It will make a greater noise that you can contemne such conquered adversaries for what are your London Ministers to them Much rather doe I wish you would in time consider how dangerous your way now is while you rise up against the most impregnable and unconquerable Law of God how the Scripture brandeth them for wicked men that forsake the Law and depart from the Law and much more that disclaime and revile it And if those that be partiall in the Law that is take some and leave some be made despised of God and vile before all people how much more shall those that reject it all and in every part bee justly branded as you are for a vile generation of men CHAP. 12. Containing the conclnsion and a short direction how the people of God should carry themselves towards the Law of God THese premises being all duely considered it remaineth that such as desire to learne Christ aright should take his directions how to demeane themselves towards his Law which is so holy just and good To which purpose it shall not be amisse to lay these grounds in our consciences and order our selves by them First That in the Liberty from the Law consists the chiefe stay and comfort of a Christian because being now freed from the guilt of sinne from the curse of sinne and from exaction of an inherent and personall righteousnesse to justification hee may now without respect of his owne obedience and without regard of any righteousnesse of his owne relie upon the mercies of God and merits of Christ and challenge his righteousnesse before God with the the Apostle Phil 3 9. Secondly That upon this liberty of justification wherein is no respect at all of our personall obedience issueth another liberty of sanctification which is a freedome from the bondage and staine of sinne not wholly and at once as is our justification but in part and degrees and here although the obedience of the Law be quite shut out of our justification yet it is required unto sanctification and we necessarily bound unto it but not to bee thereby justified seeing wee must necessarily be justified before we can be obedient Thirdly that the Law is an eternall doctrine and abides for ever yea David saith it endures for ever in heaven that is not onely his decree appeares stable by the government and perpetuall Law which hee hath set in the heavens and cannot be broken but as Saint Basil expoundeth it it abideth inviolably observed by heavenly inhabitants even the holy Angels themselves so as though it may be contradicted controverted and resisted by Libertines on earth yet it is not abrogable for ever but abideth stable in heauen Doe the Angels in heaven observe it as a rule of holinesse and doe not the Saints in heaven doe they live by divers charters And if the Saints in heaven who have attained full perfection and perfect sanctification are bound to the Law are the Saints in earth so perfect as they are loose from it Hath not Christ done as much for them as for these Fourthly That the Law of God is the rule of godly life in which regard holy David calleth it a counseller and a directer unto good duties and therefore wee must acknowledge the necessity of this part of the word The Sunne is not more necessary for the day nor the Moone to governe the night nor a lanterne or candle for a darke house than this part of the word so long as wee are in the night of the world for without this light we grope in the darke nothing can be seene no action can be well done nothing wanting can be found no crooked thing can be straightened no streight thing tried nay all our way in which this light of God shineth not is darknesse and tendeth to utter darknesse The pillar of the cloud and of fire was not more necessary to Israel in the wildernesse for their station or motion towards Canaan than is this shining pillar of Gods Law to guide us unto heaven and as it was their happinesse that their pillar lasted them till they entred Canaan and it had not beene for their ease to have rejected it in their way so ought we to esteeme our selves happy in the fruition of this holy doctrine and direction and on the contrary these Libertines to be unhappy men who being in as darke as heavie and dangerous a way and wildernesse put out their light and breake to peeces and cast away their lanthorne Fifthly Being the rule of godly life we must square all our duties thereby even as a workman applieth his rule to every part of his worke and declines not to the right hand or to the left and holy wisdome requireth no lesse but that that should be the square of all which must bee the judge of all things done in the flesh be it good or evill And hence is it that the LORD writeth his Law by his spirit in the spirits of the elect and imprinteth it in the fleshly tables of their hearts that all their motions actions and affections should be conformable unto it But how doe these lawlesse men affirming the Law to be wholly abolished denie it to bee written in their owne hearts and consequently that they want the spirit promised to be sent into the hearts of the elect for this purpose And that either themselves are none of the elect or that the spirit is wanting in his office which were an high blasphemy Sixthly That as the Law is a reveiler of duty so it is a reveiler of sinne too and discovers the sinfull defects of our best obedience And because by the Law is the knowledge of sin therefore by the obedience and works of the Law can no flesh be justified That same Law that discovereth and condemneth a traytor cannot acquit him and it were madnes for him to expect life from that Law which hath sentenced him with death Shall franticke Papists ever finde life and righteousnesse by the works of that Law which condemns that very fact And are not they next to frâ—nzy that after all this so open disclaiming it would fasten upon us that because wee teach the Law wee therefore teach justification by the Law Nay we are so farre from consenting to any such poysoned assertion That when the Gospell promiseth salvation and eternall life to repentance and good works wee deny them promised to these as performances of the Law but only as they are fruits of lively faith by which the promises of eternal life are apprehended Seventhly that the Law being a constant reveiler of sinne wee must by the Law be still drawne neerer unto Christ not onely by the Law to see our sinne and in our sinne our need of Christ but we must see the Law fulfilled for us in Christ else can we never looke comfortably towards the Law And because it revelleth sinne not onely before we come to Christ to bring us first unto him but it
â—â—uth 2. To allow him to carry and order the heart will and affections with cheerfulnesse and constancy in all good duties whence hee is called a free spirit not onely because he worketh in himselfe freely and as the wind bloweth where he will but from his powerfull effect in the Saints who by his strong and mighty gales are caried strongly in their motions of grace and obedience This finde and challendge thy freedome from under the Law But if the spirit that rules in the world guide the course or Satan carrie a man into the foule lusts of uncleannesse worldlinesse voluptuousnesse malice or the like as the swine into the lake this man is under the whole curse and raigne of the Law because he is under the power and reigne of his sinne 6. There is joy and thankfulnesse for others freedome as for a mans owne he that is truly converted is unfeignedly glad for the worke of Gods grace in others Rom. 6. 17. God be thanked that yee have beene the servants of sinne but now ye have obeyed the forme of doctrine c. Eph. 1. 5. Phil. 1. 5. A godly Pastour with Paul wisheth all as himselfe except his bonds A godly parent will rejoyce to see his children to walk in the truth A father or husband cannot content himselfe with his owne safety from a deadly danger and see his wife and children left in it still A godly Master as Ioshua will have all his house serve the Lord with himselfe and will not endure in his family a wicked servant a vassall and slave to the Divell and sinne but will pull him out of the fire or water or turne him out of doores yea every sinner converted himselfe wil strengthen the brethren as Peter and David Psal 51. 13. By these notes may a man try and discerne whether he be yet under the Law or not CHAP. 2. Explaining the Apostle and shewing how farre the beleever is from under the Law HAving shewed that it is the priviledge of justified persons not to be under the Law we are now in the next place to limit this proposition of the Apostle within his own bounds which ancient bounds while our Libertines remove or break downe they open a sluce or floodgate unto all loosnes and licentiousnes both of opinion and practise For the right understanding of our Apostles meaning we must consider the Law two wayes First in the substance of it or secondly in the circumstances or appendices belonging unto it The substance of the Law standeth in five things 1. The Law in the substance of it is an eternall doctrine shewing what is good what is evill never changed never abolished never abrogated no not by Christ but is as a beame from an eternall Sunne and the Sunne being eternall how can the beame but be so also and thus beleevers are still under the teaching of it without which no man can know what God is nor what is his worship nor what is the manner of his worshipp nor what duties wee are to performe nor how to performe them either to himselfe or to our brethren 2. The law in the substance of it is a revealer of sinne Rom. 3. 19. By the Law commeth the knowledge of sinne and every sinner yea even beleevers are still under the rebuke of it so long as in many things they offend all and stand in need of the Law both to worke them to humility and repentance after new sinnes committed to worke them to a feare and reverent awe of God and to drive them out of themselves unto Christ for recovery out of their daily infirmities for were there no law there were no transgression nor discovery of it Rom. 4. 15. 3. The Law in the substance of it is a rule of good life and as the Gospell teacheth how to beleeve so the Law teacheth how to live the Law is as the touchstone to try what is gold in us and what is drosse it is as the line and plummet to shew what is straight and what is crooked and thus is under the direction of it both for matter and manner of all actions which please or displease God For as the Law civill is the rule of civill life so Gods Law is the rule of godly life and as a good workman that is Master of his trade will have his rule ever at his back or in his hand to measure every peece of his worke that it may stand levell and square so even the beleever hath as continuall need of the rule of the Law which the Apostle saith is profitable for doctrine correction reproofe and institution even of the man of God 2 Tim. 3. 17. 4. The Law in the substance is the expresse idea or representation of the Law of nature written in our hearts in the time and state of innocency and the naturall principles of it cannot be quite extinct or shaken out of the heart of the worst man for the very Heathens had it written in their hearts Rom. 2. 15. and much lesse can it be shaken out of the beleever in whom it is renewed and rewritten in their spirits by the finger of Gods spirit Ier. 31. 33. Nay the beleever cannot chuse but be framed to a cheerefull and spirituall obedience of it so long as the spirit performeth that office in them 5. The Law in the substance of it promiseth a righteousnesse and eternall life to all the performers of it and no beleever expecteth another righteousnes nor another life nor on any other condition than the same in the Law onely in another manner and meanes the same life must be attained by our ful performaÌ„ce of the law though not in our selves but in our surety and by the same righteousnes not inherent in us but imputed unto us So as by this former consideration we see that the beleever is still under the whole substance of the Law And now in the second place seeing the justified person is so many wayes under the Law how saith the Apostle that the beleevers are not under it To resolve which point we must now consider the circumstances and appendices of the Law which make it an heavie yoak an intollerable and insupportable burden in regard whereof the beleever is not under it These appendices of the Law are seaven First one consequent of the Law is that it yoaketh every man to a personall performance of it for himselfe must doe all things that are written in the Law to live in them And this is now an impossible obedience because of our flesh But Christ having perfectly fulfilled the Law for the beleever and becomming the end of the Law for righteousnesse to every one that beleeveth in this regard they are not under this rigour of the Law which knoweth no surety no Mediatour no imputed obedience but in every mans owne person and yet the Gospell remitteth no part of the substance of the Law which requireth perfect obedience only it tendreth it in
some of the principall objections of the Libertines 1 OBIECT Is this our text Rom 6. 19. Ye are not under the Law but under grace Whence thus they reason To them that are not under the Law but under grace to those the Law doth not belong but it is to them abolished and void But beleevers are not under the Law c. Therefore Answ. 1. There is a twofold being under the Law First a being vnder the curse burden malediction condemnation and coaction of the Law thus no beleever is under it Secondly there is a being under the obedience rule counsell and direction of the Law and thus beleevers are under it much more than before as Christ himselfe also was For they are now by the free spirit of Christ framed to a free and voluntary obedience of it So saith August The Law made us guilty by cōmanding but not assisting but grace assisteth every beleever to be a keeper of the Law 2 This objection will be also fully satisfied by applying the former distinction of the Law Considering it 1. in the matter and substance of it And thus beleevers are still under it both for performance of all holy duties of it and forbearance of all the evills prohibited by it 2. in the manner of obedience and in the consequences and appendices of it and thus are they not vnder the rigor coaction or strict exaction of it and much lesse under the curse malediction or condemnation of it But this objection hath beene before abundantly satisfied in the 2. 3. Chapters And therefore I passe it now more breifly 2 OBIECT Gal. 3. 10. So many as are under the workes of the Law are under the curse Therefore Either the Law is utterly void to Christians or they are still under the curse of it Answ. The Apostle saith not that those to whom the Law appertaineth are under the curse but those that are under the workes of the Law 2. The workes of the Law are twofold Either workes of obedience done in humility by way of duty in testimony of thankfulnesse and of our conformity with Christ. Or 2. workes of the Law done in pride to seeke justification by the Law and the workes of it and so to promise to themselves eternall life by the observation of the law And those onely that are thus under the workes of the Law are under the curse and the meaning of the holy Apostle is no other whose scope in his whole discourse is to beate downe such as sought to set up justification by the workes of the Law and not by faith onely as appeares plainly in the next verse 11. for that no man is justified by the Law in the sight of God is evident for the just shall live by faith But though no beleever can in the second respect bee under the workes of the Law for justification but he must be under the curse of it yet it follows not that hee is not under the workes of the Law for obedience and yet not under the curse of it This place is indeed an hammer and hatchet against popery who by seeking iustification by the workes of the Law thrust themselves under the curse of God for if the curse attacheth him that seeketh righteousnesse before God by Moses Law how much more accursed are they that by observation of humane Laws and traditions by humane satisfactions and impositions seeke to demerrit God obtaine without Christ what onely Christ can procure The greater is their sinne and danger who after the knowledge and profession of the truth for some politick and worldly ends runne back into recusancy and popery which is the way of perdition apparently renouncing the blessing of justification by free grace and chuse the curse of the Law which shall runne into their bowells as water of such apostacy may be said as of Iudas it had beene good for them they had never beene borne OBIECT 3. To whom the Law is not given to those it belongs not at all But the Law is not given to the righteous 1 Tim. 1. 9. Therefore it belongs not to beleevers being justified Answ. 1. The scope and intention of the Apostle is not to abolish the Law who in the words immediately going before saith that the Law is good if it be used lawfully which words clearely import and imply that among beleevers there is a good vse of the Law which true use hee shewes in the fifth verse namely to be a guide and direction to the duties of love and charity which is now the effect of faith as the words plainly show for the end of the commandement is love out of a pure heart a good conscience and faith unfained Note that the Apostle maketh that love which is the end of the commandement a fruite and effect of faith and therefore a beleever is not loosed from the love and obedience of the Law by faith but tyed unto it 2. The sence of the Apostle is not that a righteous man can be under no lawes for Adam in innocencie was a most righteous man and yet was under the Law both in generall under the whole Morall Law and in speciall under the Law concerning the forbidden tree and this Law was given to the most righteous man in the world Innocency and righteousnesse in perfection exempts no creature from the Law of his Creatour But the Apostles meaning is that the Law is not given against a righteous man that frameth his course according to the Law it dealeth not with him as an enemy that assenteth unto it that is delighteth in it in the inner man that is ruled and ordered by it it can pronounce no sentence of damnation against him it neither can justifie him who is already justified by faith nor yet can condemne him And that this is the true meaning of the Apostle appeareth by 2 arguments in the text 1. In the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implieth an action or plea of God against a man and that the Law is not Gods action or plea against a righteous man to bring him under judgement or subdue him under the sentence of it for Christ hath freed such a one from the curse by his merit and obedience as also by his spirit made him a lover of the Law And this is the same in sence with that of the Apostle Gal 5. 23. Against such namely as expresse those recited fruites of the spirit there is no Law for the Law is so farre from condemning such as it is a witnesse rather of their conformity to it selfe and consequently of their love and obedience unto God and of their similitude with Iesus Christ. 2 Argument in the text is in that the lawlesse and disobedient are said to be wrapped up in the full damnatory power of the Law against all whom it is Gods plea and action yea the bill of inditement to their condemnation 3. Neither is the Law given to the just to
it is restlesse as the raging sea tormenting him for the present with hellish feares dreadfull horrours and selfe-accusing the biting and gnawing of which worme is the very entrance into hell and a beginning of the eternall torments of it for the avoiding whereof many wicked men have chosen death and hastned their owne execution as farre more sufferable and easie 3. The Law in the raigne of it thrusts the sinner under the power of the Divell as a condemned malefactour into the hand of the executioner to be ruled at his will Now must hee blinde his eyes and as it were by an handkerchiefe over his eyes hee must pinion him and binde him hand and foote and by effectuall delusions prepare him to his death And what is more just than that he who will not be led by the spirit of God should be given up to be ruled by the Divell 4. The Law in the raigne of it addeth a sting and sharpneth the point of all afflictions which by it become the beginning of hell and properly curses retaining their naturall acrimony and poyson and are as the red sea even a well and a devouring gulfe to drowne the Egyptians which same sea is a wall and paved way to save the Israelites It armeth all Gods creatures against the sinner who are ready in their severall rankes to revenge their Lords quarrell till he enter into that new covenant of which see Hosea 2. 18. It is the Law that makes death a doore to hell and a downefall to eternall perdition the Law is mercilesse and knoweth no other condition but doe or die so as if a man dye under the Law there is no expectation but of death without mercy Quest. 2. But how may a man get from under this dangerous estate Answ. By the attaining and exercise of three saving graces First Faith in the Son of God which 1 apprehendeth Christs righteousnesse for the fulfilling of the Law 2. Faith establisheth the Law both because it attaineth in Christ Remission of sinnes and so remission of the rigour of the Law as also an Imputation of that full righteousnesse which the Law requireth 3. Faith is the Law of Christ by obedience of which Law every beleever must live and is answerable to the obedience of the whole Law The second grace is Repentance and timely turning unto God this helpeth a man from under this danger 1. In that it flyeth from the dreadfull sentence of the Law and knocketh at the gate of mercy it seeks and sues for pardon and will not give over till it have got a gracious answer that all the sins are remitted 2. In that it wipes off all old scores repealeth all the actions of the Law getteth all sinnes cast into the bottome of the sea never to be remembred any more nay it gettâ—â—â— not onely sinnes 〈◊〉 but â—ven the law it selfe 〈…〉 â—ort buried to the penitent person as Moses body and is unknowne where it was laid The third grace is new and inchoate obedience to the Law which is a kinde of fulfilling it For 1. It is a worke of the spirit in the regenerate who hath written the law in their hearts and made them of rebells and enemies to the Law and the righteousnes of it lovers of the Law and lovers of obedience 2. It hath the promise of acceptance and is accounted as full and compleat obedience to the Law and themselves now called perfect and undefiled in the way God looketh not now on their obedience as theirs but as on his owne worke in them nor approveth the person for the work but the work for the person Quest. 3. How may we know a man gotten from under this daâ—ger of the Law Answ. By sundry notes or markes First by subjection to the Gospel in the power of it when a man contenteth not himselfe with a title of faith or a shew of profession or a forme of godlinesse or a name that he liveth but groweth in the knowledge and obedience of the Gospell for would a man be saved and obey neither the Law nor Gospell No no the Apostle concludeth him under the whole power of the Law that knoweth not nor obeyeth the Gospel of Christ 2 Thes 1. 8. 2. By thankefull walking worthy of the Gospel this man knoweth that all the regenerate are Gods workmanship and that the end of all our freedome from sinne is the free and cheerefull praise of God and therefore he cannot but be thankfull to Christ his deliverer from under so hard and cruell a Master as the Law which did nothing but accuse accurse terrify and condemne him now will he highly prize his freedome and glory in his happy liberty now will he live to Christ and for Christ and ascribe all his happinesse unto him as doth the Apostle for that happy victory over sinne and the Law 1 Cor 15. last and Rom 7. 24 25. 3. There is now peace of conscience which formerly if waking did bite and sting but now excuseth and acquitteth I meane not here a sencelesse or brawny conscience the issue of a dead conscience which like a dead man lay him under a Church or mountaine he is quiet feeleth nothing complaines of nothing so lay the secure sinner under the intolerable burden of innumerable sinnes his conscience is quiet and complaineth not But this peace followeth not from unfeelingnesse but from feeling sin pardoned from perceiving sin subdued and from discerning sinne repented of striven against and conquered for the spirit of grace is ever a spirit of mourning and from that sowing in teares ariseth the harvest of joy 4. Hee that is got from under the Law is now a Law to himselfe that is he willingly submitteth himselfe to the rule and obedience of the Law the way to escape the yoake and coaction of the Law is to become a free and cheerfull observer of the Law Which standeth in three things 1. In a care to doe the duties which the Law requireth and in such manner as the Law doth require so neare as we can Psal 119. 6. Rom 7. 22. 2. In huhumility and griefe that we are so short of the Law in our best duties that when wee have done all we can we are so unprofitable and that even all our righteousnesse is as a stained clout 3. And all this out of love of God and of obedience not for feare of hell or judgement whence Gods people are called a willing people Psal 110. 4. This must every beleever aime at for hee that willingly liveth in the breach of the Law is certainly under the curse of it 5. A man gotten from under the Law giveth up himselfe to the leading of the spirit Gal 5. 18. If yee be led by the spirit yee are not under the Law Now to be led by the spirit is 1. To suffer the spirit of God to guide the minde with knowledge for he being the spirit of illumination his office is to lead the Saints into all
loved or to prayer how can they call on him on whom they have not beleeved and so in the rest so neither can a man preach faith without some reference to the Law for can a man beleeve a remedy without knowledge search of the wound nay it is the Law that fits us to prize Christ a physitian or else would we never meddle with him no more than he would seeke out for a garment that hath no sence of his shame or nakednesse What if the Law know not nor command one to die or satisfie for another yet it doth not denie or exclude or hinder the mercy of God revealed in the Gospell but maketh way unto it The Apostles therefore did not abrogate the Law by faith nay saith our Apostle we establish it From whence the argument will rise stronger If the Apostles did stablish the Law by the doctrine of faith then is not the Law abolished to beleevers in the new Testament But they did establish the Law by faith Quest. How doth faith stablish the Law Answ. 1. In shewing that all the menaces and curses of it are not in vaine but all fulfilled in Christ who was laid under them all to free us from them 2. It fulfils the Law because it bringeth before God the perfect fulfilling of the Law for justification though not in our selves yet in our surety in whom wee have perfectly fulfilled it and shall live by it the Law must be absolutely fulfilled by us in our surety or we cannot live 3. It stablisheth the Law because faith worketh by love which love is the fulfilling of the Law so as by faith being justified as we are in a stronger obligation to the duties of it so we begin a new obedience to all the commandements and there is no duty which a Christian is not firmely obliged unto Tell me saith Augustine what there is in all the ten commandements what it is that a Christian is not bound unto 4. Because by faith we can pray and by the prayer of faith obtaine the spirit of God by whom we are supplied with needfull strength to obey the Law so August faith obtaines grace by which the Law is fulfilled and Ambrose saith that faith stablisheth the Law because faith shewes those duties to be done which the Law commandeth to be done And thus have we strengthened our fourth argument which hath proved that the Apostles of Christ abolished not the Law but established it and therefore it is not without use and force in the new Testament In whomsoever must be a constant endeavour of conformity to the Law to those the Law is not abolished This is plaine because where any thing is to be regulated there the rule is necessary But every beleever after conversion must strive to a conformity with the Law 1. in his inner man 2. in his outward man 3. in his whole man 1. In his inner man he must delight in the Law of God Rom. 7. 22. both in his minde he must serve the Law of God verse 25. and in his affections hee must love the Law Psal. 119. 97. Oh how love I thy Law Psal. 1. 1. The blessed man delighteth in the Law of the Lord not onely in the knowledge of it which an hypocrite may but in the conformity of their hearts and affections with it they carry friendly affections to the Law Our Antinomists outboast all men in point of their justification But St Ambrose his rule denieth them to be justified because they are not friends with the Law And Mr. Luther whom they challendge as their friend and favourer rangeth them among unjustified and unregenerate men of whom he saith that they love the Law as well as a murderer loveth the prison and so well love these the Law and therefore by his censure rejected among the unregenerate 2. In his outward man and action the justified man must testifie that the Law of God is written in his heart so the Apostle 1 Ioh. 2. 17. He that fulfilleth the commandement abideth for ever What is this commandement and what is it to fulfill it The commandement is the same which he had delivered in the former part of the chapter consisting of two branches 1. To beleeve in the Sonne of God as our onely satisfaction our onely advocate and the reconciliati on for the sinnes of the world v. 1 2. That we embrace him as our unerring patterne of our lives and walke as he walked v. 6. Quest. How did hee walke Answ. 1. In the generall observation of the whole Law 2. In speciall In the perfect love of the brethren v. 9. and in the contempt of the world Now must Christ walk in the obedience of the commandements and must not the Christian Yes saith the Apostle Every Christian must fulfill the commandement Object What will you teach justification by workes Answ. No we call not men to legall fulfilling of the commandement but evangelicall as 1. when the minde delighteth in the Law of God as holy just and good 2. When the heart hides it to conforme unto it 3. When the affection desireth to fulfill it rejoyceth when he can attaine to any obedience and sorroweth when he faileth in it 4. When in his actions he beginneth that obedience which shall end in perfect fulfilling this the Gospell accepteth and accompteth a fulfilling of the commandement Thus the Apostle Rom 8. 4. The righteousnesse of the Law is fulfilled in us which walke not after the flesh but after the spirit that is Christ by his meritorious obedience to the death hath not onely freed us beleevers from the condemning power of sinne but from the commanding power of it and so renewed our nature as that the Law of God shall be fulfilled in us and that two wayes 1. By application of his owne perfect fulfilling of it unto us with whom we by faith being united unto him whatsoever is his being the head is ours also being members 2. By our sanctification it is fulfilled in us inchoately that is by obedience begun here which at last shall be perfected so as not the least motion or desire contrary to the Law shall be left in our nature Thus is the righteousnesse of the Law fulfilled not by us but in us even here below and is our rule both in earth and in heaven 3. In his whole man the beleever must grow up to the image of Christ and to the conformity of his holinesse which is no other but the perfect image of God expressed in the Law This growth in grace and sanctification is called the rising up to full holinesse as the Sunne riseth up higher till perfect day Prov. 4. 18. The way of the just is as the light which shineth more and more till perfect day But this cannot be done without the helpe of the Law the onely rule by which and the scope unto which it must be directed For 1. how should a beleever free from