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cause_n	exclude_v	faith_n	justification_n	1,460	5	9.5364	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77854	Vindiciæ legis: or, A vindication of the morall law and the covenants, from the errours of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.	Burgess, Anthony, d. 1664.	1646 (1646)	Wing B5666; Thomason E357_3; ESTC R201144	253,466	294

and it is probable Now if Christ was the Mediatour of the Law as a Covenant the Antinomian distinction must fall to the ground that makes the Law as in the hand of Moses and not in the hand of Christ whereas on Mount Sinai the Law was in the hand of Christ 6. If the Law were the same Covenant with that oath which Argum. 6 God made to Isaac then it must needs be a Covenant of grace But we shall finde that God when he gave this Law to them makes it an argument of his love and grace to them and therefore remembers what he had promised to Abraham Deut. 7. 12. Wherefore it shall come to passe if ye hearken to these judgements and doe them that the Lord thy God shall keep unto thee the Covenant and the mercy which he sware unto thy fathers And certainly if the Law had been a Covenant of workes God had fully abrogated and broken his Covenant and Promise of grace which he made with Abraham and his seed Therefore when the Apostle Gal. 3. 18. opposeth the Law and the Promise together making the inheritance by one and not the other it is to be understood according to the distinction before mentioned of the Law taken in a most strict and limited sense for it is plain that Moses in the administration of this Law had regard to the Covenant and Promise yea made it the same with it Now to all this there are strong Objections made from those Objections impugning the former Arguments answered places of Scripture where the Law and faith or the Promise are so directly opposed as Rom. 10. before quoted so Gal. 3. 18. Rom. 4. 14. so likewise from those places where the Law is said to be the ministery of death and to work wrath Now to these places I answer these things First that if they should be rigidly and universally true then that doctrine of the Socinians would plainly prevaile who from these places of Scripture doe urge that there was no grace or faith nor nothing of Christ vouchsafed unto the Jewes whereas we reade they had the Adoption though the state was a state of bondage In the second place consider that as it is said of the Law it worketh death so the Gospel is said to be the savour of death and men are said to have no sinne if Christ had not come yea they are said to partake of more grievous judgements who despised Christ then those that despised the Law of Moses so that this effect of the Law was meerly accidentall through our corruption only here is the difference God doth not vouchsafe any such grace as whereby we can have justification in a strict legall way but he doth whereby we may obtain it in an Evangelicall way Thirdly consider that the Apostle speaketh these derogatory passages as they may seeme to be as well of the Ceremoniall Law yet all doe acknowledge here was Christ and grace held forth Fourthly much of these places is true in a respective sense according to the interpretation of the Jew who taking these without Christ make it a killing letter even as if we should the doctrine of the Gospel without the grace of Christ And certainly if any Jew had stood up and said to Moses Why doe you say you give us the doctrine of life it 's nothing but a killing letter and the ministry of death would he not have been judged a blasphemer against the Law of Moses The Apostle therefore must understand it as separated yea and opposed to Christ and his grace And lastly we are still to retain that distinction of the Law in a more large sense as delivered by Moses and a more strict sense as it consisteth in precepts threatnings and promises upon a condition impossible to us which is the fulfilling of the Law in a perfect manner LECTURE XXV ROM 3. 27. Where is boasting then It is excluded By what law of works Nay but by the law of faith THe Apostle delivered in the words before most compendiously The words opened and fully the whole doctrine of justification in the severall causes of it from whence in this verse he inferreth a conclusion against all boasting in a mans self which he manageth by short interrogations that so he might the more subdue that self confidence in us Where is boasting saith he This is to be applied universally both to Jew and Gentile but especially to the Jew who gloried most herein And Chrysostome makes this the reason why Christ deferred so long and put off his coming in the flesh viz. that our humane pride might be debased for if at first he had come unto us men would not have found such an absolute necessity of a Saviour The second Question is by what Law boasting is excluded and this is answered first negatively not by the Law of works Secondly positively by the law of faith The Apostle by the law of workes meaneth the doctrine of works prescribing them as the condition of our justification and salvation and he saith works in the plurall number because one or two good works though perfectly done if that were possible would not satisfie the Law for our acceptation unlesse there were a continuall and universall practise of them both for parts and degrees And he cals the doctrine of faith the law of faith either because as Chrysostome saith he would sweeten and indeare the Gospel to the Jewes by giving it a name which they loved or as Beza he speakes here mimetically according to the sense of the Jewes as when John 6. he calleth Faith a work because the Jewes asked What should they doe Now we have in the Scripture two lively comments upon both these parts of the Text. The Pharisee mentioning what he did reckoning up his works and never naming the grace of God is a boaster by the Law of workes but the Publican that looketh upon himself only as a sinner and so judgeth himselfe he excludeth all boasting by the law of faith The Papists they meane by workes here in the Text those The Papists corruptly glosse upon this Text. which goe before faith and they quote a good rule out of Gregory though to a foule errour Non per opera venitur ad fidem sed per fidem ad opera We doe not come by works to faith but by faith to works But this glosse of theirs corrupts the text because the Apostle in this controversie instanceth in Abraham shewing how he had not wherewith to glory in himself and therefore by beleeving gave glory to God If you aske why works do imply boasting though we be enabled thereunto by the grace of God The answer is ready because we attribute justification to that work of grace within us which yet is defective that is wholly to be given unto Christ The doctrine I shall pursue out of these words is That al Doctr. though the Law given by God to the Israelites was a Covenant of grace yet in some

acknowledge grace necessary to every good act all the day long let him be an anathema and this faire colour did deceive the Easterne Churches that they did acquit him But Austine and others observed that hee did gratiae vocabulo uti ad frangendam invidiam even as the Papists doe at this time therefore if they say Thy patience is grace Thy hope is grace and therefore by grace thou art saved say This is not the Gospel-grace the Scripture-grace by which sinnes are pardoned and wee saved 2. It opposeth Christ in his fulnesse It makes an halfe-Christ 2. Opposeth the fulnesse of Christ Thus the false Apostles made Christ void and fell off from him Neither will this serve to say that the Apostle speakes of the ceremoniall law for as wee told you though the differences about the Jewish ceremonies were the occasion of those differences in the primitive times yet the Apostle goeth from the hypothesis to the thesis even to all workes whatsoever and therefore excludes Abrahams and Davids workes from justification Now Christ would be no Christ if workes were our righteousnesse because the righteousnesse by the faith of Christ is opposed to Pauls owne righteousnesse and this is called the righteousnesse of God Yea this is said to be made righteousnesse unto us and hee is called the Lord our righteousnesse and howsoever Bellarmine would understand these phrases causally as when God is called the Lord our salvation yet wee shall shew you it cannot be so therefore if thy workes justifie thee what needs a Christ Can thy graces be a Christ 3. It destroyeth the true doctrine of Justification I shall not 3. Destroyes the true doctrine of Justification lanch into this Ocean at this time only consider how the Scripture speaks of it as not infusing what is perfect but forgiving what is imperfect as in David Blessed is the man to whom the Lord imputeth no sinne I shall not at this time dispute whether there be two parts of Justification one positive in respect of the terme to which called Imputation of Christs righteousnesse the other negative in respect of the terme from which Not accounting sin This later I onely presse Therefore What is it to be justified Not to have holinesse accepted of us but our sins remitted Justitia nostra est indulgentia tua Domine Now what a comfortable plea is this for an humbled soul O Lord it is not the question what good I have but what evill thou wilt forget It is not to finde righteous workes in me but to passe by the unrighteousnesse in me What can satisfie thy soul if this will not do Is not this as I told you with Chrysostome to stand upon a spring rising higher and higher 4. It quite overthroweth justifying faith for when Christ and 4. Overthrows justifying faith grace is overthrowne this also must fall to the ground There are these three maine concurrent causes to our justification The grace of God as the efficient Christ as the meritorious and faith as the instrumentall and although one of these causes be more excellent then the other the efficient then the instrumentall yet all are equally necessary to that effect of justification That faith doth instrumentally justifie I here take it for granted As for the Antinomian who holdeth it before faith and thinketh the argument from Infants will plainly prove it I shall shew the contrary in its due time onely this is enough that an instrumentall particle is attributed to it By faith in his bloud and By faith in his Name and justified By faith It is true it 's never said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith as if there were dignity or merit in it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to set up workes is to oppose faith as the Apostle argueth therefore faith as it is a worke is to be opposed to it selfe as its an instrument justifying 5. It quite discourageth a broken-hearted sinner taking away peace 5. Discourageth the broken-hearted sinner with God the effect of justification and glorying in tribulations If you consider Chapt. 5. of Rom. you will find that peace onely comes this way yea and to glory in tribulations for ver 1. being justified by faith we have peace with God Alas what patience what repentance what paines and religious duties can procure thee peace with God Can that which would damne save Can that which would work woe in thee comfort thee Vae etiam laudabili vitae erit saith Austin as you heard Woe to the most worthy life that is if it should be judged strictly by God And then mark the object of this peace Peace with God Take a Pharisee take a morall or a formall man he may have a great deale of peace because of his duties and good heart yet this is not a peace with God so also for glorying in tribulations how can this be If all a mans glory were for himselfe would not every affliction rather break him saying This is the fruit of my sin 6. It brings men into themselves And this is very dangerous 6. Brings men into themselves A man may not onely exclude Christ from his soule by grosse sins but by selfe-confidences You are they which justifie your selves And so the Jewes they would not submit to their owne righteousnesse see how afraid Paul is to be found in his owne righteousnesse Beza puts an emphasis upon this word Found implying that justice and the Law and so the wrath of God is pursuing and seeking after man Where is that man that offends God and transgresseth his Law Where is that man that doth not pray or heare as he should doe Now saith Paul I would not be found in mine owne righteousnesse And this made Luther say Take heed not onely of thy sins but also of thy good duties Now if this were all the wine that the Antinomian would drink in Christs cellar if this were all the hony that he would have in Christs hive none would contradict it but we shall shew you the dangerous inferences they make from hence turning that which would be a rod into a serpent 7. It overthroweth the doctrine of imputation and reckoning righteousnesse 7. Overthrowes the doctrine of imputed righteousnesse to us which is spoken of Rom. 4. and in other places I know how this point is vexed divers waies but this is enough for us If righteousnesse were in us and properly ours what need a righteousnesse be reckoned and imputed to us The Papist maketh imputative and putative and imaginary all one Who can say A lame man say they goeth right because he hath other mens shooes Who can say A deformed Thersites is a faire Absalom because of borrowed beauty But these are easily refuted by Scripture and we shall shew you Christs righteousnesse is as really ours as if it were inherent They differ not in reality but in the manner of being ours Now here the Antinomian and Papist agree in the inferences they

so and dying so shall be saved And indeed the grand principle That Christ hath purchased and obtained all graces antecedently to us in their sense will as necessarily inferre that a drunkard abiding a drunkard shall be saved as well as justified But thirdly to answer that place When it is said that Christ dyed and rose againe for sinners you must know that this is the meritorious cause of our pardon and salvation but besides this cause there are other causes instrumentall that go to the whole work of Justification Therefore some Divines as they speak of a conversion passive and active so also of a justification active and passive and passive they call when not onely the meritorious cause but the instrument applying is also present then the person is justified Now these speak of Christs death as an universall meritorious cause without any application of Christs death unto this or that soule Therefore still you must carry this along with you that to that grand mercy of justification something is requisite as the efficient viz. the grace of God something as meritorious viz. Christs suffering something as instrumentall viz. faith and one is as necessary as the other I will but mention one place more and that is Psal 68. 18. Thou hast received gifts even for the rebellious also that the Lord God may dwell among them Here they insist much upon this yea for the rebellious and saith the Authour pag. 411. Seeing God cannot dwell where iniquity is Christ received gifts for men that the Lord God might dwell among the rebellious and by this meanes God can dwell with those persons that doe act the rebellion because all the hatefulnesse of it is transacted from those persons upon the back of Christ And saith the same Author pag. 412. The holy Ghost doth not say that the Lord takes rebellious persons and gifts and prepares them and then will come and dwell with them but even then while they are rebellious without any stop the Lord Christ hath received gifts for them that the Lord God may dwell among them Is not all this strange Though the same Authour presse sanctification never so much in other places yet certainly such principles as these overgrow it But as for this place it will be the greatest adversary they have against them if you consider the scope of it for there the Psalmist speaks of the fruit and power of Christs ascension as appeareth Ephes 3. whereby gifts were given to men that so even the most rebellious might be converted and changed by this ministery so that this is cleane contrary And besides those words with them or among them are not in the Hebrew therefore some referre them to the rebellious and make Jah in the Hebrew and Elohim in the Vocative case even for the rebellious O Lord God to inhabit as that of Esay The Wolfe and the Lambe shall dwell together Some referre it to Gods dwelling yet doe not understand it of his dwelling with them but of his dwelling i. e. fixing the Arke after the enemies are subdued But take our Edition to be the best as it seemeth to be yet it must be meant of rebells changed by his Spirit for the Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods dwelling in men but still converted Rom. 8. 11. Ephes 3. 12. 2 Cor. 6. 16. LECTURE IV. 1 TIM 1. 8 9. Knowing the Law is good if a man use it lawfully HAving confuted some dangerous inferences that the Antinomian makes from that precious doctrine of Justification I shall at this time answer only one question Vpon what grounds are the people of God to be zealous of good workes for it 's very hard to repent to love to be patient or fruitfull and not to doe them for this end to justifie us And howsoever theologically and in the notion we may make a great difference between holinesse as a way or meanes and as a cause or merit of salvation yet practically the heart doth not use to distinguish so subtilely Therefore although I intend not to handle the whole doctrine of Sanctification or new obedience at this time yet I should leave my discourse imperfect if I did not informe you how good works of the Law done by grace and justification of the Gospel may stand together First therefore take notice what we meane by good workes We take not good workes strictly for the workes of charity or liberality nor for any externall actions of religion which may be done where the heart is not cleansed much lesse for the Popish good workes of supererogation but for the graces of Gods Spirit in us and the actions flowing from them For usually with the Papists and Popish persons good works are commonly called those superstitious and supererogant workes which God never commanded or if God hath commanded them they mean them as externall and sensible such as Coming to Church and Receiving of sacraments not internall and spirituall faith and a contrite spirit which are the soule of all duties and if these be not there the outward duties are like clothes upon a dead man that cannot warme him because there is no life within Therefore much is required even to the essence of a godly work though it be not perfect in degrees As 1. It must be commanded Foure things required to the essence of good works by God 2. It must be wrought in us by the Spirit of God All the unregenerate mans actions his praiers and services are sinnes 3. It must flow from an inward principle of grace or a supernaturall being in the soule whereby a man is a new creature 4. The end must be Gods glory That which the most refined man can doe is but a glow-worme not a starre So that then onely is the worke good when being answerable to the rule it 's from God and through God and to God 2. That the Antinomian erreth two contrary waies about good works Sometimes they speak very erroneously and grosly about them Thus Islebius Agricola the first Antimonian that was who afterwards joyned with others in making that wicked Book called The Interim and his followers deliver these Positions That saying of Peter Make your calling and election sure is dictum inutile an unprofitable saying and Peter did not understand Christian liberty So againe As soon as thou once beginnest to thinke how men should live godlily and modestly presently thou hast wandered from the Gospel And againe The Law and workes onely belong to the Court of Rome Then on the other side they lift them up so high that by reason of Christs righteousnesse imputed to us they hold all our workes perfect and so apply that place Ephes 1. Christs cleansing his Church so as to be without spot or wrinkle even pure in this life They tell us not onely of a righteousnesse or justification by imputation but also Saintship and holinesse by this obedience of Christ And hence it is that God seeth

this way of justification Do not all our Protestant authours maintain this truth as that which discerneth us from Heathens Jewes Papists and others in the world May not these things be heard in our Sermons daily Vse 2. It is not every kind of denying the Law and setting up of Christ and Grace is presently Antinomianisme Luther writing upon Genesis handling that sin of Adam in eating of the forbidden fruit speaketh of a Fanatique as hee calls him that denied Adam could sinne because the Law is not given to the righteous Now saith Bellarmine this is an argument satis aptè deductum ex principiis Lutheranorum because they deny the Law to a righteous man Here you see he chargeth Antinomianisme upon Luther but of these things more hereafter Vse 3. To take heed of using the Law for our justification It 's an unwarranted way you cannot find comfort there Therefore let Christ be made the matter of your righteousnesse and comfort more then he hath been You know the posts that were not sprinckled with bloud were sure to be destroyed and so are all those persons and duties that have not Christ upon them Christ is the propitiation and the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for covering and propitiating of sinne is Genes 6. used of the pitch or plaister whereby the wood of the Arke was so fastened that no water could get in and it doth well resemble the atonement made by Christ whereby we are so covered that the waters of Gods wrath cannot enter upon us And doe not thinke to beleeve in Christ a contemptible and unlikely way for it is not because of the dignity of faith but by Christ You see the hyssop or whatsoever it was which did sprinkle the bloud was a contemptible herb yet the instrument of much deliverance LECTURE III. 1 TIM 1. 8 9. Knowing the Law is good if a man use it lawfully IT is my intent after the cleare proofe of Justification by the grace of God and not of workes to shew how corrupt the Antinomian is in his inferences hence from and this being done I shall shew you the necessity of holy and good workes notwithstanding But before I come to handle some of their dangerous errours in this point let me premise something As 1. How cautelous and wary the Ministers of God ought to be in this Ministers ought so to set forth grace and defend good workes as thereby to give the Enemy neither cause of exception nor insultation matter so to set forth grace as not to give just exception to the popish caviller and so to defend holy works as not to give the Antinomian cause of insultation While our Protestant authors were diligent in digging out that precious gold of justification by free-grace out of the mine of the Scripture see what Canons the Councell of Trent made against them as Antinomian Can. 19. If any man shall say Decem praecepta nihil ad Christianos pertinere anathema sit Againe Can. 20. Si quis dixerit hominem justificatum non teneri ad observantiam mandatorum sed tantùm ad credendum anathema sit Againe Can. 21. Si quis dixerit Christum Jesum datum fuisse hominibus ut redemptorem cui fidant non autem ut legislatorem cui obediant anathema sit You may gather by these their Canons that wee hold such opinions as indeed the Antinomian doth but our Writers answer Here they grossely mistake us and if this were all the controversie we should quickly agree It is no wonder then if it be so hard to preach free-grace and not provoke the Papist or on the otherside to preach good workes of the Law and not offend the Antinomian 2. There have been dangerous assertions about good works even by those that were no Antinomians out of a great zeale for the grace of God against Papists These indeed for ought I can learne did no waies joyne with the Antinomians but in this point there is too much affinity There were rigid Lutherans called Flactans who as they did goe too far at least in their expressions about originall corruption for there are those that doe excuse them so also they went too high against good workes Therefore instead of that position maintained by the orthodox Bona opera sunt necessaria ad salutem they held Bona opera sunt perniciosa ad salutem The occasion of this division was the book called The Interim which Charles the Emperour would have brought into the Germane Churches In that booke was this passage Good works are necessary to salvation to which Melancthon and others assented not understanding a necessity of merit or efficiency but of presence but Flacius Illyricus and his followers would not taking many high expressions out of Luther even as the Antinomians doe for their ground Hence also Zanchy because in his writings he had such passages as these No man growen up can be saved unlesse he give himself to good works and walke in them One Hinckellman a Lutheran doth endeavour by a troope of nine Arguments to tread down this assertion of Zanchy which he calls Calviniana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a most manifest error Now if all this were spoken to take men off from that generall secret sin of putting confidence in the good works we do it were more tolerable in which sense we applaud that of Luther Cave non tantùm ab operibus malis sed etiam à bonis and that of another man who said hee got more good by his sins then his graces But these speeches must be soundly understood We also love that of Austine Omnia mandata tua facta deputantur quando quicquid non fit ignoscitur 3. That if the incommodious yea and erroneous passages in Antinomian Authors were used for some reasons hereafter to be mentioned it were the more tolerable but that seemes not to be There is more poyson then can be concocted in them But if this were their ground of many unsavory assertions among them meerly their want of clear judgement to expresse themselves so that they thinke more orthodoxly then they write then they might be excused as being in a logomachy but with this proviso as Austine said of them that used the word fatum in a good sense Mentem teneant sed linguam corrigant Now that there may be injudiciousnesse in them as a cause in part of some of their erroneous passages will appeare in that they frequently speake contradictions This is a passage often but very dangerous that Let a man be a wicked man even as high as enmity it selfe can make a man yet while he is thus wicked and while he is no better his sins are pardoned and he justified Yet now in other passages Though a man be never so wicked yet if hee come to Christ if he will take Christ his sinnes are pardoned now what a contradiction is here To be wicked and while he is wicked and while he is no better and yet to take

promulgation of it and a solemn repetition but yet the Law did perpetually sound in the Church ever since it was a Church And this consideration will make much to set forth the excellency of it it being a perpetuall meanes and instrument which God hath used in his Church for information of duty conviction of sin and exhortation to all holinesse So that men who speak against the use of the Law and the preaching of it doe oppose the universall way of the Church of God in the Old and New Testament 6. The end why God gave this law to them I spake before of the The ends of the promulgation of the Law were end why he gave it then now I speake of the finall cause in generall and here I shall not speak of it in reference to Christ or Justification that is to be thought on when we handle it as a Covenant but only as it was an absolute rule or law And here it will be a great errour to think the promulgation of it had but one end for there were many ends 1. Because much corruption had now seised upon mankind 1. That the Israelites might see what holinesse was required of them and the people of Israel had lived long without the publick worship and service of God it was necessary to have this law enjoyned them that they might see farre more purity and holinesse required of them then otherwise they would be perswaded of 2. By this meanes they would come to know sinne as the A 2. That they might come to know sin and be humbled postle speakes and so be deeply humbled in themselves the law of God being a cleare light to manifest those inward heart-sins and soule-lusts that crawle in us as so many toads and serpents which we could never discover before 3. Hereby was shadowed forth the excellent and holy nature 3. To shadow out unto them the excellent and holy nature of God of God as also what purity was accepted by him and how we should be holy as he himself is holy for the law is holy as God is holy It s nothing but an expression and draught of that great purity which is in his nature insomuch that it s accounted the great wisedome of that people of Israel to have such lawes and the very nations themselves should admire at it 7. The great goodnesse and favour of God in delivering this law to The delivering of this Law to the Israelites was a great mercy unto them them And this comes fitly in the next place to consider of that it was an infinite mercy of God to that people to give them this law Hence Deut. 9. and in other places how often doth God presse them with this love of his in giving them those commandements And that it was not for their sakes or because of any merit in them but because he loved them So David Psal 147. hee hath not done so to other nations And to this may be referred all the benefits that the Psalmist and Prophets doe make to come by the law of God insomuch that it is a very great ingratitude and unthankfulnes unto God when people cry down the Law and the preaching of it That which God speakes of as a great mercy to a people these doe reject Nor because that God hath vouchsafed greater expressions of his love to us in these latter dayes therefore may those former mercies be forgotten by us seeing the Law doth belong unto us for those ends it was given to the Jewes now under the Gospel as is to be proved as much as unto them And therefore you cannot reade one commandement in the spirituall explication of it for the law is spirituall but you have cause to blesse God saying Lord what are we that thy will should be so clearly and purely manifested to us above what it is to Heathens yea and Papists with many others Therefore beloved it is not enough for you to be no Antinomian but you are to blesse God and praise him for it that it s read and opened in our congregations 8. The perfection of this law containing a perfect rule of all things The Law of Moses is a perfect rule belonging to God or man And here againe I shall not speak of it as a covenant but meerly as its a rule of obedience And thus though it be short yet it s so perfect that it containeth all that is to be done or omitted by us Insomuch that all the Prophets and Apostles doe but adde the explication of the Law if it be not taken in too strict a sense Hence is that commandement of not adding to it or detracting from it And in what sense the Apostle speakes against it calling it the killing letter and the ministration of death working wrath is to be shewed hereafter When our Saviour Matth. 5. gave those severall precepts he did not adde them as new unto the Morall Law but did vindicate that from the corrupt glosses and interpretations of the Pharisees is is to be proved Indeed it may seem hard to say that Christ and justifying faith the doctrine of the Trinity is included in this promulgation of the Law but it is to be proved that all these were then comprehended in the administration of it though more obscurely Nor will this be to confound the Law and the Gospel as some may think This law therefore and rule of life which God gave the people of Israel and to all us Christians in them is so perfect and full that there is nothing necessary to the duty and worship of God which is not here commanded nor no sin to be avoided which is not here forbidden And this made Peter Martyr as you heard compare it to the ten Predicaments Vse Of Admonition to take heed how we vilifie or contemne this Law of God either doctrinally or practically Doctrinally so the Marcionites and the Manichees and Basilides whereof some have said it was carnall yea that it was from a Divell and that it was given to the Jewes for their destruction because it 's said to worke wrath and to be the instrument of death And those opinions and expressions of the Antinomians about it are very dangerous What shall we revile that which is Gods great mercy to a people Because the Jewes and Papists doe abuse the Law and the works of it to justification shall it not therefore have its proper place and dignity How sacred are the lawes of a Common-wealth which yet are made by men But this is by the wise God Take heed therefore of such phrases An Old-Testament-spirit and His Sermon is nothing but an explication of the Law For it ought much to rejoyce thee to heare that pure and excellent image of Gods holinesse opened How mayest thou delight to have that purity enjoyned which will make thee loath thy selfe prize Christ and Grace more and be a quick goad to all holinesse And if you say Here is nothing