to performe or desire that which is good. As the Apostle plainely sheweth by his owne example, Rom. 7.nnRom. 7. 14. &c.Rom 7:14 where the concupiscence remaining in him, is not only plainly called a sinne, but described as a sinne, & as an foreign, or a repugnancie to the law of p. 78God: the sense whereof (though the Papists hauehave no sense of it) made the holy Apostle crie out,ooRom. 7. 24.Rom 7:24 Miserable man that I am, who shall deliuer me from this body of death? Accursed therefore was the counsell of TrentppSess. 5. which confessing that the Apostle calleth it a sinne; notwithstanding pronounceth them accursed, that shall say it is a sinne. But if we say we hauehave no sinne, we deceiue our selues, saith S. Iohn. qq1. Iohn. 18., and there is no truth in vsus.

The freedome therefore which we hauehave in our sanctification, which as Augustine saith, is but begun in this life, is not from the being of sinne in vsus altogether and at once, though we be freed from it, in part and by degrees, but from the dominion of it, that wee should no more bee servants of sin, but being freed from sinne, might become servants of righteousnes, Rom. 6. 6. 18. which Augustine rr… Ioh. tract. 41.did well obserue out of the words of the Apostle, dehorting vsus that sinne should not remaine in our mortall bodies. Hee doth not say, let it not be; but, let it not raigne: for whiles thou liuest, it cannot be p. 79avoided, but that sinne will bee in thy members; neverthelesse let dominion bee taken from it, &c. Of this liberty the Apostle speaketh, Rom. 8.ssRom. 8. 2.Rom 8:2 the law of the spirit of life which is in Christ, hath made mee free from the law of sinne and of death. That is, the power of the quickning Spirit, which being in Christ our head, and from him communicated vntounto vsus, doth rule in vsus as a law, doth free vsus from the power of sin which worketh death, that it no more hauehave dominion (as it were a law) in vsus. And Rom. 6.ttRom. 6. 2. &c … 12.Rom 6:2 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 hauehave dominion over Christ, being … from death, no more can sin hauehave dominion over the faithfull being once risen from the graue of sin: afterwards vers. 14. hee assureth the faithfull, that sin shalluuRom. 6. 14.Rom 6:14 not hauehave dominion over them, because they bee not vnderunder the Law, but vnderunder grace. Likewise Saint Iohn **…saith, He that is borne of God, doth p. 80not commit sin, namely, as a servant of sin: yea, he addeth, that he cannot sin, namely, with full swinge and consent of will, as those which bee servants of sin; because the seed of God remaineth in him, whereby he is partly spirit, and not only flesh. And therefore as he cannot perfectly will that which is good, because of the reluctation of the flesh; so can he not will with full consent, that which is evill, because of the reluctation of the spirit.

Secondly,§. 15. 2. Freedome from the dominion of the law. wee are in our sanctification freed from the Law. But we are here also to consider, quatenus, now farre forth. For thexxBellarm. de iusti…. lib. 4. cap. 5. &c. 1. Papists charge vsus, that we place Christian liberty in this, that we are subiect to no law in our conscience, and before God; and that wee are free from all necessity of doing good workes: which is a most divelish slander. For although they absurdly confound iustification and fanctification; yet they know we doe not: neither are they ignorant, but that wee put a great difference betweene them in this respect. For though we teach that the obedience p. 81of the Law is not required in vsus to iustification, but that wee are freed from the exaction of the Law in that behalfe: yet we deny not▪ but that vntounto sanctification the obedience of the law is required, and wee by necessity of duty, bound to the observation thereof. Wee confesse that to be free from obedience, is to be the servants of sin, and the willing and cheerefull worship of God, inyyLuk. 174… holines and righteousnes without feare, to bee true liberty. Wee acknowledge that the morall law of God is perpetuall and immutable; and that this is an everlasting truth, that the creature is bound to worship and obey his Creator, and so much the more bound, as hee hath received greater benefits. Indeede wee say with Luther zzDe li…rt, Christ., that in our iustification wee are restored to a state of iustice, from which Adam fell; but yet, as wee teach that wee are no more bound to obedience, that thereby we might be iustified, then Adam who was already iust; so we professe, that in allegiance and thankfulnesse, we are more bound to obey then he, yea, wee professe that God doth p. 82therefore free vsus from the curse, and the bondage of the law, that wee might be inabled with freedome of spirit to obey it; and that being freed from sinneaaRom. 6. 18.Rom 6:18, wee are made the servants of righteousnesse. We teach, that God hauing swornebbLuk. 173. 74., that to those whom he iustifieth, he will giuegive 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 ccEphes. 1. 4. 1. Thes. 4. 7. Titus. 2. 14. Ephes. 2. 10.Eph 1:41 Thess 4:7Titus 2:14Eph 2:10election, calling, redemption and regeneration, it is a necessary consequent of sauing grace. We teach and professe, that howsoever good workes doe not concurre with faith, vntounto the act of iustifica…on, as a cause thereof; yet they con…re in the party iustified, as necessary fruits of faith, and testimonies of iustification. And as wee teach with Paul ddRom. 3. 28. G…l. 2. 16.Rom 3:28, that faith alone doth iustifie; so with Iames eeIam. 2. 14. &c.Jas 2:14, that the …aith which is alone doth not iustifie. Wee teach, that the blood of Christ, as it acquitteth vsus from the guilt of sin; so doth it also purgeffHeb. 9. 14.Heb 9:14 our consciences from dead workes, to serue the liuing God; that p. 83he bare gg1. Pet. 2. 24.1 Pet 2:24in his body vponupon the crosse our sinnes, that we being deliuered from sinne, should liue in righteousnesse: that whom Christ doth iustifie by faith, them hee doth sanctify by his Spirit; that whosoever hh…. Cor. 5. 17.is in Christ hee is a new creature, iiGal. 5. 24.Gal 5:24crucifying the flesh with the lusts thereof, andkkRom. 8. 1;Rom 8:1 walking not after the flesh, but after the spirit. Wee professe that good workes are necessary to saluation, though not necessitate efficientiae, as causing it as the Papists teach; yet necessitate praesentiae, as necessary fruits of our faith, whereby wee are to glorifie God, and to testifie our thankfulnesse, to doe good to our brethren, and to make sure ll2. Pe…. 1. ….our election, calling and iustification vntounto our selues; as necessary forerunners of salvation, being the vndoubted badges of them that shall bee saued; being the way wherein wee are tommEphes. 2. ….Eph 2 walke to everlasting life, being the evidence according to which God will iudge vsus at the last day. And lastly, that as by iustification God doth entitle vsus vntounto his kingdome; so by sanctification he doth sit and prepare vsus thereto.

p. 84We do not therefore by the doctrine of iustification through faith, abolish the Law, but rather as the Apostle saithnnRom. 3. 31.Rom 3:31, stablish it. For the more a man is assured of his free iustification, the better he is enabled, and the more hee is bound to obey it.

But although we bee bound to obey the Law, as the subiects of God, and servants of …; and although the Law … in those that are iusti…d, as being a rule of direction for our obedience, in the per…ormance of the duties or piety towards God, of iustice towards our neighbour, of sobriety towards ourselues; and a glasse of detection to manifest the imperfections of our obedience, to keepe vsus from Phari…sme: and lastly, a rodde of correction, in respect of flesh or the old man yet remaining in vsus, that by precepts, by exhortations and comminations, it more and more may be mortified in vsus, and wee kept from the spirit of slumber and security:) yet notwithstanding wee are not vnderunder the law, as theooRom. 6. 14.Rom 6:14 Apostle saith, but vnderunder grace. Wee are therefore p. 85in our sanctification freed, though not from the obedience, yet from the servitude and bondage of the law, and that in three respects:

First,§. 16. Freedom from the irritation of the law. in respect of the irritation of it. In which regard especially the law is called thepp1. Cor. 15. 561 Cor 15:56 strength of sinne: not that the law causeth or prouoketh sinne properly, for theqqRom. 7. 12.Rom 7:12 law is holy, iust and good; but only by accident, and occasionally. For such is the corruptiō of our vntamed nature vntill we be renewed by the spirit of God;rrNitimur in vetitum s…mper cupimu … negata. Gens human… ruit in vetitun… ne…as. qu…d …on lic…t, acrius vrit. that when the law, which is holy and good, forbiddeth sinne, seeking to stoppe the course of our concupiscences, and to bridle our sinfull affections; thereby our vntamed corruption rebelleth so much the more; and that it might appearessRom. 7. 13. 8.Rom 7:13Rom 7:8 foreign, exceedingly sinfull, by occasion of the law worketh in vsus all manner of concupiscence. Euen, as a deepe riuer, when nothing hindreth his course, hath a still, and as it were a dead motion; but if you seeke to restraine or stoppe his course, he will sinell and ouerflow all, now disdaining, as it were, a bridge: so our corruption, p. 86when it freely taketh his owne course, seemeth to be quiet, and as it were dead: but when the commandement commeth,ttRom. 7. ….Rom 7 …aith the Apostle, as it were to dam it vp, sin reuiueth & riseth against it, swelling and ouerflowing as it were, his wonted bankes. In this respect, the law (saith the Master of theuuLib. 3. dict. …. …. Sentences) is called a killing letter, because forbidding sinne, it increaseth concupiscence, and addeth transgression vntill grace doe free vsus. But we are regenerated by the spirit of sanctification, and by the bond of the same spirit coupled vntounto Christ; we are freed from this bondage, euen as the wife is freed from the dominion of her husband by his death. For euen as whilest we were in the flesh altogether vnregenerate, the law, as it were our husbands, occasionally and by accident begot in our soules, wholly corrupted with sinne, euill motions and concupiscences, as the fruites and issue of our flesh tending vntounto death: so we being regenerated, and after a sort dead vntounto this corruption, and consequently being mortified to the law in respect of the irritation p. 87thereof, and the law in that regard dead vntounto vsus, the spirit of Christ, who hath vnited vsus vntounto him as our second husband, begetteth good motions in vsus as the fruites of the spirit, acceptable vntounto …od. This is that which the Apost. teacheth, **Rom. 7. … &c.Rom 7Rom. 7. for hauing said chap. 6. 14. that sinne shall not hauehave dominion ouer vsus, because we are not vnderunder the law but vnderunder grace, after he had answered an obiection, & preuented the abuse of this Doctrine, which carnall men would make thereof, as though they might sin freely, because they are not vnderunder the law: in the beginning of the seauenth chapter he proueth, that we are not vnderunder the Law, but vnderunder grace, by that similitude which euen now I mentioned: because being regenerated and dead vntounto sinne, we are mortified to the law, and the law to vsus in respect of the irritation thereof, caused by our corruption; and consequently are deliuered from the power of it, as a wife is freed from the dominion of her husband, when he is dead.

Secondly in our sanctification we are p. 88freed from the coaction and terror of the law,Freedome from the terror or … of the L…w. breeding servile feare in men vnregenerate; whereby, as bon-servants or gally-slaues by the whip, they are enforced to the performance of some outward duties, which otherwise they are vnwilling to doe. For those who are vnderunder the Law, as all men are by nature, are like bond-slaues; who for avoiding of punishment, are by terror drawne to doe some forced service, which is so much the more vnwilling, because they looke for no reward. This in the Scripture is called sometimes foreign, xxRom. 8. 15.Rom 8:15the spirit of bondage, and sometimes foreign,yy…. 1. 7. the spirit of feare, from which we are delivered, when wee receiue the spirit of adoption and sanctification; whereby wee are enabled to worship God in holinesse & righteousnesse, foreign, without servile feare, according to the covenant of grace made with Abraham, Luk. I.zz…. 1 74. And in this sense it is said, that the Law aa…. Tim. 1. 9.is not imposed on the iust, to whom, being as it were a law vntounto themselues, & willingly performing that which is right, the terror and coaction p. 89of the Law, so far fo… … they are regenerate, is needlesse.

Thirdly as we are freed from the coaction and terror of the Law,Freedome from the rigor or exaction of the law. so also from the exaction and rigour of the Law, which they call foreign: which though it be a liberty of sanctification, and appertaining to our new obedience; yet it dependeth on the liberty of iustification. For as there we were freed from the Lawes exaction of inherent righteousnesse, to the acceptation of our persons: so heere we are freed from the lawes exaction of perfect obedience, to the acceptation of our actions. So that whereas the law condemneth every the least imperfection or defect, not agreeing with that perfection of iustice, which it prescribeth, as a sin, or foreign, and pronounceth the party in whom that defect or imperfection is, accursed: notwithstanding the new obedience of Gods children, wrought in them by the spirit of God, and performed according to the measure of grace received; though defectiue in it selfe, and stained with the flesh, is accepted of God; p. 90who covereth their imperfections with the perfect obedience of Christ, and not so much respecteth the perfection of the outward act, which hee doth not expect from such weaknesse, as the integrity of the heart, the vprightnesse of the will and desire, the sincerity of the indevour; which if it bee not wanting, the Lord bb2. Cor. 8. 12.2 Cor 8:12accepteth the will for the deede, and true endeavour striuingcc… Phil. 3. 14. 15.Phil 3:14Phil 3:15 towards perfection, for the perfect performance. In which respect, the Lord according to his gratious promise,ddMalac. 3. 17 Psal. 103. 13.Mal 3:17Ps 103:13 vseth clemency towards vsus, as a tender father vseth clemency towards his sonne, taking in good part the childish endeavour of his children, proceeding from an vnfained desire to please him.

But our liberty in sanctification is not only an immunity,§. 17. The liberty of sanctification as it is a right, with the priuiledges thereof. but also an foreign, or right, consisting of great priviledges. For, first wee are not only freed in part from the corruption of sinne, which we call mortification; but are also positiuely made righteous, being, as the Apostle Peter speaketh, made partakersee2. Pet. 1. 4.2 Pet 1:4 of the divine nature, in that flying from the p. 91corruption which is in the world by lust, we are renued according to the ffEphes. 1. 24.Eph 1:24image of God, in holinesse and righteousnesse. For as the sacred oyle being powred on the head ofggPsal. 133.Ps 133 Aron (who was a type of Christ) distilled vntounto his lower parts: so thehhPsal. 45. 8.Ps 45:8 oyle of grace wherewith Christ our head was annointediiIohn. 3. 34.John 3:34 without measure, is derived even to his inferiour members here on earth, who are also therewithkk2. Cor. 1. 21. 1. Iohn. 2. 20. 27.2 Cor 1:211 John 2:201 John 2:27 annointed,llIohn. 1. 16.John 1:16 receiuing of his fulnesse, even grace for grace. Neither are we only freed from the servitude of sin, Satan, and the world, but in Christ our King, who hath overcome mmIoh. 16. 33. Coloss. 2. 15.John 16:33Col 2:15the world, and triumphed over sinne and Satan, wee are also made KingsnnApocal. …1. 6… Rom. 16. 20. 2. Cor. 2. 14. Rom. 8. 37.Rev 1:6Rom 16:202 Cor 2:14Rom 8:37 with assurance to bee co…querers of all the enemies of our salvation.

And as touching the Law, we are not only freed from the irritation thereof, wherevnto our owne corruption did make vsus sub…ect, as vntounto a husband, who begot foule issue of vsus tending to death, and so left at large: but we are also ioyned to another husband which is Christ, by his Spirit, wherebyooRom. 7. 4.Rom 7:4 he produceth p. 92in vsus the fruits of the spirit, to the glory of God. Neither doth the law only cease to provoke vsus vntounto sinne; but, when we are once sanctified, it becommeth, as David ppPsal. 119. 24.Ps 119:24speaketh, a counsellour vntounto vsus, and a directour vntounto good things.

Neither are we freed only from the spirit of bondage and feare, but are also indued with the spirit of liberty and grace, the spiritqqRom. … 15.Rom 15 of adoption, the spirit ofrr2. Tim. 1. 7.2 Tim 1:7 power and of louelove, and of sobriety: which spirit hauing shedssRom. 5. 5.Rom 5:5 abroad the louelove of God in our hearts, testifying vntounto vsus our adoption, and as anttEphes. 1. …4.Eph 1:4 earnest assuring vsus of our inheritance, and enflaming our hearts with a reciprocall louelove of God, and of our neighbour for his sake: we begin to delightuuRom. 7. 22. Psal. 1. 2. 119. 24.Rom 7:22Ps 1:2Ps 1:119Ps 1:24 in the law of God, as concerning the inner man, neither are the commandements of God **1. Iohn. 5. 3.1 John 5:3grievous vntounto vsus, & we begin to serue the Lord not only without feare, but also withxx…. Chron. 28. …. willing mindes and vpright hearts. For those who are redeemed & sanctified by Christ, are …,yyPsal 110. 3.Ps 110:3 a people of willingnesse, zz…. 2. 14.a people peculiar p. 93to himselfe, zealous of good workes.

And lastly, concerning the rigour of the Law; we hauehave not only this immunity, that the imperfections of our sincere obedience are not imputed to vsus; but also this priviledge, that our imperfect obedience, which in it selfe is worthy to bee reiected, notwithstanding is both accepted of God, and rewarded. For Christ hauing washed vsus with his blood, and sanctified vsus by his spirit, hath made vsus both kings, as I said before, & alsoaaApocal. 1. 6.Rev 1:6 Priests, or as Peter speaketh, bb1. Pet. 2. 5. …1 Pet 2:5a royall and holy Priest hood, to offer spirituall sacrifices acceptable to God by Iesus Christ: the sacrifice of obedience whereby we offer our seluesccRom. 12. ….Rom 12 as a liuely, holy and acceptable sacrifice vntounto God, which is our reasonable service: the sacrifice of almes, whereby wee offer our goods, with whichddHeb. 13. 16.Heb 13:16 sacrifices God is well pleased: the sacrifice of a broken and contrite hearteePsal. 51. 19.Ps 51:19, which is to God in stead of all sacrifices: the sacrifice of prayer, which is acceptedffPs…l. 141. ….Ps 50:141 as incense, & as the euening sacrifice: the sacrifice of praise, that is, theggHeb. 13. 15.Heb 13:15 fruit, or as Hosea hh…os. 14. 3.speaketh, p. 94the calues of our lips, which the Lord preferrethiiPsal. 50. 13. 14. 23.Ps 50:13Ps 50:14Ps 50:23 before the sacrifices of goats and bulles: all which, though in themselues defectiue and imperfect▪ are notwithstanding acceptable vntounto God, through the mediation of Christ; who, making intercession for vsus, per…umeth kkApo…. 8. 3. 4.all these sacrifices of ours, with the odours of his owne sacrifice, that so they may bee acceptable, and sweet smelling favours vntounto God.

Neither are they only accepted, but also rewarded. For ouraaProu. 11. 18. Psal. 19. 11.Prov 11:18Ps 19:11 obedience, ourbbHeb. 10. 35. Iames. 1. 12.Heb 10:35Jas 1:12 confidence, our patience, ourccMat. 6. 4. 6. 18.Matt 6:4Matt 6:6Matt 6:18 prai…er, fasting, almes, andddLuk. 6. 35.Luke 6:35 charitable deeds hauehave their rewards, in so much thateeMat. 10. 4….Matt 10:4 a cup of cold water giuen in charity, shall not lose his reward. In respect whereof, we may well say with Dauid ffPsal. 62. 13.Ps 62:13, vntounto thee Lord, mercy: for thou rewardest a man according to his worke. Which plainly proueth, that the reward of our obedience is not to be ascribed to the merit of our works, (which in themselues cannot stant in iudgement) but to the mercies of God in Christ. For there is greater merciemercy in not imputing vntounto vsus the imperfections p. 95of our workes; greater in accepting of them as if they were perfect; but greatest of all in rewarding them. The consideration whereof, ought to animate and stirre vsus vp with willing and cheerefull mindes, to obey God, to serue him, to call vpō him, & to performe such duties as he requireth of vsus; because we are to be assured, that he doth not impute vntounto vsus our wants, but accept our imperfect obedience, and not only fauorably accept it, but also graciously reward it.

Hitherto we hauehave spoken of the common liberty of Christians:§. 18. The speciall liberty of Christians, or that which is peculitar to the faithfull vnderunder the Gospell. which being (as we hauehave heard) conferred vponupon vsus in our vocation, iustification, and sanctification; we are to be exhorted to giuegive all diligence, both that we may be called, iustified, and sanctified, and that our caling, iustification, …and sanctification may be made sure vntounto vsus, by leading a godly life. For if we be not sanctified, nor iustified, nor called, then are we (whatsoeuer we are, rich or poore, noble or base, learned or vnlearned) the most miserable bond-slaues of sinne and Satan; and being seruants, howsoeuer for a time p. 96we retaine a place in the house of God, yet we shall not abide for euer, but when the time of seperation commeth, we shall be cast out: whereas contrariwise being made free by our calling, iustification, sanification, as the sons of God, we shall hauehave the priuiledge of sons, which is,ggIohn. 8. 35.John 8:35 to abide in the house of God for euer.

Now followeth the Christian liberty, which is peculiar to the faithfull vnderunder the Gospell. For the faithfull vnderunder the old Testament, though they were sonnes and heires, and therefore enioyed the former liberties by Christ, in whom they beleeued: notwitstanding vntill the fulnesse of time came, which was the full age of the Church, they were vnderunder yeeres; and therefore as sonnes during their minority, were subiect tohhGal. 4. 1. foreign 3. 24.Gal 4:1Gal 4:3Gal 4:24 schoolemasters and Tutors, whereby are meant the peadagogy 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 p. 97the first table, determining the particulars of that peculiar worship which hee prescribed to the typicall Church, vntill the comming of Christ. The iudiciall, of the second, determining the particulars of the peculiar pollicy which he prescribed to the Common wealth of the Iewes. So that the ceremoniall, were the Ecclesiasticall lawes of that Church; the iudiciall, the ciuill lawes of that Common wealth. Both were yokes of bondage, as the Apostle speakethiiGal. 5. ….Gal 5, 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 kkAct. 15. 10.Acts 15:10vnsupportable yoke, vnderunder which notwithstanding, the faithfull were foreign, llGal. 4. 3.Gal 4:3held in bondage. And as touching the Gentiles, they were as ammEphes. 2. 1…Eph 2:1 wall of seperation betweene thē & the Iewes, & as the dore of Noahs Arke, excluding all frō saluation that were not of that Church, either as borne Iewes, or as proselytes. For the rest were without nnEphes. 2. 1…Eph 2:1Christ, aliants from the Common-wealth of Israell, strangers from the couenants of promise, hauing p. 98no hope, liuing without God in the world. This wall of partitionooEphes. 2. 14. &c.Eph 2:14 our Sauiour Christ by his death hath dissolued, taking away all differenceppAct. 15. 9.Acts 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 difference betweene the Iewes and the Gentiles, vntill the fulnesse of time,qqGal. 4. 4.Gal 4:4 Gal. 4. 4. the timerrHeb. 9. 10.Heb 9:10 of reformation, that is, vntill the comming of the Messias, by whose death they were to bess2. Cor. 3. 11. 13.2 Cor 3:112 Cor 3:13 abrogated. For howsoeuer the faithfull, before the Church came to full age, were in bondage vnderunder the ceremoniall, and iudiciall law, as vnderunder schoolemasters and Tutors; yet…, whenttGal. 4. 3. 4. 5…Gal 4:3Gal 4:4Gal 4:5 the fulnesse of time came, God sent his Sonne borne of a woman, and borne vnderunder the law, that he might redeeme them that were under the law: meaning that we 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, p. 99as it was anuuColoss. 2. 14. foreign, Ephes. 2. 15.Col 2:14Eph 2:15 hand-writing of ordinances which was (though vnderhand) against vsus; Christ hath cancelled it, and nailed it to his crosse. As it was a**Heb. 10. 1. Coloss. 2. 17… Iohn. 1. 17…Heb 10:1Col 2:17John 1:17 shadow and figure of things to come, Christ hath abollished 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 body, 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 xxDan. 9. 26… 27.Dan 9:26, he destroying the Common-wealth of the Iewes, their city and temple, did withall abollish their pollicy and lawes. For the very city, temple, and whole state of the Iewes, being types and shadowes of Christ and his Church, were, when Christ was exhibited, and his vniversall Church by preaching the Gospell to all nations, plantedyyMat. 2…. ….Matt 2, to giuegive place; and with them, their lawes; which were to hold but till the fulnesse of time. p. 100For as the Apostle saith, the Priesthood (namely, of Aaron) being translated,zzHeb. 7. 1….Heb 7:1 the law (namely of Moses) is also translated.

Howbeit there is some difference between the abrogating of the Ceremoniall, & of the iudiciall law: the ceremonial rites, because they were principally ordained to prefigure Christ, are so abollished, that it is not lawfull for Christians to obserue them, for that were to deny that Christ is come. Ea non obseruant Christiani (saithaaContra Fanstum M…ich. lib. 19. cap. 18. Augustine) per quae Christus promittebatur; nec adhuc promittuntur, quiaiam impleta sunt: Christians doe not obserue those things, by which Christ was promised; neither are they still promised, because they are already fulfilled. The judiciall ordinances, because they principally tended to the obseruation of iustice and equity, may be vsed, so they be not imposed or obserued by vertue of the iudiciall law: for that were, though indirectly, to deny that the Messias is already come. Both lawes were dead with Christ, though they were not buried, but as it were kept aboue groūd, p. 101euen by Christians among the Iewes, vntill the dissolution of the temple and city of Ierusalem. After which time, the ceremoniall precepts were not only dead, asbbTho. 1. 2. quaest. 104. one saith, but also deadly to the obseruers of them,§. 19. Peculiar Christian libe…ty, as it is an immunity. but the judicials not so.

Now, this Christian liberty as it is an immunity, is a freedome from from all bond of conscience, in 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 he is calledccIame. 4. 12. our only Law-giuer, and seeing we are freed from those lawes of God, which determined those particulars, which are neither commanded nor forbidden in the morall law of God: it is plaine therefore, that our conscience is free in respect of these things. As for the lawes of men, whether p. 102they be ecclesiasticall or ciuill, they do not properly binde the cōsciēce; because neither is simple obedience due vntounto them, neither can they make any particular, which in respect of the morall law, is indifferent, as being neither commanded nor forbidden, to be simply necessary. The conscience of a Christian is exempted from humane power, and cannot be bound, but where God doth binde it. And therefore the Apostle, as he chargeth the Corinthians, that, seeing they weredd1. Cor. …. 23. bought with a price, they should not be the seruants of men, (which is not to be vnderstood of externall seruitude, but of the bondage of the conscience) and likewise the Colossians, eeColoss. 2. 16.Col 2:16that no man should condemne them, (that is, take vponupon him to binde the conscience with guilt of sinne) in respect of meate and drinke, or holy-dayes: so he reproueth theffColoss. 2. 20. 21. ….Col 2:20Col 2:21 Colossans, for obseruing the traditions of men, with opinion of necessity, as if the conscience were bound by them, or religion were to be placed in them.

Herein therefore the Church of Rome p. 103is also an enemy to Christian liberty, not only in burthening Christians with an heape of innumerable traditions and ceremonies; but chiefly, in imposing them vponupon the conscience: teaching, that the traditions of the Church are with likeggConc. Trid. Sess. 4. reuerence, and equall affection of piety to be receiued, as the written word of God; and that the commandements of the Church, euen concerning outward things, doe binde 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 bee obserued, not only with opinion of necessity, as binding the conscience, but also of worship, of perfecton, of merit, of spirituall efficacy.

Secondly, by this liberty we are freed frō scrupulosity 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, …aith our Sauiour Christ,hhMat. 15. 11.Matt 15:11 that goeth into the mouth, de…ileth a man. And Paul, p. 104iiRom. 14. 14.Rom 14:14I know, saith hee, and am perswaded by the Lord Iesus, that there is nothing common or vncleane of it selfe.

But this liberty is not only an immunity,§. 20 span… but also an foreign or power, both in respect of the ordinances of men, and also of the creatures of God. For, being freed from the ceremoniall, and iudiciall lawes of God, and therefore not tyed to any particular or certaine lawes, which should determine the particulars not mentioned in the word of God: herevpon ariseth a liberty, both to law-giuers, and those who are subiect to lawes. The Law-giuers are not restrained to any particulars, but hauehave liberty 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 societyes, necessary for the execution of the lawes of God, and for the maintenance of peace and order among men. Neither can it be denyed, but that as the iudiciall law being abollished, it is p. 105lawfull for Law-giuers to ordaine ciuill lawes; so likewise the ceremonial law being abrogated, to establish lawes Ecclesiasticall. Only the question is, who must be these Law-giuers. Surely, not the Presbyteries of eueryevery parish, which neuer were in vse in the Primitiue Church, but Synodes; as appeareth by the perpetuall practice 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 nation, or out of some more then one, which some call Consilia media, or lastly generall. The authority of Synodes prouinciall and nationall hath alwayes beene of great regard, though there want a Christian Magistrate to second and confirme them, being both assembled and moderated by the authority of Metropolitanes and Arch-bishops: but when both nationall Synodes are assembled, and the Synodall constitutions ratified by the authority of the Soveraigne, and that according to the positiue lawes of the land, authorizing him so to doe; I see not, why men should p. 106not as well thinke themselues bound to obserue lawes Ecclesiasticall, as Civill. For though some make a difference betweene them in this behalfe, because civill lawes determining particulars belonging to the second table, cannot bee violated without breaking the second table, whereas ecclesiasticall lawes determining particulars appertaining to the first table, may bee broken without transgressing of the first table; yet, who seeth not the weaknesse of this distinction? Seeing the second table is broken by disobeying the lawfull authority of superiors (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 obeyed by the fifth commandement, and other ScripturesllHeb. 13. 17.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 the Primitiue Church; then much greater is their validity, being confirmed by the authority of the Soveraigne, and the Soveraigne authorized p. 107therevnto by Law.

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

And as touching the vse of the creatures, and of all things indifferent, wee are to know, that the right and dominion we had over the creatures, which was lost in Adam, is restored in Christ, (for all are yours, saith the Apostlemm1. Cor. 3. 21.1 Cor 3:21, & you are Christs) and that not onelyonly for Christians vnderunder the Gospell, but also for all the faithfull from the beginning. For we reade, Gen. 9.nnGen. 9. 2. 3.Gen 9:2Gen 9:3 that to Noah, who was the heireooHeb. 11. 7.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 of Moses; but p. 108also before, a difference being putppGen. 7. 2. 9. 4Gen 7:2Gen 7:9Gen 7:4 betweene things cleane and vncleane: which difference by Christ is taken away. For, noqqRom. 14. 14.Rom 14:14 creature is vncleane of it selfe, but everyrr1. Tim. 4. 4.1 Tim 4:4 creature is good, and nothing to be refused, but may be received with thanksgiuing. Yea of all outward things, not forbidden of God, which commonly are called things indifferent, the Apostle affirmeth in generall, thatss1. Cor. 6. 12.1 Cor 6:12 all things are lawfull, andttTit. 1. 15.Titus 1:15 to the pure all things are pure. By this liberty therefore the faithfull are priuiledged, with freedome of conscience, to vse or forbeare any of the creatures of God created for our vse, or things indifferent, without opinion of necessity to bee broughtuu1. Cor. 6. 11.1 Cor 6:11 vnderunder the power thereof, or placing religion therein. In which respect, Basil fitly calleth things indifferent, foreign, things in our power or left to our liberty.

But here for avoiding of error, three things are from the generall doctrine to be repeated. First, that this also is a liberty§. 21. Application of the generall doctrine to this particular. 1. That this also is a liberty of the sons of God. of the sonnes of God: secondly, that it is spirituall: and thirdly, that it is p. 109a true liberty. For as touching the first; though all things bee pure to the pure; yet**Tit. 1. 15.Titus 1:15 to them that are vncleane and vnbeleeuing, nothing is cleane. Though to **Cor. 6. 12. 1. Tim. 4. 3.1 Tim 4:3the 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 commanded of God, as they proceed from them, are turned into sinne. Which is spoken, not to this end, to deriue mē into desperate courses; but to force them, without farther delaies, to breake off the course of their sinnes by speedy and vnfained repentance, and to sue vntounto God for mercy 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,2. That this … is a spirituall liberty. though this liberty concerne outward things; yet it selfe is inward and spirituall, as being a liberty of the conscience. Now the conscience respecteth God, as our outward actions p. 110and the externall fruits of our conscience respect men; who may moderate or restraine the externall actions, wherein the outward vse of our liberty consisteth; the inward liberty notwithstanding of the conscience before God, remaining entire. They greatly erre, Instit. Lib. 3. …ap. 19. §. 10.faith Calvin, who thinke that their Christian liberty is nothing, vnlesse they vse it before men. But they ought to thinke, that by their liberty they obtaine no new thing in the sight of men, but before God; and that their liberty 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 liberty doth appertaine: therefore, though hereafter they abstaine from flesh all their life, and alwaies weare one colour; they are neverthelesse free. Yea therefore because they are free, they doe with a free conscience abstaine.

Thirdly,3. That this also is a true liberty. as this liberty is spirituall, so also a true liberty. Now all true and lawfull liberty of creatures, is limited & p. 111bounded: the liberty of the Creator alone, being vncircumscribed. Wherefore if any arrogate to themselues an vnbounded liberty, it is a licentiousnesse, and not a true liberty. As first, in regard of lawes and commandements of men; there are bounds set, first to the lawgivers, in respect both of the things commanded, & also of the manner of commanding. For, lawgiuers may not assume vntounto them a liberty to command what they list, but only such things as they know, not to bee repugnant to the law of God. For they must know, that all their lawes are limited by the law of God, and themselues vponupon paine of damnation, restrained from commanding 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. Moreover, they must be carefull, not only to command that which is lawfull; but also in civill lawes, those things which be expedient, and profitable for the weale publike; & in lawes Ecclesiasticall, such things as p. 112tendbb1. Cor. 14. 26. 40.1 Cor 14:261 Cor 14:40 to decency, to order, and edification. Otherwise, though the subiect may lawfully obey, in such cases; yet the Lawgiuer offendeth in abusing his authority, 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 vponupon them the authority of ourccIames. 4. 1…Jas 4:1 one only Lawgiuer, who hath power to saue, and to destroy; which is, to bind the consciences of men, as, by imposing that vponupon the conscience as simply necessary, which God by his law hath left indifferent; or by teachingddMa…. 15. 2. 9. men to place religion in the observation 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 consci…nces of men, as God.

Likewise to the subiect; for as hee may not thinke, that he hath liberty to obey any lawes of men, though vnlawfull, and much lesse to place religion or perfection in the observation of them, p. 113as the Papists doe: so on the other side, he may not thinke, that he hath liberty to breake the lawes of men, though not vnlawfull, and much lesse to place religion or perfection therein; as they seeme to doe; who vse to bee opposite to the Papists in the contrary extreame. For, I beseech you, doe not many among vsus, thinke themselues the more religious, for refusing obedience and conformity to the lawes, and censure others as formalists and time-servers? But beloved, as wee are not to iudgeeeRom. 14. … ▪ &c.Rom 14 those, who out of weaknesse refuse conformity; so those which bee refractary should not thinke, either the better of themselues for not conforming, or the worse of others for conforming. The kingdomeffRom. 14. 1….Rom 14:1 of God doth not stand in these things. And ce…tainly, ifggGal. 5. 6. &. 6. 15.Gal 5:6Gal 6:15 neither circumcision, nor vncircumcision auaile any thing; then much lesse the vse or forbearance of those ceremonies, which are in controversy among vsus. Doth not the Apostle plainly tell vsus,hh1. Cor. 8. ….1 Cor 8 that these outward things doe not commend vsus vntounto God, and that neither the vse or p. 114forbearance of them in it selfe doth make vsus either better, or worse before God? But when they bee vsed or forborne with disobedience to lawfull authority, without due regard of avoiding 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 charity and piety waxeth cold?

Secondly in respect of the creatures and things indifferent, though wee hauehave free liberty to vse or forbeare them; yet it is not a boundlesse liberty. For the law of God hath set it foure bounds, viz. piety, loialty, charity, and sobriety. Piety, respecting Gods glory and worship: Loialty, hauing reference to superiours; Charity, to all men; Sobriety to our selues. Canst thou not vse thy liberty in some particular, without Gods dishonour, or neglect of his service? Remember, that whether ii1. Cor. 10. 311 Cor 10:31you eate or drinke, or whatsoever you doe, you must p. 115doe all to the glory of God. Cannot thy liberty bee vsed, without contempt of the Magistrates lawfull authority? Remember, that God hath commanded thee to obey thy superiours in all lawfull things, askk1. Cor. 6. 12.1 Cor 6:12 all things (not forbidden by God) are lawfull; that all authority is llRom. 13. 1. 2. 5.Rom 13:1Rom 13:2Rom 13:5from God, and that, hee which resisteth lawfull authority 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,mm1. Pet. 2. 13 16.1 Pet 2:13 Be subiect to all humane ordinance, whether the soveraigne, or subordinate governours. But how? As free, and not as hauing the liberty for a cloake of naughtinesse, but as the servants of God. Can it not be vsed without the offence of thy weake brother? Take heed, saith the Apostle,nn1. Cor. 8. 9. 10. 24. Rom. 14. 15. 16.1 Cor 8:91 Cor 8:101 Cor 8:24Rom 14:15Rom 14:16 lest thy liberty be an offence to the weake. For hee that scandalizeth his brother, sinneth against Christ. Wherefore if meate offend my brother, I will not eate flesh whiles the world standeth, rather then I will offend him. Lastly, can it not be vsed in some particular, vnlesse p. 116thou shalt passe the bounds of sobriety, temperance, humility, modesty, frugality, &c. Remember, what the Apostle saith,ooGal. 5. 13.Gal 5:13 Brethren you are called to liberty, only vse not your liberty, as an occasion to the flesh.

But here ariseth a doubtfull question,§. 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. the explication whereof is needfull for these times. For sometimes there seemeth to be a conflict betweene the law of loyalty, and the law of charity; as when that which the Magistrate commandeth, cannot (as wee thinke) be observed without the offence or scandall of the weake, In which case of Antinomy (which some say is our case) divers know not which way to turne them, and others erroneously chuse to disobey the Magistrate, rather then seeme to offend their weake brethren.

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

First therefore vnderstand, that wee are neuer cast into such an exigent betweene two sinnes not yet committed; p. 117but there is an issue from them both without a third. Suppose therefore, that in this case there were an Antimony, or such an opposition betweene the two lawes of loyalty and charity, as that the one could not be observed, without the neglect of the other. In such cases of Antimony, we are to know, that if wee obey the superiour law, vntounto which we are more bound, as hauing higher and more principall ends; the inferiour ppMat. 12. 7. Ierem. 7. 22. Luk. 14. 26.Matt 12:7Jer 7:22Luke 14:26(which giueth place vntounto it) is not broken. Now, the supreme end is the glory of God; then, the common salvation of the Church; then, every mans owne salvation; then, the salvation of his neighbour; then, the common outward good of the Church, or Common-wealth; then, our owne; then, our neighbours. So that publike and common goods are to bee preferred before private, and spirituall before corporall, and the glory of God before all. Well then, thou saist thou maist not yeeld to the ceremonies, as namely, the Surplice, the Crosse, and kneeling at communion; because these things cannot bee done p. 118without 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 liberty extendeth, being enioyned by lawfull authority, with such conditions as these are enioyned; I say vntounto thee without supposition, that besides thy disobeying the lawfull authority of a Christian Church, and of a Christian Magistrate, whom thou oughtest to obey even for conscience sake; thou dost 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 Apostleqq1. Cor. 8. 10.1 Cor 8:10 speaketh, edified, without ground, to contemnerrIn this scandall they are deepest, who are of greatest note. the authority of the Magistrate, and of the Church; and from that contempt doe many of them proceed to mislike of the State; & 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 p. 119the better grounded in ourssIud. 20.Judg 20 most holy faith, doe stumble at your practise, and begin to stagger in the profession and practise of religion, when they see men seeming most zealous in our religion, & professing, (as they pretend) the cause of sincerity, vponupon no iust cause to abandon their ministry, to oppose themselues against authority, 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 civility, without grace, and to mislike all forwardnesse in religion for your sakes, &c.

Now here seemeth to be foreign a scādall falling two ways; indeed a single supposed offence, opposed to a double scandal, ioyned with disobedience. If no more could be said, who could doubt on which side rather to encline? But to these I adde other respects, that ought to be regarded more then a supposed scā dall. The question is not, as many would seeme to vnderstād it, whether, it being a thing arbitrary, & meerely left vntounto our p. 120owne choice, either to vse these ceremonies, or to forbeare them, (as it was in the Apostles question of eating flesh) whether (I say) we 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 avoiding of scandall, we ought to abstaine. But these things are not arbitrary, in our choice; but imposed by lawfull authority, and that with such condition, as that the obseruation of these things being indifferent in themselues, becommeth respectiuely necessary. First in respect of authority, which not only for feare, but also for consciencett…. 13. 5. sake, wee are bound to obey in all lawfull things. This one necessity of obedience is sufficient to excuse me from scandall, especially if I doe my endeauour to preuent it, as after shall be shewed. Secondly in respect of the conditions wherewith they are imposed; as, not to receiue the cōmunion vnlesse we kneele; not to goe on in our ministery, vnlesse we conforme. For, care of avoyding scandall respecteth arbitrary matters, and not necessary duties p. 121appertaining to Gods glory, and our salvation: which we must performe, though all the world would be offended thereat. 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 glory of God, most of all. Well then, maist thou not receiue the Communion, being a duty appertaining to thine owne saluatiō, to the edificatiō of the Church, & communion of Saints, to the glory of God, vnlesse thou wilt receiue it vpō thy knees? (it being a gesture not only lawful, but most cōuenient to be vsed in such a part of Gods worship, as is performed with inuocation**I meane not only prayer, but also with thanksegiuing in regard whereof it is called the Eucharist. on the name of God; especially seeing the gesture vsed at meales is not to be vrged, vnlesse the Sacrament were with our meales, as at the first institution with Christ last supper, and in the primitiue Church with their louelove 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, & that alterati… confirmed by the practise of Christ, (who notwithstanding perfectly fulfilled the Law.) Luke. 22. 14.Luke 22:14reason of retaining it ceasseth; for which cause the Councill of Laod. c. 28. **Et Concil. Constantinop. in Trullo. c. 74as it forbad louelove-feasts the Church: so p. 122also accubitus, the gesture vsed at feasts.) I say vntounto thee confidently, if thou mayest not receiue it, vnlesse thou doest kneele; thou oughtest to receiue it kneeling, though another would be offended thereat.

Mayest thou not preach the word (to omit other parts of the ministeriall function, the necessity whereof should prevaile with vsus more then a supposed scandall, for it shall suffice to insist in this one particular) mayest thou not, I say, preach the Gospell of Christ, being a duty whereof necessity is imposed vponupon thee, anduu1. Cor. 9. 16.1 Cor 9:16 Woe be vntounto thee if thou preach not the Gospell; a duty whereby thou art bound in especiall manner to edify the Church, and to glorify God; vnlesse thou yeeld to the vse of such things, as are neither in themselues vnlawfull (I meane the Surplice & the Crosse, whereof the one in the iudgmēt of the Church serueth for decencie, & 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 necessity in p. 123themselues, or of worship, as though we placed religion in them, and much lesse with the other popish conceits of merit, with which they obserue all their traditions, or efficacy, which they ascribe especially to the Crosse? Thou oughtest to preferre the glory of God in the salvation of his people by thy ministery, before the supposed, and perhaps but pretended scandall of others.

Obiect. Yea but**Rom. 3. 8.Rom 3:8 we may not doe 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 vntounto evill. For we must obey,Ephes. 5. 25.Eph 5:25 only, in the 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 necessity in themselues, of religion to be placed in thē, of perfection or merit to be attained by them, (all which conceits our Church detesteth, as is manifest by the doctrine, p. 124whereby ceremonies are to be weighed:) or with scandall (I doe 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 conformity, thou both disobeyest the Magestrate, & offendest thy weak brother too. So that when thou seemest loath to doe that which is lawfull and good, for feare of an imagined euill; thou addest euil to euill, that is, to disobedience, scandall; and besides, to the most necessary dutyes of Gods worship, preferrest the auoyding of a supposed scandall.

For all this while I speake but by supposition. For here is a supposall of Antinomie or opposition of the two lawes of loyalty and charity, as though the one could not bee 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 duty is, for preuenting the scandall, to giuegive some time of information; that the weake may p. 125be instructed, as touching the indifferency of the thing, and the sufficiencie of his authority to command it, and of their duty in submitting themselues to the obseruation thereof. It is also the duty of the Minister, to endeauour to preuent the scandall, by informing his hearers, that those things which God hath neither commanded nor forbidden, are things indifferent; that no such thing is vncleane in it selfe; that all such things are lawfull: and such as wherevnto Christian liberty 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 liberty, with free conscience vse them; but also must, in respect of Gods commandement requiring obedience, yeeld to the observation of them. Which course hauing beene taken (as it hath among vsus) if any will still be offended, it is peeuishnesse and obstinacy, rather then weaknesse; and an offence taken, but not given: in which case, the law of charity it selfe doth not binde vsus: and that, in two respects, p. 126not 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 liberty priviledgeth both Christian Lawgiuers (with such cautions as before hauehave bin mentioned) to ordaine such lawes concerning outward things, as they shall iudge expedient: and also the subiects, without scrupulosity 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 liberty in this point called into question, whether Magistrates may command such things, and whether subiects may obey? We must maintaine our liberty, though others would be offended thereat. The Apostles, though for a time they yeelded much to the weaknesse of the Iewes, doing and forbearing many things, to avoid their offence; yet when their liberty xx…. 2. 3▪ 4.was called into question, they resolutely p. 127maintained it, not regarding their offence. And when as by Peters withdrawing himselfe from the Gentiles, for feare of offending the Iewes, the liberty of Christians was called into question; yyGal. 2. 11. 12. 13. 14.Gal 2:11Gal 2:12Gal 2:13Gal 2:14Paul withstood him to his face, and reproved him before them all, as halting in the profession of the Gospell. And so must they bee content to be vsed, who follow Peters example in this behalfe. Thus much by the way to perswade the people to obedience and loialty, and the Ministers to conformity; which I beseech God to effect for his Christs sake.

These things thus premised concerning the nature and quality of this peculiar liberty of Christians,§. 23. Obiections concerning Chistian liberty in outward things answered. it will not be hard to answere the obiections of those, who runne into contrary extreames concerning the same.

Obiect. 1. For first, on the one side, it is obiected; that seeing Christ hath set vsus free concerning things indifferent, no man ought to restraine vsus; and therefore the lawes commanding or forbidding the vse of indifferent things, are against Christian liberty.

p. 128Wherevnto I answere, first: that Christian liberty is wholly spirituall, being a liberty of the conscience and inner man, which may stand with the outward servitude of ^z bondslaues, much more with the subiection and obedience of free subiects. For though the outward vse of the liberty be moderated by the Magistrate, and confined; yet the inward liberty 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 binde the conscience, and to impose things not commanded of God as necessary in themselues, and as matters of religion before God, &c.

Secondly, that the liberty of Christians is a true, and therefore not an vnbounded liberty. Now, one of the boundes and limits which God hath set it, is, as you hauehave heard, the law of loyalty, 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 p. 129man, he ought to bee a servant not only to hisaa1. Pet. 2. 13. 16.1 Pet 2:131 Pet 2:16 superiors, in loyalty and obedience; but also tobbGal. 5. 13. 1. Cor. 9. 19. &c.Gal 5:131 Cor 9:19 all, in benevolence and charity.

Obiect. 2. On the other side, it is obiected. 1. That for conscienceccRom. 13. 5.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 doe binde the conscience.

Answ. It followes not, for although we are bound in conscience, to obey the lawfull commandements 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, becometh necessary,ddRom. 13. ….Rom 13 for Paul saith, foreign, it is necessary that you bee subiect: therefore the commandement of the Magistrate doth binde the conscience.

Answ. Neither doth this follow. For it becometh necessary, not by the particular commaundement of man, but p. 130by the generall commandement of God. For, notwithstanding the commandement of the Magistrate, the thing commanded remaineth indifferent in it selfe, and before God; and so to be vsed with free conscience, without placing any religion therein; howsoever it becommeth necessary so farre forth as by the generall commandement of God, I am bound thereto. And this is that which Peter ee… 2. 16.saith, that wee must obey Magistrates, as free, and yet as the servants of God. Free, in respect of our consciences exempted from humane power; & yet as servants of God bound in conscience to obey him in obeying them, so farre forth as hee doth commaund vsus to obey them.

The truth of these answers shall not only be demonstrated as it were before your eyes by a syllogisme, wherein is concluded the bond of conscience, and necessity of duty in obeying the commandements of men, but also by other reasons proved.