Now if they were not bound to keep the Morall Precepts they did not and could not offend such must hold that beleevers cannot and do not sin who make void the Law unto beleevers the Apostle sheweth that the Morall Law concludes all under sin now that Law which concludes all men to have sinned concludes that all men have broken that Law if it conclude that Jews and Gentiles have sinned and broken it then it extends it self to them 3. If the Commandments of the Morall Law do not equally and universally binde men to their observance then the curse threatned upon the breach of that Law doth not appertain equally and universally to them for we read Cursed is every one that continueth not in all things which are written in the book of the Law to do them Gal. 3. 10. Here I would ask a proud Antinomist Doth the curse of the Law belong to all men yea or no If it doth then the Law concerns us Christians if he shall say It doth not then I affirm That he denieth his part in Christ it being written Christ hath redeemed us from the Curse of the Law being made a Gal. 3. 13. curse for us Reas 6 Sixthly The spirit of God doth write this Law in the hearts of all God children according to the promise I will put my Law Jer. 31. 33. into their inward parts and write it in their hearts If any shall scruple at the expression and think that by this Law is not meant the Morall Law I would desire them to consider what the Prophet Ezâ—kiel saith I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my judgements and do them Ezek. 36. 27. I pray note 1. That the Spirit The Spirit writing the Law what makes it his work to convey the minde of God in the Law into the minde of every Christian he doth by an enlightning act sufficiently instruct them in Gods authority over them and his will concerning them 2. That the Spirit doth by an act of efficacy engrave and write the Law in their hearts which is no other thing then the fastening of the power and authority of the Law together with a disposition to obedience upon the heart so that the heart shall be no more contrary to it but sweetly concurring with it I mean there shall be found these four things in a Christian 1. Obedientiall apprehension which is the basis and ground of all duty to God for without a clear and distinct knowledge and a spirituall discerning of the inward meaning and binding power of Gods Commandments a man shall never submit to the Law of God as the onely rule of life and obedience 2. Obedientiall disposition the frame of the heart shall be fitted unto acts of obedience and the disposition sweetly inclined to take up the yoke of all Divine injunctions so that with David they shall say I am ready to do thy will O my God Iâ—â—l â— 40. 8. yea thy Law is within my heart 3. Obedientiall desire such have wrought in them solid desires that the goings and steps of their hearts and lives may be answerably suited and matched with the righteous and pure Laws of God and all swerving from the same are grievous to them as being contrary to their minde and will they wish with David O that my wayes were directed to keep thy Statutâ—s Isâ—â— 19 5 and it is with them as it was with Paul Who did consent to the Rom 7 19. Law in his soul though he did swerve from the same in many particular actions the Spirit works this temper in the godly that there shall be an equall latitude between Gods Precepts and his desires i though there be much dutie which a Christian cannot do yet there is no dutie but he would do he saith I would keep good Laws but alwayes I do not keep them or alwayes I do not yet alwayes I would obey 4. Obedientiall expression the life of obedience is the obedience of the life and therefore the Spirit draws them out not onely into an outward profession but a sincere and reall practise of obedience that as the will so the deed as the heart so the hand shall be theirs they shall be made to put out their strength imploy their endeavours and to overcome themselves that they may obey the commands of heaven Now is this the work of the Spirit on the godly and shall we imagine that the Law is made void Reas 7 Seventhly Christ himself hath established and ratified the Morall Law for a Doctrine of obedience he doth professe that he Mat. 5. 17. came not to destroy or to put a period to it but to fulfill it now the fulfilling of it is not the destroying of it and if it be not destroyed by Christ then it remains the Law still and if a Law it bindes us to obedience Nay Christ made it his 4 Actions of Christ about the Law work in his Preaching to vindicate and assert the genuine and proper sence of the Law from the Pharisees corrupt and imposed glosses and interpretations further he became himself a patern and an example of obedience to the rule of the Morall Law in no one point swerving from the direction thereof and in a word he did frequently enjoyn men the right observation of the Law according as Moses had done before him Reas 8 Eighthly The Apostles of Jesus Christ have maintained the Doctrine of the Law in the oâ—ligation thereof unto dutie besides the Text now opening to you Consider how often doth he say Love is the fulfilling of the Law What frequent Rom. 13. recitals are there of the Commandments of God in the Epistles The Apostle presseth on children the dutie of reverence unto their Parents from the fifth Commandment saying Honour Eph. 6. 2. thy father and thy mother which is the first Commandment with promise S. James doth second S. Paul saying If ye fulfill Iam. 2. 8. the royall Law according to the Scripture Thou shalt love thy neighbour as thy self ye do well and the Apostle John in his Epistle doeth set on this Doctrine as you may easily observe Reas 9 Ninthly Beleevers before and after Christs time have reckoned themselves to be under the dutie and obligation of this Law David Hezekiah Josiah with many others stand upon record for their respect to Gods commandments and walking in the way of his will Zachary and Elizabeth kept them close to the Morall Law Luke 1. 6. And Paul did not onely consent Rom 7 16 22 to the Law that it was good And delight in it after the inner man but he professeth that with his minde he himself did serve the 25 Law of God Mark the phrase he did serve the Law which expresly notes his obligation by it and obedience to it nay the whole seed of the woman with whom the Dragon makes war are said to keep the Commandments
of God as well Rev. 12. 17 as to have the testimony of Jesus Christ Reas 10 Tenthly The Morall Law shall be a rule for Gods judging of men at the last day hence saith the Apostle So speak ye and so do as they that shall be judged by the Law of liberty Jam. 2. 12. In which Scripture we maâ— observe that in the day of judgement God will call men to account for words and actions and that the rule upon or by which he will proceed with men is his Law its clear by the Scripture that the Law shall at the last day be condemning and judging unto impenitent and unbeleeving sinners Hence saith Christ Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust John 5. 45. And again the Apostle saith As many as have sinned in the Law shall be judged by the Law Rom. 2. 12. Where it is plain that the wilfull breach of the Morall Law shall be imputed to every childe of Adam unto just condemnation such as have the Law written in their hearts shall be condemned because they did not obey the Law as it was revealed to them such as have the Law more clearly written in the Scriptures and do violate it that shall condemn them not but that men shall be judged in that day according to the Gospel Rom. 2. 16. Now then if God shall make the Law Morall his rule by which he will proceed to judgement at the last day I conclude it is not made void by the Doctrine of Faith it was to me strange Divinity which one of the new lights vented in publike saying That the Morall Law shall be a rule for God to condemn an unbeleever by but it is no rule for him to walk by I wonld ask of this man how men do draw their inditements against tiplers and quarrellers in the countrey Is there not a Law broken which should have been observed and because it s not observed doth not the penaltie come upon a man doth not that strengthen the Law to judge and condemn man Doth not all judging and condemning by the Law both strengthen and inforce the obedience which is principally intended by the Law I think that the Law neither could have cursed or judged man at all if his disobedience had not â—ade way thereunto Nomist I shall desire you to shew me how the Doctrine of the Gospel which is called The Law of Faith doth establish and confirm the authority and obligation of the Morall Law Evangelist Sir I hope that you can tell how to distinguish between the making of the Morall Law to be a Law and the maintaining or strengthning of it being so made we teach that there is no efficiency or causalitie in the Grace or Doctrine of Faith to make the Morall Law it had no other Authour then God the great Law-giver and Law-maker Nomist I yeeld to this and do look upon the Doctrine of Faith as maintaining or making strong the Law to be a rule for life and would fain be satisfied in the wayes how this is done Evangelist I do conceive that the Morall Law receiveth strength and confirmation by the Doctrine of Faith these 12. wayes The Gospel doth stablish the Law 12 wayes First as it holds no contrarietie or disagreement but rather an harmony or consent with it in the main matters of dutie and obedience in this sence I may say as doth the Apostle Is the Law against the promises of God God forbid What Gal 3 21. doth the Law say one thing and the Gospel say another I speak to the matter in hand and do averre that the Gospel and the word of Free Grace directs men to no other obedience then that of which the Law is formally or virtually the rule Vice in the Law is Vice in the Gospel and Vertue in the Law is Vertue in the Gospel as it is the same water which runs thorow severall Pipes so it is the same obedience which is conteined in the Law and in the Gospel they have but one minde of God in them and do speak the same things the work of duty in both is co-ordinate and sub-ordinate not contrary or repugnant Nomist Do they agree in all things for dutie Evangelist You may note these two things 1. That though they do both declare and require duties shewing what is to be done and forborn yet the Doctrine of Faith hath more helps or more obliging vertue and abilitie then the Law hath or can afford the Doctrine of the Law is onâ—ly deâ—larative that of the Gospel is also effective and operative 2. That the Doctrine of Faith doth require the exercise of some duties and graces in a more speciall and determining way then the Doctrine of the Law doth I shall instance in this one point That man should beleeve what ever God would have him to beleeve is a duty of the Morall Law but that mans Faith should determine itself in the Son of God apprehending and applying his righteousnesse for justification in Gods sight This is a dutie of the Gospel I conceive that justifying Faith is formally reqâ—ired in the Gospel at the most but virtually commanded in the Law of Moses Nomist Proceed I pray you Evangelist Secondly As it sets up God in supreame authority and soveraigntie setling upon him power to make and give Lawes in an obliging way unto the sons of men the Gospel teacheth that There is one Law-giver who is able to save Jam. 4 12. and destroy Thirdly As it doth maintain the Law to be a Copie of Gods will every way holy and usefull unto the sons of men I am 2. 8. the Morall Law is called The Royall Law because it is the minde of the great King of heaven It is the great Kings Law according to which every of his Subjects ought to walk and Miâ— 6 8. to order their lives and conversations he hath shewed thee O man what is good and what the Lord thy God requireth of thee c. Fourthly As it doth set men necessarily into a way and course of obedience the Gospel makes not obedience to Gods will an indifferent or arbitrary but a necessary thing it is not all one in the Gospel sense whether God be obeyed or not obeyed whether man repent or not repent believe or not believe but man is tied and bound by the Doctrine thereof simply and univâ—rsally to obedience it doth teach that it is better to obey then to stand disputing against duty and that though the command be repugnant to some self respects yet there neither is or can be given any sufficient reason why a man should deny obedience to the Will of God and not do duty Fifthly As it doth cry down sin and licentiousnesse The Gospel doth not onely shew That sin is the transgression of Gods Law and that which God is so displeased with that he will most severely punish but it
for Justification and the words are as if he should have said When a man shall put himself under the Law for Justification shall promise to himself an estate of eternall life for his obedience sake place his righteousnesse in graces received or duties performed this man puts himself under the curse Now tell me How doth this Scripture overthrow the binding power of the Law to duty May not a man believe in Christ and obey too Obedience hath the blessing not the curse annexed to it As for that place in Timothy I think it maketh nothing at all for you for the Apostle speaks of the right managing of the Law saying That the Law is good if a man use it lawfully 1 Tim. 1 9. opened Vers â— Now how is the Law used lawfully Is it not when it is rightly applyed to the punishing of offenders God nor man ever intended that any Law should be made to punish good men or that such should suffer under the colour of Law this were a great abuse of the Law and in it no small injury is done to an honest man that the Law which should be his protection should become his punishment nay he leads them on to such persons for whom the Law was ordained by way of punishment namely The lawlesse and disobedient for the ungodly and for sinners for unholy and profane c. This being the proper sense of the place How doth it take away the Law as a rule of obedience unto Christians Nay out of this Scripture I do inferre a Christians obedience to the â—aw he is one that walks so regularly unto it that it cannot be justly used against him as a rod to punish him Besides this I answer That the Morall Law is not yet put or given against a righteous man as a Bill of Inditement to accuse him as a Judge to condemn him to punishment or as a rod or whip to compell and force him to obedience he is carried with such an ingenious spirit to obey the Law of God that saepe legem praevenit transcendit as Chrysostome saith i he doth prevent the Law and is potius in illa quam sub illa rather in the Law or a Law to himself then under the Law as Augustine saith I hope Sir you see your mistake and are convinced that the Scriptures will not own your opinion Have you any thing else to say for your self Antinomian Object 3 Yea Sir I must tell you That our Preachers who have brought my self and others into this way teach and tell us Rom. 7 6. Vers 8. 14 That we are led by the Spirit and must serve God in newnesse of spirit and not in the oldnesse of the lâ—tter That we are to perform all acts of obedience dictamine charitatis i. e. by the instructing power and force of love and not by any Command of the Word much lesse of the Morall Law they resemble Christians unto trees which grow not by arguments and commands Evangelist Sol. 3 Unto what you tell me I shall give you these answers 1. That though the Spirit of grace be the supreme guide yet the Scriptures whereof the Morall Law is a part are a subordinate guide or rule for Christians obedience Our Divines Perkins in Gal. 23. call the one the inward and the other the out ward rule and this I finde That the Spirit and the Word are in such conjunction in this work that he doth guide and leade men into acts of obedience in and by the Law which he himself writes in their hearts God saith This is my Covenant with them My Isa 59 21. Spirit that is upon thee and my Words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and forever Besides David saith Thy Word Psal 11â— 105. is a lamp unto my feet and a light unto my paths 2. That the serving God in newnesse of spirit and not in the oldnesse of the letter doth onely mean That Christians should yeeld spirituall and soul-obedience to Gods commands and not content themselves with an externall formall and ceremoniall serving of him according to that of Christ The hour cometh Jo. 4. 23. and now is when the true Worshippers shall worship the Father in Spirit and in trueth for the Father seeketh such to worship him 3. For that force and power of love which you make the rule and motive to obedience and dutie give me leave to ask you Whether that love you speak of be not a dutie laid down and required in the word of command Do you love God and Christ without or upon a command I conceive you will say you do it by vertue of a command Again I must tell you that as love springs from the command which enjoyns man to love so it doth manifest its life and soundnesse by looking to the command by way of dutifull Jo. 14 15. observance according to that of Christ If ye love me keep my Commandments And that of the beloved Disciple 1 Jo. 5. 3. This is the Love of God that we keep his Commandments and his Commandments are not grievous 4. For that comparison of theirs I will not say it is sencelesse I am sure it is strained or misapplied what though the principle of bearing good fruit lay in that sap which is inclosed in the root doth not the tree need outward influence and helps from the Sun the Ayr the Soyl c. This cannot be denyed the case is the same here Christ is the root and inward principle without whom a true Believer can do nothing yet you must know that the means of his own appointing are needfull and necessary he hath ordained Ministers and left the Word for the gathering edifying and growth of the body besides to make Christ an inward principle of obedience is to set up a Law and Commandment unto men unlesse you will say there is an obedience without a Law Antinomist Ere I passe from you I will open my heart unto you when we cannot draw men to our opinion against the Law we do use our wits in devising strange expressions which can hardly be understood or we have our distinctious and evasions that when men shall tell us that we are Antinomians we may stoutly deny the same v. g. We tell them that the Morall Law is Evangelized in the hearts of believers by the Spirit of our Lord Jesus nay we take the boldnesse to say That we onely deny the use of the Law as it was in the hand of Moses not as it is in the hand of Christ our Mediatour Evangelist It hath been the manner of Heretikes to draw a cloud over their Tenets by using odde and unusuall expressions and fearing a discovery to speak doubtfully that to they may have a back door to get out at whereas truth seeks no corners and doth
not blush to shew her face how to English your meaning about the Evangelizing of the Law in the hearts of believers I as yet cannot happily I may mistake your meaning when your Preachers have told you their senâ—e I shall be able to give my answer As for that expression That they will not admit the Law to be a rule of life as Moses brought it down from Mount 〈◊〉 I think 〈◊〉 weare bound to the Law not for Moses sake but for the Law-givers sake surely the Law which Moses did deliver doth binde us to obedience let the Ministery of it be considered in its place and the matter of it regarded in its place still in whose hands soever we consider it it is a binding rule for duty yea and it bindes in this sense as much as it was in Moses hand as it is in the hand of any Mediatour this is but a shift let them discover the ground for this distinction out of Gods Word and I have done I mean That the Morall Law considered in the hand of Christ doth oblige to duty but not as it was in the hand of Moses we speak not of the terrour which did accompany the delivery of it on Mount Sinai but of the matter of it as given unto Moses consult Rivet and the Authors which are cited by him and let me if you be not satisfied with this Answer hear further from you Nomist I hope Sir ere you break off you will give us some councell and exhortation touching our respect to the Morall Law Evangelist Vse 4 Surely it is but need and indeed it was the closing use which I made of my discourse namely To teach men that it is a duty laying upon them to uphold and maintain the power and use of the Law for obedience and to this end I laid down these six rules 6 Wayes of maintaining the Law 1. That each Christian should spend some time in the right studying and thoughtfull meditation of the holy Law of God take the Book of the Law into your hand reade it peruse it till you come to understand each Commandment in its author matter meaning and use be not strangers unto the minde of God which is laid down in this Law hereby you shall gain acquaintance at home be made more vile in your eyes and become the better prepared to enjoy Christ with sweetnesse 2. That each Christian should look upon the Morall Law with a prizing eye making each Commandment precious and dead unto it self Honey was not so sweet nor Gold so pleasurable to David as was Gods Commandments he did esteem them above all things and so must we account highly and worthily of them this will shew that we reverence God himself may prove an excellent means of endearing our affections to them and keep off all scorn and contempton our parts from them 3. That each Christian should let out his affections to approve of and take delight in this Morall Law of God Paul Rom 7. 16. 22 did consent to the Law that it was good and did delight in it in his inner man And David prayeth Make me to go in the paths Ps 119. 35. of thy Commandments for thy Law is my delight It is the nature of faith to make every Commandment of God easie and welcome to the soul the Law considered as the Covenant of works was such a yoke as no man was able to bear but take it in the dutifull part of it and each Christian should with joy and delight bear it I delight to do thy will O my God q. d. Psal 40. O Lord this is that I would do and desire to do and am glad when I can do it 4. That each Christian should fear and tremble to sin against this holy Law of God I know that in many things we do and shall sin but yet we must fear to sin and take heed of willing or wilfull breaches of Gods Law sure I am That acts of disobedience to Gods Law may bring upon 1 Thes 4. 6 7. men many temporall afflictions Let no man defraud or go beyond his brother for God is an avenger of all such things 5. That each Christian should apply himself to be uprightly obedient to the Law of God we are to expresse an inward and an outward conformity to the holy Law of God knowing 4 Motives to obedience to the Law 1. That the Law was given to man that it might be kept and observed by man surely obedience was the main thing which God intended in giving the Law 2. That the consequent of keeping Gods Commandments is much gain and great reward obedience doth not merit yet the Scripture saith In keeping them there is great reward Psal 19. 11. Prov 7. 2. Isa 1. 19. Rom 2. 6 7 and we finde that many temporall and heavenly blessings are assured to such who are obedient to Gods will his mercy being From everlasting to everlasting on those who remember â—â— Commandments to do them Psal 103 17 18. 3. That it is the glory of knowledge and the power of affections to obey the Commandments of God I conceive that knowledge is given us that we may be fit to obey and affections to stir us up to obedience and indeed we are very dishonourable to our selves and lose the glory and power of our understanding and affections if we fail willingly in our obedience to Gods Law hence saith God Keep them therefore and to them for this is Dâ—ut 4. 6. your wisdom and understanding c. 4. That conscionable obedience is a spring of soul-consolation understand me rightly I do not say That a Christians comfort doth originally arise from his obedience to and observance of the Law neither doth it constantly spring hence for experience telleth us that many times much is done and yet little warmth or heat doth flow from it to the soul yet this is true That a Christians comforts are multiplied maintained and cherished is and from acts of sincere obedience to Gods Laws the heart is not so full of horrour and unquietnesse when it keeps close to duty as it would be when it hangs loose to or omits the same Nomist. What is the right way of obedience to Gods Laws Evang list Right obedience to Gods Law stands in 6 things It stands in these six things First To be humbly obedient humility of spirit is all in all in acts of duty and obedience we must cast off all thoughts of merit by duty done he that observes Gods Commands to deserve recompence and reward or doth pride himself in what he doth is far from the right observing Gods Laws Luke 17. 10. Secondly To be universally obedient Certainly there is such a thing as universall obedience Then shall I not be confounded Psal 119. 6 when I have respect to all thy Commandments â—aith David And it was the commendation of â—â—chary and Elizabeth That they walked in all the 〈◊〉 and Ordinances
auget excitat And that the liberty from justification by the Law doth not destroy but increase and stir up the obligation of and obedience to the Law I could if need were bring in the Testimonie of Luther Calvin Bâ—z â—hemnitius Zanchius with many other learned and godly Divines in all the ages of the Church since the Apostles dayes maintaining that the Morall Law is not abolished by the Gospel in iâ—s power to be a rule of life to Christians see Reverend Doctor Tailor in his Regula vitae pag. 190. Nay I dare affirm that never did any one both godly and learned man teach the contrary Nomist I thank you for this for I have heard some of those who say they Preach Free grace and are not Legall Preachers say that Luther is of their judgement and that their Honey comb Eatons book Ttaske Eaton Richardson Gospel grounds The discovery of the dangerous dead faith News from Heaven or A Treatise of Peace together with other Books which past secretly among them were the milk sucked out of his â—râ—st nay they give out that learned Rivet whose words you have quoted was wholly of their judgement Evangelist Sir beleeve me that neither Luther or Rivet did ever conceive or teach that the Morall Law was thrust out of its ruling use by the Gospâ—l nay I will loose all my credit I have with the Churches of God if I do not prove to them and all the world that there is not a stronger enemie against that Sect of Libertines who would aâ—rogate the Morall Law in its use as I have opened then Luther was If they dare make him judge in this Controversie I shall stand or fall by his own Sentence O that the name of this holy man should suffer as it doth among Papists and Libertines But leaving this I proceed Vse 2 Secondly I did by vertue of this Doctrine justifie the practice of all such Ministers who do Preach the Law unto their hearers Certainly the Ministers of the Gospel may and must Preach the Law It is made the note of false prophets to see Lam. 2. 14. vain and foolish things and not to discover iniquity O how many are there yet unacquainâ—ed with their heart and their life vilenesse because this glasse is not set open to them and pressed upon them O how many unbroken and unhumbled hearts are there among us and all because the Law is not Preached men are yet strongly wedded to their sins scorn all tenders of mercy cannot be drawn to think of much lesse to welcome Jesus Christ and all for want of the Preaching of the Law Was it ever known that untill the soul was broken and brought low and John Baptist had done his part which is the work of the Law that any man was prepared for Jesus Christ Go out therefore O you Ministers of God gird your sword upon your thighes and make your arrows keen in the hearts of all obstinate and rebellious sinners Preach down all those who cry down the Preaching of the Law and Preach you the Law to discover men unto themselves to drive them to Christ and to keep them on dutie Know thus much when you Preach the Law rightly you Preach salvation to them that fear it as when you Preach the Gospel you Preach damnation to them that neglect or contemn it I would have every Minister wary in Preaching the Law It s possible that there may be an ill dispensation of the Law The Chyrurgeon that launceth may do as much hurt as he that doth not use the Instrument at all Such as Preach The Law is to be Preached not the Law at all may make dead and loose â—earers and such as Preach the Law too far may make desperate hearers The golden mean is to be observed The thing I would is this 1. I 1 With the Gospel would not have the Law to be Preached alone by it self without a mixture of some of the Promises of the Gospel The fire hath its heat and light and a Minister should have both Law and Gospel in his mouth 2. I would have the Law to be 2 For the Gospel Preached as it was published for Evangelicall and mercifull intentions and purposes not for destruction and desparation but for edification I finde that it was published in the hand of a Mediatour I would have it to be Preached in the same hand he preacheth the Law best who preacheth it with reference to Jesus Christ as I would in Preaching the Law shew men hâ—ll so I would seek thereby to save them from hell the wound should neither be made wider or deeper then the Plaister c. Nomist Your councell is good and I would that all Gods Ministers would apply themselves to this course I verily think that the condition of their hearers do require it for whereas we have one tender broken-hearted hearer there are a thousand stubborn-hearted men and women who need the hammering of the Law onely give me leave to tell you that I have heard men thus objecting That the Preaching of the Law doth affright men and bring them to despair Evangelist This is the objection of carnall men who make it their hell upon earth to be disquieted in their course of sin the Law nakedly encountring wiâ—h such shews them such wrath from God and torment in hell belonging to them they in mean time having no eyes to look upon the remedy that it drives them into totall despair the fault is not in the Law but in themselves Nomist I am satisfied in this matter I pray go on Evangelist Vse 3 Thirdly This doth confute the whole rabble of Antinomians such as were the Manichees the Marcionites the Montanists the Muscovites the Anabaptists the Socinians together with their off-spring and followers the Antinomians a generation of Libertines who under a colour of Preaâ—hing and practising Free grace fill the land with drunkennesse uncleannesse disobedience to authority neglect and scorn of dutie yea and all manner of licentiousnesse as wofull exprience witnesseth and if need were just testimony and proof can make good Antinomianisme hath been a corrupt and evil tree and oh that it were cut down root and branch that our City and Kingdom might be no more pestered therewith Nomist I beseech you good Sir discover these Antinomians unto me that I may know them Evangelist You shall finde them to be full of subtilty and cunning well knowing that the open profession of themselves is full of hatred and scorn and yet though they shun the name they are the Two sorts of Antinomians men their speech and practise will bewray them wherefore learn that there are two sorts of Antinomians 1. One Doctrinall Such who in opinion and judgement 1 Doctrinall do presume to out-law the Law of God making the Morall Law it self and the preaching thereof uselesse both to unbelievers and believers even a thing abrogated by the Gospel which is as clear a dismission