wring obedience from them by terrours or threatnings or expectation either of threatnings or rewards the just are not under the Law in this servile manner of obedience as are the lawlesse and disobedient for by a free spirit of grace they doe the works of the Law so farre as they are regenerate and the Law to them is not a compelling commander but a sweet and faithfull counsellour and rule of life But although the Law be not given to the just to fasten any crime or curse upon them nor to exact personall and perfect obedience for righteousnesse before God nor to force compell or rigorously exact obedience from them will it follow that it is no way else given unto them or not as a rule of direction for obedience and a line and square of good works and christian life And these answers will fully satisfie all those other places of like sound and sence as Gal. 5. 18. If yee be led by the spirit yee are not under the Law Rom. 7. 6. Now ye are delivered from the Law being dead unto it that is yee are freed from the Law as it is the strength of sinne as it irritateth and provoketh to sinne as it did while wee were in the state of nature as it wrapps the transgressor in the curse and as it forceth it selfe by terror and constraint for now the beleever serveth in newnesse of spirit not in the oldnesse of the letter that is freely from a renewed spirit obeyeth the Law as the rule of holy life OBIECT 4. Gal 5. 1. Stand fast in the liberty wherewith Christ hath made you free and be not intangled againe with the yoake of bondage that is say they the Law Gal. 3. 13. Christ hath freed us from the curse of the Law Answ. It is not said that Christ hath freed us from the obedience or command of the Law but from the curse of it which we question not 2. Christian liberty is not a freedome from the obedience of it but rather from the disobedience of it Rom. 6. 18. Being free from sinne ye are made the servants of righteousnesse We are called to liberty but we must not use our liberty as an occasion to the flesh but to frame to the commandement By love to serve one another Gal 5. 13. Where the Apostle plainely proveth that Christian liberty looseth us not from the observation of the Law but straitly enioyneth it for the whole Law is fulfilled in one woâ—d which is love v. 14. 3. â—s they 〈◊〉 the same stone so iâ— must returne upon themselves we must therefore againe tell them what are those parts of â—â—ristian liberty which the Apostle aymeth at and if they thinke that the Apostle best knew his owne meaning they shal take them from himselfe The first of them is freedome from the burden of legall ceremonies sacrifices circumcision and beggarly rudiments which were heavy yoakes which being abolished by Christ Christians must never entangle themselves with them any more and that the Apostle directly speaketh of these in the place alledged see v. 2 3. If yee be circumcised Christ shall profit you nothing therefore stand fast in your liberty The 2 branch of our liberty is from the curse of the Law in that Christ was made a curse for us with which most ponderous and pressing yoke we must never entangle our selves any more by seeking justification by the workes of the Law and to settle us firme in this our liberty is our Apostles ayme and argument Gal. 3. 10. 13. The third branch of our liberty is freedome from perfect impletion and personall performance of the whole Law for justification for thus we are no more debters to the Law Gal. 5. 3. Nor must ever returne to that bondage to seeke righteousnes and justification by the Law in whole or in part For Christ is become of none effect unto you whosoever of you will be justified by the Law yee are fallen from grace verse 4. The 4. branch of our purchased liberty by Christ is a freedome from the threats and terrors of the Law compelling and forcing obedience and now not feare but love must chiefly constâ—aine us to duty not compulsion or carnall respects must caâ—â— uâ— as slaues to the commandement but now discerning the holinesse excellency and righteousnesse of the Law the heart is moved freely to runne the ways of God Gal. 5. 25. If wee live in the spirit we must walke in the spirit OBIECT 5. The Law of Moses was given onely to the Iewes and was to endure but vnto Christ Luke 16. 16. The Law and the Prophets were till Iohn And Christ is the end of the Law to every beleever Rom. 10. 24. Answ. 1. The Law for writing and some Circumstances was given to the Iewes by the hand of Moses but in respect of the substance and matter obedience belongs unto all men of all ages and nations Because 1. It must stoppe every mouth both of Iew and Gentile Rom 3. 19. 2. It must judge every man according to his work both Iew and Gentile 2. It seemes the Prophets are abolished as well as the Law But I hope they will not say that all the doctrine of the Prophets is abolished It is true that the whole Propheticall doctrine which did signifie or prophecy or promise good things to come when Christ was actually come received accomplishment but not abolishment which is Tertullians distinction But much other positive doctrine of the Prophets is as usefull and proper to us for whom it is by speciall divine providence reserved as it was to the ages to which it was first directed And even so the Law which in respect of shadowes was to continue till Iohn in the substance of it is a permanent and everlasting doctrine directory and deriveable to all the ages of the world 3. Christ is the end of the Law but as Augustine wittily distinguisheth the perfectiâ—g end not the destroying end For 1. He was the end or scope unto whom the Law especially the paedagogie of Moses was directed 2. Hee was the end also of the Morall Law because hee fully and perfectly obeyed the law and so the Law in him attained his proper end as it had not else done among all the sonnes of men 3. He is the end of the Law on whom all the male diction of the â—aw fell fully and perfectly and had on him full accomplishment 4. He is the end of the Law in whom all the blessings and promises of the Law attaine their end for they are all in Christ yea and amen all of them in him for his obedience are exhibited compleat 5. He is the end of the Law to every beleever for righteousnesse in that he doth bestow and impute unto us that full righteousnesse which the Law requireth of us and in that by the donation of his spirit hee kindleth in beleevers a new obedience framed unto the Law so as they begin a
vaine both in respect of his Sacrifice and of his Intercession his Sacrifice because for this Cause he sanctified himselfe that beleevers should be sanctified through the truth Ioh. 17. 19 His intercession and prayer is that the elect may be sanctified verse 17. Father sanctifie them Shall Christ as a Priest sacrifice himselfe and make such earnest prayers for sanctification of beleevers and is there no such thing or if there be may not we preach it and vrge it or can any libertine disavow and scorne it but hee must also renounce reiect the priesthood of Christ I hope no man will coÌ„ceive these to be slight things which entrench upon the foundation 5. But how comes it to passe that they reading the scriptures and in them so many and so expresse and vnavoidable places calling the saints not only to the study and practise of holinesse but also to growth and encrease in holinesse that yet they should persist in this delusion yea and defend it against so cleare a light Surely because they will not submitt to Gods authority but have pulled them selves from under his rule he hath in justice put them out of his favour and given them up to themselves and to Satan to blinde them who are so willing to bee blinded and hee is cunning enough under a pretence of Christian liberty to hold theÌ„ in perpetuall chaines of spirituall bondage else could they not seeke to elude so cleare places As 1. cal us to holinesse 1 Thes. 4. 16. 4. This is the will of God even your saÌ„ctificatioÌ„ 1 Pet. 1. 15. be ye holy in all maner of conversatioÌ„ for it it is written Be ye holy as I am holy 2 Which call Gods people to increase in holinesse 1 Thes. 4. 1. We exhort you to increase more and more and this is a commandement given us by our Lord Iesus Christ. verse 2. 2. Pet. 3. last But grow in grace and in the knowledge c. 1 Cor 15. 58. Be abundant in the work of the Lord. Rev. 22. 11 Let him that is righteous be righteous still and let him that is holy be holy still Is now the spirit of God idle in all these and the like precepts or doth hee call men now to the justification of the Law or is he idle in his exhortations to sanctification or are wee so while wee urge men in the words of the same spirit The objections are light and windy as the opinion it selfe is 1 Object That beleevers are carried by an inward principle of new creation a good tree cannot chuse but bring forth good fruite without all these outward motives Answ. The principle of good fruit is within the sappe in the roote but there be externall helpes without which it will never be produced as the Sun the soyle the ayre the shewers the gales of winde So a beleever a tree of righteousnesse hath an inward principle flowing from his root which is Christ without whom he can doe nothing but it is fruitfull by meanes not to be neglected because they are of his owne appointing and wherin he wil make us fruitfull 1 Cor 15. 10. By the grace of God I am that I am and his grace was not in mee in vaine but I laboured though not I but grace in me 2 Object God spirit is all in all and doth all in us and we have nothing to doe Answ. God leadeth beleevers by his spirit into good workes and produceth holy acts in them but not without use of meanes For 1. he puts the Law into their hearts 2. transformes them by obedience into the image of the word 3. He still prompteth and suggesteth according to the word in the things of Gods glory and worship the spirit incites to the use of the meanes of grace of the holy ordinances to the pleasures and delights of Gods house and such things as uphold our spirituall being 3 Object But Christ is our righteousnesse and sanctification what use of any righteousnesse or holinesse of our own Answ. Christ is not the righteousnesse of justification to any person that is not washed and sanctified 1 Cor 6. 11. 2. None can be righteous by a righteousnesse infused from Christ but thence floweth an inherent righteousnesse renewing our nature for he gives us a godly nature and purifieth our soules by the spirit and thence issueth an externall righteousnesse of life which is an evidence of our justification by faith for he that doth righteousnesse is righteous 4 Object But what can be added to perfection If we be not compleat in Christ there is defect in his merit and they that drinke of his waters thirst no more and wee can desire no more than wee have in Christ. Answ. But that perfection here to which nothing can be added is the dreame of waking men contrary to the Scriptures contrary to the practise of Saints whose studie was and is to increase more and more Contrary to their experience the best of whom complaine that they have not yet attained nor never shal till that perfect come Contrary to their prayers and vehement desires after further grace Contrary to the nature of true grace which is still desirous of more For it is not possible but that they which have tasted how good the Lord is should desire the sincere milke of the word to growe by it 2 The Saints have not so drunke as yet that there remaineth no thirst after Christ for there is a twofold thirst The former is of totall indigency or a whole want of Christ and this is satisfied in the beleever that hee shall never so miserably thirst againe The latter is a thirst after a more plentifull fruition of Christ and his spirit and graces and this is never fully satisfied in this life but the privation of the former thirst is the generation and position of this latter Revel â—2 17. Let him that is athirst come 5. Object But we are called to the liberty of the Gospell and are free from all compulsion of Lawes and from all other rules than the motions of the Spirit for where the spirit of God is there is libertie 2 Cor. 3. 17. Answ. What kinde of liberty this is we have seene already which is not from the rules and direction of the Law for the Apostle saith not that wee are called to libertinisme or a freedome from obedience to doe what we list as being without the reach of the Law but a freedome from the rule and command of sin and a sweete peace and ease in in the soule not grounded on rejecting the commandements but rather upon a free and sincere regard and love of them Thus David professeth that hee will walke at libertie not because hee will cast off the precepts but because hee did seeke the precepts But we have stayed long in discovering 1. the ignorance 2. the pride 3. the profane licentiousnesse of this schisme wee must proceede to that which followeth CHAP. 9. Answering
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
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
renewed obedience of it in earth and fulfill it perfectly in heaven Whence issueth a cleane contrary conclusion If Christ be the end of the Law wee are therefore faster tyed to the obedience of it than before Very false therefore is that position That the Law is at such an end as it can nore command a man in Christ than a dead man can command his wife or a Master his servant when hee is made free To which traditionary doctrine carried from woman to woman I answer 1. That the Apostle saith indeede Rom 7. 4. that by Christs death wee are dead to the Law namely in regard of the curse and of those rebellious motions excited in us by occasion of it and in regard of the terrour and rigour of it as a woman is from the threats and rigour of a dead husband but the Apostle saith not that the Law is dead either in respect of the direction of it or our obedience to those directions 2. As the Apostle saith we are dead to the Law so he sheweth the end of our freedome from so hard an husband namely that wee might be married to another i. to Christ raised from the dead the effect of which marriage is not a barren life but to bring forth fruit unto God the blessing of the marriage betweene Christ and the faithfull soule is fruitfulnesse before God so as this death of ours to the Law bringeth in a new subjection unto it which is indeed the height of our Christian liberty here and proceedeth from the spirit of freedome 3. His shift is too short to shuffle from the first covenant to the second and as false is it to say that the Law is the rule in one covenant and not in another as if the matter of the first covenant and second were not one and the same the righteousnesse and obedience of both were not one in substance differing in manner of apprehension and application Shall any live by vertue of the second covenant that doth not these things or that brings not the righteousnes of the Law in himselfe or his surety CHAP. 10. Resolving sundry other objections alledged to prove the abolition of the Law OBIECT 6. To whom all the commanding power of the Law under paine of the curse and the enjoyning of good workes for justification as also to whom the condemning power of the Law is abolished and ceased to them the Law is altogether made void and abrogated But to beleevers both such commanding power and condemning power is ceased And therefore c. And thus they further explaine it Suppose a justified man commit adultery or murther or be drunke the Law of God can take no hold of him nor the just God can punish him by the Law being utterly abrogated to such a person Answ. The former proposicion is apparently false for the Law both for maâ—ter and forme stands in force to justified persons and retaineth on them a commanding power and enjoineth on them good works although the manner of commanding in the rigor of it is to them abated for how ordâ—â—â—rily did Christ and his Apostles command the workes of the Law to beleevers and that under strait penalties read Math. 5. and 6. Chap. and telleth his followers that when they have done so farre as they can all the things of the Law they have done what was their duty and that they were bound unto Luke 17. 10. 2. These confused men distinguish not betweene the condemning power of the Law and the Law it selfe yet this distinction cutteth the siâ—ewes of this obiection for can it prove the Law itselfe abolished because the condemning power of it is to some removed by Christ or if certaine uses of the Law bee abolished as in way of righteousnesse life and salvation or in way of terrifying accusing or condemning the iustified by faith must therfore the Law it selfe and all other uses of it be abolished 3. What beleever conceives himselfe under the commanding power of the Law to bee iustified by it or to expect to stand righteous before God by their obedience as these men vainely dreame no they have other ends of their obedience to the commandements of the Law As 1. To testifie their indeavor in obeying the righteous Law and will of God and their conformity to his image in the same 2. Not for the justification of their persons for that is onely by Christs compleat obedience made theirs by faith but for the testification of their iustifying faith according to the direction of the Apostle Iam. 2. 20. Shew me thy faith by thy works 3. Not for the attaining of salvation itâ— Pet. 1. 10. Give all dilligence to make your election sure How may we for if wee doe these things c. 4 Not to merrit any thing but to encourage themselves in the way of obedience by casting eye on the blessed remuneration freely promised and performed to duties of love to God and man begun and perfected by faith in Christ. Heb. 11 26. Moses had respect to the recompence of reward Yea our Lord himselfe for the joy that was set before him endured the crosse and despised the shame Heb. 12. 2. All these are other ends which beleevers propouÌ„d to themselves in their obedience then to be justified by it 4. I answer it is utterly false and wicked that Gods Law taketh no hold of a justified person committing hatefull sinnes as of murder adultery and the like For although Christ have freed him from the curse and vengeance and the eternall damnation of his sinne Rom. 8. 1. Yet may the Law take hold on him for a stinging correction and a sharp punishment according to the scandall of his sin Did not the Law take hold on David when with so many other evills Gods sword was upon his house for ever for his scandalous sins Did not Gods Law lay hold on Moses Aaron then whom none was more faithfull in Gods house when for sinne they lay under sharpe rebukes and chastisement and were barred the land of Canaan Object But these were examples in the old testament before Christs death Answ. And are not beleevers in the new testament subject to the same law and penall statues of correction Were not examples of the old Testament examples to us that wee should not sinne as they sinned How could we sin as they did if we were not under the same Law Or what else but the law taketh hold on beleevers in the new testament when for the unworthy use of the Lords ordinances they are judged of the Lord even for this cause saith the Apostle Object Some say they were hypocrites that were judged Answ. As if they be hypocrites that must not be condemned with the world 5. But of all their assertions thaâ— is aâ— blinde as boâ—de That if God call a beleever to account for the breach of his Law hee may say God hath nothing to doe to call him to account hee may refuse to be