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,It is the priviledge of beleevers, not to be under the Law. nor according to the externall letter of the law, which onely breedeth externall actions. And that it is the priviledge of beleevers appeareth by these reasons.4 Reasons.

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,Gal. 3. 10. are under the curse. 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,The danger of being under the Law, in 4 things in foure things. First, in that the Law wrappeth every sinner in the curse of God, both in this life, as also in the life to come; so as hee is no where secure, but lyeth naked to the curse meeting him at every corner. The Law is a thunderbolt to blast him in his person, in his estate, in his name, in his goods, in his calling, in his comforts, in all his enterprises, and occasions; the sentence is passed upon him, and where ever he is, hee is in the way to execution. It would daunt, and astonish the hardiest, and stoniest heart, to heare the sentence of death pronounced upon it for violating the law of his Prince and Country. It would marre all his merriments to conceive hee were presently to suffer but a temporall death for offending the law of man. And it would much more spoyle the pleasure of sin, if the sinner could with an hearing eare, heare the sentence of eternall death denounced by the Law, against soule and body, for violating the righteous Law of the eternall God. If an house were ready to fall upon a mans head, how would hee bestirre himselfe, and winde every way to hye himselfe out of the danger. But the burden of the Law is more intollerable than the weight of all the sands, and mountaines in the world; and this oppressing weight is ready to fall on the head of every sinner: which how should it amaze, and affright them, and make them restlesse, till they bee gotten without the reach of the danger.

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.How a man may get from under this dangerous state. First, Faith in the Son of God; which 1 apprehendeth Christs righteousnesse for the fulfilling of the Law. 2. Faith establisheth the Law; both because it attaineth in Christ Remission of sinnes, and so remission of the rigour of the Law, as also an Imputation of that full righteousnesse which the Law requireth. 3. Faith is the Law of Christ, by obedience of which Law every beleever must live,Habak. 2. 4. and is answerable to the obedience of the whole Law.

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.Sixe notes of tryall, to know one gotten frō under the danger of the Law. First, by 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: Ephes. 2. 10▪ this man knoweth that all the regenerate are 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.The substance of the Law in 5 things.

1. The Law in the substance of it,Psal. 119. 89. is an eternall doctrine, shewing what is good, what is evill, never changed, never abolished, never abrogated, (no not by Christ) but is as a beame from an eternall Sunne; and the Sunne being eternall, how can the beame but be so also? and thus beleevers are still under the teaching of it; without which no man can know what God is, nor what is his worship, nor what is the manner of his worshipp, nor what duties wee are to performe, nor how to performe them, either to himselfe, or to our brethren.

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 performāce of the law, though not in our selves, but in our surety; and by the same righteousnes, not inherent in us,The beleever is under the whole substance of the Law. but imputed unto us. So as by this former consideration we see that the 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,Seven appendices of the Law, in none of which the beleever is under the Law. an intollerable, and insupportable burden, in regard whereof the beleever is not under it. These appendices of the Law are seaven.

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, Rom. 8. 3. 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: 〈 in non-Latin alphabet 〉 for, 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,In which regard it I • called 〈 in non-Latin alphabet 〉 that it urgeth and forceth it selfe upon the conscience with feare and terrour; for as was the manner of the Lawes delivery at the first, so it still thrusts it selfe upon the sou •• by coaction and constraint. A •• thus the beleever is not und •• the Law; for the grace of 〈…〉 empteth him from the rigorous exaction of it, and frameth his heart to a willing, and cheerefull endeavour in obedience; for what the Law prescribes to be done, it helpeth in the doing of it: and as Christ himself became under the Law not forced or coacted, but freely; so is now the Christian.

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; 〈…〉 〈 in non-Latin alphabet 〉 no life or sal • ation must be expected by the • w, but by keeping it wholly 〈◊〉 exactly. And thus it is an impossible yoake; for 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,Quod non lic • t acrius urit. which is more violently carried to that which is forbidden;Gens humana ruit in vet • tum • e • as. even as an untamed colt, the more it is hampered, the more mad and stirring it is. But the beleever is not thus under the incitation of the Law, who by grace is in great part freed from this reluctation and resistance, and by the same grace made tractable and willingly subject to the Law, which they discerne to be so concordant, and a very counterpaine of the holinesse and justice of God himselfe; and thinke themselves so farre from being loosed from the Law by the doctrine of grace, that they are faster tyed to the obedience of it.

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, Regenerat are not without a Law. that is, without Law: of wicked men is said, that they are lawlesse, and described to be disobedient, 1 Tim. 1. 8 〈 in non-Latin alphabet 〉 . ungodly, sinners, 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, Nor under the Law in 5 respects. not under the Law: namely in respect, 1. of Iustification by the Law: 2. of Condemnation by it: 3. of 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 thē 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, But under, that is, within the compasse of the Law that is, in, or under the Law, or within the compasse of the Law; in respect, 1. of the doctrine, rule and instruction of it: 2. of their subjection unto it, who frame their lives secundum Legem, according to the Law: 3. of the spirits inscription, who writing it in their hearts keepes them within the compasse of it, and holdeth them in the respect and cheerfull obedience unto it. And thus we have cleared the meaning of the Apostle in this, and other phrases of the like sound, 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,Psal. 2. 2, 3 saying, 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, Iudg. 16. 9 and our selves as loose, and at liberty from it, as he was from them; for 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,1 Reason All the same sins are forbidden after faith as before. then is the Law in some force to beleevers. But the same sinnes are forbidden them 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, Rom. 7. 7. as the Gospell doth the remedy. The assumption is also manifest, because the Law is an eternall truth, and is never at agreement with any sinne in whomsoever. Concupiscence before faith is sinne, and no lesse sinne after faith in the regenerate: Davids murder, and adultery were sins after faith; and the same man that beleeved in God, committed adultery with Bathsheba.

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, 1 Ioh. 3. 4. and 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,The Saints are perfect not perfectists. as onely morall men in state of death? all this is no sinne: abolish the Law, and thou maist say, Sin if thou canst. But oh vaine men.Psal. 119. 120. Can David sinne, and for his 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? Rom. 7. 15. 19. 23. and that after grace received, 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,Hypocratis magis fomentis, quam monitis nostris indigent. I will say of you as Ierom of your fellowes; You had more need of physick to purge your braines, than perswasion to informe your judgements. 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,Non dicit non peccat, sed non dat operam peccato. Beza. or sinneth not; but hee sinneth not industriously, hee makes not a trade of sinne, he sinnes not as the wicked doe, nor sinneth not in raigning sin,Qui ambulant in viis Domini, non operantur peccatum, et tamen non sunt sine peccato. August. in Psa. 118 conc. 2. nor sinneth unto death, without returne and repentance, because the seede of God abideth in him, and destroyeth in him the worke of the Divell. 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.Non peccare Dei iustitia est, hominis iustitia, indulgentia Dei. Bern. ser. 23 in Cantic. And so they may. 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,Nunc bene vivitur si sine crimine; sine peccato autem qui se vivere existimat, nō id agit ut peccatum non habeat, sed ut veniam non accipiat. Aug. Enchirid. are under the rule and obedience of the Law; because we sin in many things. 1 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; Haec est regeneratorum perfectio, si se imperfectos esse agnoscant. August. those that are in communion of Saints, and 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, 2 Reas. and every conscience bound to the performance; then the Law in the whole use is not abolished to beleevers. But the first is true:The same duties are required after faith as before. and therefore the second. The former appeares, because where any duty is commanded, there the rule of that duty is implied: and this rule is the Morall Law, which bindeth all men to all duties of it both before and after Christ, being an eternall measure of all that is right or crooked.

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,Quod accuratius Christus exposuit, magis pertinere ad Christianos creditur. he would rather have declaimed bitterly against the Law as our Antinomists doe, & have rather commended the Pharises for weakning it by their glosses; than have vindicated it, and restored to the full strength and power of it.

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? 1 Cor. 4. 21 did not they perswade men, as knowing the terrour of the Lord? 2 Cor. 5. 11 did not they call mens eyes, not onely to 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,3 Reas: Christ cam not to abolish the Law, and therefore it is not abolished. but to fulfill it, then the Law is not abolished: for either Christ abolished it, or none; and either by his comming, or not at all. But Christ chargeth us, not to thinke that hee came to abolish it, Matth. 5. 17. For what is it to destroy the Law, but to take from it that vertue and power whereby it is a Law, and to make it of none effect.Christ cam not to destroy the Law, why? And that Christ came not to destroy the Law is manifest: because 1. It is his owne 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, But to fulfil it, how? in himselfe, and in his members. 1. By preaching, illustrating, and inforcing the Law, by vindicating it from false glosses, and restoring to the full and first strength of it; by all which he sheweth it to bee immutable and eternall. 2. By plenary and full satisfaction of it, and by his perfect, and personall obedience, both active and passive; so as he fulfilled all the righteousnesse of it; and left not one iota of it unfulfilled. 3. By donation of his spirit, writing the Law in the hearts of the elect, and inciting them to new and cheerfull obedience of it; for to this end the Saints receive the law of the spirit of life, that they may not walke after the flesh any more,Rom. 8. 2. but after the spirit,

If the Apostles after Christ did not abrogate the Law,4 Reas. Nor the Apostles abolished the Law. but establish it; then it is not abolished to beleevers in the new Testament. But they by the doctrine of faith did not. 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,Lex et fides mutuo se iuvant, mutuo sibi dant manus. P. Mart. yet they friendly concur and agree in Christian conversation, wherein they are inseperable, as also they are in Christian institution: yea here they helpe one another, as one hand doth another. Whēce the holy Apostles who knew that the Gospell was not properly and substantially the Law; yet usually in the publication of the Gospell confirme the authority of the Law.But confirme the authority of it. See some instances. 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,1 Ioh. 1. 9. that is any 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,Dicatur mihi in decem praeceptis quid non fit a Christiano observandum. Cant. Faust. lib. 3. and there is no duty which a Christian is not firmely obliged unto. Tell me (saith Augustine) what there is in all the ten commandements, what it is that a Christian is not bound unto?

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:Fides impetrat gratiam qu • Lex impletur. so August: faith obtaines grace, by which the Law is fulfilled: and Ambrose saith, that faith stablisheth the Law, because faith shewes those duties to be done which the Law commandeth to be done.Quia quae in Lege dicta sunt facienda, per fidem ostenduntur facta. Ambros. And thus have we strengthened our fourth argument, which hath proved that the Apostles of Christ abolished not the Law, but established it: and therefore it is not without use and force in the new Testament.

In whomsoever must be a constant endeavour of conformity to the Law,5 Res: Every beleever is bound to strive to conformity with the Law. to those the Law is not abolished. This is plaine, because where any thing is to be regulated, there the rule is necessary. But every beleever after conversion must strive to a conformity with the Law, 1. in his inner man, 2. in his outward man, 3. in his whole man.

1. In his inner man,1. In his inner man▪ he must 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.Iustificati amici Legis efficiuntur. Ambr. in Rom. 8. But 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,Qui dicit se diligere Legem mentitur; tam enim amamus Legem, quam homicida carc • rem. and unregenerate men; of whom he saith, that they love the Law, as well as a murderer loveth the prison, and so well love these the Law, and therefore by his censure rejected among the unregenerate.

2. In his outward man,2. In his outward man. and action the justified man must testifie that the Law of God is 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, 3. In his whole man. the beleever must grow up to the image of Christ, and to the conformity of his holinesse, which is no other but the perfect image of God expressed in the Law. This growth in grace, and sanctification, is called the 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,Nisi dum Scriptu • ae bon • e intelliguntur ō • bene, & quod in ijs non ben • intelligitur, etiam temere & audacter asseritur; Aug. expos. in Ioh. trac. 18. but hee would challenge the sacred Scriptures as the groūds of his heresie, which indeede are the onely hammer of heresie: and even so these spiders, who sucke poyson out of the sweetest flowers, set a flourish and varnish over their poysonfull opinions with some Scriptures, either wrested and writhen out of their owne sence, or broken off from other Scriptures & thēselves;Habent • crip • uras • a • sp • ciem, non a • salutem▪ De • Baptis contra Donat. lib. 4▪ for they have the Scriptures, as Aug: saith, the Donatists had the Sacraments for ostentation rather than for salvation. This vizard we shall put off in the 9 chapter, which shall vindicate the Scriptures fouly mistaken and misapplied by them, and restore them to their true sence and strength against themselves; for no sword is so fit to take off Goliahs head as his owne, and no weapons can be more keene aagainst these, as those which wee shall wrest out of their owne hands. But in the meane time we will first lay open the true grounds of this unhappy schisme, and the right rise of these palpable errours. And these I observe to be three. 1. Grosse ignorance: 2. swelling pride: 3. love of licentiousnesse, joyned with the hatred of holinesse,The first maine ground of this schism Ignorance as we shall discover in their order. As truth hath no enemy but falshood, neither light any contrary but darknesse; so the cleare rayes and beames of saving knowledge, issuing from Christ the Sunne of righteousnesse, are darkned and obscured in corrupt mindes by the clouds and mists of ignorance, the common mother of mistakes and errours: for what can a man in the darke doe other than misse his way, and marre his worke? And what hath made these audacious Libertines bold but blindnes? who while they busie their heads in idle and fruitlesse speculations, and waste their discourses in idle and impertinent questions, are grosly ignorant in the very principles of Catechisme,Hi quidem hom • nes indocti sunt, ac idiotae, qui non usque adeo evolvendis chartis sunt exercitati, ut exijs de •• ria sua addisc • re potuerint. Instruct. advers. Libert. cap. 1. and farre to seeke in the very lowest grounds of religion. I remember Mr. Calvins observation concerning the same sectaries of his time: That whereas other heresies were raised, and defended by men of learning, wit, education, and reading: this was set on foot, and maintained by ideots, rude, & illiterate men, that never learned their frensie by turning bookes, but in some coblers or artificers shops and places of rude resort: for the basest schoole (saith he) will serve to teach a man to blaspheme God: and to prove his assertion, he nameth the two chiefe champions, who in his time raised and spread it about Geneva, both wel known to him and drew a great multitude after them;Alter cubicularius, alter hostiarius libenter fieri sustinuer • t. Cap 4. c • usdem libri. of whom one would willingly have had the preferment of an hostler or porter; and the other of a chamberlaine or tapster; fit captaines for their skill to levie, and lead such a band: and even such are the bricks that at this day are framed out of such clay; a base sort of people, whose ignorance (in the high conceit of knowledge) layes them open to delusion, and wrappeth them in errors, so as none that savour of liberty comme • h amisse unto them: whereof while I give a list, or catalogue, let none thinke that I father any childe on them but their owne (if they will owne their owne writings) or any opinion, but such as for the loosnesse of it, and likenesse with the rest of the brood, will father it selfe.

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,Iune 12. who himselfe related the story unto mee) taught a number of silly women gathered into his house on the saboth day; That the Law was wholly abolished: That God could see no sinne in the justified: That they were as perfectly pure as the Angels; yea as Christ himselfe: with great vehemency and contention both establishing these and the like grounds and principles of his Catechisme, and reviling our legall Preachers, that leade men into a dead faith. But upon the thursday after, meeting the same Minister at the High Commission Court, and fearing some danger towards him; he disclaimed to him with as much earnestnesse, all that hee had then taught in every particular. The Minister onely dismissing him with admonition, to consider how hee could answer God and his owne conscience, in seducing so many silly women against his knowledge, onely to maintaine his teeth. It shall not much trouble mee whether they owne them or renounce them: I avow them to be errours, and not onely creeping in the darke, but emboldening themselves into the light, and such as are very prejudiciall to many well-meaning but weake mindes, for whose satisfaction and setling I have set them downe as I have met with them 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, Ignorance of the end of Christs comming. who saith expresly, that he 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; 2. Of the nature of the Gospel. which is so farre from 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. 〈 in non-Latin alphabet 〉 . The Law indeed calleth for personall obedience to satisfie and justifie before God,Rom. 1. 5. but so doth not the Gospell; but onely for an obedience to testifie our love to Christ, who hath satisfied it for us: for this is testified by keeping the commandements. 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; 3. Of the nature of faith. which is so farre from renouncing obedience, that it is never severed from obedience; and it is not true faith that 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,Godly life is nothing but keeping commandements. that godly life is nothing else but the 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: Hab. 2. 4. not because we are authours or causes of it, but subjects in whom God worketh it, and because by it things beleeved become our owne.

2. We are meere patients in the causes of blessednesse;Wee are meere patients in the causes of blessednesse, but not in the conditions of it. but in respect of conditions we are not so: for as we said of faith, wee may also say of good works; God enableth to them, but man worketh them, and walketh in the way of them to blessednes: not that our works are causes, but conditions without which blessednesse is not attained. See 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:Christs righteousnesse onely gives right to heaven; but our sanctification gives a fitnesse and aptitude to it. whereas onely Christs righteousnes and merits give right and title unto heaven; but yet the grace of sanctification gives us an aptitude and fitnesse unto it: for, without holinesse none shall see God, Heb. 12. 14. and, no uncleane thing shall enter into the gates of that City. Rev: 21. 27 Yea it is proceeding in sanctification to the measure, and stature of Christ, that fits us to the vision, and fruition of the glorious presence of God; and for the full possession of that heavenly inheritance.

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,Iustification freeth the beleever from the condemnation of sinne, but not from inhabitation. which frees the beleever from the condemnation of sin, but not from the inhabitation or molestation: for sinne is in the godly after justification. 1 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 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,Imperfect faith cannot make perfect. and not free from spot of sinne, can make another altogether spotlesse. See more hereof in the second ground of this opposition.

CHAP. 5.

Containing foure more pernicious and erronious opinions.

CHAP. 6.

Containing foure other as libertine and dangerous Errours as the former.

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 sanctificatiō 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,So Quintinus the Libertine tolde Calvin to his face, that he disliked his course, because hee understood it not. 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: Si non vis intelligi, non debes legi. 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,The windy conceit of perfection refuted because I have dealt more fully against this pernicious errour before in the third chapter.

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. Magnum illud electionis vas perfectum abruit, profectum fatetur, Bern. in Can • ser. 49. 4. Are they in holinesse and perfections of grace beyond the Apostle Paul, who many yeares after regeneration complaineth that he found evill present with him, and a law in his members rebelling against the law of his minde; Cunctorun in carne iustorum imperfectae perfectio est, Hieron: lib. 1. advers: Pelag: and professeth that he had not attained, and that all is here 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,Three degrees of sanctification, and the highest imperfect. the highest of which is imperfect.

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: evē so is it here, christian life is continued as naturall by dayly supply and addition of that which is daily wanting.Why God would not free his servants from all sinne in life as well as in death God indeed if he had pleased, might in a moment have freed his servants from all sinne, as well in life as in death; but he wold not: because his wisdome procures himselfe more glory in his protection and assistance of the Saints: and in the victory of his servants against sin, than if they were free from sinne.

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:The lowly speeches of Saints. Abraham seeth himselfe but 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:The haughty and lofty speeches of Libertines. I am perfect. I am pure, so as 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, Tu audes Novatiane mundum te dicere; qui etsi operibus mundus esses, hoc ipso verbo immundus •• eres: Ambr: de poenit l. 1. c. 6. for I am 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, Pone Ac • siscalam, qua solus coelum ascende. 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,Col. 2. 18. is 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,2 Pet: 2, 19 that 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;Many too charitable, not seeing the depth and danger of this errour. nor are dived into the mysterie and mischiefe of these opinions, doe conceive more slightly of their tenents, and more charitably of their persons than there is cause; and some may thinke it were fitter they should fall of themselves, than be thrust downe by the hand and strength of others: and that the labour might have beene better bestowed against more dangerous persons, and fundamentall errours much more prejudiciall to the truth of the Gospell. But I wish such to consider whether any errour can be more pernicious than that which rejecteth all rules of holy, and strict walking with God? What will it availe us to contend for, or establish a faith which is dead, Iam: I, 26. severed from the life and fruites of holinesse? or what greater enemies can we deale against than enemies of righteousnesse, who are not onely fallen from the abnegation of the knowne and received truth, but to the oppugnation of it: a fearefull fruite indeede of their declining: but men having once lost the way of truth, know not where they shall lodge.

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,The confused lump of Libertinisme in 9 poysonfull positions. nor hold him in their sight as a God seeing their sinnes or actions, or displeased with the evill of them: and why now should they forbeare any sinne?

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 thē. Christs most innocent soul was vexed with the molestatiō of injected motions of evil, though instantly rejected, but these must not, they are so holy

6. They must not live by any rules,Lex Donatistarum. Quod vos lumus sanctum est, August. but by a wilde and spatious pretence of immediate, and enthusiasticall direction. Enemies are they to perswasion and exhortations; for because Christs perfections are 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,The extream danger of Libertines A rai • ing R • bsakey, whose papers I have in my hands, revileth our Ministers, & denounceth them ipso facto to stand accursed by the holy ghost, & excommunicate by S. Paul, for going about to establish and set up the golden calfe of their own sanctification. They be his own words. The Lord rebuke thee Satan. they disclaime all precepts, and practise of sanctification, and all increase in holinesse. They revile the Preachers that call and urge men by rules and motives to sanctification, as calling men backe to the justification of the Law. What a case now are these mē in? how can they expect heaven, that not only loose themselves from the holines of them that must be inhabitants there, but hate it, and resist it? whereby they cast themselves from the turret of perfection, farre below the state of nature. For though every naturall man is destitute of personall holinesse, and of the love of it; yet every naturall man will not disclaim, revile, or contest against it. 2 How can they justifie their calling, and out-boast all men in the assurance of their calling? Seeing there is no effectuall calling but unto holines. 1 Thes. 4. 7. God hath not called us to uncl • anes, but unto holines. And if every beleever be a Saint by calling, Rom. 1. 7. how can they be called that sever sanctification (that is the love and practise of holines) from effectuall calling? They onely have received the grace of new creation, that are created to good workes, which God hath ordained to walke in, Eph: 2. 10. 3. How doe they frustrate the end of their adoptiō, which they pretend▪ for why are wee adopted to be sonnes, but to bee made conformable to the image of Christ? Rom. 8. 29. for can he be a sonne that beareth not the image of his father? That onely was Cesars Coyne that carried Cesars superscription 4. May this loose conceit prevaile,The sacred office of Christs Priesthood violated. the maine office of Christs priesthood shall be in vaine, both in respect of his Sacrifice, and of his Intercession: his Sacrifice, because for this Cause he 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 cōceive 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;How they come to be blinded against so cleare a light. yea and defend it against so cleare a light? Surely because they will not submitt to Gods authority, but have pulled them selves from under his rule, he hath in justice put them out of his favour, and given them up to themselves, and to Satan to blinde them, who are so willing to bee blinded: and hee is cunning enough under a pretence of Christian liberty to hold thē in perpetuall chaines of spirituall bondage; else could they not seeke to elude so cleare places. As 1. cal us to holinesse, 1 Thes. 4. 16. 4. This is the will of God, even your sāctificatiō. 1 Pet. 1. 15. be ye holy in all maner of conversatiō, 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: Rom. 6. 12. 3. He still prompteth and suggesteth according to the word, in the things of Gods glory and worship; the spirit incites to the use of the meanes of grace, of the holy ordinances, to the pleasures and delights of Gods house, and such things as uphold our spirituall being.

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, 1 Pet. 1. 2. and purifieth our soules by the spirit: and thence issueth an externall righteousnesse of life, which is an evidence of our justification by faith:Ioh. 4. 14. for he that 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: 1 Pet: 2▪ 2. should 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.Sitis duplex, vel Indigentiae totas • s, Coposioris fruitionis. The former is of 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,Our libertie here is not from the rule of the Law; but from the rule of sinne. as being without the reach of the Law; but a freedome from the rule, and command of sin, and a sweete peace and ease in in the soule, not grounded on rejecting the commandements, but rather upon a free and sincere regard and love of them. Thus David professeth, that hee 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.

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,Non est • ecesse nos ab obedientia Legis libera •• , quin Legis aliquod munus abrog • tur. Whitak ••• tra Dur. pag: 714. because the condemning power of it is to some removed by Christ? or if certaine uses of the Law bee abolished, as in way of righteousnesse, life and salvation; or in way of terrifying, accusing, or condemning the iustified by faith: must therfore the Law it selfe, and all other uses of it be 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 by the dutie done; but to attaine a comfortable assurance of 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 propoūd 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? 1 Cor: 10. 6. How could we sin as they did, if we were not under the same Law? Or what else but the law taketh hold on beleevers in the new testament, when for the unworthy use of the Lords ordinances they are judged of the Lord, 1 Cor. 11. 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 lets 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 thē: 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,L • x • u • ere no rit, gratia i • var • ▪ Epist 95 ad Innocent. but the Gospell to assist to the commandement. True it is, that Christ abolished all Lawes that made difference betweene man and man, Iew and 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,Teta Lex est consentanea cum doctrina Evangelij, de vi tijs vitandis, et virtutibus parsequendis. page 443. Errant qui putant Legem repugnare Christo▪ 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.One of this learned sect said. Wee are of Luther, and was before the Apostles. With what boldnes doe they claime Mr. Luther to be wholly theirs, and themselves to bee wholly of his judgement: and that they hold nothing in this point but what they sucked from his breests? let us therefore see in this one instance how they serve all the rest.

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 thē thā 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, Luther. preface to Comment on the Gale. & 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 se que : 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;Non sunt su • lege quoad iustificationem, accusationem, condemnationem, coactionem, &c. which Mr. Luther not in a few places acknowledgeth to binde all men from the beginning of the world to the end of it.

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,Est igitur sententia vera, et forma sanorum verborum, esse aliquem legis usum in renatis, & is triplex est &c. and delivering unto us what they received from him, from whom to depart in any thing they held almost piacular.

Chemnitius a most learned and moderate Lutheran, in his common place de lege cap. 10. and 11. directly refuteth these Antinomists, De Lege Dei cap 10. circiter fi • em, & cap. 11. De dignitate doctrinae Legis contra Antinomos. and sheweth that the regenerate are not under the Law in respect of 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, Sanctissimo suo merito tabulas Legis abscondit, non ut Leginullam a • plu • debeamus obedientiam, sed ne maledictione f • r • at • os qui sint in Christo. 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 maledictiō those that are in Christ: for the Law is abrogated by Christ,Abrogata Lex non quoad obedientiam, sed quoad maledictionem. not in respect of obedience, but in respect of malediction. Many more were easily induced to speake the same thing; but I content my selfe with these, from whom none of the rest dissent: and conclude, that if Mr. Luthers schollers understood their Masters doctrine better than these Libertines; then they sew but a fig leafe to cover their nakednesse, by stretching any of Mr. Luthers phrases to the proving of their profane opinion.

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,Tametsi digito Dei Legem scripta • in cordibus habent, bifariam tamen adhuc in Lege proficiunt: est enim illis optimum organum, &c. 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,Vt frequentie ius meditatione excitetur ad obsequium, in eo roboretur, & a delinquendi lubrico retrahatur. they should be excited to the obedience of it, and strengthened in that obedience, and restrained from the offences 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:Facessat longe ex animis nostris profana istaes opinio. for Moses excellently sheweth, that the Law which can beget nothing but death among sinners,Sed una est, perfecta, et inflexibilis vivendi regula. hath among the Saints a better and more excellent use: and what that is hee sheweth, namely to be one, perpetuall, and inflexible rule of life.

In the 14. section he answereth at large that objection, that the Law is abrogated to the faithfull,De morali adhuc loquor. Non quod illis amplius non iubeat quod rectum est, sed dūtaxat ne sit illis quod antea erat, hoc est ne eorum conscient as perterrendo &c. speaking 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,Non ad institutionem pertinet, sed ad constringendae conscientiae vigorem. wherein wee see him wholly consenting to the doctrine we have propounded through our whole discourse.

Adde only her unto that in the 3 booke cap. 19. sect 2 Christian libertie,Vt fidelium conscientiae sese supra Legem erigant, totam que Legis iustitiam obliviscuntur. consisteth first in this: That the consciences of the faithfull in the confidence of their justification before God, must lift themselves above the Law,Neque hinc recte quis colligat Legem fidelibus supervacaneam esse, quos no • ideo docere et exhortari, &c. & forget the whole righteousnes of the Law (Yet saith he no man must hence collect that the Law is needlesse: For it doth not therefore cease to teach, to exhort, and incite to good, though before Gods tribunall it hath no place in their consciences.

The Law therefore,Manet igit •• per Christum 〈…〉 Legis 〈…〉 , quae 〈◊〉 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, Absit • t ego tibi assentiar; qui d • cis legem ijs esse mortuam quibus maxime vivit, id est, quos h • bet maxime of sequentes. Veque enim rex, 〈◊〉 . that is, those that are most obedient unto it, meaning beleevers. For a King doth not more manifestly regine over any, thē 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:Neque enim Evangelio Lex 〈…〉 est praecipit. sed, &c. but onely so farre as it threatneth death to all that doe not perfectly fulfill it: and as the Law by the terrours of death admonisheth us to think of seeking life in the Gospell, so the Gospell supplieth us with the grace of regeneration, whereby according to the measure of the spirit and grace,Vt Lexiam sua vis sit nobis secundum interiorem hominem Magister. we begin to will and to doe: that now the Law becommeth to us in respect of the inner man, a sweet Master, as the Apostle plentifully teacheth, Rom: 6. 7. and 8. chapters.

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:Per Lutheri latera Apostolo vulnus infligunt. and therfore they must first accuse the Apostle, or through Luthers sides wound the Apostle. 3. He sets downe his owne judgment most expresly. The Law (saith he) pertaineth to Christians;Lex pertinet ad Christianos, nec id unquam negavit Lutherus: nam illa tustitia Legi • 〈…〉 Lib. 8. de paradox, p. 703 neither did Luther ever deny it: for that justice of the Law is immortall, and 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 cō cludeth, 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 boūd 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.Cum Chirographum legis abr • gatum et deletum sit quoad vim damnatoriam, colligimus illud adhuc habere vim di • rectoriam: non igitur, &c. Seeing this handwriting of the Law is abrogated and abolished in respect of the 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, Quasi abrogata et quoad • im iustificandi, et quo •• vim condemnandi, &c. who speaking of the Morall Law saith, that although in respect of the faithfull, it is 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, Valet tamē ac viget quoad vim dirigendi, et aliquam etiam vim retinet condemnandi, quia peccatum arguit, et condemnat • m ipsis fidelibus, quamvis, &c. which it had in the state of sin: yet it is of strength and force, in respect of the power of directing. Yea, and it reteineth (saith he) some power of condemning: because it rebuketh, and condemneth 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,Observatio • Legis est ne • essaria Christiano homini, ne que a fide seperari potest. that the observation of the Law is necessary to a christian man: neither can it be seperated from faith. And in his Common place on Eph. 2: Loco quinto de legis Mosaicae abrogatione, sect. 9. speaking of the Morall Law saith, consider the substance of it, it is manifest that 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,1 Sam: 2. 12. 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;I have one of your franticke papers, that have accursed foure most worthy Preachers by name, and all the rest whom you are not at leisure to name, that are on their opinion and practise. to fill up your list and catalogue of false teachers that preach not Christ aright: and to the names of London Preachers, which your scandalous scattered papers, and lost libells mention as Pharisaicall enemies to the truth now by you discovered: you may put in 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,Prov. 28, 4 that forsake the Law,Psal: 119, 15 and depart from the Law; and much more that disclaime and revile it. And if those that be partiall in the Law, that is, take some, and leave some, be made despised of God, Mal. 2. 9 and 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, Psal. 119. 89. and abides for ever; yea David saith, 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:Psal. 119. 24 in which regard holy David calleth it a counseller, and a directer unto good duties: and therefore wee must acknowledge the necessity of this part of the word. The Sunne is not more necessary for the day, nor the Moone to governe the night,Psal, 119, 105. nor a lanterne or candle for a darke house; than this part of the word, so long as wee are in the night of the world: for without this light we grope in the darke, nothing can be seene, no action can be well done, nothing wanting can be found, no crooked thing can be straightened, no streight thing tried; nay all our way in which this light of God shineth not, is darknesse, and tendeth to utter darknesse. The pillar of the cloud and of fire, was not more necessary to Israel in the wildernesse, for their station or motion towards Canaan, than is this shining pillar of Gods Law to guide us unto heaven: and as it was their happinesse that their pillar lasted them till they entred Canaan; and it had not beene for their ease to have rejected it in their way: so ought we to esteeme our selves happy in the fruition of this holy doctrine, and direction; and on the contrary these Libertines to be unhappy men, who being in as darke, as heavie and dangerous a way, and wildernesse, put out their light, and breake to peeces, and cast away their lanthorne.

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: Non amplius sub paedagogo, quoad • ustificationem, damnationem, coactionem, significatinem; sed quoad doctrinam, obedientiam. 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. 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉