A treatise vpon John 8. 36 concerning Christian libertie The chiefe points whereof were deliuered in a sermon preached at Pauls Crosse, Nouemb. 6. 1608. By George Dovvname Doctor of Diuinitie.

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 , a a Vers. 30. whiles he was yet speaking of his person and office , began to beleeue in him , that if they did approue themselues to be his b b Vers. 31. true disciples , by their perseuerance and constant abiding in his word , they c c Vers. 32. should know the truth , ( that is , hee would more fully manifest himselfe vnto them , as he speaketh Ioh. 14. 21. ) & this truth , ( which is himselfe , Ioh. 14. 6. ) should make them free ; the captious John 14. 6. 22. Iewes ( pretending that they vnderstood him as speaking of a corporall or ciuill libertie ) d d Vers. 33. cauilled at this promise , which indeed did not belong vnto 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 vnto them : 1. That they were seruants . 2. That they had great need to be made free . 3. That this freedome must come by him . 4. That being freed by him , they should be free indeed .

The first he proueth thus : e e Vers. 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 f f Tit. 3. 3. by nature , vntill they be ingrafted into Christ by faith , and renued by the holy Ghost ; and therefore he would haue them to conclude , that , for all their bragges , they were the miserable seruants of sinne , and consequentlie the slaues of Satan g g 1. Joh. 3. 8. , subiect to the curse of the law , and to eternall damnation .

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

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

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

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

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

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

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

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

Againe , the inward liberty is either a carnall , or spirituall libertie . The carnal libertie is that , whereby the soule of man is free from righteousnesse : which indeed is a voluntary seruice of sinne . For when men bee free from righteousnesse , they are seruants of sinne , and contrariwise ; as the Apostle f f Rom. 6. 20. sheweth . But our Sauiour speaketh of a liberty , which , as it freeth men from the seruitude of sin , and all the spirituall yokes of bondage , which accompany the same ; so it maketh them the seruants of righteousnesse . For when we are g g Rom. 6. 18. made free from sinne , we are made the seruants of righteousnes . Wherefore , as in respect of the former , we say with the Apostle ; He that is called , being a seruant , is the freeman of Christ : so in respect of this latter , h h 1. Cor. 7. 22. he that is called being free , is the seruant of Christ . Diuellish therefore is the Doctrine of the Libertines , who vnder pretence of Christian liberty , discharge Christians from all obedience to the law of God , setting them free to do whatsoeuer themselues thinke good . And such is the slander of the Papists , laying that doctrine to our charge , who 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 i i 2. Pet. 2. 19. speaketh , that whilest they promise liberty to others , themselues are the seruants of corruption .

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

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

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

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

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

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

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

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

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

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

The next thing to be considered , is the qualitie of this liberty , viz. that it is a true 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 , when 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 bondage , think themselues free . Neither is it a loose liberty or licentiousnes , such as Libertines assume to themselues , but a true & a holy liberty , wherby we being freed from sin , become seruants of righteousnes , & being deliuered from the hands of our spiritual enemies , are inabled to worship God with willing minds , & chearefull hearts : for that is the only true libertie : & such is the libertie of the Saints in heauen , and of the blessed Angels , who count it not only their libertie , but also their happines , willingly and cheerefully to serue the Lord . For if the Sonne , who is the truth , shall make you free , then shall you be free 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , indeed , and in truth .

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

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

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

Christian libertie therefore , is either libertas Viae , of this life , such as is incident §. 7. The speciall doctrine of Christian libertie . vnto vs whiles we are in the way , whereof t t Luk. 12. 58. some not vnfitly vnderstand our Sauiour to speake . Luk. 12. 58. Giue diligence to be deliuered from thy aduersarie , whiles thou art in the way , &c. vnderstanding by the Gouernor , God ; by the Iudge , Christ ; by the aduersarie , the diuell , sin , a guiltie conscience , the sentence of the law ; by the way , this life ; by the officer the Angels , by prison , hell , &c. Patriae , of the life to come , which we shall enioy , when being come to the end of our way , wee shall haue the u u 1. 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , x x Ephes. 1. 7. 14. redemption , the latter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the redemption of possession : for by the former we are heires , spe , in hope and expectation ; by the latter , re , in deed and possession ; the one is begun and in part , the other perfect and complete : the one , the libertie of grace , the other , as the Apostle speaketh y y Rom. 8. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the libertie of glorie .

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

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

For it is a libertie which wee haue in and by our Vocation . Iustification . Sanctification .

For , although these three concurre in time , because a man is no sooner effectually called , but he is also iustified before God , and no sooner iustified , but hee beginneth also to bee sanctified ( which is duely to be obserued of those , who presuming , and that perhaps for a long time , that they be called and iustified , doe still remaine vnsanctified ) notwithstanding in order of nature f f Rom. 8. 30. vocation goeth before iustification , and iustification before sanctification . And let this also by the way be obserued for the comfort of the godly . For whosoeuer , professing the true faith , hath a true purpose and vnfained desire to walke before God in the obedience of his will , making conscience of all his waies : that man , howsoeuer besides his generall purpose he may faile ( g g Jam. 3. 2. as we all doe ) in many particulars ; yet he is sanctified , and from his sanctification may certainely conclude , that he is iustified , that he is called , that he is elected , that he shall be saued . For the fruite could not bee good , vnlesse the tree or the branch that beareth it were good , and the branch cannot be good , vnlesse it be ingrafted into Christ , h h Ioh. 15. 1. 5. the onely true vine : that is to say , a mans conuersation is neuer acceptable vnto God , before his person be accepted ; and his person is not accepted , vntill hee bee vnited vnto Christ . For the better vnderstanding of this point , wee must remember , that Christ at a deare price hath long since purchased this liberty for vs , and hath meritoriously wrought our freedome . But none are actually and effectually set at libertie , but those alone , who haue actuall vnion and communion with Christ . Now in our effectuall vocation , we haue vnion with Christ ; and in our iustification and sanctification , communion with him . In the former , in respect of his merits apprehended by faith , and communicated vnto vs by imputation ; in the other , in respect of his graces , which being in him without measure , are by his spirit from i i Iohn 1. 16. him deriued , and in some measure communicated vnto vs by infusion .

But let vs speake of them seuerally . And first , as §. 8. The libertie of Vocation . touching our vocation , I say with the Apostle , k k Gal. 5. 13. Gal. 5. Brethren , you are called vnto libertie : which words we are thus to vnderstand , that by our calling we are not only inuited vnto Christian libertie in generall , as a maine benefit of our Christian profession ; but also by it are enfranchised , being thereby put into possession of a good part of it , and entituled to the rest . For whereas naturally we are wholy , and not onely in part ( for that may be verified of the faithfull , Rom. 7. 14. ) carnall , sold vnder sinne ; by our calling we are first made spirituall , being in some measure indued with the spirit of Christ . Now the spirit of Christ , being the spirit of libertie , as Dauid speaketh , i i Psalm. 51. 14. Psalm . 51. we may resolue with the Apostle , m m 2. Cor. 3. 17. that where the spirit of the Lord is , there is liberty .

But the liberty which we haue by our calling standeth on these degrees . First , as it is an immunitie ; our mindes are therein freed from the seruitude of blindnesse and incredulitie , our hearts and willes from the bondage of that , which the Apostle calleth n n Rom. 11. 32. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( vnder which all men naturally are concluded ) that is , disobedience and infidelitie ; our selues , from the seruitude of Satan , being called and as it were culled out of the world , whereby is meant the company of worldly men , which is the kingdome of the diuell , ( who is the o o Iohn 12. 31. Prince , yea the God p p 2. Cor 4. 4. of the world , working effectually 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , q q Ephes. 2. 2. in the children of infidelitie and disobedience , blinding their vnderstandings , and r r 2. Tim. 2. 26. captiuating their willes : ) and lastly translated from the most slauish estate of damnation , being s s Apoc. 14. 4. redeemed from among men , and deliuered out of the t t Gal. ● . 4. world , which because it wholy , as Saint Iohn u u 1. John 5. 19. For he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of whom he had spoken , verse 18. saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lieth vnder the subiection of the diuell , ( who hath the * * Hebr. 2. 15. power of death ) is also subiect to death and damnation .

As it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a power and interest ; wee are in our calling indued , as I said , with the spirit of libertie , which freeth our soules by enlightening our minds , perswading our iudgements , and softening our hearts , enspiring thereinto godly desires and gracious resolutions ; whereby he beginning the grace of faith in vs , doth regenerate vs and vnite vs vnto Christ . So that by our effectuall calling , in regard that therein the spirit of libertie is communicated vnto vs , and the sauing grace of faith is therein begotten in vs , wee are made the sonnes of God and members of Christ , and are not only entituled to all the rights and priuiledges of the children of God , and members of Christ ; but also are presently x x Iohn 5. 24. translated , as it were from death to life , and from the state of damnation , vnto the state of grace and saluation .

But these things doe neede some further explanation . First , therefore in the ministerie of the Gospell , which is the ministerie y y 2. Cor. 3. 8. 1. Pet. 1. 23. of the spirit , the z z Rom. 10. 8. word of faith , the seede of regeneration , the a a Jam. 1. 18. 25. lawe or doctrine of liberty , and the ordinarie meanes of our b b 2. Thes. 2. 14. vocation , the Lord , preuenting vs with his grace , sendeth the spirit of his sonne into our hearts ; which being , as I said , the spirit of libertie ; first , freeth our minds from the bondage of ignorance , incredulitie and vanitie , wherein vntill then we were held captiue , not once able of our selues to entertaine a c c 2. Cor. 3. 5. good thought , the whole frame of our thoughts being d d Gen. 6. 5. & 8. 21. onely euill continually ; the wisdome of our flesh , e e Rom. 8. 7. or that which our flesh mindeth , being emnitie against God ; our selues , not onely not perceiuing , but being f f 1. Cor. 2. 14. not able to perceiue the things which are of the spirit of God , and much lesse able to giue assent vnto them ( for no man can say that g g 1. Cor. 12. 3. Iesus is Christ but by the holy Ghost ) and much lesse to assent effectually , or by a liuely faith . The spirit of God therefore by the ministerie of the word ( which is a h h Psal. 119. 105 light vnto our feete ) as the meanes , and by the Ministers of the Gospell as his instruments ( who are therefore called the i i Matth. 5. 14. light of the world , and are sent by Christ to k k Act. 26. 18. open our eyes , and to giue light to them that sit in l l Luk. 1. 79. darkenesse , and in the shadowe of death ) enlighteneth our minds to vnderstand , and openeth our hearts as he did the heart of Lydia , perswading our soules m m Act. 16. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , not onely to attend , but , as the word also signifieth , to assent to those things which are spoken by the Ministers ; and thereby maketh vs vnfainedly to acknowledge and seriously to consider , both our miserable seruitude and damnable estate in our selues , and also the gracious libertie and sauing grace of God offered in Christ . And this is the first degree of the libertie which wee haue in our calling , that therein we are called out of n n 1. Pet. 2. 9. darknesse into light . Of this liberty the Apostle speaketh , 2. Cor. 3. o o 2. Cor. 3. 15. 16. 17. that whereas there is naturally a vaile ouer mens hearts , that they cannot vnderstand the Word ; this vaile is taken away by the spirit of God , when they turne vnto the Lord . Now the Lord ( saith he ) is the spirit , and where the spirit of the Lord is , there is libertie . In this regard the spirit is compared to an p p Apoc. 3. 18. eye-salue , and is called that q q 1. Joh. 2. 27. anointing , which , being receiued from Christ , teacheth vs all things .

Hauing thus reuealed vnto vs both our owne miserable estate in our selues , and the infinite mercies of God in Christ , and moued vs truely to assent thereto ; in the next place hee toucheth our hearts with a sense of our misery , and with a hatred of sinne , which hath brought vs into that miserable estate , and by the ministerie of the Word , which is his r r Rom. 1. 16. power to our saluation , & his s s Esai . 53. 1. arme to draw vs vnto him , he turneth our will and affections from darknesse ( which naturally t t Ioh. 3. 19 Act. 16. 18. we loue ) vnto light , not only working in vs hartie desires , to come out of that damnable estate , and to be made partakers of Christ ( which desires also he being the u u Zac. 12. 10. Rom. 8. 26. Spirit of supplication , helpeth vs to expresse in hartie prayer ; ) but also inspiring into vs a setled resolution , that for as much as libertie and saluation is promised to all that receiue Christ by faith ; we will therfore resolue vndoubtedly to acknowledge him to be our only Sauiour , and to rest vpon him alone for saluation . Thus by working , 1. In our minds an effectuall assent to the promise of the Gospell . 2. In our hearts an earnest desire to bee made partakers of Christs merits , and 3. In our will a setled resolution , to acknowledge him to be the Messias , and to relie vpon the mercies of God and merits of Christ , for iustification and saluation , ( by which three we do * * John 1. 12. receiue Christ ) , the Spirit of God begetteth the grace of iustifying faith in vs . In the begetting whereof , he doth not only * * Act. 26. 18. turne men from darknesse to light , and from the power of Satan vnto God ; but also regenerateth them , and vniteth them vnto Christ , making them of the children of wrath , the sonnes of God ; of the impes of the old Adam , members of Christ ; and of the subiects of Satan in the kingdome of y y Colos. 1. 13. darknes , fellow z z Ephes. 2. 19. citizens with the Saints in the kingdome of God . And this is the liberty which we haue 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 haue not by generation , but by regeneration . Neither is it a common libertie of al , but a libertie peculiar to the people of God , who are a people a a 1. Pet. 3. 9. set at libertie , peculiar to the sonnes of God , and members of Christ . But it will be said , if there be no freedome in our willes before we be called , then belike we are called and saued against our willes , and we must look with the Enthusiasts for violent raptures . I answere , that there is in our willes a freedome of nature , whereby it is free from compulsion . For , that the will should be forced , it implieth a contradiction : for then it should both will and nill the same thing at one time . Notwithstanding this freedome of the will , vntill it be freed by grace , is a voluntary seruice of sinne ; voluntarily and with greedinesse , willing that which is euill , although it can will nothing else . But the preuenting grace of God , wherby we are called , is perswasiue , and that ordinarily by the Word ; drawing vs indeed , and so of vnwilling making vs willing , but this is by perswasion , and not by compulsion . For although our willes in the first act of our conuersion be meerely passiue , and none can come to Christ vnlesse the b b Joh. 6. 44. Father draw him : yet we can no sooner conceiue a man to be effectually called , then that he is made willing . For in the very act of our calling , of vnwilling we are made willing ; and no sooner are we effectually drawne , but we willingly come : in whch sense true is that saying of Chrysostom , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God indeed draweth , but he draweth him that is willing . Wherefore though our willes doe not concurre , ad vocationem , vnto our calling ; yet they concurre , in vocatione , in our calling , being therein made free .

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

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

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

Whereunto I answere , that if the Latine notation were to be respected , it would not hinder our cause . For , we do freely confesse , that whom the Lord iustifieth , he maketh iust . But then the question is , whether by imputation , or by infusion . By imputation , we say , as he iustifieth ; by infusion , not as he iustifieth , but as he sanctifieth . But the Latine word is no further to bee vrged , then as it is the translation of the Hebrew word in the old Testament , and of the Greeke in the new , which signifieth to iustifie . Now it is plaine , that both the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is verbum forense , a iudiciall word ascribed vnto God , as the Iudge ; to teach vs , when we thinke of iustification , to summon our selues before the iudgement seat of God . And in this sense it is opposed to condemning , as in the d d Deut. 25. 1. Prou. 17. 15. iudgements of men , Deut. 25. 1. Prou. 17. 15. so in the e e Mat. 12. 37. 1. King . 8. 32. Rom. 5. 16. 18. Rom. 8. 33. iudgement of God , Matth. 12. 37. By thy words thou shalt be iustified , and by thy words thou shalt be condemned ; 1. King . 8. 32. Rom. 5. 16. 18. and Rom. 8. 33. Hereby then appeareth , both what iustification is , and wherein it differeth from sanctification . For the contrarie to sanctifying , is polluting ; but the contrarie to iustifying , is condemning . Wherfore , as sanctifying being the contrarie to polluting , doth signifie making holy ; so iustifying being the contrarie to condemning , doth signifie absoluing , acquitting , pronouncing iust . And in this sense euermore , in the question of iustification , it is vsed when it is ascribed vnto God . Neither are the Papists able to produce any one testimonie , where iustification being ascribed to God , ( as f f Rom. 3. 26. & 8. 33. It is God that doth iustifie ) doth signifie making righteous by infusion . This then is the first note of difference , whereunto others may be added . For in iustification , as I said before , we haue communion with Christ , in respect of his merits imputed vnto vs , to free vs from the guilt of sinne , and feare of damnation , and to entitle vs to the kingdome of heauen . In sanctification we haue communion with Christ in respect of his graces , which being in him without measure , are by his spirit deriued to vs in measure , and communicated by infusion , to free vs from the corruption and dominion of sinne , and to prepare and fit vs for the kingdome of heauen .

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

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

Iustification is the verie intitling of vs to the kingdome of heauen . Sanctification is both the badge and cognizance , whereby they are to bee discerned and knowne who are iustified , and shall be l l Act. 26. 18. & 20. 32. saued , and the fitting and preparing of vs 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 vs , or as it is a part of inherent righteousnes , but relatiuely in respect of the obiect which it doth apprehend ; and by it alone we are iustified , because it is the onely grace in vs , which apprehendeth the merits of Christ to iustification . Wee are sanctified by faith , as a chiefe part of our sanctification , being as it were the roote , both of other inward graces , and outward obedience : but we are not sanctified by it alone , because not only other graces inherent , but also outward obedience concurre thereto .

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

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

This our freedome containeth in it happinesse , for as their estate is miserable , whose sinnes are not forgiuen , because by their sins they are debtors vnto 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 , r r Prou. 18. 14. A wounded spirit who is able to beare ? ) so their estate is happie , who are freed from 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 , s s Psal. 32. 1. 2. Rom. 3. 6. Psal. 32. Blessed is the man whose wickednesse is forgiuen , and whose sinne is couered , blessed is the man to whom the Lord imputeth not iniquitie . Which should moue vs aboue all things to labour for the forgiuenesse of sin , and for the assurance thereof . If thou beleeue in Christ , and withall confesse thy sin t t 1. Joh. 1. 9. and forsake u u Prou. 28. 13. it , thou mayest be sure that it is pardoned .

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

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

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

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

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

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

A third righteousnes , whereby wee should bee iustified , cannot be named . If therefore we be not partakers of Christs righteousnes apprehended by faith , we must stand to the sentence of the Law ; which is , either to performe perfect and perpetuall obedience , or not to bee iustified . But if Christs righteousnes be imputed vnto vs ( as it is to all that apprehend it by faith ) then are we iustified , notwithstanding the sentence of the Law , by u u Rom. 3. 28. Galath. 2. 16. faith , ( that is , by the righteousnesse of Christ apprehended by faith ) without the workes of the Law , that is , without any respect of obedience performed by our selues . And in this libertie from the Law , standeth the chiefe comfort and stay of a Christian , when hee summoning himselfe , as it were in the court of his conscience before the iudgement seate of God , to be iustified , or condemned , shall consider that by Christ he is freed , both from the condemnation of the Law , and from the exaction of inherent righteousnes to iustification : so that he shall not need to stand to the sentence of the Law , or to trust to any obedience performed by himselfe , as it were to a broken staffe , wherein there can be no comfort , ( for if God should enter into * * Psal. 143. 2. iudgement with vs according thereto , no man liuing could be iustified ) but may safely & freely , without respect , either of his owne obedience , or of the sentence of the law , relie vpon the mercies of God , and merits of Christ ; that for as much as the Lord hath giuen him grace to beleeue , & by that faith hath x x Hos. 2. 10. espoused him to Christ , and vnited him vnto him as his member ; he hath also communion in Christs merits , whereby without regard to any righteousnesse of his owne , he is iustified before God .

Against this part of Christian libertie , which is most comfortable , the Church of Rome ( as it well becomes the synagogue of Antichrist ) doth by might and maine oppose it selfe : contending , not only that we are iustified by righteousnesse inherent ; but also that the same obedience , which the Law prescribeth , is in greater perfection required in the Gospel vnto iustification . By which doctrine of theirs , they confound the Law and the Gospell , and in so doing abolish the couenant of grace , annihilate the maine promise of the Gospell , which is the charter of our libertie , the ground of our faith , the foundation of all our assurance for iustification and saluation . For if the Gospell promise and propound iustification and saluation , vpon the condition of our owne obedience , and that in more perfection then the law it selfe required : then is it not only a couenant of workes , as well as the law , but also imposeth a heauieryoke vpon mens consciences , then the Law did . But it is manifest that the Gospell is the couenant of grace made with Abraham y y Galath. 3. 8. 16. 17. , concerning iustification by faith in Christ ; whereas the Law contrariwise is the couenant of workes , which 430. yeares after was deliuered by Moses , and did not disanull the former promise , concerning iustification by faith . The condition wheron the Gospell promiseth iustification , is faith in Christ ; the condition of the Law , our owne perfect & perpetual obedience . For the Gospel z z Rom. 10. 5. &c. saith ; If thou beleeue in Christ , thou art iustified & shalt be saued : the Law , If thou dost these things , thou shalt liue thereby . The righteousnes exacted in the law to iustification , is a righteousnes both habituall inherent in our selues , and actuall performed by our selues . The righteousnes a a Rom. 3. 21. 22 which without the Law is reuealed in the Gospell , is the righteousnes of God , that is , of Christ who is God , ( for he is b b Jerem. 23. 6. Iehoua , our righteousnesse , and was giuen vnto vs of God c c 1. Cor. 1. 30. to be our righteousnesse ) by the faith of Iesus Christ , vnto all , and vpon all that beleeue , that is , the righteousnesse of Christ , who is God ( though not the righteousnes of the Deitie , as Osiander thought , but the righteousnesse both inherent in him , as he was man , as his innocencie and holinesse , and also performed by him , as his passiue and actiue obedience ) being apprehended by faith , is according to the doctrine of the Gospell , imputed to euery beleeuer vnto iustification .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We are therefore to hold , that in regeneration we are freed from the corruption of sin ; not wholly , and at once , but in part , and by degrees ; that sin ( though mortified in part , and we freed from the tyrannie of it , that it raigne no more with ful swinge and authoritie in vs ) still remaineth and dwelleth in vs , hindering vs from good , prouoking vs vnto euill , defiling and contaminating our best actions , neuer suffering vs with the full consent of m m Galath. 5. 17. will , to performe or desire that which is good . As the Apostle plainely sheweth by his owne example , Rom. 7. n n Rom. 7. 14. &c. where the concupiscence remaining in him , is not only plainly called a sin , but described as a sin , & as an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a repugnancie to the law of God : the sense whereof ( though the Papists haue no sense of it ) made the holy Apostle crie out , o o Rom. 7. 24. Miserable man that I am , who shall deliuer me from this bodie of death ? Accursed therfore was the Councell of Trent p p Sess. 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 haue no sin , we deceiue our selues , saith S. Iohn q q 1. John 1. 8. , and there is no truth in vs .

The freedome therefore which we haue in our sanctification , which as Augustine saith , is but begun in this life , is not from the being of sin in vs altogether and at once , though we be freed from it , in part and by degrees , but from the dominion of it , that we should no more be feruants of sin , but being freed from sinne , might become feruants of righteousnes , Rom. 6. 6. 18. which Augustine r r Jn Ioh. tract. 41. did well obserue out of the words of the Apostle , dehorting vs that sin should not remaine in our mortall bodies . He doth not say , let it not be ; but , let it not raigne : for whiles thou liuest , it cannot be auoided , but that sin wil be in thy members ; neuerthelesse let dominion be taken from it , &c. Of this libertie the Apostle speaketh , Rom. 8. s s Rom. 8. 1. the law of the spirit of life which is in Christ , hath made me free from the law of sinne and of death . That is , the power of the quickning Spirit , which being in Christ our head , and from him communicated vnto vs , doth rule in vs as a law , doth free vs from the power of sin which worketh death , that it no more haue dominion ( as it were a law ) in vs . And Rom. 6. t t Rom. 6. 2. &c. ad 12. hauing proued , that sin neither doth , nor can any more raigne in the faithfull : because after the similitude of Christs death and resurrection , they are dead to sin and risen againe ; and therefore , as death can no more haue dominion ouer Christ , being risen from death , no more can sin haue dominion ouer the faithfull being once risen from the graue of sinne : afterwards , vers. 14. he assureth the faithfull , that sin shall u u Rom. 6. 14. not haue dominion ouer them , because they be not vnder the Law , but vnder grace . Likewise Saint Iohn * * 1. John 3. 9. John 8. 34. saith , He that is borne of God , doth not commit sin , namely , as a seruant of sin : yea , he addeth , that he cannot sin , namely , with full swinge and consent of will , as those which be seruants of sin ; because the seed of God remaineth in him , whereby he is partly spirit , and not only flesh . And therefore as he cannot perfectly wil that which is good , because of the reluctation of the flesh ; so can he not will with full consent , that which is euill , because of the reluctation of the spirit .

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

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

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

First , in respect of the irritation of it . In which § 16. Freedome from the irritation of the Law . regard especially the lawe is called the p p 1 Cor. 15. 56. strength of sinne : not that the lawe causeth or prouoketh sinne properly , for the q q Rom. 7. 12. law is holy , iust and good ; but onely by accident , and occasionally . For such is the corruption of our vntamed r r Nitimur in vetitum semper , cupimusque 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 s s Rom. 7. 13. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , exceedingly sinfull , by occasion of the lawe worketh in vs all manner of concupiscence . Euen , as a deepe riuer , when nothing hindereth his course , hath a still , and as it were , a dead motion ; but if you seeke 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 , t t Rom. 7. 9. saith the Apostle , as it were to damme it vp , sinne reuiueth and riseth against it , swelling and ouerflowing , as it were , his wonted bankes . In this respect , the lawe ( saith the Master of the u u Lib. 3. dist. 40. ● . Sentences ) is called a killing letter , because forbidding sinne , it increaseth concupiscence , and addeth transgression vntill grace doe free vs . But when we are regenerated by the spirit of sanctification , and by the bond of the same spirit coupled vnto Christ ; we are freed from this bondage , euen as the wife is freed from the dominion of her husband by his death . For euen as whilest we were in the flesh altogether vnregenerate , the lawe , as it were our husband , occasionally and by accident begot in our soules , wholly corrupted with sinne , euill motions and concupiscences , as the fruites and issue of our flesh tending vnto death : so we being regenerated , and after a sort dead vnto this corruption , and consequently being mortified to the law in respect of the irritation thereof , and the lawe in that regard dead vnto vs , the spirit of Christ , who hath vnited vs vnto him as our second husband , begetteth good motions in vs as the fruites of the spirit , acceptable vnto God . This is that which the Apostle teacheth , * * Rom. 7. 1. &c. Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs , because we are not vnder the lawe but vnder grace , after he had answered an obiection , and preuented the abuse of this doctrine , which carnall men would make thereof , as though they might sin freely , because they are not vnder the law : in the beginning of the seuenth chapter he proueth , that we are not vnder the Law , but vnder grace , by that similitude which euen now I mentioned : because being regenerated and dead vnto sin , we are mortified to the Law , and the Law to vs in respect of the irritation thereof , caused by our corruption ; and consequently are deliuered from the power of it , as a wife is freed from the dominion of her husband , when he is dead .

Secondly , in our sanctification wee are freed Freedome from the terror or coaction of the Law . from the coaction and terror of the Law , breeding seruile feare in men vnregenerate ; wherby , as bondseruants or gally-slaues by the whip , they are enforced to the performance of some outward duties , which otherwise they are vnwilling to do . For those who are vnder the Law , as all men are by nature , are like bond-slaues ; who for auoiding of punishment , are by terror drawne to do some forced seruice , which is so much the more vnwilling , because they looke for no reward . This in the Scriptures is called sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , x x Rom. 8. 15. the spirit of bondage , and sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , y y 2. Tim. 1. 7. the spirit of feare , from which we are deliuered , when we receiue the spirit of adoption and sanctification ; whereby we are enabled to worship God in holines and righteousnes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without seruile feare , according to the couenant of grace made with Abraham , Luk. 1. z z Luk. 1. 74. And in this sense it is said , that the Law a a 1. Tim. 1. 9. is not imposed on the iust ; to whom , being as it were a law vnto themselues , & willingly performing that which is right , the terror and coaction of the Law , so farre forth as they are regenerate , is needlesse .

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

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

And as touching the Law , we are not only freed from the irritation thereof , whereunto our owne corruption did make vs subiect , as vnto a husband , who begot foule issue of vs tending to death , and so left at large : but we are also ioyned to another husband which is Christ , by his Spirit , whereby o o Rom. 7. 4. he produceth in vs the fruits of the spirit , to the glorie of God . Neither doth the law onely cease to prouoke vs vnto sin ; but , when we are once sanctified , it becommeth , as Dauid p p Psal. 119. 24. speaketh , a counsellour vnto vs , and a directour vnto good things .

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

And lastly , concerning the rigour of the Law ; we haue not only this immunitie , that the imperfections of our sincere obedience are not imputed vnto vs ; but also this priuiledge , that our imperfect obedience , which in it selfe is worthie to be reiected , notwithstanding is both accepted of God , and rewarded . For Christ hauing washed vs with his blood , and sanctified vs by his Spirit , hath made vs both kings , as I said before , and also a a Apocal. 1. 6. Priests , or as Peter speaketh , b b 1. 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 c c Rom. 12. 1. as a liuelie , holy and acceptable sacrifice vnto God , which is our reasonable seruice : the sacrifice of almes , whereby we offer our goods , with which d d Hebr. 13. 16. sacrifices God is well pleased : the sacrifice of a broken and contrite heart e e Psalm. 51. 19. which is to God in stead of all sacrifices : the sacrifice of prayer , which is accepted f f Psal. 141. 2. as incense , and as the euening sacrifice : the sacrifice of praise , that is , the g g Hebr. 13. 15. fruit , or as Hosea h h Hos. 14. 3. speaketh , the calues of our lips , which the Lord preferreth i i Psal. 50. 13. 14. 23. before the sacrifices of goats and bulles : all which , though in themselues defectiue and imperfect , are notwithstanding acceptable vnto God , through the mediation of Christ ; who , making intercession for vs , perfumeth k k Apoc. 8. 3. 4. al these sacrifices of ours , with the odours of his owne sacrifice , that so they may bee acceptable , and sweete smelling sauours vnto God .

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

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

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

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

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

Howbeit there is some difference betweene the abrogating of the Ceremoniall , and of the Iudicial law : the ceremonial rites , because they were principally ordained to prefigure Christ , are so abolished , that it is not lawful for Christians to obserue them , for that were to deny that Christ is come . Ea non obseruant Christiani ( saith a a Contra Faustum Manich. lib. 19. cap. 18. Augustine ) per quae Christus promittebatur ; nec adhuc promittuntur , quia iam impleta sunt : Christians do not obserue those things , by which Christ was promised ; neither are they still promised , because they are alreadie fulfilled . The iudiciall ordinances , because they principally tended to the obseruation of iustice and equitie , may be vsed , so they be not imposed or obserued by vertue of the iudiciall law : for that were , though indirectly , to denie that the Messias is alreadie come . Both lawes were dead with Christ , though they were not buried , but as it were kept aboue ground , euen by 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 b b Tho. 1a. a. 2ª , 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 c c James 4. 12. our only Law-giuer , & seeing we are freed from those lawes of God , which determined those particulars , which are neither commanded nor forbidden in the moral law of God : it is plaine therfore , that our conscience is free in respect of these things . As for the lawes of men , whether they be ecclesiasticall or ciuill , they do not properly bind the conscience ; because neither is simple obedience due vnto them , neither can they make any particular , which in respect of the morall law , is indifferent , as being neither commanded nor forbidden , to be simplie necessarie . The conscience 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 d d 1. Cor. 7. 23. bought with a price , they should not be the seruants of men , ( which is not to be vnderstood of externall seruitude , but of the bondage of the conscience ) and likewise the Colossians , c c Coloss. 2. 16. that no man should condemne them , ( that is , take vpon him to bind the conscience with guilt of sin ) in respect of meate and drinke , or holy daies : so he reproueth the f f Coloss. 2. 20. 21. 22. Colossians , for obseruing the traditions of men , with opinion of necessitie , as if the conscience were bound by them , or religion were to be placed in them .

Herein therfore the Church of Rome is also an enemie to Christian liberty , not only in burdening Christians with an heape of innumerable traditions and ceremonies ; but chiefely , in imposing them vpon the conscience : teaching , that the traditions of the Church are with like g g Conc. Trid. Sess. 4. reuerence , and equall affection of pietie to be receiued , as the written word of God ; and that the commandements of the Church , euen concerning 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 , h h Mat. 15. 11. that goeth into the mouth , defileth a man . And Paul , i i Rom. 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 mentioned in the word of God : hereupon ariseth a liberty , both to Law-giuers , and those who are subiect to lawes . The Law-giuers are not restrained to any particulars , but haue libertie to ordaine such holsome , either constitutions Ecclesiasticall , or lawes ciuill , as are not repugnant to the word of God . Lawes there must be , to determine the particulars not mentioned in the generall law of God : for they are the very bond of humane societies , necessarie for the execution of the lawes of God , and for the maintenance of peace and order among men . Neither can it be denied , but that as the iudiciall law being abolished , it is lawfull for Law-giuers to ordaine ciuill lawes ; so likewise the ceremonial law being abrogated , to establish lawes Ecclesiasticall . Only the question is , who must bee these Law-giuers . Surely , not the Presbyteries of euery parish , which neuer were in vse in the Primitiue Church , but Synodes ; as appeareth by the perpetuall practise of the Church , both in the Apostles times , and euer since . Synodes , I say , either prouinciall , or nationall ; and those assembled , either out of some one nation , or out of some more then one , which some call Concilia media , or lastly 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 l l Heb. 13. 17. , as well as superiours , in the common-wealth . And if their constitutions , when they wanted the concurrence of a Christian Magistrate , were of force in the Primitiue Church ; then much greater is their validitie , being confirmed by the authoritie of the Soueraigne , and the Soueraigne authorized thereunto by law .

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

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

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

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

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

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

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

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

But here ariseth a doubtful question , the explication §. 22. Decision of a doubtfull question , what is to be done , when 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 giue you vnderstanding minds , and tractable hearts , to see and embrace the truth .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Obiect . 3. Againe : A thing indifferent enioyned by the Magistrate , becommeth necessarie , d d Rom. 13. 5. for Paul saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 e e 1. Pet. 2. 16. saith , that we must obey Magistrates , as free , and yet as the seruants of God . Free , in respect of our consciences exempted from humane power ; and yet as seruants of God , bound in conscience to obey him in obeying them , so farre forth as he doth commaund vs to obey them .

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

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

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

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

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

Concl. Therefore necessarily to be obeyed .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The right vse of the doctrine concerning the libertie of glorie , is , truly to beleeue it , and to liue as in expectation of it ; knowing , that hee which hath this n n 1. Iohn . 3. 3. hope , that he shall be like vnto 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 euery euen the least transgression , the testimonie of thine owne conscience , which is in stead of a thousand witnesses , accusing and condemning thee of innumerable transgressions ; how canst thou thinke of appearing before God , who is greater then thy conscience , to be iustified or condemned , without horror of conscience , and confusion of mind ? But blessed be God , who hath granted vs this libertie of grace , that in the question of iustification , wherby in this life we are freed from of damnation , and entituled vnto the kingdome of heauen , we need not looke into our owne obedience , or to the sentence of the law ; but may be assured , if we beleeue in Christ , that God doth iustifie vs , being sinners in our selues , without respect of our workes ; that he hath freed vs from the lawes exaction of inherent righteousnes , to the acceptation of our persons ; that he imputing the righteousnesse of Christ to the beleeuer , accepteth of him as righteous in Christ ; that the faithfull man hath libertie to appeale from the tribunall of iustice , to the throne of grace , from the sentence of the law , to the promise of the Gospell , and renouncing his owne righteousnes , yea esteeming it as dung in the question of iustification , to rest alone in the mercies of God , and merits of Christ .

But because the world is so apt to abuse this most comfortable doctrine , and to turne this gracious libertie into carnall licentiousnes ; it shall be needfull to adde this caution : That howsoeuer we are by our iustification in this life , entituled vnto the kingdome of heauen ; and although by the righteousnesse and merits of Christ alone apprehended by faith , wee are both iustified and also saued : yet for as much as many deceiue themselues with an idle conceit of faith , and with a vaine presumption that they are iustified , when notwithstanding p p Prou. 30. 12. they remaine in their sins ; therefore wee must thinke it most necessarie , being once iustified by faith , and entituled vnto the kingdome of heauen , to demonstrate our faith , and our iustification by a godly life ; walking in that way of good workes , which God hath q q Ephes. 2. 10. prepared for vs 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 r r Act. 20. 32. cognizance of them that are saued , and good workes are the euidence , according s s Rom. 2. 6. vnto which God will pronounce the sentence of saluation . For as the t t Luke 6. 44. tree is knowne by his fruit ; so he that u u 1. John 3. 7. worketh righteousnes , is righteous , and in like manner by sanctification our iustification is manifested . For true faith * * Galath. 5. 6. worketh by loue , and good workes are as the breathing of a liuely faith . And therefore though faith alone doth iustifie , as Paul x x Galath. 2. 16. Rom. 3. 28. teacheth , because it alone doth apprehend the righteousnes of Christ vnto iustification ; yet as S. Iames y y Jam. 2. 14. &c. teacheth , that faith which is alone seuered 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 : z z Jam. 2. 26. so faith without workes is dead . We are therefore iustified in this life , and entituled vnto the kingdom of heauen , as to our inheritance , by faith without a a Rom. 4. 6. works ; but none are actually saued , nor inherit that kingdome in the life to come , but such as first are sanctified . For as our Sauiour saith , we haue indeed not only remission of sins by faith , but also by faith we haue our inheritance ; but yet , as he saith , b b Act. 26. 18. among them that are sanctified .

The second is the conscience of our manifold wants and imperfections , in those duties which we do performe . For how can a man bee perswaded , that God , to c c Job 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 vnto God ; with what hart can he performe it ? The doctrine therefore of Christian libertie assureth our consciences , that we are freed from the lawes exaction of perfect obedience , to the acceptation of our actions : that God couering our imperfections , as an indulgent Father , with the perfect righteousnes and obedience of Christ , imputeth not our wants vnto vs , but accepteth of the truth of our will and desire for the deed , and our sincere endeuour for the perfect performance . And therefore a Christian may , in respect of this libertie , with comfort and cheerefulnes performe obedience , according to the measure of grace receiued , being assured that our defectiue and stained obedience , will be accepted of God through the mediation and intercession of Iesus Christ .

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

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

FINIS .