A Treatise Upon John 8:36 Concerning Christian Liberty — George Downame

A Treatise Upon John 8:36 Concerning Christian Liberty · George Downame

THE DOCTRINE OF CHRISTIAN LIBERTIE.

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

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

The firſt he proueth thus: eƲerſ. 34.whoſoeuer committeth ſinne, that is, in whomſoeuer ſinne raigneth, he is the ſeruant of ſinne; but ſuch hee inſinuateth they were, yea ſuch are all men fTit. 3. 3.by nature, vntill they be ingrafted into Chriſt by faith, and renued by the holy Ghoſt; and therefore he would hauehave them to conclude, that, for all their bragges, they were the miſerable ſeruants of ſinne, and conſequentlie the ſlaues of Satan g1. Joh. 3. 8., ſubiect to the curſe of the law, and to eternall damnation.

2. That they had great need to be made free, he ſheweth both by the inconuenience of their ſeruitude; (for being hƲerſ. 35.ſeruants, and not ſons, howſoeuer now they had a place in the houſe of God, as Iſmael iGen. 22. 10.had; yet the time ſhould come, that they ſhould be caſt out;) and alſo by the benefit which ſhould accompanie their freedome, that being made the ſonnes of God, they ſhould as heires of eternall life, abide, not only to the end of their daies in the Church militant (which is the houſe of God 1. Tim. 3. 15.vponupon earth) but alſo for euer in the Church triumphant, which is Gods kIoh. 14. 2.houſe in heauen.

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

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

As if he had ſaid: you hauehave no cauſe to cauill 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 very ſeruants of ſinne; that being ſeruants and not ſonnes, they muſt not looke to inherite nGalath. 4. 28.with the ſons of the promiſe, or to abide in the houſe for euer; but when the time of ſeparation commeth, they ſhall as oMatth. 3. 12. 13. 30. 25. 33.chaffe, be ſeuered from the wheate; as tares, from the corne; as goates, from the ſheepe; as pGen. …. 10. Galath. 4. 30.Hagar and Iſmael, from Iſaak the ſonne of the promiſe. Therefore, though your pride will not ſuffer you to ſee and acknowledge thus much: yet certainly great need hauehave you to be made free; that of the ſeruants of ſinne, you may become the ſons of God. But you, who are (as all qEpheſ. 2. 3.men by nature are) the children of wrath, cannot poſſiblie be the ſons of God, except you beleeue in me, who am the only begotten Son of God; that I may by the grace of adoption communicate that 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. Whereas now therefore you are miſerable ſeruants, notwithſtanding your corporall and carnall libertie, whereof you vaunt, which is not a true libertie, but a voluntarie ſeruice of ſin: if you ſhall beleeue in me, and approue your ſelues to be my true diſciples, by abiding in my words; I, who am the truth, will make you free, not with a counterfeit or imaginary freedome, ſuch as is your libertie, but with a true and ſpirituall freedome, which is the gracious, and the glorious libertie of the ſons of God.

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

For Chriſtian libertie, which is the argument of §. Sect. 2. The text. The argument wherof is Chriſtian libertie.my text, is, as the Apoſtle ſaith, rRom. 14. 16.foreign, the verie good of Chriſtians; which Chriſt our Sauiour, taking vponupon him the forme of a ſeruant, hath purchaſed with his own moſt precious s1. Pet. 1. 18.blood; which is the benefit of the Meſſias, whereunto we are called tGal. 5. 13.Galath. 5. 13. which he hath promiſed as a reward to his true diſciples uIohn 8. 32., verſe. 32. which as himſelfe came to preach xLuke 4. 18, Luk. 4 18. ſo doth he ſend vsus his Embaſſadours to the ſame end, viz. to preach the Goſpell, which is the yIames 1. 25. 2. 12.law of libertie, and the doctrine of redemption and freedome by him: that by our Miniſterie zAct. 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 libertie it ſelfe, endeuouring by their Antichriſtian doctrine, to bereaue vsus of the chiefe parts thereof, and alſo malicious ſlanderers of the moſt Chriſtian and comfortable doctrine of our Churches concerning the ſame.

But to come to the words of my text, the ſumme The explication of the textand effect whereof is this: that Christ the Sonne of God, is the author of true libertie, to all thoſe that truly beleeue in him. For the explication whereof, we are firſt to ſpeake of this libertie in generall, and afterwards to deſcend vntounto the particulars. In the generall The generall doctrine of Christian libertie.doctrine we are to conſider theſe foure things. 1. What it is, and wherein generally it doth conſiſt. 2. Who is the author of this libertie, which in the text is expreſſed to be 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 inference of theſe words vponupon the former, to be all the ſonnes of God by adoption. 4. The generall property of this liberty, that it is not a counterfait or imaginary, but a true liberty. Of all which points, I will ſpeake very briefly.

As touching the firſt: for as much as Logicians §. Sect. 3. The definition of Chriſtian libertie.teach, aAriſt. Poſter. 1. 14.that the definition of the ſpeciall, is to be fetched from the diſtribution of the generall; for which cauſe, the bPlato in Sophista.diuine Philoſopher calleth a diſtribution foreign, as being the ready, and as it were the Kings way to a definition: we will therefore take a ſuruey of the diuers ſorts of liberty. For there is an outward or externall liberty, and there is an inward or internall liberty. The former, is the liberty of the outward man from externall or bodily ſeruitude; which may be called the corporall or ciuill liberty. Of this our Sauiour ſpeaketh not, though the Iewes would ſeeme ſo to vnderſtand him; but of the internall, which may well ſtand with the outward or ciuill bondage. For as our Sauiour Chriſt noted them, cIohn 8. 33, 34thogh outwardly free, to be in ſpirituall bondage: ſo contrariwiſe, thoſe who in reſpect of the inner man are free, may notwithſtanding be ſubiect to the externall or ciuill ſeruitude; which nothing impeacheth or impaireth the liberty of the ſoule and conſcience before God. In which regard the Apoſtle ſaith; d1. 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 thereby exempt themſelues from all ſubiection to the ciuill Magiſtrate, vnderunder pretence of Chriſtian liberty. I call their doctrine wicked, becauſe the Apoſtle Peter e1. Pet. 2. 16.ſaith; 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 carnal libertie is that, whereby the ſoule of man is free from righteouſneſſe: which indeed is a voluntary ſeruice of ſinne. For when men bee free from righteouſneſſe, they are ſeruants of ſinne, and contrariwiſe; as the Apoſtle fRom. 6. 20.ſheweth. But our Sauiour ſpeaketh of a liberty, which, as it freeth men from the ſeruitude of ſin, and all the ſpirituall yokes of bondage, which accompany the ſame; ſo it maketh them the ſeruants of righteouſneſſe. For when we are gRom. 6. 18.made free from ſinne, we are made the ſeruants of righteouſnes. Wherefore, as in reſpect of the former, we ſay with the Apoſtle; He that is called, being a ſeruant, is the freeman of Chriſt: ſo in reſpect of this latter, h1. Cor. 7. 22.he that is called being free, is the ſeruant of Christ. Diuelliſh therefore is the Doctrine of the Libertines, who vnderunder pretēce of Chriſtian liberty, diſcharge Chriſtians from all obedience to the law of God, ſetting them free to do whatſoeuer themſelues thinke good. And ſuch is the ſlander of the Papiſts, laying that doctrine to our charge, who notwithſtanding are further from it then themſelues. For by the Popes indulgences and pardons, and the Prieſts abſolutions, ſetting men free from ſinne for ſmall, and oft times for ridiculous penances, what doe they elſe but teach men to make but a ſport of ſin? Of ſuch Libertines the Apoſtle Peter i2. Pet. 2. 19.ſpeaketh, that whileſt they promiſe liberty to others, themſelues are the ſeruants of corruption.

It remaineth therefore, that Chriſtian liberty is a ſpirituall liberty, freeing the true Chriſtian from the ſeruitude of ſinne, and from all other yokes of ſpirituall bondage, wherewith ſinne had intangled 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 be ſonnes, abide in the houſe of God for euer; he inferreth, If therefore the ſonne ſhall make you free, you ſhall be free indeed. Giuing vsus to vnderſtand, that thoſe whom he 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 onelyonly exempted from being ſeruants or apprentiſes; but alſo are indowed with the liberties and priuileges of free Burgeſſes and Citizens. So ſaith the Apoſtle, kGal 4. 5. 6. 7.Gal. 4. 5. that Chriſt hath redeemed thoſe who were vnderunder the law, that we might receiue the adoption of ſonnes, &c.

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

The eſſentiall parts whereof generally it conſiſteth, are two. For partly it is priuatiue, as being an immunity from all ſpirituall bondage; in which reſpect it is called in the Scriptures bHeb. 9. 12. Luk 2. 38.foreign and cRom. 3. 24. Coloſ. 1. 14.foreign, that is redemption, and is ſometimes expreſſed by the verbes dHeb. 2. 15.foreign and eCol. 1. 13. 1. Theſſ. 1. 10.foreign, ſignifying deliuerance: and partly it is poſitiue, as being a right, title, and intereſt to the priuiledges and prerogatiues of Gods adopted children in Chriſt, the citizens of the Celeſtiall Ieruſalem: and in this reſpect it is called foreign, as Ioh. 1. 12. to thoſe that receiue Chriſt by faith, he hath giuen foreign, libertie, right or power to be the ſons of God, 1. Cor. 8. 9. Take heed, leſt foreign, your libertie, right or f1. Cor 8. 9.power, bee not an offence to the weake. Thus you ſee what this libertie is, and wherein generally it doth conſiſt.

The author of this libertie is Chriſt the Son of The efficient or author of this libertie.God, as it is heere ſaid: If the Son therefore ſhall make you free, &c. ſo the Apoſtle calleth it gGalath. 2. 4.the libertie which we hauehave in and by Christ: & againe, hGalath. 5. 1.the libertie wherewith Christ hath made vsus free. For he is foreign, iRom. 11. 26.that Deliuerer which ſhould come out of Sion, who deliuereth vsus k1. Theſſ. 1. 10.from the wrath of God, from the tyrannie of Satan, l1. Iohn 3. 8.diſſoluing the works of the diuell, mMat. 12. 29.binding the ſtrong man and caſting him out, nColoſ. 2. 15.ſpoiling principalities and powers, and o…. 4. 8.leading captiuitie captiue; from the bondage of ſinne, for he is the pJohn 1. 29.Lambe of God that taketh away the ſinnes of the world, whoſe blood doth q1 Iohn 1. 7. Heb. 9. 14.cleanſe vsus both from the guilt of ſinne, and alſo from the corruption: for therefore he rPet. 1. 18. Tit. 2, 14.gaue himſelfe for vsus, that he might redeeme vsus from all iniquitie, and might purge vsus to bee a peculiar people to himſelfe, zealous of good workes. And hee is that perfect Sauiour, out of whoſe ſide iſſue both sIoh. 19. 34. 35. 1. Ioh. 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 law tGal. 4. 4.for therefore was he borne of a woman, and made vnderunder the law, that he might redeeme them that were vnderunder the law. From death and damnation; for therfore he became a uGal. 3. 13.curſe, that wee might bee freed from the curſe; therefore hee died, that through *Heb. 2. 14. 15death he might vanquiſh him, who had the power of death, that is, the diuell; and that he might deliuer them, who through feare of death, were all their life time ſubiect to bondage.

But this needeth no proofe, for in that we profeſſe him to be our redeemer, by whom wee hauehave xEpheſ. 1. 7. 1. Cor. 1. 30.redemption, we all acknowledge him to be the author of our libertie. Let vsus rather conſider, how he procureth this libertie vntounto vsus. This he doth two waies; both meritoriouſly, and effectually. By his merit, in y1. Tim. 2. 6.giuing himſelf to be a price of ranſome for vsus. For, as Peter z1. Pet. 1. 18. 19ſaith, we are redeemed not with any corruptible things, as ſiluer and gold, but with the precious blood of Christ, by aHeb 9. 12.which blood he is entred once into the holy place, hauing procured an eternall redemption for vsus. Secondly, by the efficacie of his ſpirit, for we are not to imagine, that Chriſt hath only merited and purchaſed this libertie for vsus; but that alſo he doth confer, applie, and beſtow it vponupon vsus: which he doth by giuing vntounto vsus his bRom. 8. 9. 15. Gal. 4. 6.Spirit. For, as in the naturall bodie, the animall ſpirit, which cauſeth ſenſe and motion, is from the head ſent into all the members of the bodie; ſo in the myſticall bodie of Chriſt, the Spirit of cPſal. 51. 14.libertie is communicated to all his members; by which ſpirit he 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 whereof is the preaching of the Goſpell, which is the Law dIam. 1. 25., or doctrine of libertie, the miniſterie whereof was ordained to this end, to eAct. 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, that in our ſelues we are ſeruants, The vſe of this doctrine concerning the author of our libertie.(for elſe we needed not a redeemer) and of our ſelues not able to free 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 we ſhould acknowledge the infinite louelove of God fIoh. 3. 16. 1. Ioh. 4. 10.the Father, who gaue his Sonne, and of the Sonne gIoh. 15. 13.who gaue himſelfe to be a ranſome for vsus. That we may acknowledge our ſelues bound to be thankfull hPſal. 107. 2. Col. 1. 12. 13. 14 Rom. 7. 25. 1. 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 we vſe the meanes to obtaine it, and neuer be at reſt vntill we be made partakers of it: when we hauehave obtained it, to iGalath. 5. 1.ſtand faſt in it; not to abuſe it to licentiouſnes, but to vſe it to the glorie of our Redeemer, who hath freed vsus from the ſpirituall bondage of ſin and Satan, not that we might ſinne freely, but that we might kLuke 1. 74.ſerue God without feare, in holines and righteouſnes before him all the daies of our life. We muſt remember, that being l1. Cor. 6. 19. 20bought with a price, wee are not our own, but his that bought vsus: and therefore ſhould not ſeek our ſelues, or ſerue our owne luſts, but ſhould glorifie him both in our ſoules and bodies, which are not ours, but his that hath bought vsus, &c. And ſo much of the author of this libertie.

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

Neither muſt we deceiue our ſelues with this conceit, that becauſe we profeſſe our ſelues to be redeemed, and do liue in the houſe of God which is his viſible Church, therefore we hauehave all attained this libertie alreadie. For in the houſe of God, there be as well s2. Tim. 2. 20.veſſels of diſhonor, as veſſels of honor; in the tMatth. 3. 12.floore of God, as well chaffe as wheate; in the uMatth. 13. 47net of God, as well bad fiſh as that which is good; in the *Matth. 13. 24field of God, as well tares as corne; in the familie or houſe of God, as well xIoh. 8. 34. 35.ſeruants as ſonnes; in the flocke of God, as well yMatth. 25. 32. 33.goates as ſheep. Vnleſſe therfore you be the ſons of God by faith, truly called, engrafted into Chriſt as his members, regenerated by the Spirit of God, this libertie as yet doth not belong vntounto you. For it is a libertie, as the Apoſtle ſaith, zGalath. 2. 4.which we hauehave in Christ, that is, which we 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 we not been baptiſed, and by baptiſme regenerated, made the mēbers of Chriſt, and children of God? How thē do you ſay, we are not free? Beloued, as this obiection is not vnlike the cauill of the captious Iewes in this place; ſo muſt it receiue the like anſwere. Verily, verily I ſay vntounto you, ſaith our Sauiour, he that committeth ſin is the ſeruant of ſinne, and the ſeruant ſhall not abide in the houſe, &c. I know that you are the Church of God, as theſe Iewes were; and that you hauehave been baptiſed, as they had been circumciſed. But you muſt diſtinguiſh, firſt, of the Church; that there is a Church viſible, and a Church inuiſible, which is the myſtical body of Chriſt. And you are to know, that there bee many in the Church viſible, which are not a1. Ioh. 2. 19.of the Church inuiſible; many in the houſe of God, which be ſeruants and not ſonnes. Secondly, of calling; that there is an outward calling by the Word, which is common to all in the Church, of which it is ſaid, bMatth. 20. 16 and 22. 14.many called, and few choſen. And there is an inward and effectuall calling, according to Gods purpoſe, of which it is ſaid, cRom. 8. 28. 30whom he elected, he called. Thirdly, of Baptiſme; there is an outward Baptiſme, which is the ſprinkling of the d1. Pet. 3. 21.fleſh with water, and an inward Baptiſme, wherein the ſouſe is eHeb. 12. 24. 1. Pet. 1. 2.ſprinkled with the blood of Chriſt, and with the water of the holy Ghoſt, whereof the outward is a ſigne. Fourthly, of vnion with Chriſt, for there is a ſacramentall vnion in Baptiſme, & a ſpirituall by the f1. Cor. 12. 13.holy Ghoſt & by faith. Laſtly, of Chriſtians, mēbers of Chriſt, ſonnes of God. For as the Apoſtle diſtinguiſheth the gRom. 2. 28. 29Iewes, that they were either outwardlie Iewes and in ſhew, or inwardly and in truth; and our Sauionr in the next hIoh. 8. 37. &c.words, the ſeed of Abraham according to the fleſh, and according to the promiſe. For as Paul alſo ſaith, they iGal. 3. 7.which bee of faith, are the ſonnes of Abraham: ſo men are called Chriſtians, members of Chriſt, ſonnes of God, not onelyonly who are ſuch indeede and in truth; but alſo ſuch as are Chriſtians onelyonly in profeſſion, members of Chriſt in appearance, kEzech. 16. 20. 21. Matth. 8. 12.ſonnes of God in reſpect of the outward couenant. Wherefore though you liue in the viſible Church, though you be called, though you hauehave been baptized, and by baptiſme ſacramentally vnited to the body of Chriſt, which is his Church; though in your owne profeſſion, and in the reputation of others, who conceiue of you (as they ought) according to the iudgement of charitie, you are Chriſtians, members of Chriſt, and ſonnes of the kingdome: notwithſtanding, if you doe not truely beleeue in Chriſt and vnfainedly repent of your ſinnes, you are ſeruants and not ſonnes. Yea, ſo farre ſhall theſe outward priuiledges be from exempting you from damnation, that they ſhall greatly aggrauate your iudgement. For hath God called, vsus and we are not called? hath he inuited vsus to turne vntounto him, and we are not conuerted? hath he by his Miniſters l2. Cor. 5. 20.intreated vsus, that we would be reconciled vntounto him, and we will not be reconciled? hath he offered vsus infinite mercy in the myſterie of our ſaluation by Chriſt, and we hauehave deſpiſed the ſame, not caring to apprehend the mercies of God and merits of Chriſt, but ſuffering his precious blood to be ſpilt as it were on the ground in vaine? hath he often ſought mMatth. 23. 37to gather vsus vntounto him, as the Hen gathereth the Chickens vnderunder her wings, and we would not? Then hauehave the meanes of ſaluation been the meanes of obduration vntounto vsus; and the Word, which to the faithfull is the n2. Cor. 2. 16.ſauour of life vntounto life, vntounto vsus is become a ſauour of death vntounto death. Yea, for this contempt of the Goſpell, if we perſiſt in it, our eſtate in the day of iudgement ſhall be more oMatth. 10. 15.intolerable, then theirs of Sodom and Gomorah. And vntounto vsus belongeth that fearful wo denounced by our Sauiour Chriſt, pMatth. 11. 21. 23.Woe to thee Chorazin, woe to thee Bethſaida, woe to thee Capernaum: for if the meanes which you hauehave had, had been vouchſafed to them of Tyrus and Sidon, yea to them of Sodom, they would hauehave turned vntounto God, but I ſay vntounto you, it ſhal be 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 Baptiſme, thereby aſſuring vsus, that if we beleeue and repent, our ſoules are waſhed with the blood of Chriſt, that we are ingrafted into him, and in him are made the ſons of God, and heires of eternall life? Shall not wee therefore moſt worthily periſh in our ſinnes, if notwithſtanding we will not beleeue and repent; eſpecially hauing in our Baptiſme by a ſolemne vow bound our ſelues therto. The conſideration wherof muſt force men, who are not yet regenerated, vnfainedly to turne vntounto God, & 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 ſeruants and not ſonnes: and ſuch ſeruants as are held vnderunder the moſt miſerable and baſeſt ſlauerie of fin and Satan: being not only bound hand and foot, yea in heart and mind, ſo that they can neither doe nor thinke that which is ſpiritually good; but are alſo caried away q2. Tim. 2. 26. Titus 3. 3.captiue, to performe the will of Satan, and the luſts of the fleſh; whereby it comes to paſſe, that as they can do no good, ſo can they do nothing but ſinne.

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

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

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

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

Chriſtian libertie therefore, is either libertas

Viae, of this life, ſuch as is incident §. 7. The ſpeciall doctrine of Chriſtian libertie.vntounto vsus whiles we are in the way, whereof tLuk. 12. 58.ſome not vnfitly vnderſtand our Sauiour to ſpeake. Luk. 12. 58. GiueGive diligence to be deliuered from thy aduerſarie, whiles thou art in the way, &c. vnderſtanding by the Gouernor, God; by the Iudge, Chriſt; by the aduerſarie, the diuell, ſin, a guiltie conſcience, the ſentence of the law; by the way, this life; by the officer the Angels, by priſon, hell, &c.

Patriae, of the life to come, which we ſhall enioy, when being come to the end of our way, wee ſhall hauehave the u1. Pet. 1. 9.end of our faith; which is the ſaluation of our ſoules.

The former is freedome from the bondage of ſinne, the other from the *Rom. 8. 21.bondage of corruption. The former is ſimplie called foreign, xEpheſ. 1. 7. 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 libertie of grace, the other, as the Apoſtle ſpeaketh yRom. 8. 21.foreign, the libertie of glorie.

Of theſe in order: And firſt of the libertie of The libertie of grace.grace, which euen in this life the faithfull do enioy in and by Chriſt. And it is either common to all the faithfull, as well of the old Teſtament as of the new; or peculiar to the faithfull vnderunder the Goſpel. The faithfull vnderunder both Teſtaments were and are ſonnes; who as they hauehave the ſame zTitus 1. 4.cōmon faith; ſo hauehave they the ſame aJud. 3.common ſaluation, and therfore the ſame libertie and right, in reſpect of the inheritance it ſelfe, and all the degrees thereof. Notwithſtanding, there is difference betweene ſonnes vnderunder age, and in their minoritie, in reſpect of diſcipline and gouernment, and thoſe who are come to yeares: the former being nurtured by ſchoolemaſters, and gouerned by tutors, as the Apoſtle ſaith bGal. 4. 2. 3. & 3. 24.of the faithfull before the incarnation of Chriſt; the latter ſet at libertie from ſuch diſcipline and gouernment. Otherwiſe, as they had the ſame faith, and the ſame iuſtification (for all the faithfull both before Chriſt and after, were and are iuſtified by faith, as Abraham cRom. 4. 23. 24was, Rom. 4. and by ſuch dIam. 2. 20. 21.a faith, Iam. 2.) ſo hauehave they the ſame libertie which is obtained by faith, and in ſome chiefe points thereof is, as eJnstit. lib. 3. cap. 19. §. 1.Caluin ſaith, an appendix of iuſtification.

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

For it is a libertie which wee 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 God, and no ſooner iuſtified, but hee beginneth alſo to bee ſanctified (which is duely to be obſerued of thoſe, who preſuming, and that perhaps for a long time, that they be called and iuſtified, doe ſtill remaine vnſanctified) notwithſtanding in order of nature fRom. 8. 30.vocation goeth before iuſtification, and iuſtification before ſanctification. And let this alſo by the way be obſerued for the comfort of the godly. For whoſoeuer, profeſſing the true faith, hath a true purpoſe and vnfained deſire to walke before God in the obedience of his will, making conſcience of all his waies: that man, howſoeuer beſides his generall purpoſe he may faile (gJam. 3. 2. as we all doe) in many particulars; yet he is ſanctified, and from his ſanctification may certainely conclude, that he is iuſtified, that he is called, that he is elected, that he ſhall be ſaued. For the fruite could not bee good, vnleſſe the tree or the branch that beareth it were good, and the branch cannot be good, vnleſſe it be ingrafted into Chriſt, hIoh. 15. 1. 5.the onelyonly true vine: that is to ſay, a mans conuerſation is neuer acceptable vntounto God, before his perſon be accepted; and his perſon is not accepted, vntill hee bee vnited vntounto Chriſt. For the better vnderſtanding of this point, wee 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 libertie, but thoſe alone, who hauehave actuall vnion and communion with Chriſt. Now in our effectuall vocation, we hauehave vnion with Chriſt; and in our iuſtification and ſanctification, communion with him. In the former, in reſpect of his merits apprehended by faith, and communicated vntounto vsus by imputation; in the other, in reſpect of his graces, which being in him without meaſure, are by his ſpirit from iIohn 1. 16.him deriued, and in ſome meaſure communicated vntounto vsus by infuſion.

But let vsus ſpeake of them ſeuerally. And firſt, as §. 8. The libertie of Vocation.touching our vocation, I ſay with the Apoſtle, kGal. 5. 13.Gal. 5. Brethren, you are called vntounto libertie: which words we are thus to vnderſtand, that by our calling we are not only inuited vntounto Chriſtian libertie in generall, as a maine benefit of our Chriſtian profeſſion; but alſo by it are enfranchiſed, being thereby put into poſſeſſion of a good part of it, and entituled to the reſt. For whereas naturally we are wholy, and not onelyonly in part (for that may be verified of the faithfull, Rom. 7. 14.) carnall, ſold vnderunder ſinne; by our calling we are firſt made ſpirituall, being in ſome meaſure indued with the ſpirit of Chriſt. Now the ſpirit of Chriſt, being the ſpirit of libertie, as Dauid ſpeaketh, iPſalm. 51. 14.Pſalm. 51. we may reſolue with the Apoſtle, m2. Cor. 3. 17.that where the ſpirit of the Lord is, there is liberty.

But the liberty which we hauehave by our calling ſtandeth on theſe degrees. Firſt, as it is an immunitie; our mindes are therein freed from the ſeruitude of blindneſſe and incredulitie, our hearts and willes from the bondage of that, which the Apoſtle calleth nRom. 11. 32.foreign, (vnderunder which all men naturally are concluded) that is, diſobedience and infidelitie; our ſelues, from the ſeruitude of Satan, being called and as it were culled out of the world, whereby is meant the company of worldly men, which is the kingdome of the diuell, (who is the oIohn 12. 31.Prince, yea the God p2. Cor 4. 4.of the world, working effectually foreign, qEpheſ. 2. 2.in the children of infidelitie and diſobedience, blinding their vnderſtandings, and r2. Tim. 2. 26.captiuating their willes:) and laſtly tranſlated from the moſt ſlauiſh eſtate of damnation, being sApoc. 14. 4.redeemed from among men, and deliuered out of the tGal. …. 4.world, which becauſe it wholy, as Saint Iohn u1. John 5. 19. For he is foreign, of whom he had ſpoken, verſe 18.ſaith, foreign, lieth vnderunder the ſubiection of the diuell, (who hath the *Hebr. 2. 15.power 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 libertie, which freeth our ſoules by enlightening our minds, perſwading our iudgements, and ſoftening our hearts, enſpiring thereinto godly deſires and gracious reſolutions; whereby he beginning the grace of faith in vsus, doth regenerate vsus and vnite vsus vntounto Chriſt. So that by our effectuall calling, in regard that therein the ſpirit of libertie is communicated vntounto vsus, and the ſauing grace of faith is therein begotten in vsus, wee are made the ſonnes of God and members of Chriſt, and are not only entituled to all the rights and priuiledges of the children of God, and members of Chriſt; but alſo are preſently xIohn 5. 24.tranſlated, as it were from death to life, and from the ſtate of damnation, vntounto the ſtate of grace and ſaluation.

But theſe things doe neede ſome further explanation. Firſt, therefore in the miniſterie of the Goſpell, which is the miniſterie y2. Cor. 3. 8. 1. Pet. 1. 23.of the ſpirit, the zRom. 10. 8.word of faith, the ſeede of regeneration, the aJam. 1. 18. 25.lawe or doctrine of liberty, and the ordinarie meanes of our b2. Theſ. 2. 14.vocation, the Lord, preuenting vsus with his grace, ſendeth the ſpirit of his ſonne into our hearts; which being, as I ſaid, the ſpirit of libertie; firſt, freeth our minds from the bondage of ignorance, incredulitie and vanitie, wherein vntill then we were held captiue, not once able of our ſelues to entertaine a c2. Cor. 3. 5.good thought, the whole frame of our thoughts being dGen. 6. 5. & 8. 21.onelyonly euill continually; the wiſdome of our fleſh, eRom. 8. 7.or that which our fleſh mindeth, being emnitie againſt God; our ſelues, not onelyonly not perceiuing, but being f1. 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 g1. Cor. 12. 3.Ieſus is Chriſt but by the holy Ghoſt) and much leſſe to aſſent effectually, or by a liuely faith. The ſpirit of God therefore by the miniſterie of the word (which is a hPſal. 119. 105light vntounto our feete) as the meanes, and by the Miniſters of the Goſpell as his inſtruments (who are therefore called the iMatth. 5. 14.light of the world, and are ſent by Chriſt to kAct. 26. 18.open our eyes, and to giuegive light to them that ſit in lLuk. 1. 79.darkeneſſe, and in the ſhadowe of death) enlighteneth our minds to vnderſtand, and openeth our hearts as he did the heart of Lydia, perſwading our ſoules mAct. 16. 14.foreign, that is, not onelyonly 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 ſeruitude and damnable eſtate in our ſelues, and alſo the gracious libertie and ſauing grace of God offered in Chriſt. And this is the firſt degree of the libertie which wee hauehave in our calling, that therein we are called out of n1. Pet. 2. 9.darkneſſe into light. Of this liberty the Apoſtle ſpeaketh, 2. Cor. 3. o2. Cor. 3. 15. 16. 17.that whereas there is naturally a vaile ouer mens hearts, that they cannot vnderſtand the Word; this vaile is taken away by the ſpirit of God, when they turne vntounto the Lord. Now the Lord (ſaith he) is the ſpirit, and where the ſpirit of the Lord is, there is libertie. In this regard the ſpirit is compared to an pApoc. 3. 18.eye-ſalue, and is called that q1. Joh. 2. 27.anointing, which, being receiued from Chriſt, teacheth vsus all things.

Hauing thus reuealed vntounto vsus both our owne miſerable eſtate in our ſelues, and the infinite mercies of God in Chriſt, and moued vsus truely 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 miniſterie of the Word, which is his rRom. 1. 16.power to our ſaluation, & his sEſai. 53. 1.arme to draw vsus vntounto him, he turneth our will and affections from darkneſſe (which naturally tIoh. 3. 19 Act. 16. 18.we louelove) vntounto light, not only working in vsus hartie deſires, to come out of that damnable eſtate, and to be made partakers of Chriſt (which deſires alſo he being the uZac. 12. 10. Rom. 8. 26.Spirit of ſupplication, helpeth vsus to expreſſe in hartie prayer;) but alſo inſpiring into vsus a ſetled reſolution, that for as much as libertie and ſaluation is promiſed to all that receiue Chriſt by faith; we will therfore reſolue vndoubtedly to acknowledge him to be our only Sauiour, and to reſt vponupon him alone for ſaluation. Thus by working, 1. In our minds an effectuall aſſent to the promiſe of the Goſpell. 2. In our hearts an earneſt deſire to bee made partakers of Chriſts merits, and 3. In our will a ſetled reſolution, to acknowledge him to be the Meſſias, and to relie vponupon the mercies of God and merits of Chriſt, for iuſtification and ſaluation, (by which three we do *John 1. 12.receiue Chriſt), the Spirit of God begetteth the grace of iuſtifying faith in vsus. In the begetting whereof, he doth not only *Act. 26. 18.turne men from darkneſſe to light, and from the power of Satan 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 of yColoſ. 1. 13.darknes, fellow zEpheſ. 2. 19.citizens 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 woful bondage wherein we are by nature, nor the happie libertie, whereunto we are, not borne, but called. For this is a libertie, ad quam non nati, ſed renati ſumus; which we hauehave not by generation, but by regeneration. Neither is it a common libertie of al, but a libertie peculiar to the people of God, who are a people a1. Pet. 3. 9.ſet at libertie, peculiar to the ſonnes of God, and members of Chriſt. But it will be ſaid, if there be no freedome in our willes before we be called, then belike we are called and ſaued againſt our willes, and we muſt look with the Enthuſiaſts for violent raptures. I anſwere, that there is in our willes a freedome of nature, whereby it is free from compulſion. For, that the will ſhould be forced, it implieth a contradiction: for then it ſhould both will and nill the ſame thing at one time. Notwithſtanding this freedome of the will, vntill it be freed by grace, is a voluntary ſeruice of ſinne; voluntarily and with greedineſſe, willing that which is euill, although it can will nothing elſe. But the preuenting grace of God, wherby we are called, is perſwaſiue, and that ordinarily by the Word; drawing vsus indeed, 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 conuerſion be meerely paſſiue, and none can come to Chriſt vnleſſe the bJoh. 6. 44.Father draw him: yet we can no ſooner conceiue a man to be effectually called, then that he is made willing. For in the very act of our calling, of vnwilling we are made willing; and no ſooner are we effectually drawne, but we willingly come: in whch ſenſe true is that ſaying of Chryſostom, foreign, God indeed draweth, but he 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.

Now we are to intreate of the libertie which we §. 9. Justification and ſanctification not to be confounded.hauehave both in our iuſtification, and alſo in our fanctification. For howſoeuer theſe graces do alwaies ſo concurre, as that whoſoeuer hath the one, hath the other; and whoſoeuer hath not both, hath neither; yet are we carefully to diſtinguiſh them. For the Papiſts in not diſtinguiſhing them, confound the Law and the Goſpell, aboliſh the maine benefit of Chriſt, which in the Scriptures goeth vnderunder the name of iuſtification, and with it the libertie which we hauehave by it; and laſtly, by their Antichriſtian doctrine teach men to place the matter of their iuſtification, and the merit of ſaluation in themſelues. For they do teach, that a man is iuſtified, when he is made righteous by righteouſneſſe inherent in himſelfe, and performed by himſelfe, and accordingly make two degrees of iuſtification: The one, which they call the firſt iuſtification, when a man of a ſinner is made iuſt, by the infuſion of faith, hope, and charitie; the other, which they call the ſecond iuſtification, when a man of a iuſt man is made more iuſt by bringing forth good workes. So that according to their doctrine, the righteouſnes of the firſt iuſtification, is habituall and inherent in themſelues; of the ſecond, actuall, and performed by themſelues. And whereas iuſtification ſtandeth on two parts, viz. remiſſion of ſin, and the making, or, as the cRom. 5. 19.Apoſtle ſpeaketh, conſtituting of vsus righteous; as they teach, that we are made righteous; not by imputation, but by infuſion of righteouſnes: ſo they teach, that remiſſion of ſinne is the deletion of ſinne, and that ſinnes are then pardoned, when by infuſion of the contrarie graces they are expelled. Euen as water is then ſaid to be warmed, when by the acceſſion of heate the cold is expelled. Againe, where the Scripture ſaith, that we are iuſtified by grace, that is, by Rom. 3. 24.the meere fauour of God in Chriſt, by faith without workes, by the righteouſnes of God, which without the law is manifeſted in the Goſpell; they by grace vnderſtand the graces of God in vsus, which they ſay concurre with faith vntounto iuſtification; by righteouſneſſe, not the righteouſnes of Chriſt apprehended by faith, but a righteouſnes from Chriſt infuſed into vsus, &c. Which doctrines, being vnderſtood of ſanctification, are for the moſt part true. For we do not deny, but that the matter of our ſanctification is inherent in vsus, and performed by vsus; and that it is partly habituall, and partly actuall; that it conſiſteth in our dying vntounto ſinne, which is called mortification, and liuing vntounto righteouſnes, which is called viuification: that there be degrees thereof, according to the meaſure of grace receiued: that we are ſanctified by the grace, or rather graces of God in vsus; and that thereunto not faith alone, but hope and charitie, & other both inward graces and outward obedience do concurre, &c.

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

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

Whereunto I anſwere, that if the Latine notation were to be reſpected, it would not hinder our cauſe. For, we do freely confeſſe, that whom the Lord iuſtifieth, he maketh iuſt. But then the queſtion is, whether by imputation, or by infuſion. By imputation, we ſay, as he iuſtifieth; by infuſion, not as he iuſtifieth, but as he ſanctifieth. But the Latine word is no further to bee vrged, then as it is the tranſlation of the Hebrew word in the old Teſtament, and of the Greeke in the new, which ſignifieth to iuſtifie. Now it is plaine, that both the Hebrew foreign, and the greeke foreign, is verbum forenſe, a iudiciall word aſcribed vntounto God, as the Iudge; to teach vsus, when we thinke of iuſtification, to ſummon our ſelues before the iudgement ſeat of God. And in this ſenſe it is oppoſed to condemning, as in the dDeut. 25. 1. Prou. 17. 15.iudgements of men, Deut. 25. 1. Prou. 17. 15. ſo in the eMat. 12. 37. 1. King. 8. 32. Rom. 5. 16. 18. Rom. 8. 33.iudgement of God, Matth. 12. 37. By thy words thou ſhalt be iuſtified, and by thy words thou ſhalt be condemned; 1. King. 8. 32. Rom. 5. 16. 18. and Rom. 8. 33. Hereby then appeareth, both what iuſtification is, and wherein it differeth from ſanctification. For the contrarie to ſanctifying, is polluting; but the contrarie to iuſtifying, is condemning. Wherfore, as ſanctifying being the contrarie to polluting, doth ſignifie making holy; ſo iuſtifying being the contrarie to cōdemning, doth ſignifie abſoluing, acquitting, pronouncing iuſt. And in this ſenſe euermore, in the queſtion of iuſtification, it is vſed when it is aſcribed vntounto God. Neither are the Papiſts able to produce any one teſtimonie, where iuſtification being aſcribed to God, (as fRom. 3. 26. & 8. 33.It is God that doth iuſtifie) doth ſignifie making righteous by infuſion. This then is the firſt note of difference, whereunto others may be added. For in iuſtification, as 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 with 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 abſolued, and in reſpect whereof, God doth acquit vsus from our ſinnes, and accepting vsus as iuſt, doth ſo pronounce of vsus, is the merits, righteouſneſſe, and obedience of Chriſt our Sauiour. For by what we are redeemed, by that we hauehave gEpheſ. 1. 7. Coloſ. 1. 14.remiſſion of ſinnes, or iuſtification; but we are redeemed only by the merits and righteouſneſſe of Chriſt, and not by our owne; and therefore we are iuſtified by the righteouſnes of Chriſt, and not by that which is inherent in 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.

We are iuſtified by imputation of Chriſts righteouſnes, when God imputing to a belieuer the righteouſnes of Chriſt, and accepting of it in the belieuers behalfe, as if he had performed it in his owne perſon, doth not only acquit him from his ſinnes, but alſo accepteth of him as righteous in Chriſt, and as an heire of eternall life. For as Chriſt was made a ſinner for vsus, ſo are we made h2. 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 righteouſnes vntounto vsus. Againe, as we were made ſinners, that is, guiltie of the firſt Adams tranſgreſſion; iRom. 5. 18. 19ſo are we iuſtified by the obedience of the ſecond Adam. But we are guiltie of the firſt Adams tranſgreſſion by imputation. For how ſhould that being an action, and therefore tranſient, be communicated vntounto vsus? Let Bellarmine anſwere: It is communicated to vsus, ſaith he, kAdae peccatū no bis communicatur per generationem eo modo, quo communicari poteſt id quod tranſit, nimirum per imputationem. Omnibus enim imputatur, qui ex Adamo naſcuntur, quoniam omnes in lumbis Adami existentes, in eo et per eum peccauimus, cum ipſe peccauit. Bellarm. tit. 3. de amiſſ. grat. & ſtat. pec. lib. 5. cap. 17.as tranſient things vſe to be communicated, that is to ſay, by imputation. Therefore we are iuſtified by imputation of the obedience of the ſecond Adam. For the obedience of Chriſt which he performed on earth, being tranſient, how could it be communicated vntounto vsus, but as Bellarmine ſaith, all tranſient things are communicated, viz. by imputation? The reaſon of which imputation is this. For as all men being in Adam as the roote of mankind, originally, are guiltie of his ſin, it being imputed vntounto them, becauſe in him & by him, by reaſon of their vnion with him, all ſinned: ſo the faithfull being in Chriſt as their head or root, are iuſtified by his obedience, it being imputed to them, becauſe in him, and by him, by reaſon of our vnion with him, we fulfilled the Law, and in him, and by him we ſatisfied the iuſtice of God. But we are ſanctified by the infuſion of grace wrought in vsus by the holy Ghoſt.

Iuſtification is the verie 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 be lAct. 26. 18. & 20. 32.ſaued, and the fitting and preparing of vsus to that kingdome, whereinto no vncleane thing ſhall enter.

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

We are both iuſtified and ſanctified by faith, but in diuers reſpects. We are iuſtified by faith, becauſe by it we apprehend the righteouſnes of Chriſt, and therefore are iuſtified by it, not formally, as it is a power or habit in vsus, or as it is a part of inherent righteouſnes, but relatiuely in reſpect of the obiect which it doth apprehend; and by it alone we are iuſtified, becauſe it is the onelyonly 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 obedience: but we are not ſanctified by it alone, becauſe not only other graces inherent, but alſo outward obedience concurre thereto.

Theſe things thus premiſed, let vsus conſider what §. 10. The libertie of iustification.that libertie is, which we hauehave both in our iuſtification, and alſo in our ſanctification. In both (as our freedome is an immunitie) we are freed from ſinne, and from the Law, which is the ſtrength of ſinne, though in different reſpects, which will be ſo many more differences betwixt iuſtification and ſanctification. In ſin there are two things, the guilt therof, and the corruption. In iuſtification we are freed wholly from the guilt of ſinne: for to be iuſtified, is to hauehave remiſſion of ſin mRom. 4. 6. 7. Freedome from guilt of ſinne., Rom. 4. 6. 7. or, which is all one, to be freed, or abſolued from the guilt of it. And ſo certaine it is, that in iuſtification we hauehave this freedome, that to be iuſtified, is to be freed, according to the Scriptures phraſe nRom. 6. 7., Rom. 6. 7. He that is dead, is freed from ſin: the Greek is foreign. See oAct. 13. 38. 39.Act. 13. 38. 39. Be it knowen vntounto you, that through Christ is preached vntounto you forgiueneſſe of ſinnes. And from all things, from which you could not be iustified by the law of Moſes, by him eueryevery 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 ſin is the obligatiō or binding ouer of the ſinner vntounto puniſhment: and this bond is partly in the Law, *As the foreign, or prepoſition.which is the hand-writing or obligation that is againſt vsus, binding ouer the tranſgreſſor of it, to the puniſhment threatned in it; and partly in the *foreign, or aſſumption.conſcience, 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 we beleeue: and we are freed from the ſame in the court of conſcience, when we know that we beleeue, and are aſſured of our iuſtification. For, pAct. 26. 18.by faith we hauehave remiſſion of ſinne: and whoſoeuer qAct. 13. 38 39beleeueth in Chriſt, he is iuſtified from the guilt thereof.

This our freedome containeth in it happineſſe, for as their eſtate is miſerable, whoſe ſinnes are not forgiuen, becauſe by their ſins they are debtors vntounto God, owing in reſpect thereof eternal death and damnation (though they only feele this burthen, whoſe conſcience is throughly touched, of whom it is ſaid, rProu. 18. 14.A wounded ſpirit who is able to beare?) ſo their eſtate is happie, who are freed frō the guilt of ſinne. Dauid, though a King, flouriſhing in great honor, wealth, and delights; notwithſtanding he repoſeth his felicitie in the forgiuenes of ſin, sPſal. 32. 1. 2. Rom. 3. 6.Pſal. 32. Bleſſed is the man whoſe wickedneſſe is forgiuen, and whoſe ſinne is couered, bleſſed is the man to whom the Lord imputeth not iniquitie. Which ſhould moue 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 ſin t1. Joh. 1. 9.and forſake uProu. 28. 13.it, thou mayeſt be ſure that it is pardoned.

Secondly, in our iuſtification we are freed from the §. 11.the *Gal. 4. 4. 5. Freedome from the Law.law, and that in two reſpects. Firſt, from the malediction or condemnation of it: ſecondly, from the lawes exaction of inherent and that perfect righteouſnes vntounto iuſtification. VnderUnder which double yoke of bondage all men are, that are not iuſtified by faith in Chriſt: that is, all men in themſelues are ſubiect to the curſe xGal. 3. 10.who in the leaſt degree doe at any time in their whole life tranſgreſſe any part of the law, as all men oftentimes doe; and again, no man who is not in Chriſt, can be exempted from the curſe, and attaine to iuſtification, vnleſſe he continue in all the things which are written in the booke of the law to doe them; which no man is able to doe, the lawe by reaſon of the fleſh being yRom. 8. 3.impoſſible 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 onelyonly 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 in that perfect manner and meaſure which the lawe preſcribeth? Alas then, how wilt thou eſcape the dreadfull curſe, who in ſtead of doing the duties commaunded, haſt done the vices forbidden; who in ſtead of keeping all the commaundements, haſt broken them all; and in ſtead of continuing in a totall perpetuall and perfect obedience of the lawe, haſt continued in the diſobedience thereof? Hence we may conclude with the Apoſtle, that all men in themſelues, euen thoſe zGal. 3. 10.who ſeeke to be iuſtified by the lawe, bee 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 twofold bondage; which is, to be vnderunder the curſe of the lawe if we breake it, when we can doe nothing elſe but breake it; and to be excluded from iuſtification, if we doe not continue in the perfect performance of the lawe, when we are not able ſo much as to a2. Cor. 3. 5. Freedome from the curſe of the Law.thinke a good thought, or once to will that which is ſpiritually good. But by Chriſt we are freed from both. Firſt from the curſe, as the Apoſtle in expreſſe tearmes teacheth: bGal. 3. 13.Chriſt hath redeemed vsus from the curſe of the lawe, when he was made a curſe for vsus. He hath freed vsus from the puniſhment of ſinne, by vndergoing the puniſhment for vsus, hee hath acquitted vsus from our debts by diſcharging them for vsus. For as Eſay cEſa. 53. 3.ſaith, He was wounded for our tranſgreſsions, he was broken for our iniquities, the chaſtiſement of our peace (that is, which was to procure vsus peace and reconciliation with God) was laide vponupon him, and by his ſtripes we are healed. And againe, dVerſ. 6.The Lord hath laide vponupon him the iniquitie of vsus all, that is, the puniſhment of all our ſinnes. And, eVerſ. 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 euill fPſal. 91. 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. By temporall, we meane the euils both of this life, whether corporall or ſpirituall (which are innumerable) and alſo in the ende of this life, viz. an euill death. Againſt both theſe it will be obiected, and firſt againſt the former; that notwithſtanding their iuſtification, the faithfull are as ſubiect to afflictions and calamities of this life as others, and therefore to puniſhments. But I deny that conſequence, if you ſpeake of puniſhments properly, which be the curſes of the law inflicted 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 iuſtice of his Father for them. And therefore as there is no condemnation, ſo no puniſhment (properly vnderſtood) to them that are in Chriſt Ieſus. Neither can it ſtand with the iuſtice of God (who is not onelyonly mercifull, but alſo gRom. 3. 25. 26. 1. John 1. 9.iuſt in iuſtifying of vsus) to exact a puniſhment of the faithfull for the ſatisfying of his iuſtice, for whom Chriſt hath already fully ſatisfied his iuſtice by bearing the puniſhment: this were to puniſh the ſame ſinnes twice, once in Chriſt, and againe in 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 either ſimply fatherly chaſtiſements proceeding from louelove, and meerely reſpecting the good of the party chaſtiſed, whereof the Apoſtle ſpeaketh, 1. Cor. 11. 32. h1. Cor. 11. 32.When we are iudged we are chaſtiſed of the Lord, that we ſhould not be condemned with the world, or elſe they be alſo foreign, (according to the iOf foreign honor, and foreign care.etymologie of the word which by ſome is giuen) when God beſides the chaſtiſement of the party, hath alſo care or reſpect to his owne honour, which would be impeached, if hee ſhould ſeeme to winke at the ſcandalous offences of his children, as though he would maintaine them in their ſins. In which regard iudgement, as Peter k1. Pet. 4. 17.ſaith, beginneth at the houſe of God. For the Lord many times correcteth thoſe ſins in the godly, both for his owne honor, and their good, which he ſeemeth to paſſe by in the wicked. Of this kind we hauehave an example in Dauid, to whom the Lord vponupon his ſubmiſſion forgaue his grieuous ſins of murther and adulterie, notwithſtanding both for Dauids chaſtiſement, and for the example of others, but chiefely for the maintenance of his owne glorie (which by the ſcandalous offences of Gods children, is by the wicked blaſphemed, as though ſuch ſins were the fruits of the religion and ſeruice of God), he would not ſuffer the child begotten in adulterie to liue. Why? becauſe by that ſin Dauid had l2. Sam. 12. 14.cauſed the enemies of the Lord to blaſpheme. The vſe which we are to make hereof, is, not with the Papiſts, to teach men to make ſatisfaction to God for their ſins, as though Chriſt had not fully ſatisfied for them alreadie: but to teach men, both to beware that they do not commit ſin, eſpecially ſcandalous ſins; becauſe thereby they diſpleaſe and diſhonor God their mercifull Father, prouoking him to powre his iudgemēts vponupon them, for their amendment, that they be not cōdemned with the world, and for the maintenance of his owne honor: and alſo that hauing ſinned, we do mAmos 4. 12.meete the Lord in his iudgements, by humbling our ſelues before him, confeſſing our fault, and crauing pardon, that n1. Cor. 11. 31.iudgeing our ſelues, we may not be iudged of the Lord.

Againſt the ſecond it is alſo obiected, that notwithſtanding their iuſtification, the godly die as well as the wicked. I anſwere, that as of all afflictions, ſo alſo of death, the nature is changed in reſpect of the faithful; to whom death it ſelfe, though brought in by the malice of the diuel, is not a curſe or puniſhment properly. I do not denie, but that many times, in reſpect of the time and manner of death, the godly are iudged and chaſtiſed, the Lord in merciemercy killing their bodies, that he may o1. Cor. 11. 30. 32.ſaue their ſoules; but from the euill of death they are wholly freed: for to them it is the end of ſinne, and is therefore inflicted vponupon vsus, that ſinne might die with vsus, as Methodius pApud Epiphan. haereſ. 64.ſaith, and being the end of ſin vntounto vsus, it is alſo the end of miſerie, the hauen of reſt, a happie paſſage out of this vale of miſerie vntounto the kingdome of glorie; and ſo not onelyonly no curſe, but alſo a bleſſing, no loſſe, but an aduantage, as after we ſhall ſhew. For yet we ſpeake but of the immunities of iuſtification, the principall whereof yet remaineth to be ſpoken of; that is, freedome from ſubiection to damnation, to euerlaſting death, to the eternall wrath of God, which is the moſt miſerable bondage and ſubiection of al thoſe, who are not iuſtified by faith in Chriſt. But frō this curſe alſo Chriſt hath freed the faithfull. For this is the immunitie which we hauehave by him; that qJohn 3. 16.whoſoeuer beleeueth in him ſhall not periſh, that there is rRom. 8. 1.no condemnation to them that be in Christ Ieſus; that by his death sHebr. 2. 15.he hath destroyed him that had the power of death, that he might deliuer them all, which for feare of death, were all their life time ſubiect to bondage; that Ieſus our Sauiour deliuereth vsus from the t1. Theſ. 1. 10.wrath 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, whereto our ſin had made vsus ſubiect. And from hence ariſeth vnſpeakeable peace and libertie to the diſtreſſed conſcience, terrified with the guilt of ſinne, the curſe of the Law, and feare of damnation; when it receiuing Chriſt by faith, hath immunitie and freedome from them all.

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

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

A third righteouſnes, whereby wee ſhould bee iuſtified, cannot be named. If therefore we be not partakers of Chriſts righteouſnes apprehended by faith, we muſt ſtand to the ſentence of the Law; which is, either to performe perfect and perpetuall obedience, or not to bee iuſtified. But if Chriſts righteouſnes be imputed vntounto vsus (as it is to all that apprehend it by faith) then are we iustified, notwithſtanding the ſentence of the Law, by uRom. 3. 28. Galath. 2. 16.faith, (that is, by the righteouſneſſe of Chriſt apprehended by faith) without the workes of the Law, that is, without any reſpect of obedience performed by our ſelues. And in this libertie from the Law, ſtandeth the chiefe comfort and ſtay of a Chriſtian, when hee ſummoning himſelfe, as it were in the court of his conſcience before the iudgement ſeate of God, to be iuſtified, or condemned, ſhall conſider that by Chriſt he is freed, both from the condemnation of the Law, and from the exaction of inherent righteouſnes to iuſtification: ſo that he ſhall not need to ſtand to the ſentence of the Law, or to truſt to any obedience performed by himſelfe, as it were to a broken ſtaffe, wherein there can be no comfort, (for if God ſhould enter into *Pſal. 143. 2.iudgement with vsus according thereto, no man liuing could be iuſtified) but may ſafely & freely, without reſpect, either of his owne obedience, or of the ſentence of the law, relie 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 hath xHoſ. 2. 10.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 libertie, which is moſt comfortable, the Church of Rome (as it well becomes the ſynagogue of Antichriſt) doth by might and maine oppoſe it ſelfe: contending, not only that we are iuſtified by righteouſneſſe inherent; but alſo that the ſame obedience, which the Law preſcribeth, is in greater perfection required in the Goſpel vntounto iuſtification. By which doctrine of theirs, they confound the Law and the Goſpell, and in ſo doing aboliſh the couenant of grace, annihilate the maine promiſe of the Goſpell, which is the charter of our libertie, the groūd of our faith, the foundation of all our aſſurance for iuſtification and ſaluation. For if the Goſpell promiſe and propound iuſtification and ſaluation, vponupon the condition of our owne obedience, and that in more perfection then the law it ſelfe required: then is it not only a couenant of workes, as well as the law, but alſo impoſeth a heauieryoke vponupon mens conſciences, then the Law did. But it is manifeſt that the Goſpell is the couenant of grace made with Abraham yGalath. 3. 8. 16. 17., concerning iuſtification by faith in Chriſt; whereas the Law contrariwiſe is the couenant of workes, which 430. yeares after was deliuered by Moſes, and did not diſanull the former promiſe, concerning iuſtification by faith. The condition wheron the Goſpell promiſeth iuſtification, is faith in Chriſt; the condition of the Law, our owne perfect & perpetual obedience. For the Goſpel zRom. 10. 5. &c.ſaith; If thou beleeue in Chriſt, thou art iuſtified & ſhalt be ſaued: the Law, If thou doſt theſe things, thou ſhalt liue thereby. The righteouſnes exacted in the law to iuſtification, is a righteouſnes both habituall inherent in our ſelues, and actuall performed by our ſelues. The righteouſnes aRom. 3. 21. 22which without the Law is reuealed in the Goſpell, is the righteouſnes of God, that is, of Chriſt who is God, (for he is bJerem. 23. 6.Iehoua, our righteouſneſſe, and was giuen vntounto vsus of God c1. Cor. 1. 30.to be our righteouſneſſe) 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 Deitie, as Oſiander thought, but the righteouſneſſe both inherent in him, as he was man, as his innocencie and holineſſe, and alſo performed by him, as his paſſiue and actiue obedience) being apprehended by faith, is according to the doctrine of the Goſpell, imputed to eueryevery beleeuer vntounto iuſtification.

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

We doe not deny, but that the Goſpell teacheth repentance as well as faith; and commendeth the duties of ſanctification, as well as it promiſeth iuſtification. Yea, as it promiſeth the grace of iuſtification to thoſe that beleeue; ſo to them that are iuſtified and redeemed, it promiſeth the hLuk. 1. 74. Jer. 31. 33. 34.grace of ſanctification by the ſpirit, whereby they are inabled in ſome meaſure to worſhip God in holineſſe and righteouſneſſe. We doe alſo confeſſe, that a greater meaſure of knowledge and obedience is required of the faithfull vnderunder the Goſpell, then was vnderunder the Lawe; becauſe to whom more is giuen, of them more is required, and the greater benefit requireth the greater duties of thankefulneſſe. But when the queſtion is of the matter of our iuſtification, and merit of our ſaluation, whereby we being ſinners and loſt in our ſelues, ſhould bee iuſtified before God, and entituled 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 we may truſt vntounto, when we appeare before the iudgement ſeat of God, why the ſentence of condemnation ſhould not be pronounced againſt vsus; what that is, whereby wee are redeemed from death, and reconciled vntounto God, or, as the ſcripture vttereth the ſame thing in other tearmes, i2. Cor. 5. 19. Epheſ. 1. 7.whereby we hauehave remiſſion of ſinnes: it is moſt plaine, that the doctrine of the Goſpell placeth the whole matter of iuſtification, and merit of ſaluation in the righteouſneſſe and obedience of Chriſt alone; by whoſe blood, as the Apoſtle kRom. 5. 9. 18. 19.ſpeaketh, and by whoſe obedience, we are iuſtified. As for that righteouſneſſe which is in herent in our ſelues, though infuſed of God, and that obedience which is performed by our ſelues, though proceeding from grace; the Goſpell teacheth vsus, in the queſtion of iuſtification, lPhilip. 3. 8. 9.to eſteeme it as droſſe and dung, yea as loſſe, that we may gaine Chriſt, and may be found in him, not hauing our own righteouſneſſe, which is preſcribed in the lawe, but that which is through the faith of Chriſt, the righteouſneſſe which is of God through faith.

This therefore is the liberty which we hauehave by the grace of iuſtification, that wee 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 ſubiection to damnation, engendring with Agar, mGalath. 4. 24. &c.as the Apoſtle ſpeaketh, none but ſeruants, which ſhall not inherit with the children of the free woman, that is, who are begotten by the Goſpell, to be the heires of that righteouſneſſe which is by faith.

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

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

Secondly, that we are not onelyonly freed from the curſe of the lawe, but alſo are made partakers of the pGalath. 3. 13. 14. 16.bleſſedneſſe promiſed to Abraham, viz. that in his qGeneſ. 22. 18.ſeede, which is Chriſt, the faithfull of all nations ſhould bee bleſſed. But this will beſt appeare in the particulars: for the faithfull are not 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 priuiledge of the faithfull, that the Lord cauſeth all things, whether good or bad, rRom. 8. 28.To worke together for the good of thoſe that doe louelove him. In which ſenſe Dauid ſaith, sPſalm. 1. 3.that all things ſucceede well with the righteous man. As for afflictions, he both profeſſeth in particular of himſelfe, tPſal. 119. 71.that it was good for him that he had been afflicted; and alſo in generall, pronounceth the man upſal. 94. 12. 13.bleſſed, whom the Lord doth chaſtiſe and teach in his lawe.

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

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

Thirdly, we are not onelyonly freed from the ſentence of the lawe, exacting of vsus perfect obedience vntounto iuſtification, but wee hauehave alſo liberty to pleade the righteouſneſſe propounded in the couenant of grace; and to appeale from the ſentence of the lawe, to the promiſe of the Goſpell; from the tribunall of iuſtice, to the throne of grace; and in the queſtion of iuſtification not at all to regarde our owne obedience, but wholly to reſt 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, yRom. 5. 1.being iuſtified by faith, we hauehave peace with God, through our Lord Ieſus Chriſt, who hath zColoſ. 1. 20. 21reconciled vsus to his Father.

2 Whereas ſin maketh a aEſay 59. 2.ſeparation betweene God and vsus, ſo that naturally we ſhunne the preſence of God, as of a ſeuere Iudge; being iuſtified by the righteouſneſſe of Chriſt, wee alſo hauehave free bRom. 5. 2. Epheſ. 3. 12. 1. John 5. 14.acceſſe vntounto God by faith, and hauehave libertie 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, we are endued with the cRom. 5. 5. Epheſ. 1. 13. Rom. 8. 15. 16. Galath. 4. 6. Epheſ. 4. 30.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, wee are ſealed vp vntounto the day of our full redemption.

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

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

Laſtly, with perſeuerance. For gJohn 8. 35.the Son abideth in the houſe for euer, being h1. Pet. 1. 5. foreign.ſafely kept by the power of God through faith vntounto ſaluation. For if iRom. 8. 17.ſons, then heires, heires of God, and coheires with Chriſt, &c.

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

For, in iuſtification we are freed from the guilt of ſin; in ſanctification, from the corruption of ſin. But heere we are to conſider, how farre forth wee are ſet free therefrom. For the hypocriticall Papiſts teach, that when a man is regenerated, or as they alſo ſpeake, iuſtified, originall ſin is ſo aboliſhed, as that it doth not only not raigne, but not ſo much as remaine or liue in the partie ſanctified. By which doctrine they teach men to bee deſperate hypocrites, either fearing their conſcience, that they may hauehave no ſenſe of ſinne, and may pleaſe themſelues with this conceit, that they hauehave no ſinne; in which reſpect the ſaying of Peter k2. Pet. 2. 19.is verified of them, That whiles they promiſe libertie to themſelues and others, they are indeed ſeruants of corruption: or if they hauehave any ſenſe of ſin dwelling in them, they muſt perſwade themſelues they are not ſanctified, nor iuſtified, and therefore not to be ſaued: ſuch miſerable comforters they are of poore ſinners, as to perſwade them that they hauehave not remiſſion of ſin, vtill ſin be quite aboliſhed in them. But this doctrine they teach contrarie to the euident teſtimonies of Scripture, contrarie to the perpetuall experience of the faithfull, contrarie to the light of their owne conſcience; that they might thereby vphold their Antichriſtian doctrine of iuſtification by inherent righteouſneſſe, and of the merit of good workes, which otherwiſe would fall to the ground. For, if in reſpect of originall ſin, remaining and dwelling in vsus, wee bee in our ſelues ſinners; how can we be iuſtified by inherent righteouſnes? If our beſt actions be ſtained with the fleſh, and our righteouſneſſes lEſay 64. 6.bee like polluted clouts; how ſhould they merit eternall life?

We are therefore to hold, that in regeneration we are freed from the corruption of ſin; not wholly, and at once, but in part, and by degrees; that ſin (though mortified in part, and we freed from the tyrānie of it, that it raigne no more with ful ſwinge and authoritie in vsus) ſtill remaineth and dwelleth in vsus, hindering vsus from good, prouoking vsus vntounto euill, defiling and contaminating our beſt actions, neuer ſuffering vsus with the full conſent of mGalath. 5. 17.will, to performe or deſire that which is good. As the Apoſtle plainely ſheweth by his owne example, Rom. 7. nRom. 7. 14. &c.where the concupiſcence remaining in him, is not only plainly called a ſin, but deſcribed as a ſin, & as an foreign, or a repugnancie to the law of God: the ſenſe whereof (though the Papiſts hauehave no ſenſe of it) made the holy Apoſtle crie out, oRom. 7. 24.Miſerable man that I am, who ſhall deliuer me from this bodie of death? Accurſed therfore was the Coū cell of Trent pSeſſ. 5., which confeſſing that the Apoſtle calleth it a ſin; notwithſtanding pronounceth them accurſed, that ſhall ſay it is a ſinne. But if we ſay we hauehave no ſin, we deceiue our ſelues, ſaith S. Iohn q1. John 1. 8., 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 ſin in vsus altogether and at once, though we be freed from it, in part and by degrees, but from the dominion of it, that we ſhould no more be feruants of ſin, but being freed from ſinne, might become feruants of righteouſnes, Rom. 6. 6. 18. which Augustine rJn Ioh. tract. 41.did well obſerue out of the words of the Apoſtle, dehorting vsus that ſin ſhould not remaine in our mortall bodies. He doth not ſay, let it not be; but, let it not raigne: for whiles thou liueſt, it cannot be auoided, but that ſin wilbe in thy members; neuertheleſſe let dominion be takē from it, &c. Of this libertie the Apoſtle ſpeaketh, Rom. 8. sRom. 8. 1.the law of the ſpirit of life which is in Chriſt, hath made me free from the law of ſinne and of death. That is, the power of the quickning Spirit, which being in Chriſt our head, and from him communicated 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. tRom. 6. 2. &c. ad 12.hauing proued, that ſin neither doth, nor can any more raigne in the faithfull: becauſe after the ſimilitude of Chriſts death and reſurrection, they are dead to ſin and riſen againe; and therefore, as death can no more hauehave dominion ouer Chriſt, being riſen from death, no more can ſin hauehave dominion ouer the faithfull being once riſen from the graue of ſinne: afterwards, verſ. 14. he aſſureth the faithfull, that ſin ſhall uRom. 6. 14.not hauehave dominion ouer them, becauſe they be not vnderunder the Law, but vnderunder grace. Likewiſe Saint Iohn *1. John 3. 9. John 8. 34.ſaith, He that is borne of God, doth not commit ſin, namely, as a ſeruant of ſin: yea, he addeth, that he cannot ſin, namely, with full ſwinge and conſent of will, as thoſe which be ſeruants of ſin; becauſe the ſeed of God remaineth in him, whereby he is partly ſpirit, and not only fleſh. And therefore as he cannot perfectly wil that which is good, becauſe of the reluctation of the fleſh; ſo can he not will with full conſent, that which is euill, becauſe of the reluctation of the ſpirit.

Secondly, wee are in our ſanctification freed §. 15. 2. Freedome from the dominion of the law.frō the Law. But we are here alſo to conſider, quatenus, how farre forth. For the xBellarm. de iustif. lib. 4. cap. 5. &c. 1.Papiſts charge vsus, that we place Chriſtian libertie in this, that we are ſubiect to no law in our conſcience, and before God; and that we are free from all neceſſitie of doing good works: which is a moſt diuelliſh ſlander. For although they abſurdly confound iuſtification and ſanctification; yet they know we do not: neither are they ignorant, but that we put a great difference betweene them in this reſpect. For though we teach that the obedience of the Law is not required in 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 neceſſitie of dutie, bound to the obſeruation thereof. We confeſſe that to be free from obedience, is to be the ſeruants of ſin, and the willing and cheerefull worſhip of God, in yLuk 1. 74.holines and righteouſnes without feare, to bee true libertie. Wee acknowledge that the morall law of God is perpetuall and immutable; and that this is an euerlaſting truth, that the creature is bound to worſhip and obey his Creator, and ſo much the more bound, as he hath receiued greater benefits. Indeed we ſay with Luther zDe libert. Christ.that in our iuſtification we are reſtored to a ſtate of iuſtice, from which Adam fell; but yet, as we teach that we are no more bound to obedience, that thereby we might be iuſtified, then Adam who was alreadie iuſt; ſo we profeſſe, that in allegiance and thankfulnes, we are more bound to obey then he, yea, we profeſſe that God doth therefore free vsus from the curſe, and the bondage of the law, that wee might bee inabled with freedome of ſpirit to obey it; and that being freed from ſin aRom. 6. 18., we are made the ſeruants of righteouſnes. We teach, that God hauing ſworne bLuk. 1. 73. 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 cEpheſ. 1. 4. 1. Theſſ. 4. 7. Titus 2. 14. Epheſ. 2. 10.election, calling, redemption and regeneration, it is a neceſſarie conſequent of ſauing grace. We teach and profeſſe, that howſoeuer good works do not concurre with faith, vntounto the act of iuſtification, as a cauſe thereof; yet they concurre in the partie iuſtified, as neceſſarie fruits of faith, and teſtimonies of iuſtification. And as we teach with Paul dRom. 3. 28. Galath. 2. 16.that faith alone doth iuſtifie; ſo with Iames eJam. 2. 14. &c., that the faith 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 purge fHebr. 9. 14.our conſciences from dead workes, to ſerue the liuing God; that he bare g1. Pet. 2. 24.in his bodie vponupon the croſſe our ſinnes, that we being deliuered from ſinne, ſhould liue in righteouſneſſe: that whom Chriſt doth iuſtifie by faith, them he doth ſanctifie by his Spirit; that whoſoeuer h2. Cor. 5. 17.is in Chriſt, he is a new creature, iGal. 5. 24.crucifying the fleſh with the luſts therof, and kRom. 8. 1.walking not after the fleſh, but after the ſpirit. We profeſſe that good workes are neceſſarie to ſaluation, though not neceſsitate efficientiae, as cauſing it, as the Papiſts teach; yet neceſsitate praeſentiae, as neneſſarie fruits of our faith, whereby we are to glorifie God, and to teſtifie our thankfulneſſe, to doe good to our brethren, and to make ſure l2. Pet. 1. 10.our election, calling and iuſtification vntounto our ſelues; as neceſſarie forerūners of ſaluation, being the vndoubted badges of them that ſhall bee ſaued, being the way wherein we are to mEpheſ. 2. 10.walke to euerlaſting life, being the euidence 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 fit and prepare vsus therto.

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

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

Firſt, in reſpect of the irritation of it. In which § 16. Freedome from the irritation of the Law.regard eſpecially the lawe is called the p1 Cor. 15. 56.ſtrength of ſinne: not that the lawe cauſeth or prouoketh ſinne properly, for the qRom. 7. 12.law is holy, iuſt and good; but onelyonly by accident, and occaſionally. For ſuch is the corruption of our vntamed rNitimur in vetitum ſemper, cupimuſ que negata. Gens humana ruit in vetitum nefas.nature, vntill we be renewed by the ſpirit of God; that when the law, which is holy and good, forbiddeth ſinne, ſeeking to ſtoppe the courſe of our concupiſcences, and to bridle our ſinfull affections; thereby our vntamed corruption rebelleth ſo much the Quod non licet, acrius vrit.more; & that it might appeare ſRom. 7. 13. 8.foreign, exceedingly ſinfull, by occaſion of the lawe worketh in vsus all manner of concupiſcence. Euen, as a deepe riuer, when nothing hindereth his courſe, hath a ſtill, and as it were, a dead motion; but if you ſeeke to reſtraine or ſtoppe his courſe, he will ſwell and ouerflowe all, now diſdaining, as it were, a bridge: ſo our corruption, when it freely taketh his owne courſe, ſeemeth to be quiet, and as it were dead: but when the commaundement commeth, tRom. 7. 9.ſaith the Apoſtle, as it were to damme it vp, ſinne reuiueth and riſeth againſt it, ſwelling and ouerflowing, as it were, his wonted bankes. In this reſpect, the lawe (ſaith the Maſter of the uLib. 3. dist. 40. ….Sentences) is called a killing letter, becauſe forbidding ſinne, it increaſeth concupiſcence, and addeth tranſgreſsion vntill grace doe free vsus. But when 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 lawe, as it were our husband, occaſionally and by accident begot in our ſoules, wholly corrupted with ſinne, euill motions and concupiſcences, as the fruites and iſſue of our fleſh tending 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 thereof, and the lawe 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 God. This is that which the Apoſtle teacheth, *Rom. 7. 1. &c.Rom. 7. for hauing ſaid chap. 6. 14. that ſinne ſhall not hauehave dominion ouer vsus, becauſe we are not vnderunder the lawe but vnderunder grace, after he had anſwered an obiection, and 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 ſeuenth 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 ſin, 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 wee are freed Freedome from the terror or coaction of the Law.from the coaction and terror of the Law, breeding ſeruile feare in mē vnregenerate; wherby, as bondſeruāts or gally-ſlaues by y^e whip, they are enforced to the performāce of ſome outward duties, which otherwiſe they are vnwilling to do. For thoſe who are vnderunder the Law, as all men are by nature, are like bond-ſlaues; who for auoiding of puniſhment, are by terror drawne to do ſome forced ſeruice, which is ſo much the more vnwilling, becauſe they looke for no reward. This in the Scriptures is called ſometimes foreign, xRom. 8. 15.the ſpirit of bondage, and ſometimes foreign, y2. Tim. 1. 7.the ſpirit of feare, frō which we are deliuered, when we receiue the ſpirit of adoption and ſanctification; whereby we are enabled to worſhip God in holines and righteouſnes, foreign, without ſeruile feare, according to the couenant of grace made with Abraham, Luk. 1. zLuk. 1. 74.And in this ſenſe it is ſaid, that the Law a1. 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 of the Law, ſo farre forth as they are regenerate, is needleſſe.

Thirdly, as we are freed from the coaction and Freedome from the rigour or exaction of the Law.terror of the Law, ſo alſo from the exaction and rigour of the Law, which they call foreign: which though it be a libertie of ſanctification, and appertaining to our new obedience; yet it dependeth on the libertie of iuſtification. For as there wee were freed from the Lawes exaction of inherent righteouſnes, to the acceptation of our perſons: ſo heere we are freed from the Lawes exaction of perfect obedience, to the acceptation of our actions. So that whereas the law condemneth eueryevery the leaſt imperfection or defect, not agreeing with that perfection of iuſtice, which it preſcribeth, as a ſin, or foreign, and pronounceth the partie in whom that defect or imperfection is, accurſed: notwithſtanding the new obedience of Gods children, wrought in them by the Spirit of God, and performed according to the meaſure of grace receiued; though defectiue in it ſelf, and ſtained with the fleſh, is accepted of God; who couereth their imperfections with the perfect obedience of Chriſt, and not ſo much reſpecteth the perfection of the outward act, which he doth not expect from ſuch weakneſſe, as the integritie of the heart, the vprightneſſe of the wil and deſire, the ſinceritie of the indeuor; which, if it be not wanting, the Lord b2. Cor. 8. 12.accepteth the will for the deed, and true endeuour ſtriuing cPhil. 3. 14. 15towards perfection, for the perfect performance. In which reſpect, the Lord, according to his gracious promiſe, dMalac. 3. 17. Pſal. 103. 13.vſeth clemencie towards vsus, as a tender father vſeth clemencie towards his ſonne, taking in good part the childiſh endeauour of his children, proceeding from an vnfained deſire to pleaſe him.

But our libertie in ſanctification is not onelyonly an §. 17. The libertie of ſanctification as it is a right, with the priuiledges thereof.immunitie, but alſo an foreign, or right, conſiſting of great priuiledges. For, firſt we are not only freed in part from the corruption of ſinne, which wee call mortification; but are alſo poſitiuely made righteous, being, as the Apoſtle Peter ſpeaketh, made partakers e2. Pet. 1. 4.of the diuine nature, in that flying from the corruption which is in the world by luſt, we are renued according to the fEpheſ. 4. 24.image of God, in holineſſe and righteouſneſſe. For as the ſacred oyle being powred on the head of gPſalm. 133.Aaron, (who was a type of Chriſt) diſtilled vntounto his lower parts: ſo the hPſal. 45 8.oyle of grace wherewith Chriſt our head was annointed iJohn 3. 34.without meaſure, is deriued euen to his inferiour members heere on earth, who are alſo therewith k2. Cor. 1. 21.anointed, lIoh. 2. 20. 27. Iohn 1. 16.receiuing of his fulneſſe, euen grace for grace. Neither are wee onelyonly freed from the ſeruitude of ſin, Satan, and the world, but in Chriſt our King, who hath ouercome mIohn 16. 33. Coloſſ. 2. 15.the world, and triumphed ouer ſin and Satan, we are alſo made Kings nApocal. 1. 6. Rom 16. 20. 2. Cor. 2. 14. Rom. 8. 37., with aſſurance to be conquerers of all the enemies of our ſaluation.

And as touching the Law, we are not only freed from the irritation thereof, whereunto our owne corruption did make vsus ſubiect, 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, whereby oRom. 7. 4.he produceth in vsus the fruits of the ſpirit, to the glorie of God. Neither doth the law onelyonly ceaſe to prouoke vsus vntounto ſin; but, when we are once ſanctified, it becommeth, as Dauid pPſal. 119. 24.ſpeaketh, a counſellour vntounto vsus, and a directour vntounto good things.

Neither are wee freed onelyonly from the ſpirit of bondage and feare, but are alſo indued with the ſpirit of libertie and grace, the ſpirit qRom. 8. 15.of adoption, the ſpirit of r2. Tim. 1. 7.power, and of louelove, and of ſobrietie: which ſpirit hauing ſhed sRom. 5. 5.abroad the louelove of God in our hearts, teſtifying vntounto vsus our adoption, and as an tEpheſ. 1. 14.earneſt aſſuring vsus of our inheritance, and enflaming our harts with a reciprocal louelove of God, and of our neighbour for his ſake: we begin to delight uRom. 7. 22. Pſal. 1. 2. 119. 24in the law of God, as concerning the inner man, neither are the Commandemens of God *1. Iohn 5. 3.grieuous vntounto vsus, and we begin to ſerue the Lord not onelyonly without feare, but alſo with x1. Chron. 28. 9willing minds and vpright harts. For thoſe who are redeemed and ſanctified by Chriſt, are foreign, yPſal. 110. 3.a people of willingneſſe, a zTitus 2. 14.a people peculiar to himſelfe, zealous of good workes.

And laſtly, concerning the rigour of the Law; we hauehave not only this immunitie, that the imperfections of our ſincere obedience are not imputed vntounto vsus; but alſo this priuiledge, that our imperfect obedience, which in it ſelfe is worthie to be reiected, notwithſtanding is both accepted of God, and rewarded. For Chriſt hauing waſhed vsus with his blood, and ſanctified vsus by his Spirit, hath made vsus both kings, as I ſaid before, and alſo aApocal. 1. 6.Prieſts, or as Peter ſpeaketh, b1. Pet. 2. 5. 9.a royall and holy Prieſthood, to offer ſpirituall ſacrifices acceptable to God by Ieſus Chriſt: the ſacrifice of obedience whereby we offer our ſelues cRom. 12. 1.as a liuelie, holy and acceptable ſacrifice vntounto God, which is our reaſonable ſeruice: the ſacrifice of almes, whereby we offer our goods, with which dHebr. 13. 16.ſacrifices God is well pleaſed: the ſacrifice of a broken and contrite heart ePſalm. 51. 19.which is to God in ſtead of all ſacrifices: the ſacrifice of prayer, which is accepted fPſal. 141. 2.as incenſe, and as the euening ſacrifice: the ſacrifice of praiſe, that is, the gHebr. 13. 15.fruit, or as Hoſea hHoſ. 14. 3.ſpeaketh, the calues of our lips, which the Lord preferreth iPſal. 50. 13. 14. 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, perfumeth kApoc. 8. 3. 4.al theſe ſacrifices of ours, with the odours of his owne ſacrifice, that ſo they may bee acceptable, and ſweete ſmelling ſauours vntounto God.

Neither are they only accepted, but alſo rewarded. For our aProu. 11. 18. Pſal. 19. 11.obedience, our bHebr. 10. 35. James 1. 12.confidence, our patience, our cMat. 6. 4. 6. 18.prayer, faſting, almes, and dLuk. 6. 35.charitable deeds hauehave their rewards, in ſo much that eMat. 10. 42.a cup of cold water giuen in charitie, ſhall not loſe his reward. In reſpect whereof, wee may well ſay with Dauid fPſal. 62. 13.vntounto thee Lord, merciemercy: for thou rewardeſt a man according to his worke. Which plainly proueth, that the reward of our obedience is not to be aſcribed to the merit of our workes, (which in themſelues cannot ſtand in iudgement) but to the mercies of God in Chriſt. For there is great merciemercy in not imputing vntounto vsus the imperfections of our works; greater, in accepting of them as if they were perfect; but greateſt of all in rewarding them. The conſideration wherof, ought to animate and ſtirre vsus vp with willing and cheerefull minds, to obey God, to ſerue him, to call vponupon him, and to performe ſuch duties as he requireth of vsus; becauſe we are to be aſſured, that hee doth not impute vntounto vsus our wants, but accept our imperfect obedience, and not only fauourablie accept it, but alſo graciouſly reward it.

Hitherto we hauehave ſpoken of the common libertie of Chriſtians: which being (as we hauehave heard) §. 18. The ſpeciall libertie of Chriſtians, or that which is peculiar to the faithfull vnderunder the Gospell.conferred vponupon vsus in our vocation, iuſtification, and ſanctification; wee are to be exhorted to giuegive all diligence, both that we may be called, iuſtified, and ſanctified, and alſo that our calling, 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 wee are, rich or poore, noble or baſe, learned or vnlearned) the moſt miſerable bondſlaues of ſin and Satan; and being ſeruants, howſoeuer for a time wee retaine a place in the houſe of God, yet wee ſhall not abide for euer, but when the time of ſeparation commeth, we ſhall be caſt out: whereas contrariwiſe being made free by our calling, iuſtification and ſanctification, as the ſonnes of God, wee ſhall hauehave the priuiledge of ſonnes, which is, gJohn 8. 35.to abide in the houſe of God for euer.

Now followeth the Chriſtian libertie, which is peculiar to the faithfull vnderunder the Goſpell. For the faithfull vnderunder the old Teſtament, though they were ſons and heires, and therfore enioyed the former liberties by Chriſt, in whom they beleeued: notwithſtanding vntill the fulneſſe of time came, which was the full age of the Church, they were vnderunder yeeres; and therefore as ſons, during their minoritie, were ſubiect to hGal. 4. 1. &c. & 3. 24.ſchoolemaſters & Tutors, wherby are meant the pedagogie and gouernment of the typicall Church of the Iewes, contained in the ceremoniall and iudiciall lawes of Moſes; in which regard, they, though ſonnes, ſeemed little to differ from ſeruants. Both theſe lawes were appendices of the law morall: the ceremoniall, of the firſt table, determining the particulars of that peculiar worſhip which he preſcribed to the typicall Church, vntill the comming of Chriſt. The iudiciall, of the ſecond, determining the particulars of that peculiar policie which hee preſcribed to the Commonwealth of the Iewes. So that the ceremoniall, were the Eccleſiaſticall lawes of that Church; the iudiciall, the ciuill lawes of that Commonwealth. Both were yokes of bondage, as the Apoſtle ſpeaketh iGalath. 5. 1.in reſpect of the Iewes, on whoſe conſciences theſe lawes were impoſed, binding them to the ſtrict obſeruation thereof; in regard whereof, they are called an kAct. 15. 10.vnſupportable yoke, vnderunder which notwithſtanding, the faithfull were foreign, lGalath. 4. 3.held in bondage. And as touching the Gentiles, they were as a mEpheſ. 2. 14.wall of ſeparation betweene them and the Iewes, and as the doore of Noahs Arke, excluding all from ſaluation that were not of that Church, either as borne Iewes, or as proſelytes. For the reſt were nEpheſ. 2. 12.without Chriſt, aliants from the Commonwealth of Iſrael, ſtrangers from the couenāts of promiſe, hauing no hope, liuing without God in the world. This wal of partitiō oEpheſ. 2. 14. &c.our Sauiour Chriſt by his death hath diſſolued, taking away all difference pAct. 15. 9.betweene Iewes and Gentiles, freeing and exempting, both the one and the other, from the obedience both of the iudiciall and ceremoniall law, which were giuen to put a differēce betweene the Iewes and the Gentiles, vntill the fulneſſe of time, qGalath. 4. 4.Gal. 4. 4. the time rHebr. 9. 10.of reformation, that is, vntill the comming of the Meſſias, by whoſe death they were to bee s2. Cor. 3. 11. 13.abrogated. For howſoeuer the faithfull, before the Church came to full age, were in bondage vnderunder the ceremonial, and iudicial law, as vnderunder ſcholemaſters and Tutors; yet, when tGal. 4. 3. 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 vnderunder the law: meaning that wee are redeemed, not only from the morall law, in the reſpects before named; but alſo from the ceremoniall and iudiciall, euen in reſpect of obedience.

For as touching the ceremoniall law, as it was an uColoſſ. 2. 14. foreign. Epheſ. 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 *Hebr. 10. 1. Coloſſ. 2. 17. John 1. 17.ſhadow and figure of things to come, Chriſt hath aboliſhed it, by performing that indeed, which it did but ſhadow and prefigure: for the law was giuen by Moſes, but grace and truth by Chriſt. For as grace is oppoſed to the curſe, ſo truth to figures: the ceremonies therefore of the law gaue place as ſhadowes to the bodie, and as figures to the truth.

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

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

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

For as touching the former, ſeeing there is no law that bindeth the conſcience properly, but only the law of God, in which ſenſe hee is called cJames 4. 12.our only Law-giuer, & ſeeing we are freed from thoſe lawes of God, which determined thoſe particulars, which are neither commanded nor forbidden in the moral law of God: it is plaine therfore, that our conſcience is free in reſpect of theſe things. As for the lawes of men, whether they be eccleſiaſticall or ciuill, they do not properly bind the conſcience; becauſe neither is ſimple obediēce due 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 ſimplie neceſſarie. The cōſcience of a Chriſtian is exempted from humane power, and cannot bee bound, but where God doth bind it. And therefore the Apoſtle, as he chargeth the Corinthians, that, ſeeing they were d1. Cor. 7. 23.bought with a price, they ſhould not be the ſeruants of mē, (which is not to be vnderſtood of externall ſeruitude, but of the bondage of the conſcience) and likewiſe the Coloſſians, cColoſſ. 2. 16.that no man ſhould condemne them, (that is, take vponupon him to bind the conſcience with guilt of ſin) in reſpect of meate and drinke, or holy daies: ſo he reproueth the fColoſſ. 2. 20. 21. 22.Coloſſians, for obſeruing the traditions of men, with opinion of neceſſitie, as if the conſcience were bound by them, or religion were to be placed in them.

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

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

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

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

And as touching the vſe of the creatures, and of al things indifferent, we are to know, that the right and dominion wee had ouer the creatures, which was loſt in Adam, is reſtored in Chriſt, (for all are yours, ſaith the Apoſtle m1. Cor. 3. 22., and 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. nGen. 9. 2. 3., that to Noah, who was the heire oHeb. 11. 7.of the righteouſnes, which is by faith, the graunt was renewed, and free vſe of the creatures permitted. Howbeit this freedome was by the ceremoniall law reſtrained, not only after the giuing of the law by Moſes; but alſo before, a difference being put pGen. 7. 2. 9. 4.betweene things cleane and vncleane: which difference by Chriſt is taken away. For, no qRom. 14. 14.creature is vncleane of it ſelfe, but eueryevery r1. Tim. 4. 4.creature is good, and nothing to be refuſed, but may be receiued with thankſgiuing. Yea of all outward things, not forbidden of God, which commonly are called things in different, the Apoſtle affirmeth in generall, that s1. Cor. 6. 12.all things are lawfull, and tTit. 1. 15.to the pure all things are pure. By this libertie therefore the faithfull are priuiledged, with freedome of conſcience, to vſe or forbeare any of the creatures of God created for our vſe, or things in different, without opinion of neceſſitie to bee brought u1. Cor. 6. 12.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 libertie.

But here, for auoiding of error, three things are §. 21. Application of the generall doctrine to this particular.from the generall doctrine to be repeated. Firſt, that this alſo is a libertie of the ſonnes of God: ſecondly, that it is ſpirituall: and thirdly, that it is a true libertie. For as touching the firſt; though all 1. That this alſo is a libertie of the ſonnes of God.things be pure to the pure; yet *Tit. 1. 15.to them that are vncleane and vnbeleeuing, nothing is cleane. Though to x1. Cor. 6. 12. 1. Tim. 4. 3.the faithfull all theſe outward things are lawfull; yet to the wicked and vnbeleeuers nothing is lawfull, yea, thoſe actions, which are materially good, as being cōmanded of God, as they proceed from them, are turned into ſinne. Which is ſpoken, not to this end, to driue men into deſperate courſes; but to force them, without further delaies, to break off the courſe of their ſinnes by ſpeedie and vnfained repentance, and to ſue vntounto God for merciemercy and pardon in Chriſt; becauſe this is the only thing which they may lawfully doe and without ſinne, and which vntill they doe, they doe nothing elſe but ſinne, and by ſinne hoord vp wrath againſt the day of wrath, &c.

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

Thirdly, as this libertie is ſpirituall, ſo alſo a true 3. That this alſo is a true libertie.libertie. Now all true and lawfull libertie of creatures, is limited and bounded: the libertie of the Creator alone, being vncircumſcribed. Wherefore if any arrogate to themſelues an vnbounded libertie, it is a licentiouſneſſe, and not a true libertie. As firſt, in regard of lawes and commaundements of men; there are bounds ſet, firſt to the lawgiuers, in reſpect both of the things commanded, and alſo of the manner of commanding. For, lawgiuers may not aſſume vntounto them a libertie to commaund what they liſt, but onelyonly ſuch things as they know, not to be repugnant to the law of God. For they muſt know, that al their lawes are limited by the law of God, and themſelues ^a vponupon paine of damnation, reſtrained from commaunding that which God forbiddeth, and from forbidding that which God commandeth. For by wicked lawes, they make themſelues like Ieroboam, who cauſed all Iſrael to ſinne. Moreouer, they muſt be carefull, not onelyonly to command that which is lawfull; but alſo in ciuill lawes, thoſe things which bee expedient, and profitable for the weale publike; and in lawes Eccleſiaſticall, ſuch things as tend b1. Cor. 14. 26. 40.to decencie, to order, and edification. Otherwiſe, though the ſubiect may lawfully obey, in ſuch caſes; yet the Lawgiuer offendeth in abuſing his authoritie, which was giuen him for the good of the inferiours.

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

Likewiſe to the ſubiect; for as he may not think, that hee hath libertie to obey any lawes of men, though vnlawfull, and much leſſe to place religion or perfection in the obſeruation of them, as the Papiſts do: ſo on the other ſide, he may not thinke, that hee hath libertie to breake the lawes of men, though not vnlawfull, and much leſſe to place religion or perfection therein; as they ſeeme to doe, who vſe to be oppoſite to the Papiſts in the contrarie extreame. For, I beſeech you, do not many among vsus, thinke themſelues the more religious, for refuſing obediēce & conformitie to the lawes, and cenſure others as formaliſts and time-ſeruers? But beloued, as we are not to iudge eRom. 14. 1. 3. &c.thoſe, who out of weakneſſe refuſe conformitie; ſo thoſe which be refractarie, ſhould not thinke, either the better of themſelues for not conforming, or the worſe of others for conforming. The kingdome fRom. 14. 17.of God doth not ſtād in theſe things. And certainly, if gGalath. 5. 6. & 6. 15.neither circumciſion, nor vncircumciſion auaile any thing; then much leſſe the vſe or forbearance of thoſe ceremonies, which are in cōtrouerſie among vsus. Doth not the Apoſtle plainly tell vsus, h1. Cor. 8. 8.that theſe outward things doe not commend vsus vntounto God, and that neither the vſe or forbearance of them in it ſelfe doth make vsus either better, or worſe before God? But when they be vſed or forborne with diſobedience to lawfull authoritie, without due regard of auoiding ſcandall, with vncharitable cenſuring and iudging one of another, with alienation of the affection of one brother from another; doubtleſſe there is fault committed. And who ſeeth not, that while contentions grow hotte about theſe things, both charitie and pietie waxeth cold?

Secondly, in reſpect of the creatures and things indifferent, though we hauehave free libertie to vſe or forbeare them; yet it is not a boundleſſe libertie. For the law of God hath ſet it foure bounds, viz. pietie, loyaltie, charitie, and ſobrietie. Pietie, reſpecting Gods glorie and worſhip: Loyaltie, hauing reference to ſuperiours; Charitie, to all men; Sobrietie, to our ſelues. Canſt thou not vſe thy libertie in ſome particular, without Gods diſhonor, or neglect of his ſeruice? Remember, that whether i1. Cor. 10. 31.you eate or drinke, or whatſoeuer you doe, you must do all to the glorie of God. Cannot thy libertie be vſed, without contempt of the Magiſtrates lawfull authority? Remember, that God hath commanded thee to obey thy ſuperiours in all lawfull things, as k1. Cor. 6. 12.all things (not forbidden by God) are lawfull; that all authoritie is lRom. 13. 1. 2. 5.from God, and that, hee which reſiſteth lawfull authoritie, reſiſteth God; that they which reſiſt, ſhall receiue to themſelues iudgement; and that thou muſt obey not only for feare, but alſo for conſcience ſake. Remember what S. Peter ſaith, m1 Pet. 2. 13. 16.Be ſubiect to all humane ordinance, whether the ſoueraigne, or ſubordinate gouernours. But how? As free, and not as hauing the libertie for a cloak of naughtines, but as the ſeruants of God. Can it not be vſed without the offence of thy weake brother? Take heed, ſaith the Apoſtle, n1. Cor. 8. 9. 10. 24. Rom. 14. 15. 16.leſt thy libertie be an offence to the weake. For he that ſcandalizeth his brother, ſinneth againſt Chriſt. Wherefore if meate offend my brother, I will not eat fleſh whiles the world ſtandeth, rather then I will offend him. Laſtly, can it not be vſed in ſome particular, vnleſſe thou ſhalt paſſe the bounds of ſobrietie, temperance, humilitie, modeſtie, frugalitie, &c? Remember, what the Apoſtle ſaith, oGalath. 5. 13.Brethren you are called to libertie, only vſe not your libertie as an occaſion to the fleſh.

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

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

Firſt therefore vnderſtand, that we are neuer caſt into ſuch an exigent betweene two ſinnes not yet committed; but there is an iſſue from them both without a third. Suppoſe therfore, that in this caſe there were an Antinomie, or ſuch an oppoſitiō betweene the two lawes of loyalty & charity, as that the one could not be obſerued, without the neglect of the other. In ſuch caſes of Antinomie, we are to know, that if wee obey the ſuperiour law, vntounto which we are more bound, as hauing higher and more principal ends; the inferiour pMatth. 12. 7. Jerem. 7. 22. Luke 14. 26.(which giueth place vntounto it) is not broken. Now, the ſupreme end is the glorie of God; then, the common ſaluation of the Church; then, eueryevery mans owne ſaluation; then, the ſaluation of his neighbour; then, the common outward good of the Church, or Commonwealth; then, our owne; then, our neighbours. So that publike and common goods are to be preferred before priuate, & ſpiritual before corporall, and the glorie of God before all. Well then, thou ſayeſt thou mayeſt not yeeld to the ceremonies, as namely, the Surplice, the Croſſe, and kneeling at Communion; becauſe theſe things cannot be done without ſcandalizing of thy brother. Suppoſe it were ſo, and remember that I doe but ſuppoſe it. But on the other ſide, thou refuſing the vſe of indifferent things, whereunto thy Chriſtian libertie extendeth, being enioyned by lawfull authoritie, with ſuch cōditions as theſe are enioyned; I ſay vntounto thee without ſuppoſition, that beſides thy diſobeying the lawfull authoritie of a Chriſtian Church, and of a Chriſtian Magiſtrate, whom thou oughteſt to obey euen for conſcience ſake; thou doeſt ſcandalize, firſt, thy weake brethren being affected as thy ſelfe, who by thine example, for which thou perhaps thinkeſt thou haſt good ground, are animated, or, as the Apoſtle q1. Cor. 8. 10.ſpeaketh, edified, without ground, to contemne rIn this ſcandall they are deepest, who are of greatest note.the authoritie of the Magiſtrate, and of the Church; & from that contempt do many of them proceed to miſlike of the State; and from miſlike, either to ſeparation, or to ſome degree of diſloyall diſcontentment. Beſides thoſe of thine owne diſpoſition, thou doeſt offend them who are more loyally affected; who, if they bee not the better grounded in our sJud. 20.moſt holy faith, do ſtumble at your practiſe, and begin to ſtagger in the profeſſion and practiſe of religion, when they ſee me ſeeming moſt zealous in our religion, and profeſſing, (as they pretend) the cauſe of ſinceritie, vponupon no iuſt cauſe to abandon their miniſterie, 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 ciuilitie, without grace, and to miſlike all forwardnes in religion for your ſakes, &c.

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

Maieſt thou not preach the Word (to omit other parts of the miniſteriall function, the neceſſitie whereof ſhould preuaile with vsus more then a ſuppoſed ſcandall, for it ſhall ſoffice to inſiſt in this one particular) mayeſt thou not, I ſay, preach the Goſpell of Chriſt, being a dutie whereof neceſſitie is impoſed vponupon thee, and u1. Cor. 9. 16.Woe bee vntounto thee if thou preach not the Goſpell; a dutie wherby thou art bound in eſpecial manner to edifie the Church, and to glorifie God; vnleſſe thou yeeld to the vſe of ſuch things, as are neither in themſelues vnlawfull (I meane the Surplice and the Croſſe, whereof the one in the iudgement of the Church ſerueth for decencie, and the other rightly vnderſtood tendeth to edification), neither as they are vſed in our Church, being neither impoſed nor obſerued with ſuperſtition, or opinion of neceſſitie in themſelues, or of worſhip, as though we placed religiō in them, and much leſſe with the other popiſh conceits of merit, with which they obſerue all their traditions, or efficacie, which they aſcribe eſpecially to the Croſſe? Thou oughteſt to preferre the glorie of God in the ſaluation of his people by thy miniſterie, before the ſuppoſed, and perhaps but pretended ſcandall of others.

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

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

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

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

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

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

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

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

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

Whereunto I anſwere, firſt: that Chriſtian libertie is wholly ſpirituall, being a libertie of the conſcience and inner man, which may ſtand with the outward ſeruitude of z2. Cor. 7. 22.bondſlaues, much more with the ſubiection and obedience of free ſubiects. For though the outward vſe of the libertie be moderated by the Magiſtrate, and confined; yet the inward libertie of the conſcience is not impaired, ſo long as the ſubiect may obey with free conſcience before God; that is, ſo long as the Magiſtrate ſeeketh not to bind the conſcience, and to impoſe things not commanded of God as neceſſarie in themſelues, and as matters of religion before God, &c.

Secondly, that the liberty of Chriſtians is a true, and therefore not an vnbounded libertie. Now, one of the bounds and limits which God hath ſet it, is, as you hauehave heard, the law of loyaltie, requiring obedience to ſuperiours. Wherefore a Chriſtian man, though in reſpect of the inward man he be free, as being the ſonne of God by adoption in Chriſt; yet in reſpect of the outward man, hee ought to be a ſeruant, not only to his a1. Pet. 2. 13. 16ſuperiours, in loyaltie and obedience; but alſo to bGalath. 5. 13. 1. Cor. 9. 19. &c.all, in beneuolence and charitie.

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

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

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

Anſw. Neither doth this follow. For it becommeth neceſſary, not by the particular commaundement of man, but by the generall commaundement of God. For, notwithſtanding the commandement of the Magiſtrate, the thing commanded remaineth indifferent in it ſelfe, and before God; and ſo to bee vſed with free conſcience, without placing any religion therein; howſoeuer it becommeth neceſſarie ſo farre forth as by the generall commandement of God, I am bound thereto. And this is that which Peter e1. Pet. 2. 16.ſaith, that we muſt obey Magiſtrates, as free, and yet as the ſeruants of God. Free, in reſpect of our conſciences exempted from humane power; and yet as ſeruants of God, bound in conſcience to obey him in obeying them, ſo farre forth as he doth commaund vsus to obey them.

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

The Syllogiſme:

All lawfull commaundements of Magiſtrates thou art bound in conſcience by the lawe of God to obey, ſo farre forth as he requireth ſuch commaundements to be obeyed:

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

Therefore this or that particular thou art bound in conſcience by the law of God to obey, ſo farre forth as God requireth ſuch commaundements to be obeyed.

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

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

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

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

Concl. Therefore neceſſarily to be obeyed.

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

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

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

Concl. Therefore obedience to all lawfull commaundements of Magiſtrates, is neceſſarily to be performed.

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

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

Now that the lawes of men doe not binde the conſcience, it may further appeare by theſe reaſons. Firſt, becauſe our freedome from the lawes iudiciall and ceremoniall, which in the Scriptures is extolled for ſo great a benefit, would be a burthen rather then a benefit, if wee ſhould in like manner be bound to the eccleſiaſticall and ciuill lawes of men. Againe, if they did binde the conſcience, there would be no difference betweene Gods lawes and mans lawes (in reſpect of outward actions) and the one ſort would require ſimple obedience as well as the other, yea vnlawfull commaundements would alſo binde the conſcience. But it is plaine, that ſimple obedience is to bee performed onelyonly to the lawes of God. To the lawes of men we are bound, not ſimply, but ſo farre forth as in obeying them, we alſo obey God, and no further; that is, as I ſaid, ſo farre as God commaundeth vsus to obey them. Now, how farre forth God commaundeth vsus to obey the lawes of men, will eaſily appeare by this diſtinction; for either they commaund ſuch things as God forbiddeth, and forbid ſuch things as he commaundeth, (which kinde of commaundements are ſo farre from binding our conſciences, as that we are bound by the lawe of God to obey him in diſobeying them:) or they command ſuch things as God commaundeth, and forbid ſuch things as he forbiddeth, that by their authoritie the lawes of God may the better be obſerued, (to which kinde of commaundements wee are ſimply bound, becauſe as in obeying them we obey God, ſo in breaking them we tranſgreſſe the lawe of God:) or laſtly, they commaund ſuch things as God hath not forbidden, and forbid ſuch things as God hath not commanded: to the particular commandemēts of this kind we are not ſimplie bound, but ſo far forth as God hath commanded vsus to obey them; that is, as a1. Pet. 2. 16.free (being not ſimplie bound to thoſe particulars, as neceſſarie in themſelues, but vſing them with free conſcience, as being indifferent, and therefore ſuch, as wherunto our Chriſtian libertie extendeth,) and yet as ſeruants of God, thinking our ſelues ſo farre bound to obſerue them, as in neceſſarie for auoiding of Scandall and contempt, which God by his law hath forbidden. Contempt: for it is neceſſarie, ſaith the Apoſtle, bRom. 13. 5. 1. Pet. 2. 13. 16.that wee ſhould ſubmit our ſelues to lawfull authoritie, not only for feare of puniſhment, but for conſcience ſake. For although wee bee free, as concerning the inner man; yet in reſpect of the outward man, we muſt, as the ſeruants of God, ſubmit our ſelues to ſuch ſuperiours, as God hath ſet ouer vsus, and not hauehave our libertie, as a cloake of naughtineſſe. Scandall alſo is to be auoided. Firſt, in reſpect of the ſuperiour, that by our diſobedience we do not ſcandalize or offend him. Wherein our Sauiour hath giuen vsus a notable example, who, although he were (as hee cMatth. 17. 25. 26. 27.ſaith) free; yet was content to pay tribute money, for auoiding of offence. Secondly, in reſpect of the ſubiect; that he ſtumble not at the example of our diſobedience, being animated thereby to doe the like. For whereas ſome thinke, that wee are not to obey the Magiſtrates commandement concerning a thing indifferent, if we imagine that ſome weake brother wil be offended thereat; they greatly miſtake the rule of Diuines, who ſay theſe commandements are to bee obeyed for auoiding ſcandall, and not, that they are to be diſobeyed for auoiding of ſcandall. For if this were a ſufficient reaſon to excuſe our diſobedience, we ſhould not need to obey almoſt any commandement of this kind, there being ſcarce any commaundement concerning things indifferent, wherewith we may not imagine ſome weake and ſcrupulous conſcience will bee offended. But wee muſt thinke our ſelues more bound, for auoiding of contempt and ſcandall, to obey a lawfull commandement, then to diſobey, for auoiding a ſuppoſed offence. That which we are to do in this caſe, is this: If we feare any will take offence, we muſt labour to preuent it, by informing the partie, as before hath been ſaid. And hauing ſo done, we muſt do our owne dutie (whether he will be offended or not) in obeying the lawfull commandement of the Magiſtrate, ſo farre as it ſhall be neceſſarie for auoiding of ſcandall and contempt.

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

This libertie is either of the ſoule alone, as at our death; when we may freely and with comfort reſigne our ſoules into the hands of God, that hee may commit the ſame to the eLuk. 16. 22.bleſſed Angels to be tranſported into heauen, where wee are vntounto the end of the world, comfortablie to expect our full redemption. Or it is of the bodie alſo at the day of iudgement (and is therefore called fRom. 8. 23.the redemption, of our bodie) when it riſing vntounto glorie, ſhall be freed from the ſeruitude gRom. 8. 21.of corruption, this h1. Cor. 15. 53. 54.mortall putting on immortalitie, and this corruptible putting on incorruption; that death being ſwallowed vp in victorie, wee may enioy, both in our bodies and ſoules, the iRom. 8. 21.glorious libertie of Gods children in the kingdome of heauen. This ought we with earneſtnes of deſire kRom. 8. 22. 23to aſpire vntounto, and with certainty of lTitus 2. 13. Luke 21. 28.faith to expect; that therby we may bee wained from the world, hauing mPhilip. 3. 20.our conuerſation in heauen; and not either by the deſires of the world (which are but nEccleſ. 1. 2.vanities) be allured and enſnared, or by the terrors thereof, (which are not oRom. 8. 18.worthie the glorie that ſhall be reuealed), drawne into bondage.

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

For ſeeing this libertie is a benefit of ſo great excellencie §. 25. The application or vſe.in it ſelfe, and of ſuch profit and neceſſitie to vsus: Our firſt dutie is, to trie and examine our ſelues by that which hath been ſaid, whether wee hauehave as yet obtained this libertie, or not. If not, (as pJohn 8. 34.he which committeth ſinne, is the ſeruant of ſinne) we muſt labour to acknowledge and feele that miſerable ſeruitude, wherein we are, vnderunder ſinne and Satan (for he that is not free, and yet feeleth not his bondage, is drowned in ſinne, euen as he that is ouer head and eares in the water, feeleth no weight thereof) that in the ſenſe of our miſerie, wee may not only truely and earneſtly deſire; but alſo carefully vſe all meanes to attaine this libertie, and neuer be at reſt, vntill we hauehave obtained it. It is ſtrange to ſee what hard ſeruices men will vndergoe, and what great ſummes they wil forgo, to get an earthly freedome; whiles this ſpiritual freedome, which is worth many worlds, will ſcarcely bee accepted, when men are called and inuited vntounto it. Which ſheweth, that men naturally, are not only ſeruants, but willingly and wilfully continue in ſeruitude. But you will ſay, what meanes are we to vſe? I anſwere, 1. Diligently and conſcionablie to heare the Word, as being the meanes, which God hath ordained to call you to libertie. 2. To aske, ſeeke, knocke by earneſt and heartie prayer vntounto God the author of this libertie, that hee would giuegive you the ſpirit of libertie. 3. To turne vntounto God vnfainedly, laying hold vponupon Chriſt by faith, and repenting of your ſins. Eris liber, ſaith Auguſtine qAugust. in Joan. tract. 41., ſi fueris ſeruus, liber peccati, ſeruus iuſtitiae: You ſhal be free from ſin, if you will become the ſeruants of righteouſnes. If God hath alreadie called vsus vntounto this libertie, our dutie is twofold, both which the Apoſtle mentioneth, Galath. 5. the one, *Galath. 5. 1.that we ſtand faſt in this liberty, wherewith Chriſt Ieſus hath made vsus free, and not ſuffer our ſelues to be entangled againe with the yoke of bondage. And the rather we muſt be carefull to ſtand faſt in this libertie, becauſe it is mightily aſſaulted by all the enemies of our ſaluation, the fleſh, the world, the diuell. Now, we are to ſtand ſtedfaſt, both in the doctrine of Chriſtian libertie, which is the doctrine of the Goſpell, and not ſuffer our ſelues to bee allured, or intoxicated, either with the golden rApoc. 17. 4. 18. 3.cup of the Babylonian ſtrumpet, the church of Rome, which doth not only bereaue men of Chriſtian libertie, but alſo draw them into Antichriſtian bondage: or with the Cyrcean cup of the Libertines, which transformeth Chriſtianiſme into Epicuriſme, and the libertie of the ſpirit into the libertie of the fleſh. And we are alſo to be ſtedfaſt and reſolute in the practiſe of Chriſtian libertie: as of vocation, not to be entangled againe with the ſeruitude of ſin and Satan, (for, if hauing profeſſed our ſelues freed thereof, we be againe entangled therein, our latter end, as S. Peter ſaith s2. Pet. 2. 20. 21., will be worſe then our beginning). Of iuſtification, as not to ſubiect our ſelues to the lawes exaction of inherent and perfect righteouſnes to iuſtification, (for they which are tGalath. 3. 10.of the workes of the law, are vnderunder the curſe) but without regard of our owne righteouſneſſe, to relie wholly for our iuſtification on the mercies of God, and merits of Chriſt apprehended by faith; and to hold him uGalath. 1. 8.accurſed, though hee were an Angell from heauen, that ſhould teach otherwiſe. Of ſanctification, as not to ſubiect our ſelues to the dominion *Rom. 6. 12.of ſinne, or to the terror or rigour of the law; but without ſeruile feare, willingly and cheerefully to ſerue our heauenly Father, being well aſſured that he will couer our wants, and accept of our vnperfect endeuours. Of Chriſtian libertie in reſpect of outward things; as not to ſuffer our conſciences to be bound by the authoritie of any creature, inioyning them as neceſſarie in themſelues, and much leſſe to bind our owne conſciences, as ſcrupulouſly and ſuperſtitiouſly putting religion either in the vſe or forbearance of them. Of the glorious libertie, as not to ſuffer our ſelues by all the machinatiōs of y^e world, the fleſh, and the diuell, to be withdrawne from the hope and expectation of it; but comfortablie to liue as men xRom. 8. 24.ſaued in hope.

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

The dutie which wee owe to God, is pietie; to our neighbour in generall, charitie; and in particular to our ſuperiour, obedience and loyaltie; to our ſelues, ſobrietie. For theſe, as I ſaid, are the bounds of our libertie, which if we paſſe in the vſe thereof, we abuſe it. The vſe of our libertie is contrarie to pietie. Firſt, when we our ſelues are impious, and irreligious. For though the things in themſelues be cleane, yet the vſe of them is vncleane to them that are impure. For as bTitus 1. 15.to the pure, all things are pure, ſo to the vnclean nothing is cleane. Secondly, when the vſe of them is not ſanctified vntounto vsus, c1. Tim. 4. 5.either by the Word, as when we make more indifferent things, then God in his word hath made, as drunkenneſſe, fornication, vſurie, &c. or when we do not vſe them in faith and ſound perſwaſion out of the word of God, which is the charter of our libertie, that we may lawfully and with a good conſcience vſe them (for though nothing in it ſelfe bee vncleane, yet to him dRom. 14. 14. 23that thinketh or doubteth that it is vncleane, it is ſo to him; for as the Apoſtle, ſpeaking of this particular, ſaith, Whatſoeuer is not of faith, is ſinne:) or by the duties of inuocation. As the vſe of meate and drinke, without either prayer to God for his bleſſing in the vſe, or thankſgiuing for the ſame. Thirdly, we abuſe our libertie irreligiouſly, when we vſe it to the diſhonor of God, or to the hinderance of his worſhip and ſeruice, as in the immoderate and vnſeaſonable vſe of recreations, &c. whereby men ſhew themſelues to be eforeign. 2. Tim. 3. 4.louers of pleaſures more then of God.

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

But let vsus come to the right vſe of our Chriſtian §. 26. The right vſe of Christian libertie.libertie; which is twofold, either the ſanctification of our liues, or the pacification of our conſciences. As touching the former: the right vſe of the libertie of ſauing grace is, when it is vſed to the free, voluntarie, and cheerefull worſhippe and ſeruice of God, in holineſſe and righteouſneſſe, for fLuk. 1. 74. 75.that is the end of our libertie and redemption. The right vſe of Chriſtian liberty in outward things, is, when it is vſed to a free and cheerefull ſeruing, both one of gGalath. 5. 13.another in charitie, and of the ſuperiour in obedience and loyaltie; that being free h1. Cor. 9. 19.from all, we make our ſelues ſeruants vntounto al, for their good. For as Luther ſaith, iDe libert. Christ.A Chriſtian in reſpect of the inner man, is free, but in reſpect of the outward man hee is (through charitie) the ſeruant of all. And herein wee are to imitate the example of Chriſt; who, kPhilip. 2. 5. 6.though he were God, tooke vponupon him the forme of a ſeruant, to make vsus free; and though he were the Lord of all, lMat. 20. 28.came not to be miniſtred vntounto, but to miniſter. And likewiſe of the bleſſed Angels; who, though they be glorious ſpirits, notwithſtanding take no ſcorne to be ſent forth into the mHebr. 1. 14.miniſterie and ſeruice for our good.

The right vſe of the doctrine concerning the libertie of glorie, is, truly to beleeue it, and to liue as in expectation of it; knowing, that hee which hath this n1. Iohn. 3. 3.hope, that he ſhall be like vntounto Chriſt at his appearance, will purifie himſelfe, as he is pure; that as he hopes to bee like him, in reſpect of the liberty of glorie, ſo he may in ſome meaſure reſemble his gratiouſnes, by the libertie of grace.

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

But becauſe the world is ſo apt to abuſe this moſt comfortable doctrine, and to turne this gracious libertie into carnall licentiouſnes; it ſhall be needfull to adde this caution: That howſoeuer we are by our iuſtification in this life, entituled vntounto the kingdome of heauen; and although by the righteouſneſſe and merits of Chriſt alone apprehended by faith, wee are both iuſtified and alſo ſaued: yet for as much as many deceiue themſelues with an idle conceit of faith, and with a vaine preſumption that they are iuſtified, when notwithſtāding pProu. 30. 12.they remaine in their ſins; therefore wee muſt thinke it moſt neceſſarie, being once iuſtified by faith, and entituled vntounto the kingdome of heauen, to demō ſtrate our faith, and our iuſtification by a godly life; walking in that way of good workes, which God hath qEpheſ. 2. 10.prepared for vsus to walke in towards our countrie in heauen. For though wee are iuſtified and ſaued by the merits of Chriſt alone apprehended by faith; notwithſtanding ſanctification is the rAct. 20. 32.cognizance of them that are ſaued, and good workes are the euidence, according sRom. 2. 6.vntounto which God will pronounce the ſentence of ſaluation. For as the tLuke 6. 44.tree is knowne by his fruit; ſo he that u1. John 3. 7.worketh righteouſnes, is righteous, and in like manner by ſanctification our iuſtification is manifeſted. For true faith *Galath. 5. 6.worketh by louelove, and good workes are as the breathing of a liuely faith. And therefore though faith alone doth iuſtifie, as Paul xGalath. 2. 16. Rom. 3. 28.teacheth, becauſe it alone doth apprehend the righteouſnes of Chriſt vntounto iuſtification; yet as S. Iames yJam. 2. 14. &c.teacheth, that faith which is alone feuered from obedience doth not iuſtifie, neither alone, nor at all, becauſe it is not a true faith. For euen as the bodie without breathing is knowne to be dead: zJam. 2. 26.ſo faith without workes is dead. We are therefore iuſtified in this life, and entituled vntounto the kingdom of heauen, as to our inheritāce, by faith without aRom. 4. 6.works; but none are actually ſaued, nor inherit that kingdome in the life to come, but ſuch as firſt are ſanctified. For as our Sauiour ſaith, we hauehave indeed not only remiſſion of ſins by faith, but alſo by faith we hauehave our inheritance; but yet, as he ſaith, bAct. 26. 18.among them that are ſanctified.

The ſecond is the conſcience of our manifold wants and imperfections, in thoſe duties which we do performe. For how can a man bee perſwaded, that God, to cJob 15. 14. 15. 16.whom no creature being compared is pure, will allow of his imperfect and ſtained obedience. And if he be not perſwaded, that his ſeruice is acceptable vntounto God; with what hart can he performe it? The doctrine therefore of Chriſtian libertie aſſureth our conſciences, that we are freed from the lawes exaction of perfect obedience, to the acceptation of our actions: that God couering our imperfections, as an indulgent Father, with the perfect righteouſnes and obedience of Chriſt, imputeth not our wants vntounto vsus, but accepteth of the truth of our will and deſire for the deed, and our ſincere endeuour for the perfect performance. And therefore a Chriſtian may, in reſpect of this libertie, with comfort and cheerefulnes performe obedience, according to the meaſure of grace receiued, being aſſured that our defectiue and ſtained obedience, will be accepted of God through the mediation and interceſſion of Ieſus Chriſt.

The third is the ſcruple of conſcience, concerning the vſe of outward things, how far forth they may be vſed or forborne. For if a man be not rightly informed herein, there wil be no end dƲide Calu. Instit. lib. 3. cap. 19. §. 7.of ſcrupuloſitie and ſuperſtition. From this ſcruple alſo, the doctrine of Chriſtian libertie doth free vsus: aſſuring vsus, that to all theſe things our libertie doth extend, either to vſe them freely, or freely to forbeare thē; and that nothing is vncleane in it ſelfe, nor yet vntounto vsus, if we be ſo perſwaded; and that to the cleane, all things are cleane. Prouided alwaies, that the vſe of this libertie bee kept within the bounds before mentioned, of pietie, charitie, loyaltie, and ſobrietie.

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

FINIS.

A Treatise Upon John 8:36 Concerning Christian Liberty, Tract

p. 1THE DOCTRINE OF CHRISTIAN LIBERTIE.

The Syllogiſme:

THE DOCTRINE OF CHRISTIAN LIBERTIE.