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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	condition_n	faith_n	justification_n	3,635	5	9.8445	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13556	Regula vitæ the rule of the law vnder the Gospel. Containing a discovery of the pestiferous sect of libertines, antinomians, and sonnes of Belial, lately sprung up both to destroy the law, and disturbe the faith of the Gospell: wherein is manifestly proved, that God seeth sinne in iustified persons. By Thomas Taylor Dr. of Divinity, and pastour of S. Mary Aldermanbury, London.	Taylor, Thomas, 1576-1632.	1631 (1631)	STC 23851; ESTC S118279	80,247	284

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 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 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 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 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 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 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 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 ●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 and not free from spot of sinne can make another altogether spotlesse See more hereof

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 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 Contra Legis adversarios Adversus furiosam sectam Libertinorum Nemo miretur aut consternetur cum tam insolitos ab omni ratione alienos errores cernas Calv. 2 Thes 2. Quod hostis machinatur in perniciem convertit Deus in adiutorium Aug Epist ad Sextum 105. Deus ecce furentibus obstat Optimus portus poenitentiae mutatio consilii Cic Philip Etiam loquendum cum Ecclesia recte sentiente Cyprian Sublime et tumidum dicendi genus pere grino quodam idiomate loquuntur ut qui ipsos audiunt prima facie stupefiant Calv advers Libert c 2. Quemadmodum circulatores aliique errones c peculiari sermonis genere utuntur● Vide cap 7 eiusdem libri 2 Cor 4. 2 Non est humano aut seculi sensu in Dei rebus loquendū Hilar. lib. 8 de Trinit Sequamur loquendi regulam quam tradit Scriptura neque extra illos fines evagemur Calv. cap 7. 1 Cor 14. 9 It is the priviledge of beleevers not to be under the Law 4 Reasons Gal. 3. 10. The danger of being under the Law in 4 things How a man may get from under this dangerous state Habak 2. 4. Sixe notes of tryall to know one gotten frō under the danger of the Law Ephes. 2. 10 The substance of the Law in 5 things Psal. 119. 89. The beleever is under the whole substance of the Law Seven appendices of the Law in none of which the beleever is under the Law Rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which regard it I● called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod non lic●t acrius urit Gens humana ruit in vet●tum ●e●as Regenerat are not without a Law 1 Tim. 1. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor under the Law in 5 respects But under that is within the compasse of the Law Psal. 2. 2 3 Iudg. 16. 9 1 Reason All the same sins are forbidden after faith as before Rom. 7. 7. 1 Ioh. 3. 4. The Saints are perfect not perfectists Psal. 119. 120. Rom. 7. 15. 19. 23. Hypocratis magis fomentis quam monitis nostris indigent Non dicit non peccat sed non dat operam peccato Beza Qui ambulant in viis Domini non operantur peccatum et tamen non sunt sine peccato August in Psa. 118 conc 2. Non peccare Dei iustitia est hominis iustitia indulgentia Dei Bern. ser. 23 in Cantic 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. Haec est regeneratorum perfectio si se imperfectos esse agnoscant August 2 Reas. The same duties are required after faith as before Quod accuratius Christus exposuit magis pertinere ad Christianos creditur 1 Cor. 4. 21 2 Cor. 5. 11 3 Reas Christ cam not to abolish the Law and therefore it is not abolished Christ cam not to destroy the Law why But to fulfil it how Rom. 8. 2. 4 Reas. Nor the Apostles abolished the Law Lex et fides mutuo se iuvant mutuo sibi dant manus P. Mart. But confirme the authority of it 1 Ioh. 1. 9. Dicatur mihi in decem praeceptis quid non fit a Christiano observandum Cant. Faust. lib. 3. Fides impetrat gratiam qu● Lex impletur Quia quae in Lege dicta sunt facienda per fidem ostenduntur facta Ambros. 5 Res Every beleever is bound to strive to conformity with the Law 1. In his inner man Iustificati amici Legis efficiuntur Ambr. in Rom. 8. Qui dicit se diligere Legem mentitur tam enim amamus Legem quam homicida carc●rem 2. In his outward man 3. In his whole man 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. Habent ●crip●uras● a● sp●ciem non a● salutem De● Baptis contra Donat. lib. 4 The first maine ground of this schism Ignorance 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. Alter cubicularius alter hostiarius libenter fieri sustinuer●t Cap 4. c●usdem libri Iune 12. Ignorance of the end of Christs comming 2. Of the nature of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 5. 3. Of the nature of faith Godly life is nothing but keeping commandements Hab. 2. 4. Wee are meere patients in the causes of blessednesse but not in the conditions of it Christs righteousnesse onely gives right to heaven but our sanctification gives a fitnesse and aptitude to it Rev 21. 27 Iustification freeth the beleever from the condemnation of sinne but not

in the second ground of this opposition CHAP. 5. Containing foure more pernicious and erronious opinions 5 ERROR That no action of the beleever after justification is sinne for unto faith there is no sinne for all sinne past present and to come is taken away by the blood of Christ and no sinne remaineth in the kingdome where faith reigneth and sitteth judge it is out of the Lawes element to judge of this blessed condition Neither can God allow any worke that is defective in the beleever Answ. Here is the ghost of H. N. in this peece of new Gospell which tels us a dream of an absolute reigne of faith where is still remaining sinne True it is that faith deposeth the reigne of sinne that it rule not but so as that it selfe never reigneth in this life without the presence and assault of sin for such as say they have no sinne with their faith deceive themselves 2. It is enough for the state of this life that faith frame the heart to willing and sincere obedience though not to perfect and absolute 3. It argues their grosse ignorance in the Scriptures which affirme that both persons and duties of beleevers though imperfect defective are yet pleasing 1. For their persons God looketh upon them in Christ pronounceth of them that though they be blacke yet they are comely Prov. 12. 22. The Lord taketh pleasure in them that feare him Psal. 147. 11. The Lord taketh pleasure in his people Acts 10. 35. In every Nation he that feareth him is accepted of him 2. For their duties though they be imperfect yet they please him because their persons doe Mal. 3. 4. Then shall the offerings of Iudah and Ierusalem be pleasing unto thee Phil. 4. 18. An odour of sweet smell a sacrifice acceptable and well-pleasing unto God speaking of the almes and charity of that Church Col. 3. 20. Children obey your parents for this is wel-pleasing to the Lord. And our comfort and happines is that he pleaseth to accept from us that which is sincere though weake and imperfect 6 ERROR That our Preachers teach Popery in persuading good works to further mens owne salvation Answ. Our doctrine and practise herein agreeth with the doctrine of the Scriptures and with the practise of Christ and his Apostles and because the Sectaries cast this imputation upon godly Ministers to weaken their authority among their people it will not be amisse in few words to cleare it and that in these positions 1. Wee teach according to Scripture That every good worke must rise from a good worker for the tree must first be good and men gather not figges of thistles So as a good worke is proper to a justified person and the use of it cannot be to justifie because he is justified already 2. We teach the necessity of the duties of the Law to salvatiō not as causes or merits of our salvation or justification which were to dethrone Christ and preach Popery but as a way and meanes appointed by God to walke into heaven and so the Apostle preached them necessary Tit 3. 14. Let ours also learne to maintaine good workes for necessary uses and every simple man knoweth that the holding of the way must needes further the journey and conduce to the place intended 3. Wee carefully alwayes distinguish betweene the justice of workes which conduceth nothing to salvation and the presence of workes without which there is no expectation of salvation for without their presence all faith is dead and all religion vaine 4. Wee distinguish in this doctrine the principall efficient cause of righteousnesse and salvation from the instrumentall Is it a good reason that because Christ is the principall efficient and the onely meritorious cause of our salvation that therefore all the instrumentall and adjuvant causes and means of salvation must be cut off and cast away True it is that God alone decreeth our salvation Christ alone meriteth it the spirit alone sealeth it but yet the Gospell revealeth it and that saveth faith apprehendeth it and that saveth the Ministers they preach it and they save namely ministerially 1 Tim 4. 16. Thou shalt save thy selfe and them that heare thee Did the Apostle write popery or derogate frō Christ in saying that Timothy did save himselfe and others or is it such a peece of popery to say that the use of the meanes doth further the end 5. What will you say of St. Paul who commands us to worke out our salvation with feare and trembling It seemeth he thought that men must doe something toward their owne salvation as that Father did who saith that though God made us without our selves yet hee saveth us not without our selves And Phil 4. 17. when he calleth duties of beneficence and charity a fruit furthering our reckoning that is as a meanes not as a merit I would know how they should further our reckoning and not further our salvation True it is that mercy accepteth that for a furthering of our reckoning which in strict justice would not goe for payment but yet seeing the same mercy takes us into the worke we may per●wade also with the Apostle that Christians would be still thus furthering their owne reckoning The same Apostle speaking of the same duties 2 Cor 9. 6. calleth them a sowing and saith He that soweth liberally shall reape liberally Whether doe not these men thinke that sowing is a furtherance to the harvest Surely S. Paul thought so yet minded not to strengthen popery for neither is he that soweth any thing neither he that reapeth any thing but God that giveth the promise and increase The same Apostle speaking of the duties of Christian suffering saith not onely that they turne to the salvation of the Saints Phil 1. 9. but also that our light and momentany afflictions cause unto us an eternall weight of glory do they not then further our salvation and what doth the Apostle Peter say lesse when he saith that by addition and exercise of graces an entrance is ministred abundantly into the kingdome of Christ. And why doth the Apostle excite Christians every day to further themselves in the way of salvation as runners by speed and strength get nearer the goale if we may not urge the doctrine of good workes and Christian duties in pretence of the Lawes abolition which certainly was as much abolished in the Apostles dayes as now 7 ERROR That not as much as any outward worship of God required in the Law is to be performed by true beleevers since the comming of Christ because all the worship of the new Testament is inward and spirituall Ioh 4. 23. The houre commeth c. and to receive the doctrine of the Gospel by faith is to worship the Father Neither hath any other good worke done in obedience to the Morall Law any reward because all is the free gift of God Answ. 1. Here is a bundle of errours

from inhabitation Imperfect faith cannot make perfect Persons of beleevers imperfect yet pleasing to God And duties also Godly Ministers preach not popery in calling for good workes to further mens salvation Non praecedit iustificandum sed sequitur iustificatum Aug. Non necessitate efficientiae sed necessitate praesentiae Via regni non causa regnandi Distinguish betweene the iustice of works and the presence of them Iam 2. 26. Iam 1. 26. The meritorious cause of salvation excludeth not instrumentall Qui fecit te sinc te non salvat te sine te 2 Pet. 1. 11. How God sees no sin in his children 1. Simplex rerum notitia 2. Scientia coniuncta cum Dei voluntate Si Deus texit peccata noluit advertere si noluit advertere noluit animadvertere si noluit animadvertere no●luit 〈◊〉 maluit agnoscere maluit ignoscere Quid est enim Deum videre peccata nisi punire peccata In Psal. 32. Hee that must bring every action good and bad into iudgmēt must see every action Nunquam vartatur Dei aspectus nihil novi unquā vidit nulla mutatio 〈◊〉 in Dei scientiam cum ipsa scientia Dei est ipsa Dei essentia in Deo nil nisi Deus Cognitio mali bona est Nihil in nobis 〈…〉 quae est a Deo vel 〈◊〉 quo● est a 〈◊〉 vel gratiae qua datur in Christo quin Deo notum est totum adprime cognitum He that recordeth sins past and pardoned many ages before must needes see them Many examples hereof in the new Testament Ira Dei est vel 1. Paterna et castigans quam vibrat in filios 2. Hostilis exterminans in contumaces Heb 12. 8. Christ hath borne all our punishment of malediction but not of correction Beleevers in the new Testament corrected for finne Difference of the iudgement of the godly and wicked wherein Maximu● homicida latro et haereticorum h●retic●ssimus Luther Beleevers must continue their repentance Assidue peccantibus assidua poenitentia est necessaria ●ugust Beleevers must pray for pardon of sin pardoned Modestiae tantum causa non ex humana fragilitatis conscientia Ierom. We must pray for pardon of sinne in the court of our owne consciences as well as in the court of heaven And for a more comfortable measure of assurance And in the full and finall fruits and effects of pardon Holiest of men have neede of threatnings Quanto reatus ●er legem factus ●st gravio● tanto immensitas grat●●e facta est illustrior Par The same works are both the workes of the Law of faith how Lex fidei aeque atque lex factorū ait ne concupiscas sed quod operum lex minando imperat fidei lex credendo impetrat August Isay 64 6. Wee call for obedience not for iustification but for sundry other ends Vnbeliefe an high sin against the Law and Gospell ● Iohn 3. The Law commands not expresly faith in Christ but implieth it when Christ is revealed Adam was not bound in innocency to beleeve in Christ for as hee was not revealed so Adam needed him not but yet he was bound by the Law to beleeve every word of God whensoever it shold be revealed The Law commands faith as a work done the gospel as it is an instrument apprehending Christ Perk. on Math. page 70. Solo auditu horrorem incutere debent Calvin So Quintinus the Libertine tolde Calvin to his face that he disliked his course because hee understood it not Instruct advers Liber cap 7. Si non vis intelligi non debes legi The windy conceit of perfection refuted Magnum illud electionis vas perfectum abruit profectum fatetur Bern. in Can● ser. 49. Cunctorun in carne iustorum imperfectae perfectio est Hieron lib. 1. advers Pelag Three degrees of sanctification and the highest imperfect Why God would not free his servants from all sinne in life as well as in death The lowly speeches of Saints The haughty and lofty speeches of Libertines Tu audes Novatiane mundum te dicere qui etsi operibus mundus esses hoc ipso verbo immundus ●●eres Ambr de poenit l. 1. c. 6. Pone Ac●siscalam qua solus coelum ascende Col. 2. 18. 2 Pet 2 19 Many too charitable not seeing the depth and danger of this errour Iam I 26. The confused lump of Libertinisme in 9 poysonfull positions Lex Donatistarum Quod vos lumus sanctum est August 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 Rom. 1. 7. Rom. 8. 29. The sacred office of Christs Priesthood violated How they come to be blinded against so cleare a light Rom. 6. 12. 1 Pet. 1. 2. Ioh. 4. 14. 1 Pet 2 2. Sitis duplex vel Indigentiae totas●s Coposioris fruitionis Our libertie here is not from the rule of the Law but from the rule of sinne Lex reos faciebat ●ubendo et non adiuvando gratia adiu vat ut quisque sit legis factor Beleevers under the workes of the Law for obedience not for iustification The Law is given unto a righteous man but not against him Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est ●ata lex sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est posita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law not given to the iust man for servile but free obedience Christian liberty frees us not from the obedience of the Law but the disobedience of it Wherein Christian liberty consisteth Law and Prophets how farre abolished Legis ●t Prophetarū ordo exinde cessavit peradimpletionem non per destructionem l. 4. cont Marc. c. 33. Finis perfic●ens snon interfictens Aug. in Ioh t●act 5 5. Christ the end of the Law 5 wayes 2 Cor 1. 20 How wee are dead to the Law and the Law not dead to us Legem autem Decalogi nec posse nec debes re dici nobis mortuam quam vis dicantur Legi mortui in quibus non invenit vim pe●catricem regnan●em c. Beza ad defens contra Castel in Rom 7. 6. Et postea Legem nusquam invenio dici mortuam sive de impiis sive de pijs agatur Non est ●ecesse nos ab obedientia Legis libera●● quin Legis aliquod munus abrog●tur Whitak ●●●tra Dur. pag 714. 1 Cor 10. 6. 1 Cor. 11. L●x●u●ere no rit gratia i●var● Epist 95 ad Innocent Teta Lex est consentanea cum doctrina Evangelij de vi tijs vitandis et virtutibus parsequendis page 443. Errant qui putant Legem repugnare Christo One of this learned sect said Wee are of Luther and was before the Apostles Luther preface to Comment on the Gale Non sunt su● lege quoad iustificationem accusationem condemnationem coactionem c. Est igitur sententia vera et forma sanorum verborum esse aliquem legis usum in renatis is triplex est c. De Lege Dei cap 10. circiter fi●em cap. 11. De dignitate doctrinae Legis contra Antinomos Sanctissimo suo merito tabulas Legis abscondit non ut Leginullam a●plu● debeamus obedientiam sed ne maledictione f●r●at ●os qui sint in Christo. Abrogata Lex non quoad obedientiam sed quoad maledictionem Tametsi digito Dei Legem scripta● in cordibus habent bifariam tamen adhuc in Lege proficiunt est enim illis optimum organum c. Vt frequentie ius meditatione excitetur ad obsequium in eo roboretur a delinquendi lubrico retrahatur Facessat longe ex animis nostris profana istaes opinio Sed una est perfecta et inflexibilis vivendi regula 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. Non ad institutionem pertinet sed ad constringendae conscientiae vigorem Vt fidelium conscientiae sese supra Legem erigant totamque Legis iustitiam obliviscuntur Neque hinc recte quis colligat Legem fidelibus supervacaneam esse quos no● ideo docere et exhortari c. Manet igit●● per Christum 〈…〉 Legis 〈…〉 quae 〈◊〉 do cendo adm●ne●do ob●urgando co●rigendo ad omne opus b●num formet ac comparet 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 〈◊〉 Neque enim Evangelio Lex 〈…〉 est praecipit sed c. Vt Lexiam sua vis sit nobis secundum interiorem hominem Magister Per Lutheri latera Apostolo vulnus infligunt Lex pertinet ad Christianos nec id unquam negavit Lutherus nam illa tustitia Legi● 〈…〉 Lib. 8. de paradox p. 703 Cum Chirographum legis abr●gatum et deletum sit quoad vim damnatoriam colligimus illud adhuc habere vim di●rectoriam non igitur c. Quasi abrogata et quoad ●im iustificandi et quo●● vim condemnandi c. Valet tamē ac viget quoad vim dirigendi et aliquam etiam vim retinet condemnandi quia peccatum arguit et condemnat●m ipsis fidelibus quamvis c. Observatio● Legis est ne●essaria Christiano homini neque a fide seperari potest 1 Sam 2. 12. 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 Prov. 28 4 Psal 119 15 Mal. 2. 9 Psal. 119. 89. Psal. 119. 24 Psal 119 105. quoad●ustificationem ●ustificationem damnationem coactionem significatinem sed quoad doctrinam obedientiam Par. in locum