Regula
Vitae
,
THE
RVLE
OF
THE
LAW
VNDER
THE
GOSPEL
.
Containing
A
Discovery
of
the
pestiferous
sect
of
LIBERTINES
,
ANTINOMIANS
,
and
sonnes
of
Belial
,
lately
sprung
up
both
to
destroy
the
Law
,
and
disturbe
the
faith
of
the
Gospell
:
Wherein
is
manifestly
proved
,
that
God
seeth
sinne
in
iustified
persons
.
By
THOMAS
TAYLOR
Dr.
of
Divinity
,
and
Pastour
of
S.
Mary
Aldermanbury
,
London
.
Numb.
12.
8.
Wherefore
were
ye
not
afraid
to
speake
against
my
servant
Moses
?
Imprinted
at
London
by
W.
I.
for
Robert
Dawlman
at
the
Brazen
Serpent
in
Paules
Churchyard
:
1631.
The
Preface
to
the
godly
Reader
.
WHat
Mr.
Luther
in
his
last
Sermon
at
Wittenberg
observed
,
and
foretolde
,
we
see
in
these
our
dayes
fully
performed
and
accomplished
:
hee
had
observed
thirty
severall
sects
,
and
sectaries
,
raised
up
by
Satan
in
his
time
against
that
holy
doctrine
preached
by
himselfe
;
all
which
had
hee
not
beene
able
by
the
Scriptures
to
have
resisted
,
and
refuted
,
he
must
have
beene
(
as
himselfe
said
)
of
thirty
severall
religions
.
Among
them
he
mentioneth
the
Anabaptists
,
Antinomists
,
Libertines
,
Servitians
,
&c.
of
all
whom
he
foretold
,
that
though
now
they
(
saith
hee
)
by
the
power
of
the
word
,
and
by
the
vigilancy
of
godly
teachers
lye
close
and
still
;
yet
will
they
be
intent
,
and
ready
on
all
occasions
to
rise
,
and
raise
up
their
damnable
errours
to
disturbe
the
peace
of
the
Church
,
and
the
prosperity
of
the
Gospel
.
And
indeede
accordingly
have
we
observed
the
Church
of
God
in
all
times
since
,
lesse
or
more
infested
with
these
dangerous
sectaries
,
I
meane
the
Libertines
,
the
professed
enemies
to
the
Law
of
God
,
and
to
the
holy
obedience
of
it
.
Against
whom
as
St.
Augustine
in
his
time
wrote
two
books
against
the
Adversaries
of
the
Law
:
Against
the
furious
sect
of
the
Libertines
:
and
many
other
godly
men
since
that
time
.
Let
not
us
be
offended
that
the
spawne
and
succession
of
those
lewd
libertine
sectaries
are
now
issued
forth
in
troopes
amongst
us
,
sonnes
of
Belial
;
whom
Mr.
Calvin
calleth
a
prodigious
and
belluine
sect
,
furious
and
madded
in
their
opinions
,
and
fierce
as
unbroken
coltes
against
whosoever
would
curbe
them
,
and
straiten
the
reines
of
their
unbridled
licentiousnesse
.
But
rather
let
us
observe
,
1.
Satans
malice
in
sowing
tares
where
good
seede
was
sowne
,
and
that
in
the
Lords
field
.
2.
Gods
just
permission
of
so
many
schismes
as
tares
rising
with
the
graine
;
and
therein
revenging
the
contempt
and
disobedience
of
his
word
,
he
hath
sent
strong
delusions
,
that
many
should
believe
lies
,
who
received
not
the
truth
in
the
love
of
it
.
3.
The
levity
,
wantonnes
,
and
instability
of
unsetled
Gospellers
,
that
are
in
every
new
fashion
of
opinion
,
with
every
new
man
that
hath
the
tricke
of
molding
novell
conceits
against
received
truthes
;
that
if
thirty
new-minted
fansies
should
rise
up
in
their
age
,
they
were
like
enough
to
be
of
thirty
religions
,
and
of
every
last
praise
God
,
that
the
truth
was
never
truly
preached
till
now
.
4.
Let
us
excite
our selves
to
the
love
of
truth
,
to
the
hatred
of
errour
,
and
to
the
fencing
of
our selves
against
seducers
;
importuning
in
serious
invocation
the
God
of
truth
,
not
to
punish
our
wantonnesse
in
profession
,
with
taking
the
word
of
truth
utterly
from
us
:
and
thus
shall
we
temper
poyson
to
a
remedy
,
whole
Law
,
and
that
wholly
.
One
preacheth
,
that
the
whole
Law
since
Christs
death
is
wholly
abrogated
,
and
abolished
.
Another
,
that
the
whole
Law
was
fulfilled
by
Christ
1600
yeares
agoe
,
and
we
have
nothing
to
doe
with
that
.
Another
,
that
to
teach
obedience
to
the
Law
of
God
,
is
to
teach
popery
,
and
to
leade
men
into
a
dead
faith
.
Another
,
that
to
doe
any
thing
because
God
commands
us
,
or
to
forbeare
any
thing
because
God
forbids
us
,
is
a
signe
of
a
morall
man
,
and
of
a
dead
and
unsound
Christian.
And
upon
these
hollow
and
deceitfull
grounds
doe
these
masters
of
errour
bottome
a
number
other
ridiculous
conceits
,
which
yet
they
deliver
as
oracles
,
and
anathematize
whosoever
shall
not
so
receive
them
.
As
1.
That
the
Law
being
abolished
to
the
justified
,
God
can
see
no
sinne
in
them
;
for
hee
can
see
no
Law
transgressed
.
2.
That
the
regenerate
cannot
sinne
;
for
where
is
no
Law
,
is
no
transgression
:
according
to
that
Luciferian
principle
rife
among
them
,
Be
in
Christ
,
and
sinne
if
thou
canst
.
3.
That
being
in
Christ
,
they
are
Christed
with
Christ
,
as
pure
as
Christ
,
as
perfect
as
Christ
,
as
farre
beyond
the
Law
as
Christ
himselfe
:
the
right
brood
and
spawne
of
the
olde
Catharists
and
Puritans
.
4.
That
the
Law
is
not
to
bee
taught
in
the
Church
,
and
they
are
legall
Preachers
that
doe
so
,
and
preach
not
Christ
.
5.
They
hence
disclaime
all
obedience
to
the
Law
,
and
raile
at
the
precepts
and
practise
of
sanctification
,
as
good
for
nothing
,
but
to
carry
men
to
hell
;
and
cry
out
on
the
Ministers
as
Popish
,
and
as
having
Monks
in
their
bellies
,
who
set
men
on
working
,
and
doing
,
and
walking
holily
.
6.
They
renounce
and
reject
all
humility
,
confession
and
sorrow
for
sinne
,
they
scorne
fasting
and
prayer
,
as
the
seeking
not
of
God
,
but
of
our selves
.
One
saith
,
that
neither
our
omissions
,
nor
commissions
should
grieve
us
:
and
another
,
Neither
doe
my
good
deedes
rejoyce
mee
,
nor
my
bad
deedes
grieve
mee
.
They
deride
and
flout
the
exercise
of
repentance
and
mortification
,
and
upbraid
such
as
walke
humbly
before
God
.
What
say
they
?
Will
you
repent
all
your
dayes
?
and
,
You
cannot
sinne
,
but
you
must
repent
an
whole
fortnight
after
.
Nay
they
are
set
upon
so
merry
a
pin
,
as
they
can
thinke
of
their
former
sinnes
with
merriment
.
I
am
glad
of
my
sinne
(
saith
one
)
because
it
hath
drawne
me
to
Christ
:
and
why
doest
thou
not
mourne
that
by
those
sinnes
thou
hast
pierced
Christ
?
7.
They
reject
the
Saboth
as
Iewish
wholly
abrogated
with
all
other
commandements
;
as
one
of
them
professed
,
that
were
it
not
for
offence
of
men
,
he
would
labour
in
his
calling
on
that
day
as
well
as
any
other
.
These
with
many
other
consequents
of
the
same
stampe
,
all
tending
to
loose
the
conscience
from
all
awe
of
God
,
from
all
care
of
duty
,
from
all
feare
of
sinne
,
and
judgement
to
come
,
(
though
they
walke
in
all
licentiousnesse
,
and
prodigious
courses
)
are
such
as
a
right
bred
Christian
cannot
but
tremble
at
;
and
were
there
but
a
few
droppes
of
modest
blood
in
their
veines
,
the
Masters
of
such
lewd
and
libertine
opinions
could
not
but
blush
at
:
who
cannot
answer
before
God
(
without
a
sea
of
teares
of
tim●ly
repentance
)
the
mis●●a●ling
of
simple
men
(
and
women
especially
)
into
such
desperate
wayes
.
My
intention
being
onely
to
propound
the
grounds
of
naked
truth
,
(
which
as
a
right
line
is
the
rule
of
it selfe
,
and
of
that
which
is
crooked
)
and
that
to
my
owne
,
in
my
owne
plaine
and
ordinary
manner
;
it
was
farre
from
my
thought
to
make
my
labour
more
publicke
,
till
partly
the
scorne
and
insolency
of
these
schismaticall
spirits
on
the
one
hand
,
and
partly
the
importunity
of
many
godly
both
Ministers
and
private
persons
thrust
mee
into
a
second
survey
,
and
review
of
what
I
had
delivered
.
They
said
they
knew
some
drawne
off
their
opinions
by
hearing
the
doctrine
preached
;
and
doubted
not
but
if
it
were
made
more
publicke
,
it
would
be
much
more
usefull
to
the
Church
,
especially
seeing
these
seducers
creepe
into
such
corners
of
the
Citty
and
Country
,
where
are
weakest
meanes
of
resistance
,
whose
strongest
hopes
and
holdes
lie
in
the
ignorance
and
too
credulous
simplicity
of
their
proselites
.
I
made
many
objections
to
my self
,
some
to
them
:
I
knew
this
argument
soundly
and
judicially
handled
already
by
others
;
that
it
might
more
profitably
and
sufficiently
be
undertaken
by
some
other
better
furnished
with
gifts
and
leisure
:
how
little
I
could
expect
the
satisfaction
of
others
in
an
argument
of
this
moment
,
who
in
the
throng
of
businesse
,
and
burden
of
many
weekly
exercises
,
could
scarce
gaine
thoughts
or
time
to
satisfie
my selfe
:
How
unsafe
to
thrust
into
a
publicke
quarrell
:
how
importune
and
lawles
the
adversaries
,
who
holde
not
themselves
countable
to
God
,
for
any
wrong
they
doe
unto
man
.
But
yet
persuaded
to
deny
my selfe
for
the
service
of
God
and
his
Church
,
and
that
the
seasonablenesse
of
the
treatise
might
adde
an
advantage
unto
it
,
and
that
it
might
be
some
stay
to
the
teachable
untill
a
more
elaborate
,
and
compleate
worke
might
by
some
other
be
prepared
:
I
yeelded
unto
the
publication
of
that
little
which
I
had
done
;
animating
my selfe
with
the
same
arguments
that
wise
and
prudent
Generalls
use
to
encourage
and
hearten
their
souldiers
withall
,
when
they
are
to
joyne
issue
with
the
approaching
enemy
:
and
they
be
foure
.
1.
The
goodnesse
and
justice
of
the
cause
,
which
is
just
,
and
honourable
;
for
we
take
part
with
God
,
and
fight
his
battell
in
the
quarrell
of
his
most
righteous
Law
.
2.
The
victory
is
easie
and
certaine
,
unlesse
God
and
his
Law
can
be
conquered
:
and
who
ever
rose
up
against
God
and
prospered
?
3.
The
quality
of
the
adversaries
must
adde
courage
unto
us
,
Christians
in
name
,
but
siding
,
and
sorting
with
the
damnable
heretickes
of
ancient
times
:
of
whom
I
will
not
speake
what
they
are
worthy
to
heare
,
but
what
I
may
with
judgement
write
,
and
whom
the
sequell
discourse
will
shew
to
be
of
proud
,
furious
,
and
audacious
spirits
.
4.
The
assurance
of
divine
assistance
:
for
are
the
adversaries
such
?
certainly
then
is
their
strength
gone
:
God's
spirit
is
gone
from
them
,
for
he
teacheth
the
humble
,
and
sendeth
the
proud
empty
away
.
They
pretend
the
spirit
,
and
outboast
all
men
,
that
they
are
taught
,
and
led
,
and
moved
by
the
spirit
,
and
are
past
all
motives
and
persuasions
of
man
or
meanes
:
but
God's
spirit
is
a
soft
,
sober
,
calme
and
quiet
spirit
,
both
in
Christ
the
head
,
and
in
all
his
members
:
and
that
furious
,
factious
,
railing
and
quarrelsome
spirit
of
theirs
,
turne
the
grace
of
God
into
wantonnesse
and
liberty
,
but
get
out
of
this
snare
of
the
Divel
,
wherein
they
are
held
to
doe
his
will
,
●
who
in
every
thing
opposeth
,
and
resisteth
the
righteous
will
of
God
re●vealed
.
But
to
you
that
are
desirous
to
walke
in
the
olde
and
good
way
,
and
are
not
yet
infected
with
this
spreading
gangrene
of
licentiousnesse
,
I
shall
be
bolde
to
give
some
advise
for
prevention
.
As
1.
To
looke
carefully
to
your
precious
soules
,
which
Satan
many
wayes
beleaguereth
:
let
not
pretences
of
faith
in
Christ
loose
you
from
duty
towards
God
;
catch
not
at
ease
,
or
presposterous
and
overtimely
comforts
,
wherein
the
impostour
hath
you
at
advantage
.
2.
Looke
well
to
your
estates
,
and
outward
meanes
,
lest
these
impostours
make
a
prey
,
and
advantage
on
you
,
as
they
have
done
on
some
already
,
who
have
confessed
that
these
pedlars
have
basely
inveagled
from
them
even
to
the
very
cushions
of
their
windowes
:
for
the
Apostle
observed
not
in
vain
,
that
through
covetousnesse
they
make
merchandise
of
unwary
soules
.
3.
Suspect
such
men
as
come
with
a
strange
language
,
and
unwonted
phrases
and
manner
of
speaking
:
cast
off
all
cloakes
of
shame
,
and
to
walke
not
in
craftinesse
,
neither
to
handle
the
word
of
God
deceitfully
;
but
in
declaration
of
the
truth
,
to
approve
themselves
to
every
mans
conscience
in
the
sight
of
God
.
wholesome
words
,
and
words
of
understanding
:
and
all
other
lofty
,
arrogant
,
and
subtle
manner
of
speaking
,
so
as
that
which
is
uttered
cannot
be
well
understood
,
the
Apostle
rejects
it
as
an
idle
beating
of
the
ayre
.
teacheth
the
humble
:
beware
of
curiosity
and
affectation
of
novelties
;
be
wise
to
sobriety
,
and
thinke
it
an
high
wisedome
to
be
established
in
ancient
and
received
truthes
.
The
ficklenesse
of
hearers
,
and
unsetlednesse
in
the
grounds
of
holy
truth
,
together
with
the
wantonnesse
of
opinions
,
have
opened
a
wide
doore
to
impostours
:
and
while
for
want
of
judgement
men
are
ready
with
Salomons
foole
to
beleeve
every
thing
,
all
the
labour
and
diligence
of
able
and
godly
Ministers
is
too
weake
,
to
keepe
multitudes
from
running
after
the
Ministers
of
Satan
,
furnished
with
all
arts
to
deceive
,
and
to
cheate
them
of
the
truth
which
is
according
to
godlinesse
.
Against
whom
while
I
endeavour
to
establish
others
,
I
may
seeme
to
forget
my selfe
,
and
that
I
must
incurre
many
censures
and
contempts
from
this
lawlesse
generation
of
men
;
but
my
labour
is
with
the
Lord
,
and
my
reward
is
my
conscience
of
well-doing
:
I
shall
contemne
their
contempt
,
love
their
persons
,
hate
their
errours
,
and
studie
while
I
am
,
to
be
as
serviceable
to
the
Church
,
and
the
faith
once
given
to
the
Saints
,
as
I
can
.
CHAP.
1.
Containing
the
ground
of
the
following
discourse
and
dispute
,
out
of
Rom.
6.
14.
For
ye
are
not
under
the
Law
.
IN
the
words
of
the
Apostle
are
to
be
enquired
,
1.
What
is
meant
by
the
Law
:
namely
,
The
Morall
Law
in
the
ten
Commandements
,
containing
our
whole
duty
to
God
,
and
to
our
neighbour
.
2.
What
it
is
to
be
under
the
Law
:
namely
,
not
under
the
rule
and
obedience
of
the
Law
,
for
our
Apostle
looseth
no
Christian
from
that
;
but
Christians
are
not
under
the
raigne
of
the
Law
,
by
the
raigne
of
which
,
sinne
raigneth
unto
death
.
This
being
the
Apostles
reason
,
that
the
raigne
of
the
Law
,
puts
them
under
the
reign
of
sin
.
3.
Who
are
these
that
are
not
under
the
Law
?
Yee
:
that
is
,
beleevers
,
justified
and
sanctified
persons
,
that
are
dead
to
sinne
,
and
alive
unto
God
in
Iesus
Christ
our
Lord
,
verse
11.
and
onely
these
,
seeing
the
naturall
man
is
yet
in
his
sinnes
,
and
under
the
whole
power
of
the
Law
in
the
rigour
and
extremity
of
it
.
Rom:
7.
6.
We
are
delivered
from
the
Law
,
being
dead
unto
it
wherein
we
were
holden
.
But
who
are
these
?
those
that
serve
in
newnesse
of
spirit
,
not
in
oldnesse
of
letter
;
that
is
,
which
now
serve
God
in
a
new
spirituall
manner
,
excited
and
wrought
by
the
spirit
;
and
not
according
to
the
olde
corruption
of
our
nature
before
grace
,
1.
Because
Christ
was
made
under
the
Law
,
to
redeeme
those
that
were
under
the
Law
,
that
we
might
receive
the
adoption
of
sonnes
,
Galat.
4.
4.
The
reason
is
good
;
Christ
was
under
the
Law
,
therefore
Christians
beleeving
are
not
under
it
;
and
,
Christians
are
redeemed
from
being
under
the
Law
,
and
therfore
are
no
longer
under
it
.
2.
As
many
as
are
under
the
Law
,
But
it
is
the
priviledge
of
beleevers
,
not
to
be
under
the
curse
;
for
they
that
are
of
the
faith
of
Abraham
,
are
blessed
with
faithfull
Abraham
.
Therefore
they
are
not
under
the
Law
.
3.
It
is
the
priviledge
of
beleevers
,
to
receive
the
spirit
of
Christ
.
Rom.
8.
14.
As
many
as
are
Christs
,
are
led
by
the
spirit
of
Christ
:
and
therfore
they
are
not
under
the
Law
.
Gal.
5.
18.
If
yee
be
led
by
the
spirit
,
yee
are
not
under
the
law
.
4.
It
is
the
priviledge
of
beleevers
to
have
eternall
life
,
and
the
inheritance
,
by
promise
,
and
not
by
the
tenour
of
the
Law
;
and
therefore
all
they
,
and
only
they
are
free
from
being
under
the
Law
.
Gal.
3.
18.
If
the
inheritance
be
by
the
Law
,
it
is
no
more
by
promise
.
But
God
gave
it
to
Abraham
by
the
promise
.
Were
beleevers
under
the
Law
,
they
should
have
the
inheritance
by
the
Law
:
but
they
have
it
not
by
the
Law
,
but
by
promise
;
and
therefore
are
not
under
the
Law
.
For
the
Law
and
the
promise
in
the
cause
of
righteousnesse
,
and
life
,
will
not
be
agreed
,
no
more
than
light
and
darknesse
,
fire
and
water
,
whose
natures
are
most
abhorring
.
Quest.
But
what
or
wherein
is
this
priviledge
of
not
being
under
the
Law
?
Answ.
This
priviledge
will
appeare
the
clearer
,
if
we
consider
the
danger
of
being
under
the
Law
,
2.
The
Law
in
the
raigne
of
it
shuts
up
heaven
,
(
which
receives
no
trangressour
)
and
setteth
the
gate
of
hell
wide
open
upon
the
sinner
;
and
not
onely
casteth
him
into
hell
hereafter
,
but
bringeth
an
hell
into
his
conscience
before
hell
;
that
if
his
heart
be
not
dead
within
him
as
Nabals
,
it
is
restlesse
as
the
raging
sea
,
tormenting
him
for
the
present
with
hellish
feares
,
dreadfull
horrours
,
and
selfe-accusing
;
the
biting
and
gnawing
of
which
worme
is
the
very
entrance
into
hell
,
and
a
beginning
of
the
eternall
torments
of
it
:
for
the
avoiding
whereof
many
wicked
men
have
chosen
death
,
and
hastned
their
owne
execution
,
as
farre
more
sufferable
and
easie
.
3.
The
Law
in
the
raigne
of
it
,
thrusts
the
sinner
under
the
power
of
the
Divell
,
as
a
condemned
malefactour
into
the
hand
of
the
executioner
,
to
be
ruled
at
his
will
.
Now
must
hee
blinde
his
eyes
,
and
as
it
were
by
an
handkerchiefe
over
his
eyes
,
hee
must
pinion
him
,
and
binde
him
hand
and
foote
,
and
by
effectuall
delusions
prepare
him
to
his
death
.
And
what
is
more
just
,
than
that
he
who
will
not
be
led
by
the
spirit
of
God
,
should
be
given
up
to
be
ruled
by
the
Divell
.
4.
The
Law
in
the
raigne
of
it
,
addeth
a
sting
,
and
sharpneth
the
point
of
all
afflictions
,
which
by
it
become
the
beginning
of
hell
,
and
properly
curses
;
retaining
their
naturall
acrimony
and
poyson
;
and
are
as
the
red
sea
,
even
a
well
,
and
a
devouring
gulfe
to
drowne
the
Egyptians
,
which
same
sea
is
a
wall
and
paved
way
to
save
the
Israelites
.
It
armeth
all
Gods
creatures
against
the
sinner
,
who
are
ready
in
their
severall
rankes
to
revenge
their
Lords
quarrell
,
till
he
enter
into
that
new
covenant
;
of
which
see
Hosea
2.
18.
It
is
the
Law
that
makes
death
a
doore
to
hell
,
and
a
downefall
to
eternall
perdition
:
the
Law
is
mercilesse
,
and
knoweth
no
other
condition
,
but
doe
or
die
:
so
as
if
a
man
dye
under
the
Law
,
there
is
no
expectation
but
of
death
without
mercy
.
Quest.
2.
But
how
may
a
man
get
from
under
this
dangerous
estate
?
Answ.
By
the
attaining
and
exercise
of
three
saving
graces
.
The
second
grace
is
Repentance
,
and
timely
turning
unto
God
;
this
helpeth
a
man
from
under
this
danger
.
1.
In
that
it
flyeth
from
the
dreadfull
sentence
of
the
Law
,
and
knocketh
at
the
gate
of
mercy
;
it
seeks
and
sues
for
pardon
,
and
will
not
give
over
,
till
it
have
got
a
gracious
answer
,
that
all
the
sins
are
remitted
.
2.
In
that
it
wipes
off
all
old
scores
,
repealeth
all
the
actions
of
the
Law
,
getteth
all
sinnes
cast
into
the
bottome
of
the
sea
,
never
to
be
remembred
any
more
:
nay
it
gett●●●
not
onely
sinnes
〈◊〉
,
but
●ven
the
law
it selfe
〈…〉
●ort
buried
to
the
penitent
person
:
as
Moses
body
,
and
is
unknowne
where
it
was
laid
.
The
third
grace
is
new
and
inchoate
obedience
to
the
Law
,
which
is
a
kinde
of
fulfilling
it
.
For
1.
It
is
a
worke
of
the
spirit
in
the
regenerate
,
who
hath
written
the
law
in
their
hearts
,
and
made
them
of
rebells
and
enemies
to
the
Law
,
and
the
righteousnes
of
it
,
lovers
of
the
Law
,
and
lovers
of
obedience
.
2.
It
hath
the
promise
of
acceptance
,
and
is
accounted
as
full
and
compleat
obedience
to
the
Law
:
and
themselves
now
called
perfect
and
undefiled
in
the
way
.
God
looketh
not
now
on
their
obedience
as
theirs
,
but
as
on
his
owne
worke
in
them
,
nor
approveth
the
person
for
the
work
,
but
the
work
for
the
person
.
Quest.
3.
How
may
we
know
a
man
gotten
from
under
this
da●ger
of
the
Law
?
Answ.
By
sundry
notes
or
markes
.
subjection
to
the
Gospel
in
the
power
of
it
;
when
a
man
contenteth
not
himselfe
with
a
title
of
faith
,
or
a
shew
of
profession
,
or
a
forme
of
godlinesse
,
or
a
name
that
he
liveth
;
but
groweth
in
the
knowledge
and
obedience
of
the
Gospell
:
for
would
a
man
be
saved
,
and
obey
neither
the
Law
nor
Gospell
?
No
,
no
,
the
Apostle
concludeth
him
under
the
whole
power
of
the
Law
,
that
knoweth
not
,
nor
obeyeth
the
Gospel
of
Christ
,
2
Thes:
1.
8.
2.
By
thankefull
walking
worthy
of
the
Gospel
:
Gods
workmanship
;
and
that
the
end
of
all
our
freedome
from
sinne
,
is
the
free
and
cheerefull
praise
of
God
:
and
therefore
he
cannot
but
be
thankfull
to
Christ
his
deliverer
from
under
so
hard
and
cruell
a
Master
as
the
Law
,
which
did
nothing
but
accuse
,
accurse
,
terrify
and
condemne
him
:
now
will
he
highly
prize
his
freedome
,
and
glory
in
his
happy
liberty
:
now
will
he
live
to
Christ
,
and
for
Christ
;
and
ascribe
all
his
happinesse
unto
him
,
as
doth
the
Apostle
for
that
happy
victory
over
sinne
and
the
Law
,
1
Cor:
15.
last
:
and
Rom:
7.
24
,
25.
3.
There
is
now
peace
of
conscience
,
which
formerly
(
if
waking
)
did
bite
and
sting
;
but
now
excuseth
and
acquitteth
.
I
meane
not
here
a
sencelesse
or
brawny
conscience
,
the
issue
of
a
dead
conscience
;
which
like
a
dead
man
,
lay
him
under
a
Church
or
mountaine
,
he
is
quiet
,
feeleth
nothing
,
complaines
of
nothing
:
so
lay
the
secure
sinner
under
the
intolerable
burden
of
innumerable
sinnes
,
his
conscience
is
quiet
,
and
complaineth
not
.
But
this
peace
followeth
not
from
unfeelingnesse
,
but
from
feeling
sin
pardoned
,
from
perceiving
sin
subdued
,
and
from
discerning
sinne
repented
of
,
striven
against
and
conquered
:
for
the
spirit
of
grace
is
ever
a
spirit
of
mourning
,
and
from
that
sowing
in
teares
ariseth
the
harvest
of
joy
.
4.
Hee
that
is
got
from
under
the
Law
is
now
a
Law
to
himselfe
,
that
is
,
he
willingly
submitteth
himselfe
to
the
rule
and
obedience
of
the
Law
:
the
way
to
escape
the
yoake
and
coaction
of
the
Law
is
to
become
a
free
and
cheerfull
observer
of
the
Law
.
Which
standeth
in
three
things
.
1.
In
a
care
to
doe
the
duties
which
the
Law
requireth
,
and
in
such
manner
as
the
Law
doth
require
,
so
neare
as
we
can
,
Psal:
119.
6.
Rom:
7.
22.
2.
In
huhumility
and
griefe
that
we
are
so
short
of
the
Law
in
our
best
duties
;
that
when
wee
have
done
all
we
can
,
we
are
so
unprofitable
,
and
that
even
all
our
righteousnesse
is
as
a
stained
clout
.
3.
And
all
this
out
of
love
of
God
,
and
of
obedience
,
not
for
feare
of
hell
or
judgement
:
whence
Gods
people
are
called
a
willing
people
.
Psal:
110.
4.
This
must
every
beleever
aime
at
;
for
hee
that
willingly
liveth
in
the
breach
of
the
Law
is
certainly
under
the
curse
of
it
.
5.
A
man
gotten
from
under
the
Law
,
giveth
up
himselfe
to
the
leading
of
the
spirit
:
Gal:
5.
18.
If
yee
be
led
by
the
spirit
,
yee
are
not
under
the
Law
.
Now
to
be
led
by
the
spirit
is
,
1.
To
suffer
the
spirit
of
God
to
guide
the
minde
,
with
knowledge
,
for
he
being
the
spirit
of
illumination
,
his
office
is
to
lead
the
Saints
into
all
●●uth
.
2.
To
allow
him
to
carry
and
order
the
heart
,
will
,
and
affections
with
cheerfulnesse
,
and
constancy
in
all
good
duties
,
whence
hee
is
called
a
free
spirit
,
not
onely
because
he
worketh
in
himselfe
freely
,
and
as
the
wind
bloweth
where
he
will
;
but
from
his
powerfull
effect
in
the
Saints
,
who
by
his
strong
and
mighty
gales
are
caried
strongly
in
their
motions
of
grace
and
obedience
.
This
finde
and
challendge
thy
freedome
from
under
the
Law
.
But
if
the
spirit
that
rules
in
the
world
guide
the
course
,
or
Satan
carrie
a
man
into
the
foule
lusts
of
uncleannesse
,
worldlinesse
,
voluptuousnesse
,
malice
,
or
the
like
,
as
the
swine
into
the
lake
;
this
man
is
under
the
whole
curse
and
raigne
of
the
Law
,
because
he
is
under
the
power
and
reigne
of
his
sinne
.
6.
There
is
joy
and
thankfulnesse
for
others
freedome
as
for
a
mans
owne
:
he
that
is
truly
converted
is
unfeignedly
glad
for
the
worke
of
Gods
grace
in
others
,
Rom.
6.
17.
God
be
thanked
that
yee
have
beene
the
servants
of
sinne
,
but
now
ye
have
obeyed
the
forme
of
doctrine
,
&c.
Eph.
1.
5.
Phil.
1.
5.
A
godly
Pastour
with
Paul
wisheth
all
as
himselfe
,
except
his
bonds
.
A
godly
parent
will
rejoyce
to
see
his
children
to
walk
in
the
truth
.
A
father
or
husband
cannot
content
himselfe
with
his
owne
safety
from
a
deadly
danger
,
and
see
his
wife
and
children
left
in
it
still
.
A
godly
Master
as
Ioshua
will
have
all
his
house
serve
the
Lord
with
himselfe
,
and
will
not
endure
in
his
family
,
a
wicked
servant
,
a
vassall
,
and
slave
to
the
Divell
,
and
sinne
;
but
will
pull
him
out
of
the
fire
or
water
,
or
turne
him
out
of
doores
:
yea
every
sinner
converted
himselfe
,
wil
strengthen
the
brethren
,
as
Peter
,
and
David
,
Psal
:
51.
13.
By
these
notes
may
a
man
try
and
discerne
whether
he
be
yet
under
the
Law
or
not
.
CHAP.
2.
Explaining
the
Apostle
,
and
shewing
how
farre
the
beleever
is
from
under
the
Law
.
HAving
shewed
that
it
is
the
priviledge
of
justified
persons
not
to
be
under
the
Law
;
we
are
now
in
the
next
place
to
limit
this
proposition
of
the
Apostle
within
his
own
bounds
;
which
ancient
bounds
while
our
Libertines
remove
or
break
downe
,
they
open
a
sluce
or
floodgate
unto
all
loosnes
and
licentiousnes
,
both
of
opinion
,
and
practise
.
For
the
right
understanding
of
our
Apostles
meaning
,
we
must
consider
the
Law
two
wayes
.
First
,
in
the
substance
of
it
:
or
,
secondly
,
in
the
circumstances
or
appendices
belonging
unto
it
.
The
substance
of
the
Law
standeth
in
five
things
.
1.
The
Law
in
the
substance
of
it
,
2.
The
law
in
the
substance
of
it
,
is
a
revealer
of
sinne
.
Rom.
3.
19.
By
the
Law
commeth
the
knowledge
of
sinne
;
and
every
sinner
,
yea
even
beleevers
are
still
under
the
rebuke
of
it
,
so
long
as
in
many
things
they
offend
all
,
and
stand
in
need
of
the
Law
,
both
to
worke
them
to
humility
and
repentance
after
new
sinnes
committed
,
to
worke
them
to
a
feare
and
reverent
awe
of
God
,
and
to
drive
them
out
of
themselves
unto
Christ
,
for
recovery
out
of
their
daily
infirmities
;
for
were
there
no
law
,
there
were
no
transgression
,
nor
discovery
of
it
,
Rom.
4.
15.
3.
The
Law
in
the
substance
of
it
is
a
rule
of
good
life
,
and
as
the
Gospell
teacheth
how
to
beleeve
,
so
the
Law
teacheth
how
to
live
:
the
Law
is
as
the
touchstone
to
try
what
is
gold
in
us
,
and
what
is
drosse
;
it
is
as
the
line
and
plummet
to
shew
what
is
straight
,
and
what
is
crooked
:
and
thus
is
under
the
direction
of
it
both
for
matter
and
manner
of
all
actions
which
please
or
displease
God
.
For
as
the
Law
civill
is
the
rule
of
civill
life
,
so
Gods
Law
is
the
rule
of
godly
life
:
and
as
a
good
workman
that
is
Master
of
his
trade
,
will
have
his
rule
ever
at
his
back
,
or
in
his
hand
,
to
measure
every
peece
of
his
worke
,
that
it
may
stand
levell
and
square
;
so
even
the
beleever
hath
as
continuall
need
of
the
rule
of
the
Law
,
which
(
the
Apostle
saith
)
is
profitable
for
doctrine
,
correction
,
reproofe
and
institution
even
of
the
man
of
God
.
2
Tim.
3.
17.
4.
The
Law
in
the
substance
is
the
expresse
idea
or
representation
of
the
Law
of
nature
written
in
our
hearts
in
the
time
and
state
of
innocency
,
and
the
naturall
principles
of
it
cannot
be
quite
extinct
,
or
shaken
out
of
the
heart
of
the
worst
man
;
for
the
very
Heathens
had
it
written
in
their
hearts
,
Rom.
2.
15.
and
much
lesse
can
it
be
shaken
out
of
the
beleever
,
in
whom
it
is
renewed
and
rewritten
in
their
spirits
by
the
finger
of
Gods
spirit
,
Ier.
31.
33.
Nay
the
beleever
cannot
chuse
but
be
framed
to
a
cheerefull
and
spirituall
obedience
of
it
,
so
long
as
the
spirit
performeth
that
office
in
them
.
5.
The
Law
in
the
substance
of
it
,
promiseth
a
righteousnesse
,
and
eternall
life
to
all
the
performers
of
it
:
and
no
beleever
expecteth
another
righteousnes
,
nor
another
life
,
nor
on
any
other
condition
,
than
the
same
in
the
Law
;
onely
in
another
manner
and
meanes
the
same
life
must
be
attained
,
by
our
ful
performance
of
the
law
,
though
not
in
our selves
,
but
in
our
surety
;
and
by
the
same
righteousnes
,
not
inherent
in
us
,
beleever
is
still
under
the
whole
substance
of
the
Law
.
And
now
in
the
second
place
seeing
the
justified
person
is
so
many
wayes
under
the
Law
,
how
saith
the
Apostle
that
the
beleevers
are
not
under
it
?
To
resolve
which
point
,
we
must
now
consider
the
circumstances
and
appendices
of
the
Law
,
which
make
it
an
heavie
yoak
,
First
,
one
consequent
of
the
Law
is
,
that
it
yoaketh
every
man
to
a
personall
performance
of
it
;
for
himselfe
must
doe
all
things
that
are
written
in
the
Law
,
to
live
in
them
.
And
this
is
now
an
impossible
obedience
,
because
of
our
flesh
.
But
Christ
having
perfectly
fulfilled
the
Law
for
the
beleever
,
and
becomming
the
end
of
the
Law
for
righteousnesse
to
every
one
that
beleeveth
:
in
this
regard
they
are
not
under
this
rigour
of
the
Law
,
which
knoweth
no
surety
,
no
Mediatour
,
no
imputed
obedience
,
but
in
every
mans
owne
person
;
and
yet
the
Gospell
remitteth
no
part
of
the
substance
of
the
Law
,
which
requireth
perfect
obedience
:
only
it
tendreth
it
in
the
person
of
the
surety
,
and
gets
acceptance
when
perfect
obedience
is
done
for
the
person
,
though
not
by
him
.
2.
Another
appendix
of
the
Law
is
,
that
this
rigorous
exaction
of
personall
,
and
perfect
obedience
is
urged
upon
paine
of
eternall
death
:
Cursed
is
every
one
that
continueth
not
in
all
things
that
are
written
in
the
booke
of
the
Law
,
Deut.
27.
26.
and
Gal.
3.
10.
Now
the
beleever
is
not
under
this
co●sequent
of
the
Law
:
for
Christ
was
made
a
curse
for
us
,
and
redeemed
us
from
the
curse
of
the
Law
,
Gal.
3.
13.
and
by
him
being
justified
by
faith
,
we
escape
this
damnatory
sentence
,
Rom.
8.
1.
But
it
is
one
thing
to
be
free
from
the
curse
of
the
Law
,
another
from
the
Law
it selfe
:
and
it
is
no
good
sequell
,
We
are
free
from
this
sanction
of
the
Law
;
therefore
from
the
substance
.
3.
Another
appendix
of
the
Law
is
,
But
this
being
but
an
adjunct
,
shall
we
argue
from
removing
an
accident
,
to
the
remotion
of
the
subject
?
or
because
we
are
not
under
the
Law
as
a
rigorous
exactour
,
and
terrible
revenger
,
therefore
we
are
not
under
it
as
a
righteous
commander
,
and
holy
conductour
?
The
4
consequent
of
the
Law
is
,
that
it
acknowledgeth
no
justification
or
life
,
but
by
com●●eat
obedience
;
by
the
workes
of
the
Law
no
flesh
can
be
justified
,
Rom:
3.
20.
so
as
now
the
beleever
is
not
under
the
Law
for
justification
,
unto
whom
Christ
is
made
righteousnesse
,
and
whose
perfect
obedience
is
imputed
,
Rom:
4.
5.
But
it
is
no
good
argument
,
that
because
the
Law
is
fulfilled
by
Christ
,
it
is
therefore
abolished
by
Christ
:
surely
every
simple
man
can
distinguish
betweene
accomplishing
and
abolishing
the
Law
:
nor
it
will
not
follow
,
that
because
the
Law
cannot
justifie
,
therefore
it
cannot
instruct
,
guide
,
or
edifie
.
The
5
consequent
is
,
that
the
Law
is
the
vigour
and
strength
of
sinne
;
that
it
arraignes
,
and
condemneth
the
sinner
,
and
is
the
minister
of
death
,
2
Cor:
3.
7.
But
there
is
no
condemnation
to
those
that
are
in
Iesus
,
Christ
,
Rom:
8.
1.
for
that
heavie
sentence
of
the
Law
is
transferred
upon
Christ
himselfe
,
and
carried
off
the
beleever
.
But
it
will
never
hold
weight
or
water
in
argument
,
that
because
a
beleever
is
freed
from
the
damnatory
power
of
the
Law
,
he
is
free
therefore
from
the
mandatory
and
directory
power
of
it
.
The
6
consequent
or
appendix
of
the
Law
is
,
that
thereby
sinne
is
excited
and
provoked
by
our
owne
corruption
rebelling
against
the
Law
,
Rom:
7.
11.
which
is
not
by
the
fault
of
the
Law
,
which
remaineth
holy
,
just
,
and
good
,
v.
12.
but
by
our
wicked
nature
,
The
7
and
last
appendix
of
the
Law
,
is
to
consider
it
as
the
Law
of
Moses
,
and
in
Moses
hand
given
to
the
Church
of
the
Iewes
;
in
which
respect
it
had
many
circumstantiall
references
to
that
people
,
and
many
accessories
in
the
administration
towards
them
;
besides
some
strictnesse
,
rigour
,
and
terrour
to
that
people
under
rudiments
:
In
regard
of
which
,
beleevers
in
the
new
Testament
are
not
under
the
Law
as
it
was
in
Moses
hand
;
but
sundry
references
and
circumstances
,
as
suppose
,
time
,
place
,
persons
,
tables
,
testament
,
manner
,
measure
,
terrour
,
rigour
are
altered
,
and
changed
in
the
Church
since
Christs
death
.
But
it
will
prove
no
good
reason
,
that
because
an
heire
in
minority
is
under
tutours
and
rods
,
therefore
he
may
being
come
to
yeares
live
as
he
list
,
and
become
a
lawlesse
man
:
or
that
because
the
Law
as
given
by
Moses
to
the
Church
of
the
Iewes
is
in
some
circumstances
altered
,
therefore
it
must
be
in
the
whole
substance
of
it
abolished
and
that
wholly
:
or
that
because
the
Church
of
the
olde
Testament
was
under
a
strait
Law
,
therefore
the
Church
in
the
new
Testament
must
be
under
none
.
The
summe
of
all
is
comprised
in
these
three
following
conclusions
:
1.
That
the
regenerate
are
never
sine
Lege
,
unholy
,
prophane
,
the
genuine
epithites
,
and
right
characters
of
our
late
Anomists
and
Antinomists
;
but
the
regenerate
are
no
such
.
2.
That
the
regenerate
are
not
(
as
our
Text
saith
)
sub
Lege
,
Personall
and
perfect
obedience
,
which
Ch●ist
in
their
stead
hath
undertaken
,
and
performed
:
4.
of
Coaction
and
constraint
,
from
which
the
spirit
of
liberty
hath
freed
them
in
great
part
:
5.
of
the
sundry
accessories
of
Moses
his
administration
to
that
people
to
whom
it
was
delivered
:
in
these
regards
,
and
some
other
they
are
not
under
the
Law
.
3.
That
the
regenerate
may
be
truly
said
to
be
in
Lege
,
Ye
are
not
under
the
Law
.
CHAP.
3.
Proving
beleevers
under
the
rule
and
direction
of
the
Morall
Law
.
NOw
because
the
sonnes
of
Belial
are
come
out
,
and
tumultuously
are
risen
(
as
did
the
heathens
)
against
the
Lord
,
and
his
most
righteous
Law
,
Let
us
break
these
bonds
,
and
cast
these
cords
from
us
;
for
we
are
under
the
teaching
of
grace
,
and
under
the
rule
of
the
spirit
,
all
our
worke
is
done
to
our
hand
,
and
we
have
nothing
left
for
us
to
doe
,
and
therefore
the
Law
to
us
is
as
the
seven
green
cords
on
Sampsons
armes
,
which
he
brake
off
as
a
thred
of
tow
when
it
toucheth
the
fire
,
the
whole
Law
is
abolished
to
us
wholly
.
Therefore
we
are
to
prove
against
them
,
that
true
beleevers
have
both
a
true
use
of
the
Morall
Law
,
and
besides
their
lively
faith
,
wherin
they
have
received
the
spirit
,
have
need
of
the
directions
,
and
doctrines
of
the
Morall
Law
,
for
the
performance
of
the
duties
of
it
:
and
that
by
these
reasons
.
If
the
same
sinnes
be
forbidden
after
faith
as
before
,
And
therefore
the
Law
is
in
some
force
to
them
.
The
proposition
is
cleare
,
because
the
Law
onely
discovereth
and
revealeth
sinne
,
Object
.
These
were
foule
sins
in
themselves
,
but
not
in
him
because
he
was
justified
.
Answ.
Then
Nathan
was
deceived
in
saying
,
Thou
art
the
man
:
and
David
,
when
he
said
,
I
have
sinned
.
Had
David
sinne
after
faith
?
then
was
David
under
a
Law
for
obedience
:
for
every
sinne
is
the
transgression
of
the
Law
,
where
no
Law
is
,
can
be
no
transgression
.
The
like
of
Peter
in
the
new
Testament
apparantly
a
beleever
,
for
Christ
prayed
that
his
faith
should
not
faile
;
yet
after
that
fell
into
those
foule
sinnes
against
the
Law
,
rash
swearing
,
and
false
swearing
,
and
cursing
himselfe
;
which
were
foule
sins
in
him
,
as
well
as
in
themselves
;
why
should
he
else
goe
out
,
and
weepe
bitterly
?
Peter
,
as
full
of
shifts
as
he
was
to
save
his
skin
,
was
to
seeke
in
this
shift
,
to
turne
off
all
his
sinne
,
and
sorrow
at
once
,
that
being
a
beleever
,
and
in
the
new
Testament
,
the
Law
had
nothing
to
doe
with
him
.
This
argument
our
Novatians
and
Famelists
can
by
no
other
shift
avoid
,
but
by
flying
to
a
perfect
purity
in
themselves
:
for
this
is
a
dangerous
,
and
desperate
principle
of
their
Catechisme
rife
in
the
mouths
of
their
Novices
,
Be
in
Christ
,
and
sinne
if
thou
canst
;
and
is
very
coherent
with
their
other
tenents
:
for
were
the
Morall
Law
indeed
wholly
abolished
,
why
should
they
not
worship
false
Gods
,
sweare
,
breake
the
Saboth
,
rebell
,
kill
,
whore
,
steale
?
what
should
hinder
them
from
rayling
,
and
reviling
all
Ministers
and
people
,
besides
their
owne
sect
,
as
in
a
dead
faith
,
Sin
if
thou
canst
.
But
oh
vaine
men
.
sinne
his
flesh
tremble
with
feare
of
Gods
judgments
?
Can
Peter
at
the
side
of
Christ
sinne
,
and
that
after
so
many
warnings
of
Christ
himselfe
?
Doth
Paul
know
but
in
part
,
and
after
faith
find
a
law
in
his
members
rebelling
against
the
law
of
his
minde
?
the
good
hee
would
doe
,
hee
did
not
,
and
the
evill
hee
would
not
doe
,
that
did
hee
?
and
are
you
in
so
high
a
forme
beyond
these
worthies
,
that
you
cannot
sinne
if
you
would
?
Ponder
a
little
these
places
of
Scripture
and
if
you
be
still
mad
of
your
perfection
,
Eccles:
7.
20.
There
is
not
a
just
man
on
earth
that
doth
good
,
and
finneth
not
.
1
Kings
8.
46.
For
there
is
no
man
that
sinneth
not
.
Object
.
No
?
Hee
that
is
borne
of
God
sinneth
not
.
Answ.
The
Apostle
saith
not
simply
and
absolutely
that
he
hath
no
sinne
,
Prov.
20.
9.
Who
can
say
,
I
am
pure
from
sinne
?
Who
?
I
can
say
so
,
and
I
can
,
saith
every
Libertine
;
my
sin
may
be
sought
for
,
and
cannot
be
found
;
and
mine
,
saith
another
,
is
washed
off
,
that
it
cannot
be
seene
;
and
mine
,
saith
a
third
,
is
as
a
bottle
of
inke
dispersed
in
the
sea
,
and
not
to
be
discerned
.
And
indeed
thus
it
is
in
the
justified
in
respect
of
Gods
account
,
and
imputation
;
but
while
they
speak
so
magnifically
of
themselves
in
respect
of
the
presence
of
sinne
,
they
onely
blow
up
their
bladder
bigger
,
which
all
the
while
is
swelled
up
but
with
stinking
winde
and
emptinesse
.
But
they
would
have
some
places
out
of
the
new
Testament
,
as
men
beyond
the
reach
of
the
olde
.
Iam.
3.
2.
In
many
things
we
sinne
all
:
We
all
;
all
Apostles
,
all
Christians
;
sin
,
that
is
,
transgresse
the
Law
;
in
many
things
,
by
daily
failings
and
errours
:
and
therefore
all
we
in
the
new
Testament
,
since
Christs
death
,
though
we
be
justified
by
faith
,
Ioh.
1.
8.
If
we
say
we
have
no
sinne
,
we
deceive
our selves
,
and
there
is
no
truth
in
us
.
Wee
:
Who
?
The
Apostle
speaketh
of
carnall
men
,
say
some
of
the
Libertines
:
as
if
the
Apostle
was
a
carnall
man
:
but
the
former
verse
expresseth
who
they
be
that
have
sinne
;
those
that
walke
in
the
light
;
have
fellowship
one
with
another
;
and
those
that
are
justified
and
sanctified
,
whom
the
blood
of
Iesus
Christ
his
Sonne
hath
cleansed
from
all
sinne
.
If
the
same
duties
be
required
of
all
after
faith
as
before
,
and
every
conscience
bound
to
the
performance
;
then
the
Law
in
the
whole
use
is
not
abolished
to
beleevers
.
But
the
first
is
true
:
That
it
is
a
rule
of
duty
before
Christ
,
they
deny
not
;
and
that
it
is
a
rule
of
duty
since
Christ
,
I
make
it
plaine
thus
.
1.
Because
Christ
himselfe
did
confirme
,
expound
,
establish
and
fortify
the
Law
by
his
word
and
authority
,
which
was
the
scope
of
his
large
Sermon
upon
the
Mount
,
in
Mat.
5.
6.
and
7
chapters
:
which
had
it
beene
to
be
utterly
abolished
,
2.
Our
Lord
not
onely
confirmes
it
in
it selfe
by
his
doctrine
and
life
,
but
also
in
the
conscience
of
every
Christian.
Matth.
5.
19.
He
that
breaketh
the
least
of
these
commandements
,
and
teacheth
men
so
to
doe
,
shall
be
least
in
the
kingdome
of
heaven
:
but
he
that
shall
teach
and
observe
them
,
shall
be
called
great
in
the
kingdome
of
heaven
:
that
is
,
shall
be
honoured
,
and
counted
a
worthy
member
in
the
Church
of
God
.
No
,
saith
the
Libertine
,
we
must
not
teach
the
Law
in
the
Church
;
and
those
that
doe
are
legall
Preachers
,
that
lead
men
into
a
dead
faith
;
we
must
doe
nothing
,
because
God
commands
us
:
nay
we
not
onely
reverse
the
least
of
them
,
but
all
at
once
,
and
teach
others
so
to
doe
.
See
now
if
fire
be
more
contrary
to
water
,
or
Christ
to
Belial
;
than
Christ
to
these
sonnes
of
Belial
,
that
will
be
under
no
yoke
of
the
Law
,
no
rule
,
no
obedience
.
3.
The
Apostles
after
Christ
bring
converted
Christians
every
where
to
the
rule
of
the
Law
,
and
frequently
alledge
the
Law
to
urge
the
duties
of
it
:
and
therefore
the
Law
ceaseth
not
to
be
the
rule
in
the
new
Testament
;
for
if
it
had
,
they
would
not
have
pressed
exhortations
by
the
Law
.
Rom.
12.
19.
Dearely
beloved
,
avenge
not
your selves
:
Why
?
For
it
is
written
,
Vengeance
is
mine
.
Rom.
13.
8
,
9.
pressing
the
duty
of
love
,
the
onely
debt
beseeming
a
Christian
,
he
urgeth
it
by
this
argument
;
because
,
love
is
the
fulfilling
of
the
Law
;
and
repeateth
all
the
commandements
of
the
second
Table
,
not
to
repeale
or
reverse
any
of
them
,
but
to
confirme
them
as
the
rule
still
,
and
comprehendeth
them
all
in
this
,
Thou
shalt
love
thy
neighbour
as
thy selfe
.
Ephes
6.
1.
Children
obey
your
parents
;
and
presseth
the
duty
from
the
Law
;
for
this
is
the
first
commandement
with
promise
.
Heb.
12.
28.
Let
us
have
grace
to
serve
God
acceptably
,
with
reverence
and
feare
.
Why
?
For
our
God
is
even
a
consuming
fire
.
Did
not
now
the
Apostles
come
as
well
with
a
rod
,
as
with
the
spirit
of
meeknesse
?
perswade
men
,
as
knowing
the
terrour
of
the
Lord
?
behold
the
goodnesse
of
God
,
but
also
to
behold
his
severity
?
Rom.
11.
22.
Dare
now
an
audacious
Libertine
step
out
and
tell
the
Apostles
(
as
they
tell
us
)
that
they
were
legall
Preachers
,
that
they
taught
men
popery
and
justification
by
workes
;
and
that
they
made
men
onely
morall
Christians
,
because
they
held
the
Law
before
them
as
the
rule
of
all
duties
both
of
piety
and
charity
?
If
Christ
came
not
to
abolish
the
Law
,
which
must
endure
for
ever
in
heaven
,
Psal.
119.
2.
Because
it
is
holy
,
just
,
and
spirituall
,
Rom.
7.
13.
Which
words
imply
,
1.
That
there
is
in
it
a
supernaturall
,
divine
,
and
unperishing
vertue
,
resembling
God
himselfe
,
who
shall
as
easily
be
destroyed
as
his
Law
.
2.
That
it
serveth
to
be
a
divine
direction
of
all
men
▪
in
all
holy
,
just
and
spirituall
duties
.
3.
That
it
is
an
holy
instrument
of
the
spirit
,
by
which
he
leadeth
out
the
faithfull
into
the
practise
of
those
duties
.
4.
That
whosoever
have
the
spirit
sent
to
dwell
,
and
rule
,
and
to
write
the
Law
in
their
hearts
;
they
cannot
detract
from
the
Law
;
but
the
more
spirituall
themselves
are
,
the
more
doe
they
discerne
the
spirituall
power
of
it
,
and
frame
to
the
spirituall
observance
of
it
:
so
did
the
Apostle
in
this
place
;
so
David
,
Psal.
19.
7
,
8.
and
119.
39.
Nay
Christ
came
to
fulfill
it
,
If
the
Apostles
after
Christ
did
not
abrogate
the
Law
,
Rom.
3.
31.
Doe
we
abrogate
the
Law
by
faith
?
God
forbid
;
nay
wee
establish
it
.
Where
the
Apostle
cryes
downe
that
grosse
conceit
of
the
contrariety
of
the
Law
and
Gospell
,
so
as
one
of
them
must
needs
devoure
the
other
,
as
Moses
rod
did
the
rods
of
the
inchanters
.
True
it
is
they
are
a
distinct
and
divers
doctrine
;
but
in
God
and
his
word
is
no
contrariety
▪
And
true
it
is
the
Law
and
Gospell
will
never
stand
together
in
the
justification
of
a
sinner
before
God
,
Rom.
1.
18.
The
Gospel
is
the
power
of
God
to
salvation
:
and
by
it
not
onely
the
righteousnes
of
God
is
revealed
from
faith
to
faith
,
but
the
wrath
of
God
is
revealed
from
heaven
against
all
ungodlines
:
not
that
the
Gospell
is
a
ministery
of
wrath
,
but
a
witnesse
that
wrath
hangs
over
the
heads
of
wicked
men
rejecting
the
Gospell
.
Rom.
2.
16.
Christ
shall
judge
the
secrets
of
men
according
to
my
Gospell
:
that
is
,
according
to
the
witnesse
of
the
Gospell
preached
by
me
.
1
Iohn
2.
1.
Brethren
,
I
write
these
things
to
you
that
you
sinne
not
:
and
what
did
he
write
else
but
the
sweet
tidings
of
the
Gospell
,
confesse
his
sinnes
,
God
is
faithfull
and
just
to
forgive
them
;
and
that
if
any
sinne
,
wee
have
an
advocate
with
the
Father
,
&
c
?
For
as
no
man
can
teach
any
duty
of
the
Law
,
but
therin
calls
to
faith
:
for
call
to
the
love
of
God
,
the
substance
of
the
first
Table
;
must
not
he
be
first
beleeved
,
and
then
loved
?
or
to
prayer
;
how
can
they
call
on
him
on
whom
they
have
not
beleeved
?
and
so
in
the
rest
:
so
neither
can
a
man
preach
faith
without
some
reference
to
the
Law
;
for
can
a
man
beleeve
a
remedy
without
knowledge
,
&
search
of
the
wound
?
nay
it
is
the
Law
that
fits
us
to
prize
Christ
a
physitian
,
or
else
would
we
never
meddle
with
him
,
no
more
than
he
would
seeke
out
for
a
garment
that
hath
no
sence
of
his
shame
or
nakednesse
.
What
if
the
Law
know
not
,
nor
command
one
to
die
,
or
satisfie
for
another
;
yet
it
doth
not
denie
,
or
exclude
,
or
hinder
the
mercy
of
God
revealed
in
the
Gospell
,
but
maketh
way
unto
it
.
The
Apostles
therefore
did
not
abrogate
the
Law
by
faith
;
nay
(
saith
our
Apostle
)
we
establish
it
.
From
whence
the
argument
will
rise
stronger
:
If
the
Apostles
did
stablish
the
Law
by
the
doctrine
of
faith
,
then
is
not
the
Law
abolished
to
beleevers
in
the
new
Testament
.
But
they
did
establish
the
Law
by
faith
.
Quest.
How
doth
faith
stablish
the
Law
?
Answ.
1.
In
shewing
that
all
the
menaces
and
curses
of
it
are
not
in
vaine
,
but
all
fulfilled
in
Christ
,
who
was
laid
under
them
all
to
free
us
from
them
.
2.
It
fulfils
the
Law
,
because
it
bringeth
before
God
the
perfect
fulfilling
of
the
Law
for
justification
;
though
not
in
our selves
,
yet
in
our
surety
,
in
whom
wee
have
perfectly
fulfilled
it
,
and
shall
live
by
it
;
the
Law
must
be
absolutely
fulfilled
by
us
in
our
surety
,
or
we
cannot
live
.
3.
It
stablisheth
the
Law
,
because
faith
worketh
by
love
:
which
love
is
the
fulfilling
of
the
Law
:
so
as
by
faith
being
justified
,
as
we
are
in
a
stronger
obligation
to
the
duties
of
it
,
so
we
begin
a
new
obedience
to
all
the
commandements
,
4.
Because
by
faith
we
can
pray
,
and
by
the
prayer
of
faith
obtaine
the
spirit
of
God
,
by
whom
we
are
supplied
with
needfull
strength
to
obey
the
Law
:
In
whomsoever
must
be
a
constant
endeavour
of
conformity
to
the
Law
,
1.
In
his
inner
man
,
delight
in
the
Law
of
God
,
Rom.
7.
22.
both
in
his
minde
he
must
serve
the
Law
of
God
,
verse
25.
and
in
his
affections
hee
must
love
the
Law
.
Psal.
119.
97.
Oh
how
love
I
thy
Law
.
Psal.
1.
1.
The
blessed
man
delighteth
in
the
Law
of
the
Lord
:
not
onely
in
the
knowledge
of
it
(
which
an
hypocrite
may
)
but
in
the
conformity
of
their
hearts
and
affections
with
it
;
they
carry
friendly
affections
to
the
Law
.
Our
Antinomists
outboast
all
men
in
point
of
their
justification
.
St:
Ambrose
his
rule
denieth
them
to
be
justified
,
because
they
are
not
friends
with
the
Law
.
And
Mr.
Luther
,
whom
they
challendge
as
their
friend
,
and
favourer
,
rangeth
them
among
unjustified
,
2.
In
his
outward
man
,
written
in
his
heart
:
so
the
Apostle
,
1
Ioh.
2.
17.
He
that
fulfilleth
the
commandement
abideth
for
ever
.
What
is
this
commandement
,
and
what
is
it
to
fulfill
it
?
The
commandement
is
the
same
which
he
had
delivered
in
the
former
part
of
the
chapter
,
consisting
of
two
branches
.
1.
To
beleeve
in
the
Sonne
of
God
,
as
our
onely
satisfaction
,
our
onely
advocate
,
and
the
reconciliati
on
for
the
sinnes
of
the
world
,
v.
1
,
.
2.
That
we
embrace
him
as
our
unerring
patterne
of
our
lives
,
and
walke
as
he
walked
,
v.
6.
Quest.
How
did
hee
walke
?
Answ.
1.
In
the
generall
observation
of
the
whole
Law
.
2.
In
speciall
:
In
the
perfect
love
of
the
brethren
,
v.
9.
and
in
the
contempt
of
the
world
.
Now
must
Christ
walk
in
the
obedience
of
the
commandements
,
and
must
not
the
Christian
?
Yes
,
saith
the
Apostle
,
Every
Christian
must
fulfill
the
commandement
.
Object
.
What
will
you
teach
justification
by
workes
?
Answ.
No
,
we
call
not
men
to
legall
fulfilling
of
the
commandement
,
but
evangelicall
:
as
1.
when
the
minde
delighteth
in
the
Law
of
God
,
as
holy
,
just
and
good
.
2.
When
the
heart
hides
it
,
to
conforme
unto
it
.
3.
When
the
affection
desireth
to
fulfill
it
,
rejoyceth
when
he
can
attaine
to
any
obedience
,
and
sorroweth
when
he
faileth
in
it
.
4.
When
in
his
actions
he
beginneth
that
obedience
which
shall
end
in
perfect
fulfilling
:
this
the
Gospell
accepteth
,
and
accompteth
a
fulfilling
of
the
commandement
.
Thus
the
Apostle
,
Rom:
8.
4.
The
righteousnesse
of
the
Law
is
fulfilled
in
us
,
which
walke
not
after
the
flesh
,
but
after
the
spirit
:
that
is
,
Christ
by
his
meritorious
obedience
to
the
death
,
hath
not
onely
freed
us
beleevers
from
the
condemning
power
of
sinne
,
but
from
the
commanding
power
of
it
;
and
so
renewed
our
nature
,
as
that
the
Law
of
God
shall
be
fulfilled
in
us
:
and
that
two
wayes
.
1.
By
application
of
his
owne
perfect
fulfilling
of
it
unto
us
;
with
whom
we
by
faith
being
united
unto
him
,
whatsoever
is
his
being
the
head
,
is
ours
also
being
members
.
2.
By
our
sanctification
it
is
fulfilled
in
us
inchoately
:
that
is
,
by
obedience
begun
here
,
which
at
last
shall
be
perfected
,
so
as
not
the
least
motion
or
desire
contrary
to
the
Law
shall
be
left
in
our
nature
.
Thus
is
the
righteousnesse
of
the
Law
fulfilled
,
not
by
us
,
but
in
us
,
even
here
below
;
and
is
our
rule
both
in
earth
and
in
heaven
.
3.
In
his
whole
man
,
rising
up
to
full
holinesse
,
as
the
Sunne
riseth
up
higher
till
perfect
day
.
Prov.
4.
18.
The
way
of
the
just
is
as
the
light
,
which
shineth
more
and
more
till
perfect
day
.
But
this
cannot
be
done
without
the
helpe
of
the
Law
,
the
onely
rule
by
which
,
and
the
scope
unto
which
it
must
be
directed
.
For
1.
how
should
a
beleever
free
from
sin
know
himselfe
in
the
service
of
righteousnesse
,
as
Rom.
6.
18.
if
he
be
under
no
command
,
or
if
his
obedience
be
without
rule
or
direction
?
2.
or
how
should
he
discover
his
daily
errours
,
to
be
humbled
for
them
?
how
should
he
remember
from
whence
he
is
fallen
?
or
be
raised
to
doe
his
first
workes
(
for
all
this
must
further
his
sanctification
)
without
the
rule
of
the
Law
?
3.
Or
,
how
should
he
see
the
imperfection
,
and
uncleannesse
that
cleaveth
to
his
best
duties
,
whereby
he
is
kept
from
proud
Pharisaisme
,
and
the
arrogant
conceits
of
these
libertine
perfectists
;
but
by
this
stra●ght
,
and
unalterable
rule
of
the
Law
?
By
all
which
reasons
it
appeareth
it
that
the
Morall
law
is
not
without
force
and
〈◊〉
unto
beleve●●
.
CHAP.
4.
Discovering
the
true
grounds
of
opposing
so
cleare
a
doctrine
.
WEE
never
reade
of
hereticke
,
I
know
I
have
to
deale
with
men
as
slippery
as
eeles
,
who
can
play
fast
and
loose
with
their
owne
tenents
at
their
pleasure
(
for
what
can
holde
them
whom
Gods
Law
cannot
)
Sure
I
am
,
many
of
them
will
deny
those
to
be
their
opinions
,
or
in
this
sence
;
or
reject
them
on
some
private
persons
,
or
absolutely
deny
what
they
resolutely
holde
,
if
any
way
they
may
either
advantage
themselves
,
or
disadvantage
their
impug●er
.
Nor
herein
I
am
not
uncharitable
:
It
is
not
long
since
one
of
their
Masters
(
in
the
hearing
of
a
Minister
,
in
their
papers
,
with
some
short
antidot
and
preservative
against
them
,
intending
rather
a
short
survey
,
than
any
large
refutation
of
them
.
1
ERROR
.
That
Christ
came
to
abolish
the
Morall
Law
:
and
that
the
Gospel
takes
away
all
obedience
to
the
commandements
:
and
that
true
faith
standeth
at
defiance
with
working
and
doing
.
Answ.
This
threefold
error
ariseth
out
of
a
threefold
ignorance
.
1.
Out
of
the
ignorance
of
the
end
of
Christs
comming
,
came
not
to
abolish
the
law
,
but
to
fulfil
it
:
in
himselfe
legally
;
in
beleevers
evangelically
:
as
we
have
proved
largely
in
the
former
chap
:
reas.
3.
2.
In
the
ignorance
of
the
nature
of
the
Gospel
;
taking
away
all
obedience
to
the
Law
,
as
that
it
indeed
teacheth
and
requireth
obedience
unto
it
;
not
whereby
we
performe
the
Law
;
but
testifie
our
faith
in
the
Gospell
;
and
is
therefore
called
the
obedience
of
faith
.
Ioh.
14.
23.
If
any
man
love
me
,
hee
will
keepe
my
commandements
.
What
love
then
in
these
men
,
that
will
keepe
no
commandements
?
Object
.
Our
love
makes
us
keep
his
commandements
:
but
what
is
that
to
the
commandements
of
the
Law
?
Answ.
As
if
Christ
did
not
command
the
same
love
and
duties
in
the
Morall
Law
.
See
Matth.
22.
37
,
38.
where
Christ
enjoyneth
the
young
man
all
the
duties
of
both
tables
.
1
Ioh.
3.
23.
This
is
his
commandement
,
that
wee
should
beleeve
,
and
love
one
another
.
Is
this
his
commandement
of
any
other
love
than
that
which
is
the
summe
of
the
second
table
?
and
what
were
the
commandements
of
the
Apostles
,
but
evangelicall
commandements
,
&
commandements
of
Christ
?
and
yet
they
commanded
duties
of
the
Law
.
1
Thess.
4.
2.
Ye
know
what
commandements
we
gave
you
by
the
Lord
Iesus
.
What
were
they
?
Such
as
concerned
fornication
,
v.
3.
and
oppression
&
fraud
,
v.
6.
and
were
not
these
the
same
duties
of
the
Law
?
The
3
error
floweth
from
ignorance
of
the
nature
of
faith
;
worketh
not
by
love
:
for
what
is
it
to
beleeve
?
it
is
not
onely
to
assent
to
what
the
scripture
saith
;
but
to
adhere
and
cleave
unto
it
,
and
to
the
Lord
in
the
obedience
of
it
:
as
Henoch
by
faith
walked
with
God
;
Abraham
by
faith
left
his
Country
;
abode
in
the
land
of
Canaan
as
a
stranger
;
offered
his
son
Isaac
,
&c.
And
whence
is
it
that
obedience
is
called
a
fruit
of
faith
?
for
every
act
of
grace
must
rise
from
the
roote
of
that
grace
,
as
every
fruit
from
his
owne
roote
;
so
as
workes
of
charity
are
rooted
in
charity
,
which
is
a
distinct
grace
from
faith
:
yet
are
they
called
fruits
of
faith
,
because
the
doctrine
of
faith
enjoynes
them
,
and
the
grace
of
faith
inclines
the
soule
unto
them
;
and
because
faith
receives
the
spirit
of
Christ
for
sanctification
,
as
well
as
the
merit
of
Christ
for
justification
.
But
why
doe
they
exclaime
against
us
for
preaching
and
embracing
a
dead
faith
,
while
they
obtrude
on
their
proselites
a
faith
which
must
not
work
by
love
;
which
,
if
they
will
beleeve
S.
Iames
,
is
a
dead
faith
2
ERROR
.
That
godly
life
hath
nothing
to
doe
with
keeping
commandements
.
Answ.
The
Scripture
saith
,
fulfilling
of
the
commandement
,
and
will
of
God
revealed
.
1
Ioh.
2.
17.
He
that
fulfilleth
the
commandement
abideth
for
ever
:
which
is
to
be
meant
of
evangelicall
fulfilling
,
not
legall
.
See
chap.
3.
arg
.
5.
One
thing
it
is
to
exercise
good
workes
in
way
of
obedience
,
another
to
rely
on
them
in
way
of
righteousnesse
.
2.
Our
charge
is
in
every
thing
to
prove
and
try
what
is
the
good
and
acceptable
will
of
God
:
and
have
we
nothing
to
doe
with
commandements
the
rule
of
tryall
?
certainly
we
can
neither
doe
any
just
thing
without
the
rule
of
justice
,
nor
prosecute
it
justly
.
3.
The
life
of
Christ
was
most
godly
,
yet
was
said
of
him
,
Heb.
10.
7.
In
the
volume
of
the
booke
it
is
written
of
me
,
that
I
should
doe
thy
will
:
and
hereunto
must
every
member
be
framed
that
must
be
in
conformimity
with
the
head
.
4.
Not
any
duty
of
godly
life
can
be
acceptable
or
comfortable
,
but
that
which
is
warranted
by
a
commandement
,
and
we
must
know
it
so
to
be
;
there
can
be
no
right
worship
,
or
worshipper
,
but
hee
that
doth
the
will
of
God
.
Ioh.
9.
31.
If
any
be
a
worshipper
of
God
,
and
doth
his
will
,
him
hee
heareth
.
So
doest
thou
expresse
love
,
shew
mercy
,
execute
justice
,
or
practise
any
vertue
,
and
not
by
vertue
of
any
commandement
?
he
that
will
not
heare
the
Lord
,
saying
,
What
I
command
thee
,
that
doe
onely
:
shall
heare
,
Who
required
these
things
at
your
hands
?
3
ERROR
.
That
blessednesse
is
meerly
passive
,
and
therefore
it
is
in
vaine
to
put
men
upon
actions
for
that
end
.
Answ.
It
is
so
to
us
in
respect
of
merit
and
price
;
but
in
respect
of
fruition
,
it
is
obtained
instrumentally
by
faith
which
is
an
action
,
and
is
said
to
be
ours
▪
yea
our
owne
;
for
the
just
lives
by
his
owne
faith
:
2.
We
are
meere
patients
in
the
causes
of
blessednesse
;
Matth.
25.
35.
3.
This
assertion
bewrayeth
great
ignorance
of
the
proper
and
present
use
of
sanctification
,
and
the
duties
of
it
;
which
they
conceive
as
legally
urged
,
to
helpe
the
beleever
in
his
title
and
right
to
the
blessed
inheritante
purchased
in
heaven
:
without
holinesse
none
shall
see
God
,
Heb.
12.
14.
and
,
no
uncleane
thing
shall
enter
into
the
gates
of
that
City
.
4
ERROR
.
That
the
justified
person
is
free
from
all
spot
of
sinne
,
and
perfectly
righteous
:
for
justice
requires
that
a
man
should
be
as
perfect
as
by
creation
before
acceptation
.
Answ.
1.
Iustice
requireth
that
Gods
wrath
should
be
pacified
,
and
a
righteousnes
procured
whereby
the
sinner
may
be
accepted
to
mercy
;
but
not
a
plenary
and
personall
perfection
.
2.
They
shew
grosse
ignorance
in
the
nature
of
justification
,
Ioh.
1.
8.
If
wee
(
that
is
,
wee
that
walke
in
the
light
,
and
have
communion
one
with
another
)
say
we
have
no
sinne
,
we
deceive
our selves
.
3.
Faith
it selfe
in
the
justified
is
sincere
,
but
not
perfect
;
for
as
we
know
things
beleeved
but
in
part
,
so
we
beleeve
but
in
part
;
our
eye
is
not
more
dimme
to
see
,
than
our
hand
is
weake
to
receive
:
yea
even
in
the
best
faith
is
imperfect
,
and
mingled
with
doubting
.
Moses●aith
●aith
quailed
at
the
Rocke
;
Elias
in
a
passion
would
be
dead
;
yea
even
Abraham
himselfe
,
who
was
strong
in
faith
,
though
he
doubted
not
of
infidelity
,
yet
he
doubted
of
infirmity
,
Gen.
15.
3.
By
long
delay
,
his
faith
was
sore
shaken
,
when
he
said
,
that
Eliezer
of
Damascus
must
be
his
heire
.
Now
would
I
know
how
that
which
is
it selfe
imperfect
,
CHAP.
5.
Containing
foure
more
pernicious
and
erronious
opinions
.
5
ERROR
.
That
no
action
of
the
beleever
after
justification
is
sinne
,
for
unto
faith
there
is
no
sinne
;
for
all
sinne
past
,
present
,
and
to
come
,
is
taken
away
by
the
blood
of
Christ
,
and
no
sinne
remaineth
in
the
kingdome
where
faith
reigneth
,
and
sitteth
judge
;
it
is
out
of
the
Lawes
element
to
judge
of
this
blessed
condition
:
Neither
can
God
allow
any
worke
that
is
defective
in
the
beleever
.
Answ.
Here
is
the
ghost
of
H.
N.
in
this
peece
of
new
Gospell
,
which
tels
us
a
dream
of
an
absolute
reigne
of
faith
,
where
is
still
remaining
sinne
.
True
it
is
that
faith
deposeth
the
reigne
of
sinne
,
that
it
rule
not
,
but
so
as
that
it selfe
never
reigneth
in
this
life
without
the
presence
and
assault
of
sin
;
for
such
as
say
they
have
no
sinne
with
their
faith
,
deceive
themselves
.
2.
It
is
enough
for
the
state
of
this
life
,
that
faith
frame
the
heart
to
willing
and
sincere
obedience
▪
though
not
to
perfect
and
absolute
.
3.
It
argues
their
grosse
ignorance
in
the
Scriptures
,
Prov.
12.
22.
The
Lord
taketh
pleasure
in
them
that
feare
him
.
Psal.
147.
11.
The
Lord
taketh
pleasure
in
his
people
.
Acts
10.
35.
In
every
Nation
he
that
feareth
him
is
accepted
of
him
.
2.
For
their
duties
,
Mal.
3.
4.
Then
shall
the
offerings
of
Iudah
and
Ierusalem
be
pleasing
unto
thee
.
Phil.
4.
18.
An
odour
of
sweet
smell
,
a
sacrifice
acceptable
and
well-pleasing
unto
God
:
speaking
of
the
almes
and
charity
of
that
Church
.
Col.
3.
20.
Children
obey
your
parents
,
for
this
is
wel-pleasing
to
the
Lord
.
And
our
comfort
and
happines
is
,
that
he
pleaseth
to
accept
from
us
that
which
is
sincere
,
though
weake
,
and
imperfect
.
6
ERROR
.
That
our
Preachers
teach
Popery
in
persuading
good
works
to
further
mens
owne
salvation
.
Answ.
Our
doctrine
and
practise
herein
agreeth
with
the
doctrine
of
the
Scriptures
,
1.
Wee
teach
according
to
Scripture
,
That
every
good
worke
must
rise
from
a
good
worker
,
for
the
tree
must
first
be
good
:
and
men
gather
not
figges
of
thistles
.
So
as
a
good
worke
is
proper
to
a
justified
person
,
2.
We
teach
the
necessity
of
the
duties
of
the
Law
to
salvation
;
not
as
causes
or
merits
of
our
salvation
or
justification
;
Tit:
3.
14.
Let
ours
also
learne
to
maintaine
good
workes
for
necessary
uses
:
and
every
simple
man
knoweth
,
that
the
holding
of
the
way
must
needes
further
the
journey
,
and
conduce
to
the
place
intended
.
3.
Wee
carefully
alwayes
distinguish
betweene
the
justice
of
workes
,
all
faith
is
dead
,
4.
Wee
distinguish
in
this
doctrine
,
the
principall
efficient
cause
of
righteousnesse
and
salvation
,
from
the
instrumentall
.
Is
it
a
good
reason
,
that
because
Christ
is
the
principall
efficient
,
Tim:
4.
16.
Thou
shalt
save
thy selfe
,
and
them
that
heare
thee
.
Did
the
Apostle
write
popery
,
or
derogate
from
Christ
,
in
saying
that
Timothy
did
save
himselfe
and
others
?
or
is
it
such
a
peece
of
popery
to
say
,
that
the
use
of
the
meanes
doth
further
the
end
?
5.
What
will
you
say
of
St.
Paul
,
who
commands
us
to
worke
out
our
salvation
with
feare
and
trembling
?
It
seemeth
he
thought
that
men
must
doe
something
toward
their
owne
salvation
:
fruit
furthering
our
reckoning
;
that
is
,
as
a
meanes
,
not
as
a
merit
.
I
would
know
how
they
should
further
our
reckoning
,
and
not
further
our
salvation
.
True
it
is
that
mercy
accepteth
that
for
a
furthering
of
our
reckoning
,
which
in
strict
justice
would
not
goe
for
payment
:
but
yet
seeing
the
same
mercy
takes
us
into
the
worke
,
we
may
per●wade
also
with
the
Apostle
,
that
Christians
would
be
still
thus
furthering
their
owne
reckoning
.
The
same
Apostle
speaking
of
the
same
duties
,
2
Cor:
9.
6.
calleth
them
a
sowing
,
and
saith
,
He
that
soweth
liberally
▪
shall
reape
liberally
.
Whether
doe
not
these
men
thinke
,
that
sowing
is
a
furtherance
to
the
harvest
?
Surely
S.
Paul
thought
so
,
&
yet
minded
not
to
strengthen
popery
:
for
neither
is
he
that
soweth
any
thing
,
neither
he
that
reapeth
any
thing
,
but
God
that
giveth
the
promise
,
and
increase
.
The
same
Apostle
speaking
of
the
duties
of
Christian
suffering
,
saith
not
onely
that
they
turne
to
the
salvation
of
the
Saints
,
Phil:
1.
9.
but
also
that
our
light
and
momentany
afflictions
cause
unto
us
an
eternall
weight
of
glory
.
&
do
they
not
then
further
our
salvation
?
and
what
doth
the
Apostle
Peter
say
lesse
?
when
he
saith
,
that
by
addition
,
and
exercise
of
graces
,
an
entrance
is
ministred
abundantly
into
the
kingdome
of
Christ
.
And
why
doth
the
Apostle
excite
Christians
every
day
to
further
themselves
in
the
way
of
salvation
,
as
runners
by
speed
and
strength
get
nearer
the
goale
;
if
we
may
not
urge
the
doctrine
of
good
workes
,
and
Christian
duties
,
in
pretence
of
the
Lawes
abolition
?
which
certainly
was
as
much
abolished
in
the
Apostles
dayes
as
now
?
7
ERROR
.
That
not
as
much
as
any
outward
worship
of
God
required
in
the
Law
is
to
be
performed
by
true
beleevers
since
the
comming
of
Christ
:
because
all
the
worship
of
the
new
Testament
is
inward
and
spirituall
.
Ioh:
4.
23.
The
houre
commeth
,
&c.
and
to
receive
the
doctrine
of
the
Gospel
by
faith
,
is
to
worship
the
Father
:
Neither
hath
any
other
good
worke
done
in
obedience
to
the
Morall
Law
any
reward
:
because
all
is
the
free
gift
of
God
.
Answ.
1.
Here
is
a
bundle
of
errours
tyed
together
,
all
for
the
upholding
of
atheisticall
liberty
;
whereby
they
would
trample
under
foote
all
Gods
sacred
ordinances
at
once
,
and
loose
themselves
from
all
care
,
and
conscionable
use
of
the
meanes
of
salvation
:
these
wild
conceits
come
in
as
the
ill
favoured
lean
kine
in
Pharaohs
dreame
,
that
eate
up
all
the
fat
kine
.
For
how
wilde
and
loose
a
consequent
is
it
,
that
because
God
will
bee
worshipped
in
all
places
,
therefore
hee
must
not
be
worshipped
outwardly
:
or
because
he
will
be
worshipped
spiritually
,
therefore
hee
will
not
be
worshipped
externally
.
2.
How
madly
and
confusedly
is
all
worship
inward
and
outward
,
resolved
into
a
fantasticall
faith
,
neither
required
in
the
Law
,
nor
evidenced
by
workes
,
as
the
faith
of
the
Gospel
;
nor
distinguished
from
the
faith
of
Divels
,
who
by
assent
receive
the
doctrine
of
the
Gospell
,
and
beleeve
it
?
This
is
mechanicall
divinity
beseeming
a
shop
,
for
never
came
it
out
of
the
schooles
:
That
there
is
no
worship
since
Christ
but
inward
:
nor
that
,
that
inward
worship
is
nothing
but
faith
:
nor
that
,
that
faith
is
nothing
but
to
receive
the
doctrine
of
the
Gospel
.
3.
As
simple
is
that
they
say
,
that
no
workes
have
reward
,
because
all
is
free
gift
;
as
if
free
gift
and
reward
cannot
stand
together
:
the
reward
being
freely
promised
by
God
,
and
God
not
unjust
to
forget
either
his
owne
promise
,
or
our
labour
of
love
.
4.
Are
they
such
strangers
in
the
Scriptures
,
that
they
have
not
read
neither
of
recompence
nor
reward
?
not
indeed
merited
by
the
worker
,
nor
deserved
by
the
worke
;
but
reckoned
(
not
to
the
worke
but
)
to
the
worker
being
in
Christ
;
and
bestowed
of
free
grace
,
for
the
faithfulnesse
of
the
promiser
,
not
for
the
desert
of
the
worke
,
or
worker
.
In
which
sense
,
let
them
runne
and
reade
these
places
.
Prov.
19.
17.
Blessed
is
he
that
hath
mercy
on
the
poore
,
the
Lord
will
recompence
him
that
which
he
hath
given
.
Matth:
10.
42.
A
cup
of
colde
water
,
shall
not
lose
his
reward
.
Mat
:
10.
25.
Come
ye
blessed
,
&c.
for
ye
gave
mee
meate
.
Rev:
22.
12.
Beholde
I
come
shortly
,
and
my
reward
is
with
me
,
to
give
to
every
man
according
as
his
worke
shall
be
.
And
Psal:
19.
In
keeping
the
commandements
there
is
great
reward
.
8
ERROR
.
That
God
seeth
no
sinne
in
the
justified
:
for
hee
seeth
no
iniquity
in
Iacob
:
Numb
:
23.
21.
Answ.
Vnhappy
was
his
schisme
,
and
unworthy
was
his
suffering
,
that
wilfully
disturbed
the
peace
of
the
Church
,
and
ruined
his
owne
peace
,
only
for
a
strife
of
words
,
and
mistaking
a
phrase
of
Scripture
which
hee
would
not
understand
.
simple
eye
an●●●owledge
,
Heb:
4.
13.
All
things
are
naked
to
him
with
whom
〈◊〉
have
to
doe
.
Ier
:
23.
24.
Can
any
man
hide
himselfe
in
secret
places
,
that
I
should
not
see
him
?
Thus
he
seeth
all
the
sinnes
of
all
good
and
bad
.
Psal:
69.
5.
O
Lord
thou
knowest
my
foolishnes
,
and
my
faults
are
not
hid
from
thee
.
2.
A
respective
eye
or
knowledge
,
When
God
is
pleased
thus
to
behold
sinne
,
hee
is
said
in
Scripture
not
to
see
it
.
1.
Because
he
sees
it
not
to
punish
it
;
2.
not
to
impute
it
or
lay
it
to
the
charge
of
the
sinner
;
3.
when
he
seeth
it
to
pardon
it
,
and
to
cover
it
,
yea
and
to
cure
it
.
And
this
phrase
of
not
seeing
sin
,
is
the
same
with
those
other
,
of
casting
sinnes
behinde
his
backe
,
Isay
38.
17.
and
casting
them
into
the
bottome
of
the
Micah
7.
10.
of
putting
them
away
as
a
mist
,
Isay
44.
22.
all
improper
and
metaphoricall
speeches
;
but
such
as
deceivers
wrappe
themselves
in
,
to
hide
and
colour
their
ignorant
and
witlesse
schisme
;
see
sinne
,
but
to
punish
sinne
?
But
for
a
man
to
say
,
that
God
can
no
way
see
the
sinnes
of
beleevers
,
is
to
open
a
wide
gate
to
all
libertinisme
,
epicurisme
,
atheisme
,
and
whatsoever
else
is
an
enemy
to
the
feare
of
God
,
and
the
awefull
regard
of
his
all-seeing
eye
;
and
the
expression
was
as
foolish
,
as
the
conceit
it selfe
is
novell
,
and
false
▪
The
sinnes
of
beleevers
are
covered
as
close
from
Gods
sight
,
as
this
salt-celler
is
now
covered
with
my
hat
.
Can
you
now
(
saith
he
)
see
this
salt-celler
?
no
more
can
God
see
the
covered
sinnes
of
beleevers
.
The
man
did
not
consider
that
God
could
see
under
the
hat
,
though
his
disciple
could
not
.
Somewhat
would
be
said
against
this
ignorant
conceit
,
to
instruct
and
stay
such
ingorants
as
are
teachable
,
and
willing
to
see
the
truth
.
1.
He
that
must
bring
every
worke
into
judgement
,
must
see
every
worke
:
but
God
will
bring
every
worke
into
judgement
,
whether
it
be
good
or
evill
:
therefore
hee
must
see
every
worke
,
as
well
those
that
hee
bringeth
into
the
judgement
of
absolution
,
as
those
which
hee
bringeth
into
the
judgement
of
condemnation
.
2.
What
God
seeth
once
by
his
simple
and
absolute
knowledge
,
he
ever
seeth
,
by
one
eternall
and
simple
act
,
Nothing
is
in
God
but
God
.
3.
What
God
directeth
and
ordereth
to
a
certaine
end
,
he
must
needes
see
and
know
:
but
hee
directeth
and
ordereth
all
the
sinnes
of
beleevers
(
though
past
and
pardoned
)
to
a
certaine
end
;
namely
to
his
owne
glory
,
to
the
praise
o●
his
mercie
,
and
to
their
humiliation
,
repentance
and
salvation
:
therfore
hee
must
needes
see
that
which
he
so
wisely
and
powerfully
ordereth
.
4.
One
Attribute
of
God
destroyes
not
another
,
his
mercy
must
not
destroy
his
wisedome
;
he
must
see
the
sinnes
that
hee
pardoneth
,
and
in
which
he
magnifieth
the
riches
of
his
mercy
:
and
if
God
knew
not
all
evills
of
whomsoever
,
his
knowledge
were
imperfect
,
the
knowledge
of
evill
is
good
.
5.
What
God
makes
them
see
in
themselves
,
himself
must
necessarily
see
;
but
hee
makes
the
beleever
see
,
and
confesse
and
bewaile
his
sinne
,
even
past
and
pardoned
:
therefore
himselfe
seeth
them
much
more
.
For
we
have
no
eye
,
nor
facultie
of
minde
to
discerne
any
thing
,
enlighteneth
every
man
that
commeth
into
the
world
,
Iohn
1
Doth
he
work
in
us
the
knowledge
o●
our
sinnes
,
and
hee
not
know
them
?
Nay
doth
he
enjoyne
the
Saints
to
set
before
his
eye
daily
their
sinnes
in
the
humble
confession
of
them
and
prayer
for
pardon
,
and
doth
he
not
yet
see
them
?
Doe
we
not
heare
David
confessing
the
sins
of
his
youth
long
after
they
were
not
onely
committed
,
but
remitted
?
Psal.
25.
and
doth
he
not
confesse
with
humility
those
foule
sinnes
,
after
he
had
a
speciall
message
from
God
,
that
they
were
pardoned
?
Psal.
51.
And
in
the
new
Testament
did
not
Paul
long
after
his
conversion
and
justification
,
confesse
sinnes
pardoned
?
I
was
a
blasphemer
,
and
a
persecuter
,
&c.
And
did
not
God
now
see
and
know
these
sinnes
past
and
pardoned
;
or
not
heare
their
confessions
?
6.
If
the
spirit
of
God
maintaineth
a
continuall
combat
against
the
sinnes
of
the
justified
,
then
he
sees
those
sinnes
against
which
he
fighteth
:
for
wee
must
not
thinke
that
the
spirit
of
light
and
wisdome
either
fighteth
in
the
darke
,
or
blindfold
;
or
that
the
elect
can
ever
find
the
power
of
the
spirit
subduing
those
sins
which
he
cannot
see
.
7.
Hee
that
recordeth
the
sinnes
of
the
elect
many
yeares
and
ages
after
they
are
pardoned
,
save
in
the
matter
of
Vriah
.
Rahab
was
called
an
harlot
many
ages
after
her
,
and
yet
the
holy
Ghost
forgat
not
that
she
was
a
beleever
.
Heb.
11.
31.
By
faith
Rahab
the
harlot
perished
not
.
Elias
was
said
to
be
a
〈◊〉
subject
to
the
same
infirmities
,
Iames
5.
God
that
sees
the
infirmities
of
the
Saints
so
many
ages
after
,
seeth
and
knoweth
greater
errors
much
more
,
though
not
to
impute
them
.
Object
.
But
these
were
in
the
olde
Testament
;
but
since
the
death
of
Christ
God
cannot
see
sinne
pardoned
.
Sol.
O
grosse
ignorance
!
2.
Doe
they
never
reade
the
Scriptures
,
or
doe
they
reade
them
,
and
winke
at
such
pregnant
and
plentifull
examples
of
beleevers
recorded
,
and
yet
many
ages
before
pardoned
?
1
Corinth.
6.
11.
speaking
of
theeves
,
covetous
,
&c.
And
such
were
you
,
but
now
yee
are
justified
,
now
yee
are
sanctified
.
Did
not
God
and
his
spirit
see
sinne
past
,
and
pardoned
in
the
justified
▪
Rom.
6.
19.
Yee
did
give
up
your
members
weapons
of
unrighteousnesse
.
These
were
sinnes
past
and
pardoned
in
justified
persons
in
the
new
Testament
,
and
after
Christs
death
.
Ephes:
2.
11.
Remember
that
yee
were
Gentiles
,
in
the
flesh
,
without
God
:
aliants
without
hope
:
it
seemes
God
saw
,
and
remembred
sinnes
past
,
and
pardoned
,
and
putteth
them
in
remembrance
of
them
.
Col.
3.
7.
The
Apostle
chargeth
the
Colossians
with
what
they
had
beene
,
and
in
what
fearefull
sinnes
they
had
walked
,
though
now
they
were
justified
.
Did
the
Lord
charge
them
with
that
hee
did
not
see
?
I
might
be
abundant
in
such
testimonies
:
but
if
these
places
cannot
cleare
this
truth
to
them
,
let
them
still
shut
their
eyes
against
the
Sunne
,
and
hide
themselves
in
their
owne
thickets
;
to
enjoy
more
securely
all
their
licentious
courses
;
as
those
wicked
men
that
say
,
Tush
God
seeth
us
not
,
there
is
no
knowledge
in
the
most
High
.
CHAP.
6.
Containing
foure
other
as
libertine
and
dangerous
Errours
as
the
former
.
9
ERROR
.
That
God
is
not
displeased
with
the
sinnes
of
the
justified
,
and
much
lesse
correcteth
them
;
for
hee
is
fully
satisfied
in
Christ
for
all
the
sinnes
of
the
elect
:
and
how
can
he
be
displeased
with
them
for
that
,
for
which
hee
hath
received
full
satisfaction
?
Answ.
1.
The
perfect
good
must
for
ever
hate
that
which
is
perfectly
evill
:
so
as
God
can
never
be
at
agreement
with
sin
in
any
;
nay
he
so
hateth
sinne
even
in
the
justified
,
that
he
maintaineth
in
them
a
perpetuall
combate
,
and
irreconciliable
warre
against
it
.
2.
They
conceive
not
that
anger
and
love
may
be
at
the
same
time
tempered
in
a
father
to
his
children
,
whom
because
he
loveth
he
chasteneth
.
simple
hatred
,
hostile
wrath
,
or
a
revenging
anger
,
such
as
hee
putteth
forth
upon
contumacious
sinners
;
loving
,
fatherly
and
fruitfull
chastisement
upon
sonnes
:
neither
doth
this
wrath
redound
and
seaze
upon
their
persons
,
but
upon
their
sinnes
.
But
these
confused
men
not
distinguishing
betweene
persons
and
sinnes
,
cannot
conceive
how
God
can
hate
their
sinnes
,
and
at
the
same
time
love
their
persons
.
Neither
can
they
apprehend
aright
the
nature
of
reconciliation
,
which
is
a
freedome
from
revenge
upon
the
persons
;
because
they
are
sonnes
;
but
not
a
freedome
from
the
chastisement
of
their
sinnes
,
for
then
,
saith
the
Apostle
,
bastards
and
no
sonnes
.
Object
.
But
ha●h
not
Christ
borne
all
the
punishment
of
the
sinnes
of
beleevers
?
Answ.
Yes
all
the
punishment
of
malediction
,
daily
beare
his
crosse
,
and
fulfill
the
remainders
of
the
sufferings
of
Christ
.
2.
Christ
hath
most
fully
satisfied
the
justice
of
God
for
the
sinnes
of
the
elect
;
so
as
no
punishment
satisfactory
remaineth
to
purge
or
satisfie
for
sinne
past
,
but
there
remaineth
a
monitory
castigation
,
to
bring
the
Saints
to
mourne
for
sinne
past
,
and
to
watch
against
sins
to
come
.
Object
.
But
can
God
punish
one
sin
twice
;
once
in
Christ
,
and
againe
in
the
person
himselfe
?
Answ.
No
,
if
we
understand
it
of
the
punishment
of
divine
revenge
,
and
not
of
fatherly
correction
;
intended
not
for
perdition
,
but
for
●rudition
,
and
caution
,
and
to
make
them
partakers
of
his
holinesse
.
Object
.
It
is
true
,
the
godly
are
afflicted
,
but
these
afflictions
have
no
respect
to
sinne
,
but
onely
for
tryall
.
Answ.
What
none
?
are
they
not
merited
by
sinne
?
are
they
not
from
the
just
God
,
whose
justice
cannot
punish
the
guiltlesse
?
Farre
be
it
from
thee
to
doe
this
thing
,
to
punish
the
righteous
with
the
wicked
,
Gen.
18.
25.
Surely
correction
must
needs
imply
offence
,
and
affliction
commeth
not
without
respect
of
sinne
,
either
past
,
to
correct
it
;
or
present
,
to
mourne
for
it
;
or
to
come
,
to
prevent
it
.
Micah
1.
5.
For
the
wickednes
of
Iacob
,
and
for
the
sinne
of
Israel
is
all
this
.
Lam.
3.
34.
Man
suffereth
for
his
sinne
.
Micah
7.
9.
The
Church
will
beare
the
wrath
of
God
,
because
shee
had
sinned
.
Object
.
Yea
this
was
in
the
old
Testament
;
but
since
that
time
Christ
hath
dyed
,
and
actually
borne
the
punishment
of
sinne
:
and
you
can
bring
no
such
place
out
of
the
new
Testament
.
Answ.
Hath
Christ
done
lesse
for
beleevers
in
the
old
Testament
than
in
the
new
?
alike
precio●s
as
the
faith
of
him
come
already
?
2.
But
have
we
no
place
in
the
new
Testament
to
shew
beleevers
corrected
for
sinne
?
What
is
that
,
1
Cor.
11.
For
this
cause
many
are
weake
,
and
are
sicke
,
and
many
die
?
It
is
too
rash
to
say
(
as
one
)
that
these
were
carnall
,
and
hypocrites
;
unlesse
they
be
carnall
and
hypocrites
,
that
must
not
be
condemned
with
the
world
.
1
Pet.
4.
17.
Iudgement
must
begin
at
Gods
house
.
Heb.
12.
6.
He
scourgeth
every
sonne
whom
hee
receiveth
.
Why
?
because
they
are
sonnes
,
or
because
they
have
sinnes
?
Object
.
Ioh.
9.
3.
Neither
hath
this
man
sinned
,
nor
his
parents
;
therfore
afflictions
are
not
for
sinne
:
and
Iobs
afflictions
were
all
for
tryall
,
not
for
sinne
.
Answ.
1.
In
generall
.
2.
For
the
instances
:
First
,
of
the
blinde
man
.
I
answer
,
that
the
position
of
one
cause
is
not
the
remotion
of
another
,
where
many
concurre
:
neither
doth
the
affirming
of
the
principall
cause
deny
the
lesse
principall
.
God
in
this
judgement
principally
intended
his
owne
glory
,
in
the
honouring
of
his
Sonne
,
and
not
principally
the
sinne
either
of
the
parents
or
sonne
.
2.
Christ
speaketh
not
of
the
meritorious
cause
of
this
judgement
,
but
of
the
finall
cause
:
and
so
the
objection
is
not
to
the
purpose
.
Secondly
,
The
like
we
may
say
of
Iob
,
the
principall
end
of
his
affliction
was
for
tryall
,
and
not
for
correction
:
but
this
excludeth
not
the
meritorious
cause
,
nor
proves
that
there
was
no
correction
in
it
,
at
least
might
not
be
.
Object
.
But
Christ
was
extremely
punished
,
but
not
for
sinne
;
and
therefore
there
are
afflictions
without
sinne
.
Answ.
This
is
as
impertinent
a
cavill
,
as
the
case
is
singular
.
Christ
had
no
sinne
in
him
,
but
had
sinne
on
him
:
he
had
none
inherent
,
but
had
enough
imputed
:
he
had
none
of
his
owne
,
but
the
infinite
burden
of
all
the
sinnes
of
all
his
members
lay
upon
him
;
for
which
he
was
plagued
of
God
,
Object
.
But
Christ
by
his
Kingly
power
reigneth
to
maintaine
in
the
conscience
the
peace
procured
,
both
against
the
Law
,
and
sinne
,
and
the
Divell
,
and
the
world
,
and
worldly
reason
.
Answ.
Peace
without
disturbance
neither
within
nor
without
the
Apostle
knew
not
,
Rom.
7.
nor
yet
Christ
himselfe
,
who
so
left
his
legacy
of
peace
of
his
Disciples
,
as
that
notwithstanding
in
the
world
they
must
have
affliction
.
2.
It
is
enough
that
Christ
reigneth
to
maintain
our
peace
by
weakening
and
subduing
the
power
of
sinne
daily
,
although
he
totally
and
wholly
abolish
it
not
here
below
;
and
fatherly
and
loving
correction
rather
furthers
and
strengtheneth
his
reigne
,
than
hinder
or
weaken
it
in
us
.
10
ERROR
.
That
justified
persons
have
no
more
to
doe
with
repentance
;
and
to
repent
of
every
particular
sinne
is
to
beleeve
that
a
man
is
not
perfectly
justified
,
or
at
once
▪
but
by
peece-meale
as
sinne
is
committed
;
yea
it
is
to
undervalue
the
sufferings
of
Christ
,
as
not
ha●ing
sufficiently
satisfied
for
all
sinnes
past
,
present
,
and
to
come
.
Answ.
A
desperate
principle
,
as
much
abolishing
the
Gospell
,
as
any
of
the
former
doth
the
Law
:
and
indeed
no
enemy
to
the
Law
can
be
a
friend
to
the
Gospell
.
But
we
must
know
,
1.
That
never
can
man
be
free
from
repentance
,
till
he
be
free
from
sinne
to
be
repented
of
;
so
doing
?
The
practise
of
Repentance
,
Cap.
10.
and
therein
many
reasons
for
con●inuance
of
repe●tance
.
2.
They
forget
that
David
and
Peter
repented
after
saith
:
That
the
Church
of
Pergamus
,
that
kept
the
name
of
Christ
,
and
had
not
denied
the
faith
,
must
yet
repent
her selfe
,
else
Christ
will
come
against
her
,
Rev.
2.
12.
and
16.
And
how
much
cause
have
the
best
men
to
repent
of
their
daily
sinnes
,
that
must
repent
daily
of
their
best
duties
,
which
they
must
confesse
are
as
a
filthy
clout
?
3.
Although
the
spirit
by
faith
assureth
the
beleever
,
that
all
his
sinnes
are
satisfied
by
the
death
of
Christ
;
yet
the
spirit
also
perswadeth
the
heart
,
that
in
this
way
of
humiliation
and
repentance
we
shall
receive
assurance
of
remission
of
daily
sinnes
,
and
particular
infirmities
:
for
else
the
spirit
should
faile
in
his
office
,
which
is
to
bring
even
the
house
of
David
,
and
the
inhabitants
of
Ierusalem
(
that
is
,
true
beleevers
)
to
the
fountaine
of
grace
,
and
stir
up
in
them
deepe
sorrow
and
earnest
lamentation
in
seeking
pardon
for
daily
sinnes
,
and
speciall
provocations
against
the
Lord
,
whom
by
their
sins
they
have
pierced
.
4.
Prayer
for
forgivenesse
of
daily
sinnes
is
an
act
of
repentance
enjoyned
by
Christ
on
him
that
hath
formerly
repented
,
is
justified
,
and
calleth
God
Father
;
as
in
that
petition
of
his
most
holy
prayer
,
Forgive
us
our
trespasses
.
5.
They
that
overflow
with
love
,
and
outboast
all
others
in
their
pretence
of
love
,
which
is
so
strong
and
active
as
they
need
no
other
mover
,
forget
that
increase
of
love
to
God
must
needs
increase
repentance
and
sorrow
for
offending
him
:
if
love
be
great
,
so
wil
sorrow
,
as
in
Peter
.
In
a
word
,
their
harvest
of
joy
is
too
hasty
,
and
will
prove
like
an
inheritance
hastily
gotten
:
this
is
not
the
time
of
wiping
away
all
our
teares
,
nor
is
our
dripping
seed-time
yet
over
,
but
even
wee
sigh
in
our selves
,
waiting
for
the
adoption
,
even
the
redemption
of
our
bodies
,
Rom.
8.
23.
11
ERROR
.
That
no
beleever
is
to
pray
for
pardon
of
sinne
,
seeing
all
his
sinnes
past
,
present
,
and
to
come
are
already
pardoned
.
Answ.
Then
must
you
blot
out
that
petition
of
the
Lords
prayer
,
Forgive
us
our
trespasses
:
which
petition
implieth
(
as
we
have
shewed
)
daily
repentance
,
even
in
them
that
have
repented
.
A
man
would
wonder
what
shift
they
make
to
repeat
the
Lords
prayer
,
or
to
pray
in
his
words
,
unlesse
they
have
learned
the
tricke
of
the
olde
Pelagians
,
2.
Prayer
for
pardon
will
stand
with
assurance
of
pardon
,
and
assurance
of
pardon
will
not
stand
without
prayer
for
pardon
;
for
then
are
we
assured
of
pardon
,
when
we
can
pray
for
pardon
,
God
being
found
favourable
onely
in
his
owne
way
.
3.
Though
wee
know
our
sinnes
pardoned
,
yet
must
we
pray
for
pardon
;
neither
doth
assurance
of
pardon
and
mercy
dead
our
prayer
for
pardon
,
but
quicken
it
.
Christ
knew
his
sheep
should
never
perish
,
Ioh.
10.
28.
but
yet
he
prayeth
for
them
,
that
they
might
not
perish
,
Ioh.
17.
11.
He
knew
that
his
Father
would
glorify
him
,
but
yet
prayeth
that
his
Father
would
glorify
him
,
Ioh.
17.
Who
will
say
this
his
prayer
was
needlesse
?
Paul
knew
that
God
would
deliver
him
from
every
evill
way
,
yet
prayed
for
it
.
So
though
we
know
our
sinnes
to
be
pardoned
,
yet
it
is
not
needlesse
to
pray
for
pardon
.
4.
Though
God
in
heaven
have
by
an
eternall
sentence
blotted
out
the
sinnes
of
the
beleever
in
the
first
act
of
his
conversion
,
pray
for
pardon
of
sinne
;
namely
,
that
this
sentence
of
pardon
may
be
pronounced
in
our
owne
consciences
:
and
thus
it
seemes
David
prayed
earnestly
for
forgivenesse
of
his
sinnes
,
Psal.
51.
when
he
knew
long
before
that
God
had
forgiven
them
;
for
Nathan
had
tolde
him
,
that
God
had
put
away
his
sinne
:
he
prayed
that
God
would
not
only
forgive
his
sin
in
heaven
,
but
even
in
his
own
heart
also
.
5.
Though
our
sinnes
be
forgiven
even
in
our
owne
consciences
,
pray
for
pardon
of
sinne
still
;
that
is
for
a
greater
,
and
more
comfortable
measure
of
assurance
,
and
a
sweeter
taste
and
apprehension
of
Gods
favour
in
remission
of
sinne
;
for
who
can
taste
of
this
sweet
honey
,
and
not
long
for
more
?
and
whereas
our
weaknes
cannot
so
firmely
apprehend
it
,
and
our
corruption
doth
daily
weaken
it
,
we
must
pray
for
the
continuance
of
our
comfort
and
mercy
;
whereof
prayer
is
a
principall
meanes
.
6.
Suppose
we
have
pardon
of
sin
in
the
beginnings
of
it
,
12
ERROR
.
That
Preachers
ought
not
to
preach
the
Law
to
beleevers
,
whom
the
threatnings
of
the
Law
concerne
not
,
as
being
out
of
the
reach
of
the
Law
,
and
beyond
all
feare
of
condemnation
:
and
these
legall
Preachers
deale
very
lewdly
in
bringing
men
backe
to
the
obedience
of
the
Law
,
and
so
make
them
seeke
righteousnes
in
themselves
.
Answ.
These
are
merry
men
,
and
might
well
set
themselves
on
so
merry
a
pin
,
if
the
way
to
heaven
were
so
wide
and
roomy
as
they
imagine
it
.
For
1.
Neither
can
they
sinne
being
in
Christ
if
they
would
.
2.
Neither
if
they
should
,
could
God
see
it
.
3.
If
hee
should
chance
to
see
it
,
he
could
not
bee
displeased
with
it
.
4.
If
he
should
be
displeased
,
his
hands
are
bound
,
he
cannot
correct
it
.
5.
Themselves
ought
not
now
to
sorrow
or
repent
for
any
sin
any
more
.
6.
It
is
idle
to
pray
for
pardon
of
sin
,
which
is
already
pardoned
,
whether
it
be
past
,
or
present
,
or
to
come
.
7.
And
now
they
must
not
so
much
as
heare
of
their
sinnes
any
more
,
and
all
their
religion
is
turned
into
a
merriment
,
which
they
call
a
meeting
with
such
comfort
as
they
never
found
before
:
but
this
comfort
will
prove
but
a
laughter
in
the
face
,
when
the
heart
hath
cause
to
be
heavie
.
For
,
1.
Is
there
nothing
else
to
be
feared
of
a
Christian
but
finall
condemnation
?
a
childe
may
feare
to
be
whipped
,
though
he
feare
not
to
be
disinherited
:
Psal.
52.
6.
even
the
righteous
shall
see
and
feare
.
2.
A
man
may
feare
that
which
he
is
sure
to
escape
;
but
this
is
a
feare
of
watchfulnesse
,
not
of
distrustfulnesse
.
3.
No
man
is
so
holy
but
hath
need
of
threatnings
,
and
faith
beleeveth
threatnings
as
well
as
promises
;
not
onely
barely
apprehending
them
as
true
and
certaine
,
but
with
application
to
decline
them
,
and
frame
to
obedience
even
in
regard
of
them
.
destruction
from
God
was
as
a
terrour
unto
him
.
And
even
those
that
receive
a
kingdome
which
cannot
be
shaken
,
must
serve
&
please
God
with
reverence
and
feare
;
because
Our
God
is
a
●onsuming
fire
,
Heb.
12.
28
,
29.
4.
Suppose
the
threatnings
shall
never
take
holde
of
a
beleever
,
may
●ot
hee
therefore
heare
of
them
?
To
heare
them
is
not
to
cast
him
into
them
,
but
to
keepe
them
off
him
;
the
hearing
of
legall
threatnings
is
very
usefull
to
the
best
.
5.
Are
we
lewd
Preachers
for
urging
the
Law
upon
men
?
then
why
were
not
Christ
&
his
Apostles
so
,
in
pressing
on
beleevers
the
obedience
of
the
law
?
Yea
to
the
law
more
strictly
expounded
than
by
the
Scribes
and
Pharises
?
and
in
urging
on
them
a
righteousnes
exceeding
the
righteousnesse
of
the
Scribes
and
Pharises
:
which
was
not
an
imputed
righteousnesse
of
faith
for
justification
before
God
,
but
a
righteousnesse
of
sanctification
in
their
persons
performed
through
grace
by
themselves
.
So
when
our
Lord
affirmeth
,
that
in
the
kingdome
of
heaven
,
that
is
the
Church
of
the
new
Testament
,
Hee
that
doth
the
commandements
,
and
teacheth
men
so
to
doe
,
shall
be
called
great
:
that
is
,
shall
be
highly
esteemed
:
was
hee
a
lewd
and
false
teacher
,
leading
men
away
from
himself
,
and
the
grace
of
the
Gospell
?
or
if
he
were
not
,
why
are
wee
so
for
teaching
the
same
doctrine
?
6.
No
man
can
teach
obedience
of
faith
,
Luk.
10.
27.
What
is
written
in
the
Law
?
how
readest
thou
?
and
he
answered
,
Thou
shalt
love
the
Lord
thy
God
,
&c.
Thus
it
is
a
worke
of
the
Law
in
respect
of
canon
,
rule
,
direction
.
But
it
is
called
also
a
fruit
or
worke
of
faith
.
Iames
2.
17
,
18.
Shew
me
thy
faith
by
thy
workes
:
and
,
faith
worketh
by
love
.
Thus
it
is
a
worke
of
faith
in
respect
of
the
cause
,
and
adhaesion
,
being
an
inseperable
issue
of
it
.
How
can
a
man
persuade
love
as
a
worke
of
faith
,
and
not
the
same
a
worke
of
the
Law
?
7.
How
false
and
absurd
is
it
to
say
that
Preachers
teaching
obedience
to
the
Law
of
God
,
teach
men
thereby
to
hang
upon
their
owne
righteousnesse
,
or
to
seeke
their
justification
by
their
owne
performances
?
Far
are
we
from
teaching
that
Iudaicall
righteousnesse
,
performed
in
way
of
justification
;
all
which
is
a
filthy
ragge
in
the
sight
of
God
and
his
strict
justice
.
Christian
righteousnesse
of
sanctification
wrought
by
the
spirit
of
holinesse
;
Christian
conversation
,
that
our
light
may
shine
before
men
.
2.
In
way
of
imitation
of
Christ
our
head
,
and
of
conformity
of
his
members
to
his
righteousnesse
,
which
derogateth
nothing
from
his
righteousnesse
.
3.
In
way
of
testification
of
our
righteousnesse
before
God
:
for
Hee
that
doth
righteousnesse
is
righteous
,
1
Ioh:
3.
7.
Thus
having
set
downe
these
twelve
Articles
of
libertine
and
famelisticall
faith
,
I
will
content
my selfe
therewith
,
although
I
could
have
easily
set
downe
twelve
more
,
so
fruitfull
and
generative
errour
is
:
but
that
I
intended
in
this
onely
to
give
a
proofe
of
their
grosse
ignorance
in
principles
of
religion
,
which
was
that
I
undertooke
.
I
could
easily
have
refelled
that
mysticall
and
spirituall
(
but
fantasticall
union
of
theirs
)
with
Christ
before
faith
;
their
sanctification
before
justification
,
their
elevating
the
sin
of
infidelity
,
(
which
strongly
savours
also
of
liberty
)
as
that
it
is
no
sinne
;
d●
praesenti
,
and
de
futuro
:
whether
the
Law
doe
not
binde
us
to
beleeve
all
that
God
shall
utter
,
as
well
as
what
hee
hath
uttered
.
2.
Whether
the
second
commandement
doth
not
enjoyne
whatsoever
is
a
meanes
of
salvation
,
and
an
inward
religious
worship
,
for
then
the
contrary
must
needes
be
sinne
.
3.
Whether
it
be
not
a
sinne
against
the
second
commandement
,
not
to
beleeve
that
branch
of
the
same
commandement
,
that
God
will
shew
mercy
to
thousands
of
them
that
love
him
,
and
keepe
his
commandements
.
And
if
it
be
,
then
infidelity
is
a
sin
against
that
Law
.
But
I
forbeare
many
things
,
and
perhaps
some
will
thinke
I
might
have
spared
some
paines
in
refuting
the
former
,
which
at
the
first
sight
are
so
distastefull
to
the
judicious
,
as
the
reciting
of
them
might
seeme
a
sufficient
confutation
:
CHAP.
7.
Shewing
the
second
ground
of
this
opposition
,
which
is
horrible
pride
,
especially
discovered
in
their
ridiculous
conceit
of
perfection
.
THe
undivided
companion
of
ignorance
is
pride
;
for
no
man
that
ever
aright
knew
God
or
himselfe
,
but
the
nearer
he
approached
to
God
with
Abraham
,
the
more
did
he
humble
himselfe
in
dust
and
ashes
.
But
here
is
a
generation
of
men
swelled
up
with
pride
,
and
blowne
up
with
a
presumption
,
that
they
are
gotten
into
the
highest
forme
of
perfection
:
they
can
scorne
and
disdaine
the
directions
of
the
Law
,
as
being
far
beyond
it
;
for
they
have
attained
a
full
perfection
not
of
justification
onely
,
but
of
sanctification
also
already
;
they
are
free
not
onely
from
the
power
of
sinne
,
but
from
the
presence
also
:
Christ
himselfe
is
not
purer
,
or
more
free
from
sinne
than
they
are
:
nay
being
borne
of
God
they
cannot
sin
if
they
would
:
if
they
doe
acts
of
sinne
in
high
nature
;
yet
where
is
no
Law
is
no
transgression
:
God
cannot
see
them
in
that
glasse
.
Hence
they
can
loose
themselves
from
most
ministeries
,
but
some
teachers
of
their
owne
sect
;
and
deride
the
holy
labours
of
godly
Preachers
,
who
with
zeale
and
piety
persuade
men
to
walke
according
to
rules
.
Oh
what
an
height
of
pride
are
those
private
peremptory
persons
come
unto
,
who
complaine
that
their
heads
have
aked
to
heare
some
godly
and
worthy
Preachers
;
and
have
professed
,
Instruct
advers.
Liber
.
cap
:
7.
that
for
the
gift
of
two
pence
they
would
never
more
heare
sundry
such
,
as
I
know
to
be
of
long
continuance
as
shining
and
burning
lights
;
as
they
may
well
be
in
the
first
ranke
of
Gods
worthies
,
that
have
beene
of
best
desert
in
our
Church
.
And
where
is
the
humility
of
that
teacher
that
makes
his
bragge
,
Your
teachers
understand
not
mee
.
No
?
the
more
is
your
sin
and
shame
.
Doe
you
preach
amongst
a
tumult
of
artizans
,
and
illiterate
men
,
so
as
our
Ministers
cannot
understand
you
?
what
is
the
reason
you
doe
so
hide
your selfe
;
seeing
light
feareth
nothing
but
darknesse
,
and
truth
nothing
but
to
be
hid
.
I
must
say
to
you
,
as
Ierome
of
the
crabbed
Poet
Persius
:
If
you
will
not
be
understood
,
you
ought
not
to
be
read
:
so
if
you
will
not
be
understood
,
you
ought
not
to
preach
;
unlesse
perhaps
it
may
be
more
beneficiall
to
the
Church
,
that
if
you
doe
preach
,
you
be
not
understood
.
Alas
that
men
professing
the
doctrine
of
godlinesse
,
and
pretending
the
practise
of
wisedome
and
sobriety
,
should
by
the
pride
of
their
hearts
become
thus
disguised
,
and
transported
into
raptures
and
fits
next
to
frenzie
and
madnesse
.
But
against
this
windy
conceit
of
perfection
I
will
now
say
the
lesse
,
Yet
here
1.
let
it
be
considered
wherein
the
Scripture
placeth
the
perfection
of
Saints
here
below
;
and
that
is
not
in
the
want
of
sinne
,
but
in
the
fight
against
sinne
;
and
not
in
the
absence
,
but
in
groaning
in
the
presence
of
sinne
.
For
1.
would
Christ
teach
men
without
sin
to
pray
daily
for
forgivenesse
of
sinne
?
2.
Would
hee
command
those
to
pray
daily
not
to
be
led
into
temptation
,
that
cannot
sinne
if
they
would
?
3.
Did
hee
ordaine
the
Sacrament
of
the
Supper
for
men
perfect
,
that
want
nothing
,
to
whom
nothing
can
be
added
;
or
to
the
sicke
,
who
neede
the
physitian
,
and
to
such
as
hunger
and
thirst
after
righteousnesse
,
which
is
a
sen●e
of
defect
,
not
of
perfection
.
a
law
in
his
members
rebelling
against
the
law
of
his
minde
;
in
part
,
and
imperfect
till
that
perfect
come
.
5.
Are
they
perfect
without
sinne
,
why
doe
they
then
as
other
sinfull
men
doe
?
hath
death
any
commission
where
is
no
sinne
?
or
if
their
sinnes
be
gone
,
and
their
persons
justified
,
and
yet
they
die
:
why
deny
they
that
any
correction
abideth
any
whose
sinne
is
pardoned
,
unlesse
they
will
say
they
die
onely
for
triall
.
Secondly
,
Sanctification
hath
three
degrees
in
this
life
,
1
Is
the
death
of
the
body
of
sin
.
Which
is
not
all
at
once
,
but
resembleth
the
death
of
Christs
body
on
the
crosse
,
which
was
diminished
by
degrees
,
till
his
spirit
by
his
last
breath
was
surrendred
to
his
Father
.
Thus
is
it
in
the
christian
,
whose
last
breath
of
sinne
,
and
of
the
body
goe
out
together
.
The
Second
degree
is
the
buriall
of
the
body
of
sinne
,
which
is
a
further
proceeding
in
mortification
,
as
buriall
is
a
proceeding
of
death
,
and
a
consumption
of
the
dead
body
not
all
at
once
;
but
by
little
,
and
little
.
So
mortification
is
not
an
act
of
a
day
,
but
of
the
life
.
The
Third
degree
of
sanctification
,
is
a
raising
from
the
grave
of
sinne
to
a
new
life
,
by
vertue
of
Christ
his
Resurrection
:
that
looke
as
a
graft
set
in
to
a
new
stock
,
draweth
juice
and
life
from
that
stock
,
not
all
at
once
and
then
no
more
;
but
still
draweth
,
and
by
drawing
,
groweth
by
degrees
unto
the
full
height
and
age
of
it
:
even
so
is
it
here
,
christian
life
is
continued
as
naturall
by
dayly
supply
and
addition
of
that
which
is
daily
wanting
.
The
fiercer
the
enemies
were
that
rose
up
against
Moses
in
the
wildernes
,
and
against
Iosua
in
the
Land
of
Canaan
,
the
more
it
turned
to
the
glory
of
Gods
mighty
power
,
in
giving
them
possession
in
despight
of
them
all
.
And
so
greater
honour
returneth
to
the
Lord
,
because
greater
is
his
grace
in
making
the
sinnes
of
the
Saints
remedies
of
sinne
;
to
humble
them
for
sinnes
past
,
to
shame
them
for
sinne
present
,
and
to
worke
in
them
feare
&
watchfulnesse
against
sinne
for
time
to
come
;
then
if
he
should
at
once
abolish
sinne
in
them
.
All
which
,
these
men
shake
off
their
hands
as
easily
as
Sampson
did
the
greene
cords
,
when
the
Philistins
came
upon
him
.
Thirdly
,
As
he
that
exalteth
himselfe
must
be
brought
low
;
so
the
Scriptures
shew
those
to
be
in
highest
estimation
with
God
that
have
beene
,
and
are
least
in
their
owne
eyes
:
dust
and
ashes
.
Iacob
seeth
himselfe
lesse
than
the
least
mercie
.
Gideon
saith
of
himselfe
,
Who
am
I
?
or
what
is
my
Fathers
house
,
but
the
least
in
all
Israel
?
Iudg:
6.
13.
Iohn
Baptist
,
than
whom
a
greater
was
not
borne
among
women
,
said
,
I
am
not
worthy
to
loose
the
latchet
of
his
shooe
.
The
Centurion
,
I
am
not
worthy
that
thou
shouldst
come
under
the
roofe
of
my
house
.
Peter
,
Goe
from
mee
,
Lord
,
for
I
am
a
sinfull
man
.
Paul
,
I
am
the
least
of
all
the
Apostles
,
but
the
chiefe
of
all
sinners
.
But
we
never
read
nor
heard
those
vaine
voyces
from
any
truely
regenerate
man
:
nothing
can
be
added
unto
me
:
I
cannot
sin
if
I
would
:
Gods
eternall
power
can
see
no
sinne
in
me
:
I
am
beheld
no
otherwise
then
Christ
himselfe
,
Christed
with
Christ
,
and
Godded
with
God
:
I
will
neither
greive
for
my
sin
,
nor
pray
for
pardon
of
sinne
,
and
the
like
.
No
no
,
true
grace
(
which
St.
August
:
calleth
the
first
,
second
,
and
third
grace
of
Christians
)
would
keep
the
heart
from
these
high
staires
,
and
straines
of
pride
;
it
would
fetch
them
off
such
mounted
thoughts
,
and
change
them
into
mournefull
complaints
,
that
they
must
needs
,
will
they
nill
they
admit
the
Cananit
and
Iebusits
within
their
borders
,
&
that
they
must
finde
sinne
in
them
as
a
law
forcing
them
to
the
evill
they
would
not
.
Rom.
7.
24.
And
godly
experience
concludeth
,
that
humility
is
a
signe
of
worth
,
but
hautines
is
never
without
emptinesse
and
vanity
.
Emptiest
vessels
sound
lowdest
;
and
the
husbandman
liketh
better
those
heavie
eares
of
corne
that
hang
downe
their
heads
,
than
the
light
and
empty
ones
that
stand
so
upright
.
Fewer
words
would
serve
wiser
men
.
I
will
onely
say
to
this
proud
perfectist
,
as
Constantine
the
great
did
to
Acesius
one
of
the
proud
Bishops
of
the
Catharists
,
Set
up
a
ladder
Acesius
,
by
which
thou
alone
maist
climbe
to
heaven
.
CHAP.
8.
Discovering
the
third
proper
ground
of
this
opposition
,
which
is
affectation
of
licentiousnesse
,
and
love
of
a
lawles
liberty
,
ioyned
with
hatred
of
holinesse
,
and
the
power
of
godlinesse
.
AS
pride
attends
ignorance
,
so
an
inseperable
fruit
of
pride
,
vainly
to
be
puft
up
by
a
fleshly
minde
,
not
holding
the
head
:
for
pride
resteth
not
in
those
low
and
humble
principles
of
Christ
,
but
not
enduring
Gods
yoakes
,
nor
the
suit
and
service
of
Christianity
,
raiseth
vaine
reasonings
against
obedience
,
and
plotteth
new
devises
for
more
scope
and
elbow-roome
than
the
Gospell
alloweth
them
that
must
walke
in
the
strait
and
narrow
way
to
eternall
life
.
And
this
righteous
judgement
of
God
hath
overtaken
this
sect
of
men
with
whom
wee
deale
:
of
whom
,
the
Apostle
affirmeth
,
while
they
promise
liberty
,
themselves
are
the
servants
of
corruption
.
I
know
that
many
that
as
yet
know
not
the
depth
of
Satan
in
this
errour
;
And
it
will
not
be
amisse
to
looke
into
their
modell
of
new
Divinity
,
and
how
cunningly
they
have
molded
the
whole
lumpe
,
and
kneaded
it
together
,
that
every
peece
and
position
of
it
may
let
themselves
loose
from
all
bands
of
duty
and
obedience
.
For
,
1.
They
must
not
live
in
the
presence
of
God
,
2.
They
must
not
acknowledge
God
a
rewarder
of
his
owne
grace
,
or
any
good
duty
to
which
he
enableth
:
and
how
then
can
they
desire
to
doe
good
,
or
be
good
?
3.
They
must
not
see
their
sin
a
violation
of
the
Law
,
nor
as
it
is
an
enmity
against
God
,
nor
as
causing
wrath
to
worke
in
them
either
humiliation
for
sinne
past
,
or
detestation
of
sin
present
,
or
feare
of
it
for
time
to
come
.
4.
Neither
Gods
will
,
nor
their
owne
wills
moves
them
not
to
forbeare
any
sinne
:
not
the
former
,
because
they
are
free
from
all
lawes
;
not
the
latter
,
because
the
will
of
man
is
turned
against
sin
by
vertue
of
inherent
holinesse
wrought
by
the
spirit
(
which
they
disclaime
)
so
as
onely
the
light
of
their
mind
may
condemne
it
;
and
the
unseemelinesse
of
it
in
a
professour
may
restraine
it
,
else
they
are
loose
to
any
.
5.
They
cannot
be
sick
of
evill
motions
,
nor
detest
evill
thoughts
,
nor
watch
against
temptations
,
nor
care
for
the
purging
of
their
hearts
;
for
how
can
they
sinne
being
born
of
God
?
or
if
they
could
,
they
are
not
to
be
countable
for
any
sin
,
nor
can
God
take
notice
of
them
.
Christs
most
innocent
soul
was
vexed
with
the
molestation
of
injected
motions
of
evil
,
though
instantly
rejected
,
but
these
must
not
,
they
are
so
holy
6.
They
must
not
live
by
any
rules
,
their
perfection
.
In
vaine
it
is
to
perswade
either
for
good
thoughts
into
the
minde
,
or
good
inclinations
into
the
will
,
or
good
actions
into
the
life
.
They
desire
not
their
hearts
,
nor
wills
,
nor
actions
to
agree
with
Gods
law
,
for
it
is
quite
abolished
.
And
much
lesse
doe
they
turne
the
precepts
of
God
into
prayers
as
the
Saints
ever
used
to
doe
.
Oh
with
what
violence
must
headstrong
men
be
caryed
unto
unrighteousnesse
,
when
the
word
as
a
bridle
must
not
hold
them
in
,
nor
check
or
controll
sinne
in
the
soule
,
to
lessen
either
the
power
or
practise
of
it
?
7.
They
must
not
brooke
any
longer
the
difficulty
of
repentance
,
nor
endure
the
paines
of
mortification
,
because
they
cannot
deny
●hemselves
,
nor
must
they
ever
remember
sins
past
,
as
the
Saints
have
done
with
much
●●uite
,
both
〈…〉
owne
hum●liation
,
Deut.
9.
6.
●
.
and
for
their
excitation
to
gratitude
and
thankfulnes
to
God
for
mercy
,
as
the
Apostle
1
Tim
1.
12.
13.
8.
That
they
may
hold
their
sinnes
more
securely
,
they
free
themselves
from
all
feare
of
woe
and
judgement
,
and
from
all
the
strokes
of
God
,
or
his
word
,
and
so
by
themselves
dote
in
a
false
peace
.
For
Gods
hand
cannot
reach
them
,
for
he
cannot
be
displeased
with
their
sinnes
,
and
much
lesse
temporally
correct
them
:
and
thus
they
refuse
all
crosses
,
either
as
meanes
of
mortification
,
or
of
profiting
in
holinesse
.
Heb.
12.
7.
Psal.
119
71.
And
they
flye
the
stroke
of
Gods
word
,
in
a
faithfull
and
free
ministery
,
and
cannot
endure
this
legall
preaching
,
as
men
that
must
hold
their
sinnes
;
but
must
not
heare
of
them
,
nor
beare
reproofe
of
their
iniquity
.
9
To
all
these
profane
opinions
,
unto
holines
.
And
if
every
beleever
be
a
Saint
by
calling
,
created
to
good
workes
,
which
God
hath
ordained
to
walke
in
,
Eph:
2.
10.
3.
How
doe
they
frustrate
the
end
of
their
adoption
,
which
they
pretend
▪
for
why
are
wee
adopted
to
be
sonnes
,
but
to
bee
made
conformable
to
the
image
of
Christ
?
sanctified
himselfe
,
that
beleevers
should
be
sanctified
through
the
truth
,
Ioh.
17.
19
His
intercession
and
prayer
is
that
the
elect
may
be
sanctified
,
verse
.
17.
Father
sanctifie
them
.
Shall
Christ
as
a
Priest
sacrifice
himselfe
,
and
make
such
earnest
prayers
for
sanctification
of
beleevers
?
and
is
there
no
such
thing
,
or
if
there
be
,
may
not
we
preach
it
,
and
vrge
it
?
or
can
any
libertine
disavow
and
scorne
it
,
but
hee
must
also
renounce
&
reiect
the
priesthood
of
Christ
?
I
hope
no
man
will
conceive
these
to
be
slight
things
which
entrench
upon
the
foundation
.
5.
But
how
comes
it
to
passe
,
that
they
reading
the
scriptures
,
and
in
them
so
many
,
and
so
expresse
and
vnavoidable
places
▪
calling
the
saints
not
only
to
the
study
,
and
practise
of
holinesse
,
but
also
to
growth
and
encrease
in
holinesse
,
that
yet
they
should
persist
in
this
delusion
;
cal
us
to
holinesse
,
1
Thes.
4.
16.
4.
This
is
the
will
of
God
,
even
your
sanctification
.
1
Pet.
1.
15.
be
ye
holy
in
all
maner
of
conversation
,
for
it
it
is
written
,
Be
ye
holy
as
I
am
holy
.
2
Which
call
Gods
people
to
increase
in
holinesse
,
1
Thes.
4.
1.
We
exhort
you
to
increase
more
and
more
,
and
this
is
a
commandement
given
us
by
our
Lord
Iesus
Christ
.
verse
2.
2.
Pet.
3.
last
,
But
grow
in
grace
,
and
in
the
knowledge
,
&c.
1
Cor:
15.
58.
Be
abundant
in
the
work
of
the
Lord
.
Rev.
22.
11
Let
him
that
is
righteous
be
righteous
still
,
and
let
him
that
is
holy
be
holy
still
.
Is
now
the
spirit
of
God
idle
in
all
these
and
the
like
precepts
?
or
doth
hee
call
men
now
to
the
justification
of
the
Law
?
or
is
he
idle
in
his
exhortations
to
sanctification
?
or
are
wee
so
while
wee
urge
men
in
the
words
of
the
same
spirit
?
The
objections
are
light
and
windy
,
as
the
opinion
it selfe
is
.
1
Object
.
That
beleevers
are
carried
by
an
inward
principle
of
new
creation
:
a
good
tree
cannot
chuse
but
bring
forth
good
fruite
,
without
all
these
outward
motives
.
Answ.
The
principle
of
good
fruit
is
within
the
sappe
in
the
roote
,
but
there
be
externall
helpes
,
without
which
it
will
never
be
produced
;
as
the
Sun
,
the
soyle
,
the
ayre
,
the
shewers
,
the
gales
of
winde
.
So
a
beleever
,
a
tree
of
righteousnesse
,
hath
an
inward
principle
flowing
from
his
root
,
which
is
Christ
,
without
whom
he
can
doe
nothing
;
but
it
is
fruitfull
by
meanes
not
to
be
neglected
,
because
they
are
of
his
owne
appointing
,
and
wherin
he
wil
make
us
fruitfull
.
1
Cor:
15.
10.
By
the
grace
of
God
I
am
that
I
am
:
and
his
grace
was
not
in
mee
in
vaine
;
but
I
laboured
,
though
not
I
,
but
grace
in
me
.
2
Object
.
God
spirit
is
all
in
all
,
and
doth
all
in
us
,
and
we
have
nothing
to
doe
.
Answ.
God
leadeth
beleevers
by
his
spirit
into
good
workes
,
and
produceth
holy
acts
in
them
,
but
not
without
use
of
meanes
.
For
1.
he
puts
the
Law
into
their
hearts
:
2.
transformes
them
by
obedience
into
the
image
of
the
word
:
3
Object
.
But
Christ
is
our
righteousnesse
,
and
sanctification
;
what
use
of
any
righteousnesse
or
holinesse
of
our
own
?
Answ.
Christ
is
not
the
righteousnesse
of
justification
to
any
person
that
is
not
washed
,
and
sanctified
,
1
Cor
:
6.
11.
2.
None
can
be
righteous
by
a
righteousnesse
infused
from
Christ
,
but
thence
floweth
an
inherent
righteousnesse
renewing
our
nature
:
for
he
gives
us
a
godly
nature
,
purifieth
our
soules
by
the
spirit
:
and
thence
issueth
an
externall
righteousnesse
of
life
,
which
is
an
evidence
of
our
justification
by
faith
:
doth
righteousnesse
is
righteous
.
4
Object
.
But
what
can
be
added
to
perfection
?
If
we
be
not
compleat
in
Christ
,
there
is
defect
in
his
merit
;
and
they
that
drinke
of
his
waters
thirst
no
more
:
and
wee
can
desire
no
more
than
wee
have
in
Christ
.
Answ.
But
that
perfection
here
to
which
nothing
can
be
added
,
is
the
dreame
of
waking
men
,
contrary
to
the
Scriptures
,
contrary
to
the
practise
of
Saints
,
whose
studie
was
and
is
to
increase
more
and
more
.
Contrary
to
their
experience
,
the
best
of
whom
complaine
,
that
they
have
not
yet
attained
,
nor
never
shal
,
till
that
perfect
come
.
Contrary
to
their
prayers
,
and
vehement
desires
after
further
grace
.
Contrary
to
the
nature
of
true
grace
,
which
is
still
desirous
of
more
.
For
it
is
not
possible
,
but
that
they
which
have
tasted
how
good
the
Lord
is
:
desire
the
sincere
milke
of
the
word
to
growe
by
it
.
2
The
Saints
have
not
so
drunke
as
yet
,
that
there
remaineth
no
thirst
after
Christ
▪
for
there
is
a
twofold
thirst
.
totall
indigency
,
or
a
whole
want
of
Christ
;
and
this
is
satisfied
in
the
beleever
,
that
hee
shall
never
so
miserably
thirst
againe
.
The
latter
is
a
thirst
after
a
more
plentifull
fruition
of
Christ
and
his
spirit
,
and
graces
;
and
this
is
never
fully
satisfied
in
this
life
,
but
the
privation
of
the
former
thirst
,
is
the
generation
and
position
of
this
latter
.
Revel.
●2
.
17.
Let
him
that
is
athirst
come
.
5.
Object
.
But
we
are
called
to
the
liberty
of
the
Gospell
,
and
are
free
from
all
compulsion
of
Lawes
,
and
from
all
other
rules
than
the
motions
of
the
Spirit
:
for
where
the
spirit
of
God
is
,
there
is
libertie
.
2
Cor.
3.
17.
Answ.
What
kinde
of
liberty
this
is
,
we
have
seene
already
,
which
is
not
from
the
rules
and
direction
of
the
Law
,
for
the
Apostle
saith
not
,
that
wee
are
called
to
libertinisme
,
or
a
freedome
from
obedience
to
doe
what
we
list
,
will
walke
at
libertie
,
not
because
hee
will
cast
off
the
precepts
,
but
because
hee
did
seeke
the
precepts
.
But
we
have
stayed
long
in
discovering
1.
the
ignorance
,
2.
the
pride
,
3.
the
profane
licentiousnesse
of
this
schisme
:
wee
must
proceede
to
that
which
followeth
.
CHAP.
9.
Answering
some
of
the
principall
objections
of
the
Libertines
.
1
OBIECT
.
Is
this
our
text
,
Rom:
6.
19.
Ye
are
not
under
the
Law
,
but
under
grace
.
Whence
thus
they
reason
.
To
them
that
are
not
under
the
Law
,
but
under
grace
;
to
those
the
Law
doth
not
belong
,
but
it
is
to
them
abolished
and
void
:
But
beleevers
are
not
under
the
Law
,
&c.
Therefore
.
Answ.
1.
There
is
a
twofold
being
under
the
Law
.
First
,
a
being
vnder
the
curse
,
burden
,
malediction
,
condemnation
,
and
coaction
of
the
Law
;
thus
no
beleever
is
under
it
.
Secondly
,
there
is
a
being
under
the
obedience
,
rule
,
counsell
,
and
direction
of
the
Law
;
and
thus
beleevers
are
under
it
much
more
than
before
;
as
Christ
himselfe
also
was
.
For
they
are
now
by
the
free
spirit
of
Christ
framed
to
a
free
and
voluntary
obedience
of
it
.
2
This
objection
will
be
also
fully
satisfied
by
applying
the
former
distinction
of
the
Law
.
Considering
it
1.
in
the
matter
and
substance
of
it
.
And
thus
beleevers
are
still
under
it
;
both
for
performance
of
all
holy
duties
of
it
,
and
forbearance
of
all
the
evills
prohibited
by
it
:
2.
in
the
manner
of
obedience
,
and
in
the
consequences
,
and
appendices
of
it
;
and
thus
are
they
not
vnder
the
rigor
,
coaction
or
strict
exaction
of
it
,
and
much
lesse
under
the
curse
,
malediction
or
condemnation
of
it
.
But
this
objection
hath
beene
before
abundantly
satisfied
in
the
2.
&
3.
Chapters
.
And
therefore
I
passe
it
now
more
breifly
.
2
OBIECT
.
Gal.
3.
10.
So
many
as
are
under
the
workes
of
the
Law
,
are
under
the
curse
.
Therefore
,
Either
the
Law
is
utterly
void
to
Christians
,
or
they
are
still
under
the
curse
of
it
.
Answ.
The
Apostle
saith
not
,
that
those
to
whom
the
Law
appertaineth
,
are
under
the
curse
;
but
those
that
are
under
the
workes
of
the
Law
.
2.
The
workes
of
the
Law
are
twofold
.
Either
workes
of
obedience
,
done
in
humility
,
by
way
of
duty
,
in
testimony
of
thankfulnesse
,
and
of
our
conformity
with
Christ
.
Or
2.
workes
of
the
Law
done
in
pride
,
to
seeke
justification
by
the
Law
,
and
the
workes
of
it
,
and
so
to
promise
to
themselves
eternall
life
by
the
observation
of
the
law
.
And
those
onely
that
are
thus
under
the
workes
of
the
Law
,
are
under
the
curse
:
and
the
meaning
of
the
holy
Apostle
is
no
other
,
whose
scope
in
his
whole
discourse
is
to
beate
downe
such
as
sought
to
set
up
justification
by
the
workes
of
the
Law
,
and
not
by
faith
onely
;
as
appeares
plainly
in
the
next
verse
11.
for
that
no
man
is
justified
by
the
Law
in
the
sight
of
God
is
evident
,
for
the
just
shall
live
by
faith
.
But
though
no
beleever
can
in
the
second
respect
bee
under
the
workes
of
the
Law
for
justification
;
This
place
is
indeed
an
hammer
and
hatchet
against
popery
,
who
by
seeking
iustification
by
the
workes
of
the
Law
,
thrust
themselves
under
the
curse
of
God
;
for
if
the
curse
,
attacheth
him
that
seeketh
righteousnesse
before
God
by
Moses
Law
;
how
much
more
accursed
are
they
that
by
observation
of
humane
Laws
and
traditions
,
by
humane
satisfactions
and
impositions
,
seeke
to
demerrit
God
,
obtaine
without
Christ
,
what
onely
Christ
can
procure
.
The
greater
is
their
sinne
and
danger
,
who
after
the
knowledge
and
profession
of
the
truth
for
some
politick
and
worldly
ends
runne
back
into
recusancy
,
and
popery
,
which
is
the
way
of
perdition
,
apparently
renouncing
the
blessing
of
justification
by
free
grace
;
and
chuse
the
curse
of
the
Law
,
which
shall
runne
into
their
bowells
as
water
:
of
such
apostacy
may
be
said
as
of
Iudas
,
it
had
beene
good
for
them
they
had
never
beene
borne
.
OBIECT
.
3.
To
whom
the
Law
is
not
given
,
to
those
it
belongs
not
at
all
,
But
the
Law
is
not
given
to
the
righteous
,
1
Tim.
1.
9.
Therefore
it
belongs
not
to
beleevers
being
justified
.
Answ.
1.
The
scope
and
intention
of
the
Apostle
is
not
to
abolish
the
Law
,
who
in
the
words
immediately
going
before
saith
that
the
Law
is
good
if
it
be
used
lawfully
:
which
words
clearely
import
and
imply
,
that
among
beleevers
there
is
a
good
vse
of
the
Law
,
which
true
use
hee
shewes
in
the
fifth
verse
,
namely
,
to
be
a
guide
and
direction
to
the
duties
of
love
and
charity
,
which
is
now
the
effect
of
faith
,
as
the
words
plainly
show
:
for
the
end
of
the
commandement
is
love
,
out
of
a
pure
heart
,
a
good
conscience
,
and
faith
unfained
.
Note
,
that
the
Apostle
maketh
that
love
which
is
the
end
of
the
commandement
,
a
fruite
and
effect
of
faith
:
and
therefore
a
beleever
is
not
loosed
from
the
love
and
obedience
of
the
Law
by
faith
,
but
tyed
unto
it
.
2.
The
sence
of
the
Apostle
is
not
,
that
a
righteous
man
can
be
under
no
lawes
;
for
Adam
in
innocencie
was
a
most
righteous
man
,
and
yet
was
under
the
Law
,
both
in
generall
,
under
the
whole
Morall
Law
;
and
in
speciall
,
under
the
Law
concerning
the
forbidden
tree
:
and
this
Law
was
given
to
the
most
righteous
man
in
the
world
.
against
a
righteous
man
,
that
frameth
his
course
according
to
the
Law
;
it
dealeth
not
with
him
as
an
enemy
that
assenteth
unto
it
,
that
is
delighteth
in
it
in
the
inner
man
,
that
is
ruled
and
ordered
by
it
;
it
can
pronounce
no
sentence
of
damnation
against
him
;
it
neither
can
justifie
him
who
is
already
justified
by
faith
,
nor
yet
can
condemne
him
.
And
that
this
is
the
true
meaning
of
the
Apostle
appeareth
by
2
arguments
in
the
text
.
Gal:
5.
23.
Against
such
(
namely
as
expresse
those
recited
fruites
of
the
spirit
)
there
is
no
Law
:
lawlesse
and
disobedient
are
said
to
be
wrapped
up
in
the
full
damnatory
power
of
the
Law
:
against
all
whom
it
is
Gods
plea
and
action
,
yea
the
bill
of
inditement
to
their
condemnation
.
3.
Neither
is
the
Law
given
to
the
just
,
servile
manner
of
obedience
,
as
are
the
lawlesse
and
disobedient
:
for
by
a
free
spirit
of
grace
they
doe
the
works
of
the
Law
,
so
farre
as
they
are
regenerate
;
and
the
Law
to
them
is
not
a
compelling
commander
,
but
a
sweet
and
faithfull
counsellour
,
and
rule
of
life
.
But
although
the
Law
be
not
given
to
the
just
,
to
fasten
any
crime
or
curse
upon
them
,
nor
to
exact
personall
,
and
perfect
obedience
for
righteousnesse
before
God
;
nor
to
force
,
compell
,
or
rigorously
exact
obedience
from
them
:
will
it
follow
,
that
it
is
no
way
else
given
unto
them
?
or
not
as
a
rule
of
direction
for
obedience
,
and
a
line
and
square
of
good
works
and
christian
life
.
And
these
answers
will
fully
satisfie
all
those
other
places
of
like
sound
and
sence
:
as
Gal.
5.
18.
If
yee
be
led
by
the
spirit
,
yee
are
not
under
the
Law
▪
Rom.
7.
6.
Now
ye
are
delivered
from
the
Law
being
dead
unto
it
:
that
is
,
yee
are
freed
from
the
Law
as
it
is
the
strength
of
sinne
,
as
it
irritateth
,
and
provoketh
to
sinne
,
as
it
did
while
wee
were
in
the
state
of
nature
,
as
it
wrapps
the
transgressor
in
the
curse
,
and
as
it
forceth
it selfe
by
terror
and
constraint
:
for
now
the
beleever
serveth
in
newnesse
of
spirit
,
not
in
the
oldnesse
of
the
letter
;
that
is
,
freely
from
a
renewed
spirit
obeyeth
the
Law
as
the
rule
of
holy
life
.
OBIECT
.
4.
Gal:
5.
1.
Stand
fast
in
the
liberty
wherewith
Christ
hath
made
you
free
;
and
be
not
intangled
againe
with
the
yoake
of
bondage
:
that
is
,
say
they
,
the
Law
▪
Gal.
3.
13.
Christ
hath
freed
us
from
the
curse
of
the
Law
.
Answ.
It
is
not
said
that
Christ
hath
freed
us
from
the
obedience
,
or
command
of
the
Law
,
but
from
the
curse
of
it
;
which
we
question
not
.
2.
Christian
liberty
is
not
a
freedome
from
the
obedience
of
it
,
but
rather
from
the
disobedience
of
it
:
Rom.
6.
18.
Being
free
from
sinne
,
ye
are
made
the
servants
of
righteousnesse
:
We
are
called
to
liberty
,
use
our
liberty
as
an
occasion
to
the
flesh
;
but
to
frame
to
the
commandement
,
By
love
to
serve
one
another
,
Gal:
5.
13.
Where
the
Apostle
plainely
proveth
,
that
Christian
liberty
looseth
us
not
from
the
observation
of
the
Law
,
but
straitly
enioyneth
it
,
for
the
whole
Law
is
fulfilled
in
one
wo●d
,
which
is
love
▪
v.
14.
3.
●s
they
〈◊〉
the
same
stone
,
burden
of
legall
ceremonies
,
sacrifices
,
circumcision
,
and
beggarly
rudiments
,
which
were
heavy
yoakes
;
which
being
abolished
by
Christ
,
Christians
must
never
entangle
themselves
with
them
any
more
:
and
that
the
Apostle
directly
speaketh
of
these
in
the
place
alledged
,
see
v.
2
,
3.
If
yee
be
circumcised
Christ
shall
profit
you
nothing
:
therefore
stand
fast
in
your
liberty
.
The
2
branch
of
our
liberty
is
from
the
curse
of
the
Law
,
in
that
Christ
was
made
a
curse
for
us
:
with
which
most
ponderous
and
pressing
yoke
we
must
never
entangle
our selves
any
more
,
by
seeking
justification
by
the
workes
of
the
Law
,
and
to
settle
us
firme
in
this
our
liberty
is
our
Apostles
ayme
and
argument
.
Gal.
3.
10.
13.
The
third
branch
of
our
liberty
is
freedome
from
perfect
impletion
,
and
personall
performance
of
the
whole
Law
for
justification
:
for
thus
we
are
no
more
debters
to
the
Law
,
Gal.
5.
3.
Nor
must
ever
returne
to
that
bondage
to
seeke
righteousnes
and
justification
by
the
Law
,
in
whole
or
in
part
:
For
Christ
is
become
of
none
effect
unto
you
,
whosoever
of
you
will
be
justified
by
the
Law
,
yee
are
fallen
from
grace
,
verse
4.
The
4.
branch
of
our
purchased
liberty
by
Christ
is
a
freedome
from
the
threats
and
terrors
of
the
Law
,
compelling
and
forcing
obedience
:
and
now
not
feare
but
love
must
chiefly
const●aine
us
to
duty
;
not
compulsion
,
or
carnall
respects
,
must
ca●●
,
u●
as
slaues
to
the
commandement
,
but
now
discerning
the
holinesse
,
excellency
,
and
righteousnesse
of
the
Law
,
the
heart
is
moved
freely
to
runne
the
ways
of
God
,
Gal.
5.
25.
If
wee
live
in
the
spirit
,
we
must
walke
in
the
spirit
.
OBIECT
.
5.
The
Law
of
Moses
was
given
onely
to
the
Iewes
,
and
was
to
endure
but
vnto
Christ
,
Luke
16.
16.
The
Law
and
the
Prophets
were
till
Iohn
.
And
Christ
is
the
end
of
the
Law
to
every
beleever
,
Rom.
10.
24.
Answ.
1.
The
Law
for
writing
,
and
some
Circumstances
was
given
to
the
Iewes
by
the
hand
of
Moses
:
but
in
respect
of
the
substance
,
and
matter
obedience
,
belongs
unto
all
men
of
all
ages
and
nations
.
Because
,
1.
It
must
stoppe
every
mouth
both
of
Iew
and
Gentile
,
Rom:
3.
19.
2.
It
must
judge
every
man
according
to
his
work
,
both
Iew
and
Gentile
.
2.
It
seemes
the
Prophets
are
abolished
as
well
as
the
Law
.
3.
Christ
is
the
end
of
the
Law
;
but
as
Augustine
wittily
distinguisheth
;
1.
He
was
the
end
or
scope
,
unto
whom
the
Law
,
2.
Hee
was
the
end
also
of
the
Morall
Law
,
because
hee
fully
and
perfectly
obeyed
the
law
,
and
so
the
Law
in
him
attained
his
proper
end
,
as
it
had
not
else
done
among
all
the
sonnes
of
men
.
3.
He
is
the
end
of
the
Law
,
on
whom
all
the
male
diction
of
the
●aw
fell
fully
,
and
perfectly
,
and
had
on
him
full
accomplishment
.
4.
He
is
the
end
of
the
Law
,
in
whom
all
the
blessings
and
promises
of
the
Law
attaine
their
end
;
for
they
are
all
in
Christ
yea
,
and
amen
:
all
of
them
in
him
,
5.
He
is
the
end
of
the
Law
to
every
beleever
for
righteousnesse
,
in
that
he
doth
bestow
and
impute
unto
us
that
full
righteousnesse
which
the
Law
requireth
of
us
;
and
in
that
by
the
donation
of
his
spirit
,
hee
kindleth
in
beleevers
a
new
obedience
framed
unto
the
Law
;
so
as
they
begin
a
renewed
obedience
of
it
in
earth
,
and
fulfill
it
perfectly
in
heaven
.
Whence
issueth
a
cleane
contrary
conclusion
.
If
Christ
be
the
end
of
the
Law
,
wee
are
therefore
faster
tyed
to
the
obedience
of
it
than
before
.
Very
false
therefore
is
that
position
,
That
the
Law
is
at
such
an
end
,
as
it
can
nore
command
a
man
in
Christ
,
than
a
dead
man
can
command
his
wife
;
dead
to
the
Law
;
namely
in
regard
of
the
curse
,
and
of
those
rebellious
motions
excited
in
us
by
occasion
of
it
;
and
in
regard
of
the
terrour
and
rigour
of
it
;
as
a
woman
is
from
the
threats
and
rigour
of
a
dead
husband
:
but
the
Apostle
saith
not
,
that
the
Law
is
dead
either
in
respect
of
the
direction
of
it
,
or
our
obedience
to
those
directions
.
2.
As
the
Apostle
saith
,
we
are
dead
to
the
Law
:
so
he
sheweth
the
end
of
our
freedome
from
so
hard
an
husband
;
wee
might
be
married
to
another
:
i.
to
Christ
raised
from
the
dead
;
the
effect
of
which
marriage
is
not
a
barren
life
,
but
to
bring
forth
fruit
unto
God
:
the
blessing
of
the
marriage
betweene
Christ
and
the
faithfull
soule
is
fruitfulnesse
before
God
;
so
as
this
death
of
ours
to
the
Law
bringeth
in
a
new
subjection
unto
it
:
which
is
indeed
the
height
of
our
Christian
liberty
here
,
and
proceedeth
from
the
spirit
of
freedome
.
3.
His
shift
is
too
short
to
shuffle
from
the
first
covenant
to
the
second
;
and
as
false
is
it
to
say
,
that
the
Law
is
the
rule
in
one
covenant
,
and
not
in
another
:
as
if
the
matter
of
the
first
covenant
and
second
were
not
one
and
the
same
;
the
righteousnesse
,
and
obedience
of
both
were
not
one
in
substance
,
differing
in
manner
of
apprehension
and
application
.
Shall
any
live
by
vertue
of
the
second
covenant
,
that
doth
not
these
things
,
or
that
brings
not
the
righteousnes
of
the
Law
in
himselfe
,
or
his
surety
?
CHAP.
10.
Resolving
sundry
other
objections
alledged
to
prove
the
abolition
of
the
Law
.
OBIECT
.
6.
To
whom
all
the
commanding
power
of
the
Law
,
under
paine
of
the
curse
,
and
the
enjoyning
of
good
workes
for
justification
:
as
also
to
whom
the
condemning
power
of
the
Law
is
abolished
and
ceased
,
to
them
the
Law
is
altogether
made
void
,
and
abrogated
.
But
to
beleevers
both
such
commanding
power
,
and
condemning
power
is
ceased
.
And
therefore
,
&c.
And
thus
they
further
explaine
it
.
Suppose
a
justified
man
commit
adultery
,
or
murther
,
or
be
drunke
,
the
Law
of
God
can
take
no
hold
of
him
,
nor
the
just
God
can
punish
him
by
the
Law
,
being
utterly
abrogated
to
such
a
person
.
Answ.
The
former
proposicion
is
apparently
false
for
the
Law
both
for
ma●ter
and
forme
stands
in
force
to
justified
persons
,
and
retaineth
on
them
a
commanding
power
,
and
enjoineth
on
them
good
works
,
although
the
manner
of
commanding
in
the
rigor
of
it
is
to
them
abated
:
for
how
ord●●●rily
did
Christ
and
his
Apostles
command
the
workes
of
the
Law
to
beleevers
,
and
that
under
strait
penalties
read
Math.
5.
and
6.
Chap.
and
telleth
his
followers
that
when
they
have
done
so
farre
as
they
can
all
the
things
of
the
Law
;
they
have
done
what
was
their
duty
,
and
that
they
were
bound
unto
,
Luke
17.
10.
2.
These
confused
men
distinguish
not
betweene
the
condemning
power
of
the
Law
and
the
Law
it selfe
;
yet
this
distinction
cutteth
the
si●ewes
of
this
obiection
:
for
can
it
prove
the
Law
itselfe
abolished
,
3.
What
beleever
conceives
himselfe
under
the
commanding
power
of
the
Law
,
to
bee
iustified
by
it
?
or
to
expect
to
stand
righteous
before
God
by
their
obedience
?
as
these
men
vainely
dreame
:
no
they
have
other
ends
of
their
obedience
to
the
commandements
of
the
Law
.
As
,
1.
To
testifie
their
indeavor
in
obeying
the
righteous
Law
and
will
of
God
,
and
their
conformity
to
his
image
in
the
same
.
2.
Not
for
the
justification
of
their
persons
,
for
that
is
onely
by
Christs
compleat
obedience
made
theirs
by
faith
;
but
for
the
testification
of
their
iustifying
faith
:
according
to
the
direction
of
the
Apostle
,
Iam.
2.
20.
Shew
me
thy
faith
by
thy
works
.
3.
Not
for
the
attaining
of
salvation
it●
Pet.
1.
10.
Give
all
dilligence
to
make
your
election
sure
.
How
may
we
?
for
if
wee
doe
these
things
&c.
4
Not
to
merrit
any
thing
,
but
to
encourage
themselves
in
the
way
of
obedience
,
by
casting
eye
on
the
blessed
remuneration
freely
promised
,
and
performed
to
duties
of
love
to
God
,
and
man
;
begun
and
perfected
by
faith
in
Christ
.
Heb.
11
▪
26.
Moses
had
respect
to
the
recompence
of
reward
.
Yea
our
Lord
himselfe
,
for
the
joy
that
was
set
before
him
endured
the
crosse
and
despised
the
shame
.
Heb.
12.
2.
All
these
are
other
ends
which
beleevers
propound
to
themselves
in
their
obedience
then
to
be
justified
by
it
.
4.
I
answer
,
it
is
utterly
false
and
wicked
,
that
Gods
Law
taketh
no
hold
of
a
justified
person
committing
hatefull
sinnes
,
as
of
murder
,
adultery
and
the
like
.
For
although
Christ
have
freed
him
from
the
curse
and
vengeance
,
and
the
eternall
damnation
of
his
sinne
.
Rom.
8.
1.
Yet
may
the
Law
take
hold
on
him
for
a
stinging
correction
,
and
a
sharp
punishment
according
to
the
scandall
of
his
sin
.
Did
not
the
Law
take
hold
on
David
,
when
with
so
many
other
evills
;
Gods
sword
was
upon
his
house
for
ever
,
for
his
scandalous
sins
?
Did
not
Gods
Law
lay
hold
on
Moses
&
Aaron
,
then
whom
none
was
more
faithfull
in
Gods
house
;
when
for
sinne
they
lay
under
sharpe
rebukes
,
and
chastisement
,
and
were
barred
the
land
of
Canaan
?
Object
.
But
these
were
examples
in
the
old
testament
,
before
Christs
death
.
Answ.
And
are
not
beleevers
in
the
new
testament
subject
to
the
same
law
,
and
penall
statues
of
correction
?
Were
not
examples
of
the
old
Testament
examples
to
us
that
wee
should
not
sinne
as
they
sinned
?
judged
of
the
Lord
,
even
for
this
cause
,
saith
the
Apostle
.
Object
.
Some
say
,
they
were
hypocrites
that
were
judged
.
Answ.
As
if
they
be
hypocrites
that
must
not
be
condemned
with
the
world
.
5.
But
of
all
their
assertions
,
tha●
is
a●
blinde
as
bo●de
,
That
if
God
call
a
beleever
to
account
for
the
breach
of
his
Law
:
hee
may
say
,
God
hath
nothing
to
doe
to
call
him
to
account
:
hee
may
refuse
to
be
tried
in
that
Court
.
If
God
shall
say
,
leave
such
a
sinne
▪
or
be
damned
;
doe
such
a
duty
,
a●d
●e
saved
:
he
may
say
,
We
will
doe
neither
the
one
nor
the
other
on
these
tearmes
.
Well
may
he
say
,
and
more
,
that
his
tongue
le
ts
fall
unseemely
tearmes
:
and
it
hides
his
nakednesse
but
a
little
to
droppe
out
,
that
his
meaning
is
,
that
God
hath
nothing
to
doe
to
call
a
beleever
into
the
court
of
nature
.
For
howsoever
hee
will
teach
God
what
hee
hath
to
doe
,
or
what
he
hath
not
to
doe
;
he
might
long
since
have
beene
taught
,
that
God
will
require
of
us
even
that
righteousnesse
which
he
put
into
our
nature
:
and
that
is
a
talent
which
we
must
be
countable
for
as
well
as
any
other
.
OBIECT
.
7.
Those
that
have
the
spirit
of
God
for
their
rule
,
and
doe
all
by
a
free
spirit
,
they
neede
not
the
Law
to
rule
or
urge
them
:
to
them
it
is
vaine
and
needlesse
.
But
all
beleevers
have
the
spirit
to
rule
them
;
and
they
doe
all
by
a
free
spirit
.
Therefore
.
Answ.
The
former
proposition
is
false
,
that
those
that
have
the
spirit
to
rule
them
,
have
no
neede
or
use
of
the
Law
:
and
as
grosse
to
conceive
the
spirit
and
the
Law
contrary
:
which
are
indeed
inseperable
:
for
the
Law
is
the
instrument
,
the
Spirit
is
the
workmaster
;
the
Law
is
the
rule
,
the
Spirit
the
applier
of
that
rule
.
The
spirit
is
so
farre
from
destroying
the
Law
,
that
he
writeth
it
in
the
inner
parts
,
he
addeth
clearenesse
and
light
unto
unto
it
;
he
worketh
love
and
delight
unto
it
.
2.
It
was
ever
the
wicked
conceit
of
Libertine
Enthusiasts
,
that
the
spirit
worketh
our
obedience
immediately
,
and
by
himselfe
alone
,
rejecting
all
meanes
;
whereas
he
worketh
it
in
us
ordinarily
by
the
word
,
the
Law
and
the
Gospell
.
Ioh.
16.
13.
The
spirit
sent
to
beleevers
,
shall
not
speake
of
himselfe
:
but
whatsoever
hee
shall
heare
,
that
shall
he
speake
.
He
is
in
himselfe
the
spirit
of
illumination
,
but
enlighteneth
beleevers
by
shewing
them
what
is
to
be
done
by
the
Law
,
and
what
is
to
be
beleeved
by
the
Gospell
.
3.
Is
the
spirit
therefore
a
free
spirit
,
because
hee
frees
us
from
the
Law
?
no
verily
,
but
because
he
sets
us
free
to
the
performance
of
it
.
This
reason
holy
David
gives
us
,
Psal:
119.
32.
I
will
then
runne
the
way
of
thy
commandements
,
when
thou
hast
enlarged
or
set
mee
free
.
Or
is
that
the
duty
of
a
free
and
willing
subject
to
cast
off
the
lawes
of
his
King
?
No
but
most
freely
and
willingly
to
obey
his
Law
:
and
this
is
the
freedome
wrought
by
the
free
spirit
in
free
and
ingenious
Christians
.
4.
To
say
,
we
obey
God
by
by
the
spirit
without
a
Law
or
a
commandement
,
is
a
meere
non
sence
:
for
is
any
obedience
without
a
Law
?
Is
not
our
rule
to
doe
onely
what
the
Lord
commandeth
?
what
can
be
more
ridiculous
than
for
a
subject
to
professe
obedience
to
his
Prince
,
but
yet
hee
will
not
be
under
any
Law
?
And
to
say
they
obey
of
love
,
and
yet
obey
no
commandement
,
is
as
fond
and
false
.
1
Ioh:
53.
This
is
the
love
of
God
,
that
we
keepe
his
commandements
,
and
his
commandements
are
not
grievous
Ioh:
14.
15.
If
ye
love
me
,
keepe
my
commandements
:
love
must
ever
looke
to
the
commandement
.
OBIECT
.
8.
Those
that
are
under
the
Law
of
Christ
,
are
not
under
the
Morall
Law
.
But
Beleevers
are
under
the
Law
of
Christ
,
Gal:
6.
2.
and
so
fulfill
the
Law
of
Christ
.
Therfore
.
And
thus
doe
they
further
unfold
themselves
,
that
wee
may
understand
them
:
consider
(
say
they
)
men
as
creatures
in
their
naturall
being
,
thus
are
they
under
the
Morall
Law
given
by
their
Creatour
:
But
consider
them
as
redeemed
and
new
creatures
,
they
are
freed
from
that
Law
,
and
onely
tyed
to
precepts
taught
by
Christ
in
the
Gospell
:
which
teacheth
to
deny
ungodlines
and
worldly
lusts
,
and
to
live
soberly
justly
and
godly
in
this
present
world
:
Tit:
2.
11.
Answ.
Here
is
a
whole
bundle
of
errours
to
be
untied
.
1.
The
proposition
is
false
,
that
beleevers
who
are
under
the
Law
of
Christ
,
are
not
under
the
Morall
Law
;
seeing
the
Law
of
Christ
is
for
substance
the
same
with
the
Morall
Law
:
for
what
is
the
Law
of
Christ
in
the
place
alledged
,
but
the
doctrine
,
precept
,
and
commandement
of
Christ
enjoyning
the
love
of
our
brethren
,
&
bearing
their
burden
:
which
the
Apostle
opposeth
not
to
the
Morall
Law
,
(
as
these
sectaries
doe
)
but
enjoyneth
it
as
a
more
necessary
Law
,
than
all
that
heape
of
ceremonies
to
which
the
false
Apostles
would
have
brought
them
backe
:
against
whom
he
strengtheneth
the
beleevers
of
that
Church
,
through
that
whole
Epistle
.
2.
It
is
frivolous
and
popish
to
conceive
the
Gospell
a
new
Law
:
for
is
not
the
covenant
of
grace
the
same
in
the
old
Testament
,
and
new
?
and
did
not
the
holy
men
in
the
olde
Testament
,
Mose●
David
,
Samuel
,
Daniel
,
and
the
rest
enjoy
the
same
covenant
with
us
or
were
they
saved
by
another
Gospell
than
we
?
or
did
not
they
frame
their
lives
to
the
same
sobriety
,
righteousnes
and
holinesse
that
we
doe
?
2
Did
not
the
Apostles
preach
and
write
the
Gospell
?
Yet
1.
Ioh.
2
,
7.
they
professe
:
We
write
no
new
commandement
,
but
the
old
which
yee
have
had
from
the
beginning
.
And
what
was
that
,
but
the
same
which
was
written
in
mans
nature
before
the
fall
,
and
after
written
by
Gods
finger
in
tables
of
stone
:
which
same
commandement
,
though
he
call
a
new
commandement
in
the
next
verse
;
that
is
not
,
because
it
is
another
in
the
substance
,
but
the
same
law
of
love
renewed
,
and
reinforced
upon
new
grounds
by
Christ
the
great
Law-giver
.
And
ratified
both
by
his
owne
doctrine
and
example
,
and
in
this
new
manner
it
was
never
urged
before
.
3.
So
farre
is
the
Law
of
Christ
fro●
〈…〉
morall
law
〈…〉
according
that
〈…〉
of
S.
August
.
The
Law
knowes
to
command
,
Gentile
,
Eph.
2
14.
Yea
and
the
Morall
Law
,
so
farre
,
as
it
made
difference
betweene
God
&
man
beleeving
.
And
2.
as
it
is
opposed
to
the
Gospell
:
And
3.
as
it
hindreth
entrance
into
the
kingdome
to
beleevers
.
And
4.
as
any
thing
in
it
was
accidentall
,
significative
,
circumstantiall
or
tempoall
.
But
all
matters
substantiall
,
essentiall
and
eternall
,
Christ
by
his
Law
hath
confirmed
to
continue
for
ever
.
This
harmony
of
the
Morall
Law
and
Christs
Law
,
judicious
Calvin
in
his
harmony
avoucheth
,
The
whole
Law
(
saith
hee
)
agreeth
with
the
Gospel
both
in
condemning
the
sa●e
vices
,
and
commanding
the
same
vertues
.
And
if
this
be
so
,
then
certainly
it
destroyes
not
the
Law
.
And
Pare●s
on
Rom
:
10.
14.
saith
,
They
erre
that
thinke
the
Law
repugneth
Christ
in
the
Gospel
.
4.
It
is
little
under
blasphemie
,
that
they
oppose
the
Father
,
and
the
Sonne
,
as
if
they
had
diverse
wills
▪
divers
rules
,
or
contrary
Lawes
;
wheras
the
Son
professet●
,
that
hee
spake
nothing
from
himselfe
,
but
from
the
Father
▪
Ioh.
5.
16
:
Besides
,
how
doth
ignorance
befoole
them
,
in
●e●ling
us
that
Christ
as
〈◊〉
hath
loosed
us
from
the
obedience
of
the
Morall
Law
due
to
our
Creator
?
For
is
not
God
the
Redeemer
the
same
with
God
the
Creator
?
Is
any
honour
due
to
the
Father
for
creation
,
that
is
not
due
to
the
Sonne
for
creation
?
Ioh:
5.
23.
That
all
men
should
honour
the
Sonne
as
they
honour
the
Father
:
or
is
any
honor
due
to
the
Son
for
redemption
,
that
is
not
due
to
the
Father
for
redempt
●
?
Did
not
God
the
Father
give
up
his
Son
for
our
our
redemption
:
&
shall
not
we
well
requite
him
in
casting
off
all
duty
belonging
to
him
as
our
Creator
?
Or
can
the
addition
of
the
greatest
&
most
singular
benefit
that
we
are
capable
of
,
loose
us
from
our
former
duty
,
or
rather
tie
us
faster
?
Certainely
the
gift
of
Christ
for
our
Redemption
,
doubleth
,
and
fastneth
the
bond
of
love
and
dutie
betweene
our
creator
and
us
,
but
no
whit
doth
slacke
or
loosen
it
.
Such
poore
shiftes
,
and
doubts
are
they
driven
un
to
,
as
a
silly
hare
close
followed
,
and
hard
runne
.
CHAP.
11.
Shewing
how
these
Libertines
runne
against
the
streame
of
our
worthiest
Writers
,
graciously
instructed
to
the
kingdome
of
heaven
.
IT
is
not
unusuall
with
impostors
,
when
they
ure
driven
off
the
authority
of
the
Scriptures
,
to
shroud
and
hide
themselves
with
some
humane
testimonies
wrested
,
and
for
most
part
distorted
from
the
true
meaning
and
intention
of
their
alledged
Authours
:
and
even
so
doe
these
men
pretend
that
they
have
the
consent
and
authority
of
sundry
Protestant
Writers
,
of
great
note
and
name
in
the
Church
,
to
strengthen
and
confirme
their
novelties
:
wherein
they
are
impudent
to
admiration
;
seeing
there
is
never
a
learned
man
that
ever
I
met
with
that
sideth
with
them
in
the
abrogation
of
the
Law
;
nay
not
any
,
but
as
occasion
is
offered
,
doth
urge
the
Morall
Law
as
of
great
use
to
guide
all
true
beleevers
,
and
justified
persons
in
the
right
way
of
godlines
,
and
all
Christian
dutyes
.
And
first
I
affirme
that
M.
Luther
was
so
farre
from
being
an
Antimonian
▪
that
no
man
doth
more
expressely
and
soundly
overthrow
and
contradict
this
wicked
opinion
than
he
,
neither
can
any
man
desire
a
stronger
humane
witnes
against
them
than
M.
Luther
.
Read
his
words
with
a
pause
and
judge
.
Satan
(
saith
hee
)
stirreth
up
daily
new
sects
:
and
now
last
of
all
he
hath
raysed
up
a
sect
of
such
as
teach
,
the
ten
commandements
are
to
be
taken
out
of
the
Church
,
&
that
men
should
not
be
terrified
with
the
Law
.
And
after
,
such
is
the
blindnesse
and
presumption
of
franticke
heads
.
And
are
they
other
that
challenge
Luther
the
patrone
of
a
Sect
,
which
himselfe
saith
,
the
Devill
hath
raised
?
And
page
171.
He
speaketh
of
three
sorts
of
men
that
abuse
the
Law
.
First
those
that
seeke
justification
by
the
Law
.
Secondly
.
Those
that
will
utterly
exempt
a
christian
man
from
the
Law
,
as
the
brainsicke
Anabaptists
went
about
to
doe
.
And
of
this
sort
are
very
many
also
at
this
day
which
professe
the
Gospell
with
us
,
who
dreame
that
Christian
liberty
is
a
carnall
liberty
to
doe
whatsoever
they
list
,
&c.
on
cap
:
3.
25.
And
on
cap.
3.
19.
pag:
153.
Here
I
admonish
(
saith
hee
)
all
such
as
feare
God
,
and
especially
teacher
of
others
,
that
they
diligently
learne
out
of
Paul
to
understand
the
true
and
proper
use
of
the
Law
;
which
I
feare
after
our
time
will
be
troden
under
foote
,
and
utterly
abolished
by
the
enemies
of
the
truth
.
It
is
easie
from
these
words
of
Mr.
Luther
to
collect
,
that
,
1.
Hee
did
not
conceive
the
Law
thrust
out
of
all
use
by
Christ
:
for
then
why
should
men
fearing
God
learne
the
true
use
of
it
?
2.
That
if
hee
feared
men
would
abolish
it
,
then
his
judgement
was
it
ought
not
to
be
abolished
.
3.
That
if
hee
esteeme
this
sort
of
men
that
would
abolish
the
Law
,
enemies
of
the
truth
:
then
certainly
he
is
not
their
patron
in
this
loose
and
carnall
opinion
.
And
pag.
154.
Forasmuch
as
wee
diligently
and
faithfully
teach
these
things
:
we
doe
therefore
plainly
testifie
,
that
we
reject
not
the
Law
,
and
workes
,
as
our
adversaries
doe
falsely
accuse
us
:
but
wee
doe
altogether
establish
the
Law
,
and
require
the
workes
thereof
,
and
wee
say
the
Law
is
good
and
profitable
.
And
cap
:
5.
14.
pag.
254.
It
is
necessary
that
godly
Preachers
should
as
diligently
teach
the
doctrine
of
good
workes
,
as
the
doctrine
of
faith
:
for
Satan
is
a
deadly
enemy
to
both
.
Is
Luther
now
yours
?
Is
hee
not
as
contrary
,
and
directly
contradictory
to
your
foolish
tenents
as
the
Sunshine
of
midday
is
to
the
darkenesse
of
midnight
?
Doth
not
he
disclaime
you
as
adversaries
,
yea
as
false
accusers
,
while
you
challenge
a
line
or
syllable
of
his
doctrine
in
the
patronage
of
your
delusions
?
You
reject
the
Law
,
and
workes
;
he
professeth
,
he
rejecteth
neither
:
you
abolish
the
whole
Law
wholly
;
but
he
establisheth
it
:
you
reject
them
for
legall
Preachers
that
teach
not
Christ
aright
,
who
urge
men
to
the
duties
of
the
Law
;
but
he
imposeth
it
as
a
necessary
part
of
their
office
to
urge
the
Law
,
yea
as
necessary
as
to
teach
the
doctrine
of
faith
.
For
shame
therefore
never
claime
Luther
more
,
nor
father
your
fooleries
on
him
,
than
whom
you
have
no
stronger
enemy
.
Object
.
But
doth
not
Mr.
Luther
say
,
on
●ap.
3.
28.
That
Christ
hath
abolished
all
lawes
of
Moses
that
ever
were
?
Answ.
Y●s
,
all
the
lawes
of
Moses
whereof
he
speaketh
in
that
place
:
for
take
the
whole
sentence
,
and
yee
shall
know
his
minde
.
Where
Christ
is
put
on
,
(
saith
he
)
there
is
neither
Iew
,
nor
circumcision
,
nor
ceremony
of
the
Law
any
more
:
for
Christ
hath
abolished
all
Lawes
of
Moses
that
ever
were
:
that
is
,
all
ceremoniall
Lawes
.
Yea
and
the
Morall
Law
so
farre
as
in
Moses
hand
accusing
,
terrifying
,
and
condemning
the
beleeving
conscience
:
in
which
regard
it
should
be
utterly
ignorant
whether
there
were
any
Moses
,
any
Law
,
any
Iew.
Ibid
:
Object
.
Page
177.
So
many
as
are
justified
,
are
justified
not
by
observation
of
mans
Law
,
nor
Gods
Law
,
but
by
Christ
alone
,
who
hath
abolished
all
Lawes
.
Doth
not
Mr.
Luther
clearely
say
,
that
all
Lawes
are
abolished
?
Answ.
Nothing
is
more
true
;
for
even
the
Morall
Law
in
respect
of
justification
is
abolished
to
the
beleever
,
which
is
Mr.
Luthers
expression
:
but
that
either
the
Law
it selfe
in
the
substance
of
it
,
or
in
respect
of
all
other
uses
is
abolished
,
Luther
saith
not
:
and
wee
say
with
Luther
,
Accursed
be
that
doctrine
,
life
,
and
religion
,
which
endeavoureth
to
get
righteousnesse
before
God
by
the
Law
,
or
workes
thereof
.
Ob.
Luther
on
c
:
4
27
p.
222.
saith
,
that
a
Christian
laying
hold
on
Christ
by
faith
,
hath
no
Law
,
but
all
the
Law
to
him
is
abolished
with
all
his
terrours
,
and
torments
.
And
page
seque
:
We
say
that
the
Morall
Law
,
or
the
Law
of
ten
commandements
hath
no
power
to
accuse
,
and
terrifie
the
conscience
in
which
Iesus
Christ
reigneth
by
grace
:
for
hee
hath
abolished
the
power
thereof
.
Answ.
And
we
say
so
too
,
and
holde
it
our
happinesse
to
beleeve
this
sweet
Gospel
.
But
Luther
speakes
here
,
and
every
where
else
of
certaine
uses
of
the
Law
,
either
for
justification
,
righteousnesse
and
salvation
;
or
else
for
terrour
,
accusation
and
condemnation
:
and
thus
wee
have
proved
long
since
,
and
at
large
,
that
it
is
abolished
to
the
beleever
.
2.
We
say
,
that
to
abolish
the
power
of
the
Law
,
is
not
to
abolish
the
Law
:
and
to
abolish
the
power
of
accusing
and
terrifying
,
is
not
to
abolish
all
the
power
of
it
.
And
all
their
shreddings
and
cuttings
,
and
poore
allegations
out
of
Mr.
Luthers
workes
,
doe
onely
prove
the
magnifying
the
Article
of
Christian
righteousnes
against
the
righteousnesse
of
the
Law
,
and
workes
:
wherein
Luther
was
for
the
singular
good
of
the
Church
most
vehement
:
but
none
of
them
doe
so
much
as
glance
at
the
abolishing
of
the
Law
as
a
doctrine
or
rule
of
life
;
But
whereas
no
man
better
knew
Mr.
Luthers
judgement
than
his
owne
schollers
and
followers
,
it
will
not
be
amisse
to
heare
them
expressing
their
Masters
minde
in
this
argument
,
Chemnitius
a
most
learned
and
moderate
Lutheran
,
in
his
common
place
de
lege
cap.
10.
and
11.
directly
refuteth
these
Antinomists
,
justification
,
accusation
,
condemnation
,
or
coaction
:
but
yet
affirmeth
a
threefold
use
of
it
in
the
regenerate
:
1.
as
a
doctrine
to
direct
in
duties
:
2.
as
a
glasse
to
see
the
defects
of
them
:
3.
as
a
correcter
,
and
restrainer
of
remanent
corruption
.
In
all
treading
in
the
very
steppes
of
of
Luther
,
as
we
have
declared
.
Fredericus
Baldwinus
a
learned
professour
in
Wittenberg
,
Passionis
typicae
lib:
2.
typ:
6.
hath
these
words
.
Christ
our
Saviour
by
his
most
holy
merit
hath
hid
and
covered
(
alluding
to
the
propitiatory
)
the
tables
of
the
Law
;
not
that
we
owe
no
further
obedience
unto
it
,
but
that
it
may
not
strike
with
malediction
those
that
are
in
Christ
:
for
the
Law
is
abrogated
by
Christ
,
And
as
Mr.
Luther
hath
abundantly
cleared
unto
us
this
truth
,
so
have
we
the
consent
of
all
godly
,
learned
Protestant
Writers
both
ancient
and
moderne
,
whom
I
might
induce
as
a
cloud
of
witnesses
;
not
like
that
cloud
which
Elias
his
servant
did
see
as
bigge
as
a
mans
hand
,
but
like
the
same
cloud
when
it
covered
the
whole
heavens
.
My
spare
time
is
not
so
much
,
nor
perhaps
the
Readers
,
neither
in
so
cleare
a
case
were
it
so
needfull
to
make
this
volume
swell
with
such
numberlesse
testimonies
of
orthodox
Divines
,
as
professedly
refute
this
profane
and
lawles
,
and
as
brainles
a
fancy
.
I
will
onely
therefore
shew
these
delinquents
against
the
Law
to
be
cast
by
the
verdict
of
an
whole
Iurie
of
godly
Divines
.
And
because
they
shall
not
deny
but
they
have
faire
triall
and
proceeding
,
we
have
empannelled
twelve
men
,
the
most
of
which
they
acknowledge
their
friends
and
well-willers
,
(
even
as
they
challenge
Mr.
Luther
the
foreman
to
be
wholly
theirs
)
and
one
man
shall
not
speake
for
all
,
as
in
ordinary
trialls
;
but
as
it
is
in
great
and
extraordinary
trialls
,
every
one
shall
deliver
his
owne
sentence
.
The
first
of
them
is
Mr.
Calvin
,
who
in
the
second
booke
of
his
Institutions
,
cap.
7.
sec.
12.
having
spoken
of
two
uses
of
the
Morall
Law
;
addeth
a
third
,
which
especially
concerneth
the
faithfull
:
namely
that
therby
they
must
daily
more
certainly
know
what
is
the
will
of
God
to
which
they
aspire
:
as
also
by
the
frequent
meditation
of
it
,
In
the
13
section
he
answers
the
Libertines
objection
:
But
because
the
Law
containes
the
ministration
of
death
,
therefore
Christians
must
reject
the
Law
.
Farre
be
from
us
(
saith
he
)
such
a
profane
opinion
:
In
the
14.
section
he
answereth
at
large
that
objection
,
that
the
Law
is
abrogated
to
the
faithfull
,
still
of
the
Morall
Law
:
namely
,
not
that
it
doth
not
still
command
what
is
right
as
it
did
before
,
but
that
it
is
not
that
to
them
as
it
was
before
,
in
terrifiyng
their
consciences
,
confounding
,
condemning
and
destroying
them
.
In
which
sense
saith
he
,
Paul
manifestly
sheweth
that
it
is
abrogated
;
not
in
respect
of
institution
of
life
,
but
of
the
former
vigorous
obligation
of
conscience
.
sect.
15.
Thus
have
I
abridged
M.
Calvine
his
larger
Tractat
upon
this
Argument
,
Adde
only
her
unto
that
in
the
3
booke
cap.
19.
sect
2
Christian
libertie
,
The
Law
therefore
,
do
cendo
,
adm●ne●do
,
ob●urgando
,
co●rigendo
ad
omne
opus
b●num
formet
ac
comparet
.
by
Mr.
Calvins
de
e●mination
abideth
by
Christ
a●
inviolable
doctrine
,
the
which
by
teaching
us
,
by
admonishing
,
by
rebuking
,
and
by
correcting
,
doth
secure
&
prepare
us
to
every
good
worke
.
The
second
is
Reverend
Beza
,
in
his
defence
against
Castillion
,
on
Rom.
7.
6.
farre
be
it
from
me
saith
he
,
that
I
should
assent
to
you
,
who
say
the
Law
is
dead
to
them
,
to
whom
it
is
cheifly
alive
,
are
most
obedient
unto
it
,
meaning
beleevers
.
For
a
King
doth
not
more
manifestly
regine
over
any
,
than
those
which
freely
and
willingly
obey
his
Lawes
.
See
also
his
judgement
constant
to
himselfe
in
his
annotations
upon
2
Cor.
3.
11.
In
what
regard
the
ministery
of
Moses
is
abolshed
;
concluding
that
the
ministry
of
the
Law
is
ever
to
be
retained
in
the
Church
.
And
in
his
notes
upon
1
Ioh:
2.
7.
he
saith
.
Neither
is
the
Law
abolished
by
the
Gospell
so
farre
forth
as
it
commandeth
that
which
is
right
:
The
third
is
learned
Doctor
Whitaker
,
the
Iewell
of
the
Vniversity
of
Cambridge
,
who
when
Duraeus
the
Iesuite
objected
against
Mr.
Luther
the
same
which
these
Libertines
affirme
of
him
,
that
it
was
his
judgement
that
the
Decalogue
appertaineth
not
to
Christians
;
thus
gravely
answereth
:
That
Luther
most
truly
affirmed
the
Decalogue
,
that
is
,
that
condition
of
the
Decalogue
,
either
of
full
and
perfect
obedience
,
or
of
malediction
for
disobedience
not
now
to
pertaine
to
Christians
;
because
Christ
to
them
hath
taken
away
that
condition
.
2.
That
Luther
saith
no
more
than
the
Apostle
doth
in
sixe
or
seven
places
there
alledged
:
every
one
ought
to
indeavour
with
all
his
strength
to
live
mo●t
exactly
according
to
the
prescript
of
the
Law
.
Thus
we
have
this
pro●ound
and
most
worthy
Doctour
affording
us
a
double
strength
;
and
together
with
〈◊〉
brings
us
Mr.
Luther
wholly
and
constantly
avouching
the
same
truth
which
we
have
defended
through
our
whole
discourse
.
The
fourth
is
,
judicious
Mr.
Perkins
,
from
whose
gracious
mouth
and
Ministery
I
received
in
my
youth
often
the
same
holy
truth
,
as
now
in
his
fruitfull
writings
appeareth
every
where
.
As
in
his
golden
chaine
,
chap
:
31.
having
set
downe
the
use
of
the
Morall
law
in
the
unregenerate
,
he
concludeth
,
that
the
use
of
the
Law
in
the
regenerate
is
farre
otherwise
:
for
it
guideth
them
to
new
obedience
,
which
obedience
may
bee
acceptable
to
God
through
Christ
.
And
upon
Gal:
3.
12.
hee
answereth
this
question
;
why
the
Lord
saith
,
He
that
doth
the
things
of
the
Law
shall
live
:
considering
that
no
man
since
the
fall
can
doe
the
things
of
the
Law
:
and
sheweth
that
still
the
Lord
repeateth
his
law
in
the
olde
tenure
:
1.
To
teach
that
the
law
is
of
a
constant
and
uncheangable
nature
:
2.
to
advertise
us
of
our
weaknesse
and
shew
us
what
wee
cannot
doe
:
3.
To
put
us
in
minde
still
to
humble
our selves
,
after
we
have
begun
by
grace
to
obey
the
law
;
because
even
then
wee
come
farre
short
in
doing
the
things
which
the
law
requireth
at
our
hands
.
And
on
verse
23.
he
inquireth
,
that
now
seeing
faith
is
come
,
what
is
the
guard
whereby
wee
are
now
kept
?
Answ.
The
precepts
of
the
Morall
Law
.
The
sayings
of
the
wise
are
as
nayles
,
or
stakes
fastned
,
to
range
men
in
the
compasse
of
their
owne
duties
.
Ecclesiast.
12.
11.
And
most
plainely
he
coucheth
our
whole
doctrine
concerning
the
Law
,
in
the
answer
of
our
question
upon
vers.
15.
eiusdem
capitis
.
The
question
is
how
farre
the
Morall
Law
is
abrogated
.
Answer
.
Three
wayes
.
1.
In
respect
of
Iustification
.
2.
Of
malediction
.
3.
In
respect
of
rigour
.
For
in
them
that
are
in
Christ
,
God
accepteth
the
indeavour
to
obey
for
obedience
it selfe
.
Neverthelesse
(
saith
he
)
The
Law
as
it
is
a
rule
of
good
life
,
is
unchangable
,
and
admitteth
no
abrogation
:
And
Christ
in
this
regard
did
by
his
death
establish
it
.
Rom.
5.
31.
And
on
c.
4.
5.
The
Law
must
be
considered
two
wayes
.
First
as
a
rule
of
life
.
Thus
Angels
are
under
the
Law
,
and
Adam
before
his
fall
,
and
the
Saints
now
in
heaven
:
and
none
yeeld
more
subjection
to
the
Law
than
they
,
and
this
subjection
is
their
liberty
.
Againe
consider
it
as
a
grievous
yoke
three
wayes
,
none
can
beare
it
,
&c.
And
in
his
Treatise
of
conscience
,
cap.
2.
saith
,
That
the
Morall
Law
bindeth
the
consciences
of
all
men
,
at
all
times
to
obedience
.
The
fifth
is
our
learned
and
industrious
Doctor
Willet
:
Bellarmin
(
saith
he
)
is
not
ashamed
to
slaunder
us
,
that
wee
affirme
christian
liberty
to
stand
herein
,
that
we
are
altogether
freed
from
the
obedience
and
subjection
of
the
Law
:
Vt
Moses
cum
suo
decalogo
nihil
ad
not
pertinent
.
But
we
call
God
and
all
the
world
to
record
,
that
we
witnes
no
such
thing
:
knowing
tha-Christ
came
not
to
dissolve
,
but
to
fulfill
the
Law
.
Here
therefore
Bellarmin
fighteth
with
his
owne
shadow
.
But
Christian
liberty
consisteth
in
three
things
that
we
are
exempted
:
1
From
Ceremonyes
:
2
From
the
curse
and
guilt
:
3
From
the
servitude
and
reigne
of
sinne
.
&c.
And
upon
Exod.
cap.
20.
commandement
10.
quest.
9.
saith
thus
.
The
Morall
Law
is
not
now
in
force
quoad
justificationem
:
that
is
,
in
respect
of
justification
;
but
it
bindeth
quoad
obedientiam
,
in
respect
of
obedience
,
for
we
are
bound
to
keep
all
the
precepts
of
the
Law
:
but
yet
quoad
modum
obedientiae
et
terrorem
,
in
respect
of
terrour
,
and
rigorous
manner
of
obedience
we
are
not
bound
.
&c.
The
sixth
is
that
grave
and
learned
Bishop
Downam
,
whom
I
must
honourably
mention
,
not
onely
for
his
worthy
parts
and
labours
in
the
Church
;
but
in
the
speciall
reference
of
a
painfull
and
worthy
Tutor
and
teacher
of
my selfe
in
the
Vniversity
.
That
right
Reverend
Bishop
,
in
his
Treatise
entituled
,
The
doctrine
of
Christian
liberty
,
doth
exactly
(
as
his
manner
is
)
open
and
cleare
this
whole
doctrine
,
and
in
section
or
paragraph
15.
hath
these
words
:
The
Papists
charge
us
,
that
wee
place
Christian
Liberty
in
this
,
that
we
are
subject
to
no
Law
in
our
conscience
,
and
before
God
,
and
that
we
are
free
from
all
necessity
of
doing
good
works
,
which
is
a
most
divelish
slander
;
for
though
we
teach
that
the
obedience
to
the
Law
,
is
not
required
in
us
to
Iustification
:
but
that
wee
are
free
from
the
exaction
of
the
Law
in
that
behalfe
:
yet
we
deny
not
,
but
that
unto
sanctification
,
the
obedience
of
the
Law
is
required
,
&
we
by
necessity
of
duty
bound
to
the
observation
therof
.
And
againe
,
We
confesse
to
be
free
from
obedience
,
is
to
be
servants
of
sinne
,
and
the
willing
&
cheereful
worship
of
God
is
true
liberty
.
And
we
acknowledge
that
the
Morall
Law
of
God
is
perpetuall
and
immutable
,
and
that
this
is
an
everlasting
truth
,
that
the
creature
is
bound
to
worship
and
obey
his
Creator
:
and
so
much
the
more
bound
,
as
he
hath
received
the
greater
benefits
.
And
after
,
the
more
a
man
is
assured
of
his
free
justification
,
the
better
he
is
enabled
,
and
the
more
he
is
bound
to
obey
it
.
And
the
Law
hath
singular
use
in
them
that
are
justified
,
1.
as
a
rule
of
direction
for
al
obedience
.
2
As
a
glasse
of
detection
of
our
imperfection
to
keepe
us
humble
.
3
As
a
rod
of
correction
in
respect
of
he
flesh
and
old
man
for
mortification
&c.
And
concludeth
that
section
thus
.
We
are
therefore
in
our
sanctification
freed
,
though
not
from
the
obedience
;
yet
from
the
servitude
and
bondage
of
the
Law
,
in
three
respects
.
The
seventh
is
,
that
learned
Bishop
Davenant
a
speciall
ornament
of
our
Church
,
and
one
worthy
to
succeed
that
famous
Iewell
in
the
sea
of
Salisbury
.
In
his
elaborate
commentary
upon
Coloss:
hath
these
words
on
cap
:
2.
14.
damnatory
power
of
it
;
wee
gather
that
it
yet
retaineth
a
directory
power
;
wee
may
not
therefore
hence
take
to
our selves
a
liberty
to
sinne
,
but
an
alacrity
in
our
service
to
God
,
&c.
The
eighth
is
,
Bishop
Cowper
▪
an
ingenious
and
reverend
Divine
,
who
in
his
fruitfull
Commentary
on
the
8.
to
the
Romans
,
delivereth
himselfe
wholly
unto
us
in
this
point
,
&
in
the
end
of
the
4
verse
hath
these
words
:
Albeit
by
Christ
we
be
delivered
from
the
curse
of
the
Law
,
yet
wee
are
not
exempted
from
the
obedience
thereof
.
In
respect
of
the
one
,
the
Apostle
said
,
we
are
not
under
the
Law
,
but
under
grace
.
In
respect
of
the
other
he
had
said
,
that
the
Law
is
good
,
and
our
Saviour
protesteth
,
he
came
not
to
destroy
the
Law
,
but
to
fulfill
it
,
both
in
himselfe
and
his
members
,
not
onely
by
righteousnes
imputed
,
but
also
inherent
.
For
the
Law
stands
to
us
as
a
rule
of
our
life
;
wee
love
the
holines
thereof
,
and
strive
to
conforme
our selves
unto
it
.
The
ninth
is
that
most
sound
and
learned
professour
of
Divinity
in
Basil
,
Amandus
Polanus
,
who
in
the
6.
booke
of
his
Syntagma
cap.
10.
proveth
the
decalogue
,
which
is
the
summe
and
substance
of
the
Morall
Law
,
to
belong
unto
beleevers
,
and
is
of
great
use
among
Christians
,
by
nine
strong
arguments
.
I
will
forbeare
the
recitall
of
them
,
because
the
booke
is
common
,
and
easie
to
be
consulted
.
The
tenth
is
learned
Amesius
,
professour
of
Divinity
in
the
Vniversity
of
Franeker
,
as
it
were
abrogated
,
both
in
respect
of
the
power
of
justifiing
which
it
had
in
the
state
of
integrity
:
and
in
respect
of
the
power
of
condemning
,
sinne
,
even
in
the
faithfull
:
although
it
cannot
indeed
condemne
the
faithfull
themselues
,
that
are
not
under
the
Law
,
but
under
grace
.
The
Eleventh
is
Hieronimus
Zanchius
,
a
laborious
and
perspicuous
writer
.
Who
in
1
Ioh.
2.
saith
,
it
is
not
abrogated
:
that
is
,
that
Christ
hath
not
delivered
us
from
our
duty
,
whereby
wee
are
bound
according
to
the
eternall
will
of
God
,
to
worship
God
,
to
love
our
neighbour
,
and
to
demeane
our selves
honestly
and
modestly
,
&c.
And
after
,
If
we
consider
the
substance
of
the
Law
,
that
is
,
the
summe
of
doctrine
concerning
piety
;
wee
deny
with
Christ
,
that
the
Law
is
simply
abrogated
;
who
said
,
I
came
not
to
destroy
the
Law
.
But
if
wee
consider
the
accidents
which
wee
have
declared
,
it
is
manifest
that
it
is
abrogated
.
Thus
Mr.
Zanchius
wholly
agreeth
with
us
in
our
grounds
laid
downe
for
the
opening
of
the
point
:
cap.
2.
The
twelfth
is
our
owne
worthy
Estius
,
from
whose
learned
tongue
I
received
many
gracious
instructions
in
my
youth
whilest
he
lived
in
the
Vniversity
.
This
godly
man
in
his
exposition
on
the
commandements
,
pag:
37.
saith
,
That
the
Law
shall
keepe
the
use
that
ever
it
had
since
the
fall
till
the
generall
resurrection
,
and
therefore
is
as
needful
now
to
bee
understood
as
at
any
time
.
To
whom
agreeth
Bucanus
,
who
saith
,
that
the
Law
in
respect
of
the
precepts
of
it
shall
not
be
abolished
neither
in
this
life
,
nor
in
the
life
to
come
;
for
God
requireth
perpetuall
love
both
toward
himselfe
,
and
toward
the
Creatour
suo
ordine
,
&c.
loc.
de
lege
.
All
these
worthies
have
passed
a
joynt
sentence
against
these
violaters
of
Gods
most
righteous
Law
,
and
pronounce
them
guilty
of
high
treason
&
transgression
against
the
Lord
;
and
of
spreading
scandalous
words
and
writings
against
the
dignity
,
equity
and
validity
of
his
eternall
Law
;
and
so
against
himselfe
the
most
righteous
judge
and
authour
of
it
:
and
in
so
high
and
presumptuous
a
sinne
,
in
vaine
expect
they
that
any
should
pleade
for
them
.
It
was
Elies
speech
to
his
sonnes
,
sonnes
of
Belial
,
that
is
,
lawlesse
men
,
and
Libertines
,
that
knew
not
the
Lord
.
If
one
man
sinne
against
another
,
the
Iudge
shall
judge
it
:
but
if
a
man
sinne
against
the
Lord
,
who
shall
pleade
for
him
?
verse
25.
which
implieth
a
sinne
of
an
high
nature
directly
against
God
,
and
very
hardly
forgiven
:
surely
so
is
this
sinne
of
an
high
nature
directly
against
the
glory
of
God
,
and
the
majestie
of
his
Law
;
yet
upon
their
returne
and
repentance
,
as
they
have
a
Mediatour
in
heaven
to
pleade
pardon
,
so
also
the
Saints
in
earth
cannot
but
pleade
and
pray
for
the
pardon
of
those
for
whom
Christ
in
heaven
pleadeth
:
and
even
so
is
our
earnest
prayer
that
they
may
be
helped
out
of
their
errour
,
and
come
backe
into
the
way
of
truth
.
But
in
one
sence
(
howsoever
they
applaud
themselves
)
they
have
none
to
pleade
for
them
,
never
a
learned
man
,
nor
judicious
Divine
that
came
in
my
hands
,
or
under
mine
eye
in
all
my
reading
for
these
many
yeares
;
nor
any
classicke
authour
that
leaneth
that
way
.
I
must
needes
witnesse
to
Mr.
Calvin
,
that
they
learned
not
their
delirium
(
as
he
calleth
it
)
out
of
bookes
.
And
if
you
will
yet
persist
selfe-wise
,
and
ascribe
more
to
your selves
,
than
to
all
the
Protestant
Divines
of
such
singular
learning
and
holinesse
;
then
may
you
make
use
of
my
service
in
producing
so
many
godly
writers
and
witnesses
against
you
;
Calvin
,
Beza
,
Whitakers
,
Perkins
,
and
the
rest
of
the
godly
Bishops
,
and
renowned
Doctours
,
who
are
so
cleare
also
against
that
which
you
call
truth
.
It
will
make
a
greater
noise
,
that
you
can
contemne
such
conquered
adversaries
:
for
what
are
your
London
Ministers
to
them
?
Much
rather
doe
I
wish
you
would
in
time
consider
how
dangerous
your
way
now
is
,
while
you
rise
up
against
the
most
impregnable
,
and
unconquerable
Law
of
God
:
how
the
Scripture
brandeth
them
for
wicked
men
,
despised
of
God
,
vile
before
all
people
:
how
much
more
shall
those
that
reject
it
all
,
and
in
every
part
,
bee
justly
branded
(
as
you
are
)
for
a
vile
generation
of
men
.
CHAP.
12.
Containing
the
conclnsion
,
and
a
short
direction
how
the
people
of
God
should
carry
themselves
towards
the
Law
of
God
.
THese
premises
being
all
duely
considered
,
it
remaineth
that
such
as
desire
to
learne
Christ
aright
,
should
take
his
directions
how
to
demeane
themselves
towards
his
Law
,
which
is
so
holy
,
just
,
and
good
.
To
which
purpose
it
shall
not
be
amisse
to
lay
these
grounds
in
our
consciences
,
and
order
our selves
by
them
.
First
,
That
in
the
Liberty
from
the
Law
,
consists
the
chiefe
stay
and
comfort
of
a
Christian
;
because
being
now
freed
from
the
guilt
of
sinne
,
from
the
curse
of
sinne
,
and
from
exaction
of
an
inherent
and
personall
righteousnesse
to
justification
:
hee
may
now
without
respect
of
his
owne
obedience
,
and
without
regard
of
any
righteousnesse
of
his
owne
,
relie
upon
the
mercies
of
God
,
and
merits
of
Christ
,
and
challenge
his
righteousnesse
before
God
,
with
the
the
Apostle
,
Phil:
3
9.
Secondly
,
That
upon
this
liberty
of
justification
,
(
wherein
is
no
respect
at
all
of
our
personall
obedience
)
issueth
another
liberty
of
sanctification
;
which
is
a
freedome
from
the
bondage
and
staine
of
sinne
,
not
wholly
and
at
once
,
(
as
is
our
justification
)
but
in
part
and
degrees
:
and
here
although
the
obedience
of
the
Law
be
quite
shut
out
of
our
justification
,
yet
it
is
required
unto
sanctification
,
and
we
necessarily
bound
unto
it
;
but
not
to
bee
thereby
justified
,
seeing
wee
must
necessarily
be
justified
before
we
can
be
obedient
.
Thirdly
,
that
the
Law
is
an
eternall
doctrine
,
it
endures
for
ever
in
heaven
:
that
is
,
not
onely
his
decree
appeares
stable
by
the
government
,
and
perpetuall
Law
which
hee
hath
set
in
the
heavens
,
and
cannot
be
broken
:
but
as
Saint
Basil
expoundeth
it
,
it
abideth
inviolably
observed
by
heavenly
inhabitants
,
even
the
holy
Angels
themselves
:
so
as
though
it
may
be
contradicted
,
controverted
,
and
resisted
by
Libertines
on
earth
;
yet
it
is
not
abrogable
for
ever
,
but
abideth
stable
in
heauen
.
Doe
the
Angels
in
heaven
observe
it
as
a
rule
of
holinesse
,
and
doe
not
the
Saints
in
heaven
?
doe
they
live
by
divers
charters
?
And
if
the
Saints
in
heaven
,
who
have
attained
full
perfection
,
and
perfect
sanctification
,
are
bound
to
the
Law
,
are
the
Saints
in
earth
so
perfect
,
as
they
are
loose
from
it
?
Hath
not
Christ
done
as
much
for
them
as
for
these
?
Fourthly
,
That
the
Law
of
God
is
the
rule
of
godly
life
:
Fifthly
,
Being
the
rule
of
godly
life
,
we
must
square
all
our
duties
thereby
;
even
as
a
workman
applieth
his
rule
to
every
part
of
his
worke
,
and
declines
not
to
the
right
hand
or
to
the
left
:
and
holy
wisdome
requireth
no
lesse
,
but
that
,
that
should
be
the
square
of
all
,
which
must
bee
the
judge
of
all
things
done
in
the
flesh
be
it
good
or
evill
.
And
hence
is
it
that
the
LORD
writeth
his
Law
by
his
spirit
in
the
spirits
of
the
elect
,
and
imprinteth
it
in
the
fleshly
tables
of
their
hearts
,
that
all
their
motions
,
actions
,
and
affections
should
be
conformable
unto
it
.
But
how
doe
these
lawlesse
men
,
affirming
the
Law
to
be
wholly
abolished
,
denie
it
to
bee
written
in
their
owne
hearts
?
and
consequently
that
they
want
the
spirit
,
promised
to
be
sent
into
the
hearts
of
the
elect
for
this
purpose
:
And
that
either
themselves
are
none
of
the
elect
,
or
that
the
spirit
is
wanting
in
his
office
,
which
were
an
high
blasphemy
.
Sixthly
,
That
as
the
Law
is
a
reveiler
of
duty
,
so
it
is
a
reveiler
of
sinne
too
:
and
discovers
the
sinfull
defects
of
our
best
obedience
.
And
because
by
the
Law
is
the
knowledge
of
sin
,
therefore
by
the
obedience
and
works
of
the
Law
can
no
flesh
be
justified
.
That
same
Law
that
discovereth
and
condemneth
a
traytor
,
cannot
acquit
him
:
and
it
were
madnes
for
him
to
expect
life
,
from
that
Law
which
hath
sentenced
him
with
death
.
Shall
franticke
Papists
ever
finde
life
and
righteousnesse
by
the
works
of
that
Law
which
condemns
that
very
fact
?
And
are
not
they
next
to
fr●nzy
,
that
after
all
this
so
open
disclaiming
it
;
would
fasten
upon
us
,
that
because
wee
teach
the
Law
,
wee
therefore
teach
justification
by
the
Law
.
Nay
,
we
are
so
farre
from
consenting
to
any
such
poysoned
assertion
.
That
when
the
Gospell
promiseth
salvation
and
eternall
life
,
to
repentance
and
good
works
,
wee
deny
them
promised
to
these
,
as
performances
of
the
Law
,
but
only
as
they
are
fruits
of
lively
faith
,
by
which
the
promises
of
eternal
life
are
apprehended
.
Seventhly
,
that
the
Law
being
a
constant
reveiler
of
sinne
,
wee
must
by
the
Law
be
still
drawne
neerer
unto
Christ
:
not
onely
by
the
Law
to
see
our
sinne
,
and
in
our
sinne
our
need
of
Christ
:
but
we
must
see
the
Law
fulfilled
for
us
in
Christ
:
else
can
we
never
looke
comfortably
towards
the
Law
.
And
because
it
revelleth
sinne
:
not
onely
before
we
come
to
Christ
,
to
bring
us
first
unto
him
,
but
it
reverses
sinne
when
we
are
come
to
Christ
:
wee
must
by
it
be
brought
to
Christ
still
.
And
it
is
false
that
they
say
,
that
the
Law
is
indeede
a
scoolemaster
to
bring
us
once
unto
Christ
,
but
then
wee
have
done
with
it
,
and
it
with
us
;
for
it
must
ever
bring
us
to
Christ
▪
so
long
as
by
sinne
wee
estrange
our selves
from
him
,
or
him
from
us
.
That
place
in
Galat.
3.
24
,
25.
nothing
contrarieth
our
doctrine
:
Par.
in
locum
.
After
faith
came
we
were
no
longer
under
a
schoolmaster
:
that
is
,
such
a
schoolemaster
as
it
was
.
The
place
is
notably
opened
by
learned
Pareus
,
to
whom
for
brevity
sake
I
remit
the
Reader
.
Eighthly
,
Wee
must
conceiue
the
Law
in
the
substance
of
it
,
the
image
of
God
written
in
the
heart
of
Adam
in
innocency
,
and
by
the
finger
of
the
same
spirit
written
in
the
hearts
of
all
the
elect
:
and
consequently
must
feare
&
tremble
to
sin
against
this
Law
,
which
floweth
from
the
righteous
nature
of
God
,
and
the
impugning
of
which
is
the
violating
of
his
owne
image
,
and
nature
,
so
farre
as
wee
can
reach
it
.
A
man
may
breake
the
Princes
Law
,
and
not
violate
his
Person
▪
but
not
Gods
:
for
God
and
his
image
in
his
Law
,
are
so
straitly
united
,
as
one
cannot
wrong
the
one
,
and
not
the
other
.
Ninthly
,
Wee
must
frame
our selves
to
love
this
righteous
Law
,
for
this
image
of
God
ingraven
upon
it
:
yea
and
the
more
that
wicked
men
hate
and
resist
it
,
the
more
that
sonnes
of
Belial
rise
up
against
it
;
wee
must
love
it
the
more
,
obey
it
so
much
the
more
,
maintain
and
defend
the
power
and
honour
of
it
,
with
so
much
the
more
zeale
and
earn
estnesse
,
so
did
holy
David
,
Ps.
119.
126.
Wicked
men
have
destroyed
the
Law
,
therefore
I
love
it
above
fine
gold
;
where
the
Prophet
concludeth
them
enemies
to
God
,
that
are
enemies
to
the
Law
.
And
2.
that
then
is
the
time
to
pleade
for
God
and
his
Law
,
when
wicked
men
most
oppose
and
oppresse
it
.
Now
then
is
the
time
when
the
godly
must
awaken
themselves
not
onely
to
observe
,
but
also
to
preserve
it
.
FINIS
.
Notes, typically marginal, from the original text
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