obeying them we also obey God and no further thas is as I said so farre as God commandâ—th â—s to obey them Now how farre forth God commandeth vs to obey the lawes of men will easily appeare by this distiâ—â—tion for either they command such things as God forbideth and forbiddeth such things as hee commandeth which kinde of coÌ„mandements are so farre from binding our consciences as that we are bound by the law of God to obey him in disobeying them or they command such things as God commandeth and forbid such things as he forbiddeth that by their authority the lawes of God may the better be obseruâ—d to which kinde of commandements we are simply bound because as in obeying them we obey God so in breaking them we transgresse the law of God or lastly they command such things as God hath not forbidden and forbid such things as God hath not commanded â—â—o the particular 〈◊〉 of this kinde wee are not simply bound but so farre forth as God hath commanded vs to obey them that is as free being not simply bouÌ„d to those particulars as necessary in themselues but vsing them with free conscience as being indifferent and therefore such as wherevnto our Christian liberty extendeth and yet as seruants of God thinking our selues so farr bound to obserue them as is necessary for auoyding of scaÌ„dall or coÌ„tempt which God by his law hath forbidden Contempt for it is necessary saith the Apostle that we should submit our selues to lawfull authority not onely for feare of punishment but for conscience sake For although we be free as concerning the inner man yet in respect of the outward man wee must as the seruants of God submit our selues to such superiours as God hath set ouer vs and not haue our liberty as a cloake of naughtinesse Scandall also is to be auoyded First in respect of the superiour that by our disobedience wee doe not scandalize or offend him Wherein our Sauiour hath giuen vs a notable example who although he were as he 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 we are not to obey the Magistrates commandement concerning a thing indifferent if wee imagine that some weake brother will be offended thereat they greatly mistake the rule of Diuines who say these commandements are to be obeyed for avoyding scandall and not that they are to be disobeyed for auoyding of scandall For if this were a sufficient reason to excuse our disobedience wee should not neede to obey almost any commandement of this kinde there being scarce any coÌ„mandement concerning things indifferent wherewith wee may not imagine some weake scrupulous conscience will bee offended But wee must thinke our selues more bound for â—uoyding of contempt and scandall to obey a lawfull commandement then to disobey for auoyding a supposed offence That which we are to doe in this case is this If wee feare any will take offence we must labour to preuent it by informing the party as before hath beene said And hauing so done wee must doe our owne duty whether hee will be offended or not in obeying the lawfull commandement of the Magistrate so farre as it shall be necessary for auoyding of scandall and contempt Hitherto I haue intreated of the liberty of 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 bee spoken of the liberty of glory which is not only a perfect deliuerance from sinne misery and all imperfections whereunto because wee are subiect in this life for here is as Augustine saith inchoata non perfecta libertas we ought to aspire towards this perfection but also a fruition of happinesse and all the priuiledges of the citizens of heauen This liberty is either of the soule alone as at our death when wee may freely and with comfort resigne our soules into the hands of God that he may commit the same to the blessed Angels to bee transpoâ—â—ed into heauen where wee are vnto the end of the world comfortably to expect our full redemption Or it is of the body also at the day of iudgement and is therefore called the redemption of our body when it rising vnto glory shall be freed from the seruitude of corruption this mortall putting on immortality and this corruptible putting on incorruption that death being swallowed vp in victory we may enioy both in our bodyes and soules the glorious liberty of Gods children in the kingdome of heauen This ought wee with earâ—â—â—stnesse of desire to aspire vnto with 〈◊〉 of faith to expect that thereby we may be weaned fâ—om the world hauing our conuersatioâ— in heauen and not either by the desires of the world which are but vanityes be allâ—red and ensnarred or by the terrors thereof which are 〈◊〉 worthy the glory that shall be reuealed drawne into bondage Thus haue you heard the doctrine of Christian liberty Now heare the vse For seeing this liberty is a benefit of so great excellency in it selfe and of such profit and necessity to vs Our first duty is to try and examine our selues by that which hath beene said whether wee haue as yet obtained this liberty or not If not as he which committeth sinne is the seruant of sinne we must labour to acknowledge and feele that miserable seruitude wherein wee are vnder sinne and Satan for hee that is not free and yet feeleth not his bondage is drowned in sinne euen as he that is ouer head and eares in â—he water feeleth no weight thereof that in the sense of our misery we may not only truly and earnestly desire but also carefully vse all meanes to attaine this liberty and never be at rest vntill we haue obtained it It is strange to see what hard services men will vndergoe and what great summes they will forgoe to get an earthly freedome whiles this spirituall freedome which is worth many worlds will scarcely be accepted when men are called and invited vnto it Which sheweth that men naturally are not only servants but willingly wilfully continue in servitude But you will say what meanes are wee to vse I answere 1. Diligently and conscionably to heare the Word as being the meanes which God hath ordained to call you to liberty 2. To aske seeke knocke by earnest and hearty prayer vnto God the author of this liberty that he would giue you the spirit of liberty 3. To turne vnto God vnfainedly laying hold vpon Christ by faith and repenting of your sinnes Eris liber saith Augustine si fueris servus liber peccati servus iustitiae You shall be free from sinne if you will become the servants of righteousnesse If God hath already called vs vnto this liberty
〈◊〉 soules against the end of our life and for our bodyes also against the day of iudgment So that we haue liberty or boldnesse 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 again with Christ and with him set in the heauenly places whether he is ascended to prepare a place for vs and from whence he will come againe to bring vs thither that where he is there we may be also Wherefore in respect of this liberty the faithfull may with comfort both surreÌ„der our soules into the hands of God our mercifull Father and also bequeath our bodyes to the earth in full assurance that our soules shall by the Angels bee translated into heauen and that our bodyes shall at the day of iudgement bee freed from the seruitude of corruption and rise againe to glory this mortall hauing put on immortality this corruptible incorruption that it being againe eâ—vnited to the soule we may for euer euer enioy both in body and soule the glorious liberty of the citizens of heauen Vnto which liberty of glory heâ— bring vs who hath so dearely purchaâ—ed it for vs euen Christ Iesus the righteous to whom with the Father and the holy Ghost be eternall praise and glory Amen FINIS 2 Tim. 2. 19. The foundation of God standeth sure hauing this seale The Lord knoweth them that are his And let euery one that nameth the Name of Christ depart from euill FOr the laying the first foundation of Religion without which all other grounds are of no effect That there is a God omnipoâ—ent mercifull and iust Gods workes doe sufficiently demonstrate If he build it is a world if hee bee angry for the sinnes of the world he sends a deluge If hee will shew the loue hee beares to the world hee sends his Sonne and suffers him to die vpon the Crosse to saue the world if hee will reward the godly it is with Paradise when hee armes the Angels march vpon the heads of his Troupe the â—lements are the Marshalls of his Campe the rocks remoue from their Center and follow to giue it water the Cloudes guide by day and the Pillers of fire by night the Sea opens to giue them passage and the Sunne stayes to end their victories To inlarge the wonderfulnes of his works Balaams Asse shall speake reprooue his Master waters turne into wine the dead are raised the blind see the dâ—afe heare the Lame goe and thousands of people are fed with a few loaues and fishes If hee will shew mercy Peter after that hee had denyed Christ shall weepe bitterly and bee made Pastor of his sheepe Paul of a persecutor become an elect vessell and faithfull preacher of the Gospell when hee will exalt the humble little Dauid shall bee taken from the sheepe and bee made both King and Prophet humble Ioseph from the prison and preferred to bee Pharaohs high steward Daniel from the Lions den and cloathed with purple When he will execuâ—e iustice Sodome is deuoured with fire and brimstone Iudas hanging himselfe confessed that hee had betrayed the innocent Iulian the Apostate tearing out his bowels in the horrour of his conscience cries out â—icisti tandem Galilaee When hee will humble the proud Idolatrous Nabuchadneâ—ar shall eate Grasse among the Beasts of the field the basest of Gods creatures shall make hard hearted Pharaoh send for Moses and confesse the true God Finally in all his works of power mercy and iustice out of the fiery fornace Shadrach Messech and Abednego shall proclaime his glory Thus you see that Gods works declare that hee is God powerfull mercifull and iust and that the meanest of these works are of force either by the least dramme of grace to conuert the most obstinate Atheists to the true knowledge of God or in iustice to confoâ—â—â— him SECT II. Of the knowledge of â—od ALthough I doe not allow the curious searching of diuine misteries not reuealed for admitting that in natures Schoole wee are taught to boult out the truth by logicall reason yet in Gods Schoole it is quite contrary he is the best Scholler that reasons least and assents most conceiues so farre as humane frailties will permit belieues and admires the rest God louing better a credulous heart then a curious head Yet because your duty towards God consisteth chiefely in the ardent desire to know God which is the surest testimony of your loue toward God and of Gods loue towards you there is a more speciall knowledge required of you which is that you endeauour your selues to know him so farre as he hath reuealed himselfe in the Scriptures called his Word as proceeding from his Spirit to bring you to this knowledge hee hath manifested himselfe in the Scriptures by three sort of names The first are these that signifie his essence The second the persons in the Essence The third his essentiall works The names that denote Gods essence are 5. Ichouah Eheiech Iach Kurios Theos Iehouah signifieth eternall being of himselfe without beginning and end almighty both in promising and performing The second name is Eheiech of that same roote of Iehouah signifying that I am that I am or I will bee that I will Eheiech Asher Eheiech The third name Iach which is Lord is ascribed to God when any notable deliuerance or benefit comes to passe according to his promise The fourth name is Kurios vsed oft in the new Testament when it is absolutely giuen to God it answereth the Hebrew name Iehoâ—ah for God is so Lord that hee is of himselfe Lord and of all others The fifth name is Theos God it is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because hee runnes through and compasseth all things when it is properly taken it signifieth the eternall essence of God being aboue all things giuing life and light to all creatures preseruing and gouerning them in their wonderfull frame and order God seeing all and in all places The names that signifie the persons in the Esâ—ence are chiefely one Elohim signifieth the mighty iudges It is a name of the plurall number to expresse the Trinity of persons in the vnity of the Essence To this purpose the Holy Ghost begins the Bible with this plurall Name of God ioyned with a verbe of the singular number as Elohim baradiâ— creauit the mighty Gods or all three persons in the God-head created When you heare of this name Elohim consider that in one diuine Essence there are three distinct persons and that God Iehouah Elohâ—m The names that signifie Gods essentiall works are fiue El Shaddai Adoâ—ai Helion Abba El is as much to say
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 where of is the preaching of the Gospell which is the Law or doctrine of libertie the ministerle where of was ordained to this end to 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 for else wee 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 wee should acknowledge the infinite loue of God the Father who gaue his Sonne and of the Sonne who gaue himselfe to bee a ransome for vs. That we may acknowledge our selues bound to bee thankfull 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 wee vse the meanes to obtaine it and neuer bee at rest vntill wee be made partakers of it when we haue obtained it to stand fast in it not to abuse it to licentiousnes but to vse it to the glorie of our Redeemer who hath freed vs frō the spirituall bondage of sinne and Satan not that we might sin freely but that we might serue God without feare in holines and righteousnes before him all the daies of our life Wee must remember that being bought with a price wee are not our owne but his that bought vs and therefore should not seeke our selues or serue our owne lusts but should glorifie him both in our soules and bodies which are not ours but his that hath bought vs c. so much of the author of this liberty Now followeth the subiect or parties to whom this libertie belongeth which by the context appeareth to bee those who by the grace of adoption and regeneration are made the sonnes of God in Christ. For naturally we are all seruants seruing a most seruile and slauish seruitude vnder sinne and Satan which must seriously bee acknowledged of vs before we will either truly desire to bee made partakers of this libertie for none need to bee freed but those that are in bondage or will profit by this doctrine as appertaining vnto vs. Our Sauiour therefore according to the prophesie of Esay saith that he was sent to preach libertie and deliuerance to the captiues and to set at libertie the broken hearted He came to seeke and to saue that which was lost neither came hee to call the righteous in their owne conceits but sinners vnto repentance to fill the poore and the hungry with good things whilest the rich are sent emptie away Neither must wee deceiue our selues with this conceit that because wee professe our selues to bee redeemed and do liue in the house of God which is his visible Church therefore wee haue all attained this libertie alreadie For in the house of God there bee as well vessels of dishonor as vessels of honor in the floore of God as well chaffe as wheat in the net of God as well bad fish as that which is good in the field of God as well tares as corne in the familie or house of God as well seruants as sonnes in the flocke of God as well goates as sheepe Vnlesse therefore you bee the sons of God by faith truly called engrafted into Christ as his members regenerated by the Spirit of God this libertie as yet doth not belong vnto you For it is a libertie as the Apostle saith which wee haue in Christ that is which wee 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 wee not beene baptized and by baptisme regenerated made the members of Christ and children of God How then do you say wee are not free Beloued as this obiection is not vnlike the cauill of the captious Iewes in this place so must it receiue the like answere Verily verily I say vnto you saith our Sauiour hee that committeth sinne 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 beene baptised as they had beene circumcised But you must distinguish first of the Church that there is a Church visible and a Church inuisible which is the mysticall body of Christ. And you are to know that there bee many in the Church visible which are not of the Church inuisible many in the house of God which bee seruants and not sonnes Secondly of calling that there is an outward calling by the Word which is common to all in the Church of which it is said many called and few chosen And there is an inward and effectuall calling according to Gods purpose of which it is said whom hee elected hee called Thirdly of Baptisme there is an outward Baptisme which is the sprinkling of the flesh with water and an inward Baptisme wherein the soule is 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 and a spirituall by the holy Ghost and by faith Lastly of Christians members of Christ sonnes of God For as the Apostle distinguisheth the Iewes that they were either outwardlie Iewes and in shew or inwardly and in truth and our Sauiour in the next words the seed of Abraham according to the flesh and according to the promise For as Paul also saith they which be of faith are the sonnes of Abraham so men are called Christians members of Christ sonnes of God not only who are such indeede and in truth but also such as are Christians onely in profession members of Christ in appearance sonnes of God in respect of the outward couenant Wherefore though you liue in the visible Church though you bee called though you haue beene baptized and by baptisme sacramentally vnited to the body of Christ which is his Church though in your owne profession and in the reputation of others who conceiue of you as they ought according to the iudgement of charitie you are Christians members of Christ and sonnes of the kingdome notwithstanding if you doe not truely beleeue in Christ
dost not only not commit the things forbidden but also doe the duties commaunded vnlesse thou dost all and vnlesse thou continuest in doing all neuer failing in any one particular and finally vnlesse thou continuest in doing all and euery thing commaunded in that perfect manner and measure which the law prescribeth Alas then how wilt thou escape the dreadfull curse who in stead of doing the duties commaunded hast done the vices forbidden who in stead of keeping all the commaundements hast broken them all and in stead of continuing in a totall perpetuall and perfect obedience of the lawe hast continued in the disobedience thereof Hence we may conclude with the Apostle that all men in themselues euen those who seeke to be iustified by the law be 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 two-fold bondage which is to be vnder the curse of the law if we breake it when we can doe nothing else but breake it and to be excluded from iustification if we doe not continue in the perfect performance of the law when we are not able so much as to thinke a good thought or once to will that which is spiritually good But by Christ we are freed from both Frst from the curse as the Apostle in expresse tearmes teacheth Christ hath redeemed vs from the curse of the law when he was made a curse for vs. He hath freed vs from the punishment of sinne by vndergoing the punishment for vs he hath acvs quitted frō our debts by discharging them for vs. For as Esay 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 reconsiliation with God was laide vpon him and by his stripes we are healed And againe The Lord hath laide vpon him the iniquitie of vs all that is the punishment of all our sinnes And 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 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 end of this life viz. an euill death Against both these it will be obiected and first against the former that notwithstanding their iustification the faithfull are as subiect to afflictions and calamities of this life as others and therefore to punishment But I deny that consequence if you speake of punishments properly which be the curses of the law afflicted 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 justice of his Father for them And therefore as there is no condermnation so no punishment properly vnderstood to them that are in Christ Iesus Neither can it stand with the iustice of God who is not only mercifull but also 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 simply fatherly chastisements proceeding from loue and meerely respecting the good of the party chastised whereof the Apostle speaketh 1. Cor. 11. 32. When we are iudged we are chastised of of the Lord that we should not be condemned with the world or else they be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the erymoligie of the word which by some is giuen when God besides the chastisment of the party hath also care to his owne honour which would beimpeached if he should seeme to winke at the scandalous offences of his children as though he would maintaine them in their sinnes In which regard iudgement as Peter saith begineth at the house of God For the Lord many times correcteth those sinnes in the Godly both for his owne honour and their good which he seemeth to passe by in the wicked Of this kinde we haue an example in Dauid to whom the Lord vpon his submission forgaue his greeuous sinnes of murther and adulterie notwithstanding both for Dauids chastisement and for the example of others but chiefly for the maintenance of his owne glory which by the scandalous offences of Gods children is by the wicked blasphemed as though such sins were the fruits of the religion and seruice of God he would not suffer the child begotten in adulterie to liue Why because by that sinne Dauid had 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 sinnes as though Christ had not fully satisfied for them already but to teach men both to beware that they doe not commit sinne especially scandalous sinnes because thereby they displease and dishonor God their mercifull Father prouoking him to powre his iudgements 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 doe meete the Lord in his iudgements by humbling our selues before him confessing our fault and crauing pardon that iudging our selues we may not be iudged of the Lord. Against the second it is also obiected that notwithstanding their iustification the godly die as well as the wicked I answere that as of all afflictions so also of death the nature is changed in respect of the faithfull to whom death it selfe though brought in by the malice of the diuell is not a curse or punishment properly I doe not denie but that many times in respect of the time and manner of death the godly iudged and chastised the Lord in mercy killing their bodies that hee many saue their soules but from the evill of death they are wholly freed for to them it is the end of sinne and is therefore inflicted vpon vs that sinne might dy with vs as Methodius saith and being the end of sinne vnto vs it is also the end of misery the hauen of rest a happy passage out of this vaile of misery vnto the kingdome of glory and so not onely no curse but also a blessing no losse but an advantage as after wee shall shew For yet we speake but of the immunities of iustification the
owne The hearing of Gods word by the Scriptures and by Pastors and the practise there of will giue you knowledge worke holinesse if you breake downe your naturall corruptions and fill you with strength against all assaults SECT IV. of Prayer with the fruits thereof Prayer is a simple vnfaigned humble and ardent opening of the heart before God wherein we either aske things needfull for our selues and others or giue thanks for benefits receiued it is either Publique in the congregation of the faithfull or priuate when wee pray alone There bee foure chiefe reasons that ought to induce vs to prayer first the commandement of God Secondly our sinnes which driue vs of necessity to God for life succour helpe Thirdly our weake nature being of it selfe â—nable to subsist requires prayer to strengthen it as a house pillars to vphold it Lastly the subtilety of the enemy who euer attendeth to ouerthrow vs euen in those things wee thinke to bee best done ought to stirre vs vp vehemently to prayer The excellency of prayer is manifest by the dignity of the commander and the admirable effects that follow it The commander is God Lord of heauen and earth of our life and death the fountaine of all goodnesse the effects ther of are such that prayer proceeding from a faithfull soule and squared by Gods word will stay the Sunne to end our victories the falling of the raine from heauen and at our desire againe send downe plenty of it to increase the fruits of the Earth for our comfort it will pierce the heauens for mercy and pardon for our sinnes stay the wrath of God against vs for the same and obtaine whatsoeuer good thing is needfull for vs in this life or in the life to come Let our prayers bee daily without intermission for deâ—otion that is deferred vpon conceit of present vnfitnes or worldly respects at last groweth irkesome and altogether neglected suffer not your heart to entertaine the least thought of lothnesse in the taske of deuotion but violently breake through such motions with a deepe check to your selfe for your backwardnesse And because holinesse doth not like Ionas Gourd grow vp in a day it is better to go on safe and sure then for a hasty â—it as many doe runne out of wind and then stand still Goe to prayer as you would goe to the water to swim goe not hot in but take a time to coole your selfe by meditation feeling that your words touch the very depth of your soule Frame not your prayers as some Hipocritically doâ— according to the phaÌ„tasies of your owne braine neither as others superstitiously thinke to mooue God by iterations and babling neither with the proud Pharisee presuming vpon your owne worth but like the poore Publiâ—ane humbly with all reueâ—ence throwing off the shooes of all your corrupt affections prostrate your selfe at the footstoole of Gods throne of Grace demaunding nothing that is repugnant to his will lest you tempt him who out of his insearchable wisedome knoweth best what is good for you In your prayers haue a speciall care that you keepe euer as a patterne before you that prayer set downe by the mercy-Master Christ Iesus called the Lords prayer It is the pure fountaine from whence the riuers of life must flow SECT V. of Meditâ—tion MEditation is a carefull consideration or a deuour calling to mind and examination both of our spirituall and temporall estate by a serious contemplation of Gods goodnesse towards vs what duty hee requireth of vs towards him for his sake to our neighbour and how we haue performed the same what reward remayneth for the godly and punishment for the wicked that wee haue an account to render not onely of euery mispent-day but of euery word in what estate either spirituall or temporall we stand for the present This holy meditation stirreth vs vp to a thankefulnesse for Gods goodnesse to sorrow and repentance for our by-past offences and to a setled resolution of amendement of our liues in the time to come Meditation is the most soueraigne cure of the soule in it keepe this course retire your selfe euery day at some â—it time to your chamber study feild or some secret place and hauing prayed to God for a recalled mind enter into a consideration of your sinfull estate Examine your selfe take notise of your passions disposition and inclination whereby you may come to the knowledge of your selfe and by calling for helpe from God resolue to conquerre your selfe as a walled citty Call to mind if any vnkindnesse hath passed betwixt you and your neighbour or any other and if you remember any remnant or the least coale of enuy or malice lurking vnder the ashes of your peruerse natures wipe away and extinguish them by not-letting the Sunne goe downe vpon your wrath for he that craueth pardon and will not forgiue is like to him that breaketh downe a bridge that hee must passe ouer himselfe In your meditation inquire dilligently after the day of your death by setting it before your Eyes by examining your selues whether you bee prepared and ready and by incouraging your cowardly soule to looke death in the face flying euer in this point to thy Sauiour for helpe Conclude thy meditation with thinking vpon thy wordly estate if it prosper lay vp humility in thy heart If poore pray for supply and thinke vpon some lawfull and honest meanes SECT VI. The performance of a godly life THe Fourth and most necessary part belonging to a Christian is doing being the life of all for it is nothing and yet vsuall to Hipocrites to bee religious in Ceremonies ioyne therefore as indiuidui conâ—ites the liuely faith of Paul with S. Iames good works Faith without workes makes but a carnall Gospeller and works without Faith a Pharasaicall Hipocrite Euer in doing beware of doing against thy Conscience for the treasure of a good conscâ—ence is the best store you can prouide for a quiet life here and a blessed hereafter when a dram of it shall serue you to better vse then innumerable millioâ—s of Gold Omit neither time place nor person if thou canst do good remeÌ„ber Christs last iudgement wherein he sheweth that the best good in the world is compassion on almes and comforting in distresse as in sicknesse pouerty and imprisonment or banishment for although God accepteth of good thoughts yet towards man they are little better then good dreames exercise therefore thy charitable office as Gods Steward vpon thy brethren Remember it is now the time thy life is short thy dayes euill thy death certaine thy account most certaine thy ioyes vnspeakable if thou doest well for this cause labour to husband the talent that God hath put into thy hands that thou mayst returne thy soule better then thou didst receiue it If that seruant was condemned as euill that did giue his Master no more but his owne
scorne to be sent forth into the ministry and service of our good The right vse of the doctrine concerning the liberty of glory is truly to beleeue it and to liue as in expectation of it knowing that he which hath this hope that he shall be like vnto Christ at his appearance will purify himselfe as he is pure that as hee hopes to be like him in respect of the liberty of glory so hee may in some measure resemble his gratiousnesse by the liberty of grace But the cheife vse of this doctrine is to pacifie mens consciences without which vnlesse they sleepe in carnall security they are so wonderfully perplexed that neither can they liue in peace nor attempt any thing almost with quiet mindes For whereas there befoure things which trouble perplexed consciences this doctrine is a soueraigne remedy to cleare and to appease the conscience in respect of them all The first is the guilt of sinne and feare of damnation For when thy conscience is summoned before the iudgement feat of God or terrified with the apprehension of his wrath as in â—ime of temptation or affliction or in the houre of death when thou doest consider the seuerity of Gods iustice who will not suffer sinne to goe vnpunished the rigour of the law denouncing the curse of God against eueâ—y euen the least transgression the testimony of thine owne conscience which is in stead of a thousand witnesses accusing and condemning thee of innumerable transgrâ—ssions how canst thou thinke of appearing before God who is greater then thy conscience to be iustified or condâ—mned without horror of conscience and confusion of mind But blessed be God who hath granted vs this liberty of grace that in the question of â—ustification whereby in this life we are freed from feare of damnation and entituled vnto the kingdome of hâ—â—uen we need not looke into our obediâ—nce or to the sentence of the law but may bâ— assured if we beleeue in Christ that God doth iusâ—ifie vs being 〈◊〉 in our selues without respect of our 〈◊〉 that he hath freed vs from the lawes exaction of inherent righteousnesse 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 liberty 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 righnesse yea esteeming it as dung in the question of iustification to rest alone in the mercyes of God and merits of Christ. But because the world is so apt to abuse this most comfortable doctrine and to turne gratious liberty into carnall licentiousnesse it shall bee needfull to adde this caution That howsoeuer we are by our iustisication in this life entituled vnto the kingdome of heauen and although by the righâ—eousnesse and merits of Christ alone appreheâ—ded by faith we are both iustiâ—ied 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 notwithstaÌ„ding they remaine in their sinnes therefore wee must thinke it most necessary 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 works which God hath prepared for vs to walke in towards our country in heaueÌ„ For though wee are iustified and saued by the merits of Christ alone apprehended by faith notwithstanding sanctification is the cognizance of them that are saued and good works are the euidence according vnto which God will pronounce the sentence of saluation For as the â—ree is knowne by his fruite so hee that worketh righteousnesse is righteous and in like manner by sanctification our iustification is manifested For true â—aith worketh by loue good works are as the breathing of a liuely faith And therefore though saith alone doth iustifie as Paul teacheth because it alone doth apprehend the righteousnesse of Christ vnto iustification yet as S. Iames teacheth that faith which alone seuered from obedience doth not iustifie neither alone nor at all because it it is not a true faith For euen as the body without breathing is knowne to be dead so faith with workes is dead We are therefore iustified in this life and entituled vnto the kingdome of heauen as to our inheritance by faith without workes but none are actually saued nor inherit that kingdome in the life to come but such as first are sanctified For as our Saviour saith we haue indeed not only remission of sinnes by faith but also by faith we haue our inheritance but yet as he saith among them that are sanctified The second is the conscience of our manifold wants and imperfections in those duties which we doe performe For how can a man be perswaded that God to 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 heart can he performe it The doctrine therefore of Christian liberty assureth our consciences that wee 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 righteousnesse 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 endeauour for the perfect performance And therfore a Christian may in respect of this liberty 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 sâ—ruple of conscience concerning the vse of outward things how far forth they may bee vsed or forborne For if a man be not rightly informed herein there will be no end of scrupulosity and superstition From this scrupiâ— also the doctrine of Christian liberty doth free vs assuring vs that to all these things our liberty doth extend either to vse theÌ„ freely or freely to forbeare them that nothing is vnclear in it selfe nor yet vnto vs if we be so perswaded that to the cleane all things are cleane provided alwaies that the vse of this liberty be kept within the boundâ— before mentioned of piety charity loyalty and sobriety The fourth and last is the horror of conscience in the houre or death For can a man with coÌ„â—ort giue vp his soule to bee seuered from the body when he knoweth not either what will becoâ—â— of his soule after the seperation therecâ— from the body or how and in what 〈◊〉 his body shall rise againe But 〈◊〉 doth assure vs that Chrâ—◠〈◊〉 purchased not only a liberty of 〈◊〉 in this life but also of glory for