Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	holy_a	know_v	2,048	5	3.7111	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08318	The nevv Gospel, not the true Gospel. Or, A discovery of the life and death, doctrin, and doings of Mr. Iohn Traske, and the effects of all, in his followers Wherein a mysterie of iniquity is briefly disclosed, a seducer unmasked, and all warned to beware of imposters. As also a confutation of the uncomfortable error, of Mr. Boye, concerning the plague, out of Psal. 91. By Edvv. Norice.	Norris, Edward, 1584-1659.	1638 (1638)	STC 18645; ESTC S113242	39,058	60

evill But his practise in this is as if a man rejecting all directions for his way in a journey should give this for his reason that the principle of motion must be in himselfe Charitas continet in sese implicite observationem impletionem omnium Dei mandatorum Ames l. 2. c. 7. medull and not in such outward directions so doth this man but therein it is marvellous what a difference he makes betweene love and the law as if they were two contraries or at least not of the same kind when the Scriptures acknowledge them to be but one and the same love being the very summe and substance of the whole Law Matth. 22.40 Gal. 5.14 But there is yet a more dangerous and suspitious passage following where he stands to maintaine that love hath no rules because God is love who being infinite is not to be limited by any law as if there were no odds betweene the Deity it selfe and a created quality in the hearts of men of which wee speak which Assertion of his therefore savours strongly of Familisme who blasphemously say H N. In his Evangelium Regni that God is manned and man is Godded with such like making no difference betweene the essentiall attributes of the Almighty and the workes and effects of his Spirit in men so this man will admit no rules for love in us because God is unlimitted but to proceed 5. ASSERTION The new covenant hath no condition at all faith is not the condition of the Gospels promises but only a qualification in us Explication TO all this he saith nothing but that the condition required is freely promised in the new Covenant it selfe to be given so leaving all the rest to stand as it did which is as much as if he had said nothing at all for the question was never whence the power came to performe the condition of the covenant but whether there be any at all required to make us partakers of the same which by his words he utterly denyeth excluding saith by name to beany condition of the Gospells promises Fide justificamur instrumentaliter Vrs pag. 343. or any instrument laying hold on Christ but only a qualification By which very ground he hath utterly ungrounded and overthrown the maine foundation of our justification by faith in Christ the condition of the covenant of grace in regard of us and of all the Gospels promises a most pernitious and pestilent opinion directly against the truth of the Gospell Novum soedus non antecedentem sed subsequentem conditionem requirit Ames and the doctrin received in the Churches of Christ and sufficient if there were none other to discover him to be a Seducer and his doctrine not to be the truth but a new Gospell of his owne devising for the promises of the Gospell of Christ pertain only to beleevers and that by reason of their faith in him as appears by Mark. 16.16 Ioh. 3.36 Rom. 10.9 Heb. 3.14 Heb. 4.23 c. else might Infidels and all sorts of wretched and ungodly persons claime right unto all the priviledges of the Gospell and benefits of the new Covenant as farre as the faithfull themselves and that so continuing it followes 6. ASSERTION The Gospel was in mans nature before the fall Explication THis assertion only he disclaimes as none of his no not in any sense throwing thereupon his wonted filth into the face of him that objects it to him and yet immediately after he confesseth some such words in a letter but in another sense which sense he doth not yet declare to cleare himselfe withall as no doubt the witty man would have done had he knowne how But it seemes hee had forgotten how he confessed the words to me himselfe at the conference to this purpose that in potentiâ it was there that is that mans nature was capable of it when it should be revealed a deep speculation and of as worthy consequence as true for if he understand it of nature corrupted the Scriptures testifie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall man comprehendeth not the things of the spirit speaking of the Gospell 1 Cor. 2.14 untill hee bee enlightned by the spirit of God But the mystery of the matter it seemes is that he would pursue the Law to the utmost even into Paradise it selfe and chase it out of the heart of Adam as that which never had any lawfull being any where so bitter was this Antinomian against the holy Law of God a fearefull mind but to proceed 7. ASSERTION Faith is not to be tryed by any fruits or effects but only by the perswasion it selfe Explication THis he confesseth to be his owne and explaineth himselfe in this manner that fruits and effects do not infallibly demonstrateth faith to any mans owne soule but faith only demonstrates them to be the fruits and effects that attend it selfe for how can any know that faith hath such fruits and effects but by the word and how can we know the word is truth but by faith only thus he wherein there is need of an other explanation to expound this such are the mazes of this mans mysteries for first the question is concerning justifying faith whether it hath any fruits or effects to be known by the answer is given out of an historicall faith in beleeving the truth of the Scriptures the former concernes particular assurance of faith and grace the later only the generall testimony of the word concerning such things wherein there is great difference for many are perswaded of the truth of the Scriptures that have no assurance at all of their own salvation yea the very Devills beleeve and tremble Jam. 2.19 the one is not by grace but by the evidence of truth which they cannot withstand the other is by a speciall work of the holy spirit but here in this reason of his is layd a false supposition for a ground viz. that as by a bare perswasion we beleeve the contents of the Scriptures to be true so by a bare perswasion we are assured of the truenesse of our faith and our owne salvation Vide Bucan de Scripturâ p. 4. Whereas there are many strong and sufficient arguments and grounds to prove the truth of the holy Scriptures besides a bare perswasion or conceit so likewise are there many evidences and signes of faith in true beleevers whereby it may bee knowne and not by a bare perswasion only For albeit we grant a certain reflect act of saving faith in the true beleever whereby he is oftentimes fully perswaded of his standing in the state of grace yet withall we affirme that this perswasion is not * See righteous mans assurance by Mr. Rogers fully of this point pag. 17.18 c. alone but hath certaine effects and concommitants proper to it selfe wherby it may be knowne and distinguished or discerned from a groundlesse presumption and bare conceit else may the most carnall persons yea the vilest men perswade themselves as

THE NEVV GOSPEL NOT THE TRVE GOSPEL OR A discovery of the Life and Death Doctrin and Doings of Mr. Iohn Traske and the effects of all in his Followers Wherein a mysterie of iniquity is briefly disclosed a Seducer unmarked and all warned to beware of Impostors As also a Confutation of the uncomfortable error of Mr. Boye concerning the Plague out of Psal 91. Mat. 24.11 Many false prophets shall rise and shall deceive many By EDVV. NORICE LONDON Printed by R. Bishop for Henry Hood and are to be sold at his Shop in St. Dunstans Church-yard in Fleetstreet 1638. THE NEW GOSPEL NOT THE TRVE GOSPEL AS it was the care of our Lord Iesus Christ the great Shepheard of the Flock to forewarne the same in generall of all Wolves and false prophets that should arise especially in the later times and deceive many so is it a subordinate duty and no lesse needfull when such false prophets do arise in those times being espied to give particular notice of them and to point as it were with the finger unto them as St. Paul did of some such like 2 Tim. 4.15 This is hee beware of him The consideration whereof hath moved and thus farre enboldned me to tender unto publike view with submission unto allowance this briefe discovery as but the pointing with the finger of such a seducing Impostor and cunning Deceiver in our owne times I meane Mr. John Traske A man well knowne by common fame and yet not knowne according to his manifold deceits but of a few turning and winding himselfe like another Proteus into so many formes as that he could not easily be discerned to be the same individuall but descryed only by his unconstancy to be none other because therein he had not his like this man falling from one errour to another and pursuing all with equall vehemency at length fell upon a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.9 new way of Evangelizing understanding the Gospell the Kingdome of Christ the state of Grace the nature of Faith as things utterly abstracted from all Law habits of Grace signes of Faith and sanctification it selfe setting up a conceited new Creature entire of himself as free from sinne as Iesus Christ to whom nothing belongeth but joy tranquillity and triumph nor to that person in whom this new Creature is formed no not though hee fell into the foulest sinnes and perpetrated the grossest impieties as murthers or adulteries or such like because these were but acted by the flesh and not at all by the new Creature in him Familisme therfore is he never to mourne or grieve for any such thing but ever to rejoyce knowing that in this estate no sinne shall hurt him neither is he to question the favour of God whatsoever hee doth that being farre worse than the sinne he committeth but ever to bee confident Into which joyfull condition all are brought only by beleeving which faith is not to be tryed by any signes fruits or effects but only by the perswasion it selfe and all this effected not by any use of the Law in preaching but only the Gospell and promises applying the same to all that so do beleeve yet not as faith is a condition of the Covenant or an instrument of Iustification laying hold on Christ but only as a qualification in themselves Whereupon all such Preachers as made any use of the Law in their teaching or gave any signes for tryall of faith or grace motives or meanes to duties rules of obedience or such like were presently rejected as Legalists Iustitiaries messengers of Moses and silly naturalists that understand not the mysterie of the Gospell * They are his own words pag. 28. yea Iewes and worse than Iewes their congregations not true but pretended Christian assemblies thereupon also his followers sequestring themselves to such as were their owne way with a high disdaine of all others gave themselves to mirth and jollity such triumphing and glorying laughter and glee Iudges 12.6 as if it were the only Shibboleth whereby to bee discerned from the miserable Legalists that held mourning and sorrow for sinne care of dutyes towards God and endeavour for sanctification by his Spirit in themselves some of them proceeding so farre as disdainfully to aske R. O. A forge of fancies what that sanctification was we talked so much of for hee knew not what it meaned which we may easily beleeve yea and to demand whether God will not accept of our prayers without the mediation of his Sonne and some of them in the mean time falling into ingemniated adulteries to the great scandall of the truth they seemed to professe yet not shewing the least remorse for the same themselves nor others in their behalfe but with this come-off in a merry manner that if a man be in Christ no sinne shall hurt him I shame to relate these things but know them to be true Now these are the effects of this mans doctrin and of his new devised Gospell but the way and course hee took in venting the same was this first hee would in publike The methode of a Seducer wheresoever hee was admitted to preach deliver ordinary truths in a plaine way but with extraordinary shew of zeale and affection thus to gaine him credit and a good esteeme of all then if any were taken with him he would in private proceed further and doctrinate them in his mysteries if they consented they were his owne if not then would he deny what he had said and beare them downe with scoffs and derision which course he also took in his conferences and disputes denying and shifting any thing he had spoken or defended when it came to any publike dislike by which meanes none or very few that dealt with him Ministers or others could escape reproach so far as the credit of his tongue extended or yet of his followers who therein have shewed themselves many of them tam moribus similes quàm voce magistro like their master in a shamelesse and unreasonable manner a taste wherof both he and they not long since yeelded when at a conference having vented many foule and erroncous points and afterwards being taxed therewith they utterly denied that any such things though many were spoken in their hearings O this very practise Master Doctor Taylor complaines in his Regula vitae pag. 63. which he sithence hath yet acknowledged in print but with such constructions and new devised interpretations as were never thought on nor imagined there yea directly against his expresse Assertions in other places turning some of them into ridles and ambiguous enunciations like Apollo's Oracles to make an evasion as hereafter God willing shall be discovered And because in his late * Published since his death as it s suspected by Mr. Boye printed pamphlet he hath not only blended the truth with his cunning head but also blasted the names of all that oppose him with reproach especially my selfe for that small discovery I

made of him I think fit to forewarne the Reader concerning the same being personall matters first that his whole Epistle to the Reader being wholly defamatory is utterly false and composed of meere fictions of his owne braine not only without any evidence but against the testimony and certain * Yea of Mr. Boye himselfe his brother in evill knowledge of thousands declaring therein his brazen forehead and raging spirit to vent any thing bee it never so untrue to serve the present turne which were it fit to mention the particulars might in few words easily be discovered the accusations being notoriously false either of them next for his succeeding Apologie wherein he utterly denies that hee was ever censured in the Starre-Chamber for Iudaisme or any matters of that kind it is as impudently false as the rest for besides a printed speech now extant of that learned Bishop Andrewes made at his censure in the Starre-Chamber the very Records of that Honourable Court concurring doe both abundantly testifie one of the principall causes of his censure there to be for Iudaizing in matters of dayes and meates for which besides other castigations hee was * Mentioned also by Dr. Sclater in his confutation of him about that time stigmatized with the letter I in the forehead for a lew which he bare to his last so that it is marveilous the man should or could bee so shamelesse as utterly to deny and that in print that hee was ever at all censured in that Court for Iudaisme or any such errors unlesse the Lord did so farre leave him to himselfe to discover thereby his impudency that in his other Assertions and protestations he might not be trusted for who that 's wise will beleeve or trust such a one as hath a heart and a forehead * Consultò cogitatò deliberatly to deny that in terminis that he well knew himselfe to be knowne in all the land and to be recorded against him Wishing therefore those that have beene the favourers and furtherers of this man and his doctrin all this while now to open their eyes and behold the deceitfulnesse of the one Their own consciences can tell them who they are and the danger of the other being both so manifest and in stead of their insolent and unworthy censures of others to smite upon the thigh and judge themselves for their sinfull levity and partiality in departing so soone from the truth they had formerly embraced and entertaining so suddenly an erroneous man branded in the Church of God for a phantastick and great abuser of the holy Scriptures also for bezelling shifting and concealing the things they heard him maintaine with their eares and know in their owne hearts to bee truly objected against him being such a way as no good cause needed neither will a good conscience ever use And because our Lord referres us much to the fruits for the discerning of false prophets upon the mention of the former I think fit to adde further concerning his practise Mat. 7.16 what I have heard from the testimony of divers persons of worth and credit that as his doctrines and opinions tend all to liberty so his practise savoured strongly of the same not Christian liberty allowed to all but carnall licentiousnesse condemned in all that professe the Gospell of Christ even the same mentioned by St. Jude when the grace of God is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into lasciviousnesse vers 4. for so it seemed to be with this man who in his ordinary conversation as he professed nothing but mirth and jollity so in his private carriage was he as frollike especially with that sexe in which hee most delighted towards whom hee used such familiarity with his embracings and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agreeable to Ovids silthy instructions and the religion of H. N. tongue fornications with such other proffers as they that were modest utterly abhorred his private society and complained thereof secretly to their friends as very foule and shamefull and how farre any of them with whom he was most conversant shared in these things themselves can best tell but what may not such be drawne unto as denie any feare of God in regard of his power and justice that disclaime the Law of God to be any rule of their lives that allow no mourning for the foulest sinnes that rest upon a bare perswasion for all their evidence of faith or grace that make mirth and joy the substance of their religion that boast how no sinne can hurt them being in Christ I say what may not such doe when occasion is offered flesh and blood will act their parts and when the understanding is so corrupt how can the affections be pure the same being wanting to season the one that should informe the other But to leave them and returne againe to their leader besides his other evill properties how mutable and unconstant he was in his doings all his life long I think not amisse in part to discover by the recitall of a certain letter written since the bruite of his death by an honest Citizen of London to his friend in the Countrey and it is thus A Letter MY love remembred hoping of your health and welfare in the Lord. T. A. meeting with me asked mee if I had seene a book of Mr. Traskes newly printed and withall desired me to help you to one and to write you two or three lines which accordingly I have done Touching the Author Mr. Traske were it not to forewarn others to take heed of by-pathes which lead to schisme and herefie I should neither write nor speak of him a word for that the man is dead and gone to give account to the highest Judge Yet in regard that though hee be dead his workes still teach and speake heresies and blasphemies they may safely all both bee spoken and written against As for Mr. Traske I have well knowne the man these full twenty yeeres at first hee was a Schoolemaster no Vniversity man only a Latine Scholler but afterwards being cast into prisons for opinions he learned and studied the Hebrew and Greek and got a smattering therof that by Indexes he could do some little matter but for zeale it was alwayes in him heady and violent that in which way he took he marched like Iehu most furiously making divisions in the Church about London and drawing in one Mr. Gr. with him to maintaine foure points differing from other Divines as namely 1. That none but such as were converted themselves could convert others 2. That one child of God might know anothers election as certainly as his own 3. That Repentance was not only begun but also finished before justifying faith 4. That none that were justifyed did commit sinne Having continued teaching these Doctrines a while hee had very many followers upon whom he obtruded the observation of the Lords day after a Iudaicall manner neither to kindle fires nor to dresse meates the which manner of

into Angells of light and ministers of righteousnesse to the end that they may the better vent and set abroach another doctrine resembling the true and another Gospell very like but not the same to that we have received thereby to beguile and ensnare the simple which kind of deceitfull workers as the holy Apostle discryed in his time and complained of them 2 Cor. 11.13 14. so have we the like cause in ours wherein arise some Impostors and Seducers of like condition Among which this Mr. Iohn Traske may stand for a principall who in this time of light hath taken upon him to dictate and send abroad his Gospell grounds as he calls them into all parts pretending that they containe in them a more perfect discovery of the Gospell of Christ than ever was made before and a more glorious way of walking by than any have found till he discried it Wherein neverthelesse are couched and hidden many very pernitious errors contrary to the truth of the Gospell of Christ that in points fundamentall and of the highest consequence * An advertisement concerning Traskisme A short discovery whereof being formerly published as an Appendix to another work and the same stiled as it deserved a new Gospell hee hath since laboured to vindicate his doctrin from that * In his late printed book reproach calling it the true Gospell and no new Gospell to which end hee hath shuffled up the Scriptures with false senses put many faire colours upon some of the points and utterly falsifyed the rest with his explanations thereby to deceive the simple and credulous for the unmasking of which * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2 Cor. 11.13 Iugler with his juglings being in matters of so high a nature I have here discovered the truth of his Assertions as hee hath maintained them not alone by writing but by word of mouth in solemne disputation and conference had about the same and that not his Gospell grounds alone but in other formes delivered under his own hand that the very quintessence of his errors may be knowne But before I come to the particulars I think it not unfit to lay before the eyes of the Reader these deceits of his in generall the better to discerne and judge of his carriage in the particulars 1. Whereas he pretendeth and solemnly protesteth in the name of the Highest that he maintaineth none other Doctrin This is at large in a Letter than the same that is taught by all our Divines preached in Pulpits and defended by writings c. yet he hath not nor doth alleadge in any place any one Author for the confirmation of what he holds but more than so disclaimes all our teaching as Iewish our Ministers as Legalists and Messengers of Moses our congregations as but pretended Christian Assemblies sending out his dictates under the name of Gospell grounds his followers also professing that they never heard the Gospell before for if the former be true how can the later stand 2. That he all along casteth upon me the reproach of a Slanderer with other foule invectives for charging him with such opinions and yet acknowledgeth many of them in particular to be glorious truths which he owneth and defendeth as if I had slandered him with a matter of truth and done him wrong in publishing his glorious mysteries so eager and virulent was his spirit 3. That under the pretence of explaining the Assertions he changeth the very sense of them as they were defended by himselfe and runnes along with a false sense never intended only to cast mists before the eyes of the Reader that his errors may not be perceived like unto a certaine fish Plutarchs moralls whose property it is to staine the water with a black stuffe like inke to blind the eyes of the Fishers His explanations therefore I take properly to be derived ex Plano from a deceiver or jugler that can cast mists and in stead of them will substitute and annexe the true and genuine explication of the Assertions as he indeed held and hath elsewhere defended them insisting specially upon the discovery of them the confutation following of it selfe the errors being so foule To come then to a scanning of the particulars and herein to follow not his confused order done of purpose to disturb the Reader but the same they were first delivered in the Advertisment they are these following 1. ASSERTION The Law is a Rule of the flesh and to walk after the Law is to walk after the flesh Rom. 8.12 Explication HIs meaning is that the very morall Law of God is a carnall rule to live by according to his common invectives against the same in stiling it an earthly and a carnall commandment as also his application of those words of the Apostle to the morall Law that walk not after the flesh but after the spirit Rom. 8.1 that is in his construction not after the Law but after the Gospell wherein he calls the Law a rule of the flesh and perverteth the Scripture to maintaine it for if that be so to be understood then by the Law of God Rom. 7.25 in the former verse on which this depends must be meant the Gospell and by the law of sinne the morall Law so that the law of the members the law of sinne and the morall Law are all one in his sense and then must the very Law it selfe be sinnefull and a Commander of unrighteous things The height of Antinomisme an enemy to holinesse an opposite to the work of the spirit and utterly repugnant to the Gospell even as it is a rule of obedience then must it also bee disclaimed abandoned and renounced as evill and impure with all the contents of it and not in any sense to be taught in the Church than which what can be more blasphemously and wickedly spoken or how can the Turkish Alcoran it selfe bee harder censured which is the more unexcusable in this Seducer in that the holy Apostle was so carefull in those very places to prevent such a construction of his words first demanding whether the Law where sin which he answereth with detestation Rom. 7.7.12.12.14.22 Chap. 8. 7. God forbid then plainly affirming the Law to be holy and just and good a spirituall doctrine wherein he delighted as a spirituall man whereunto the carnall mind could not be subject because it is carnall casting all the blame not on the Law but on the flesh for any hurt or evill we have by it as not caused by the Law but occasioned by our owne corruption besides many other places to that purpose Now in the explanation I referre my selfe to his book for what I cite all along the Seducer would declare his meaning to be against those only that sought life and righteousnesse by the works of the Law that to such it is a rule of the flesh pretending that he was opposed by some of that way and thereupon layed downe his

directions against it but why doth hee not name who they were that did so or why doth he not handle the point as other godly men have done but thus break out against the Law it selfe calling it a rule of the flesh to make it vile but all this is nothing else than meere deceit and collusion pretending a cause that never was in any of them at whom he aimeth no not to a thought upon which false supposition also it is that he reproacheth all other Ministers that make any use of the Law for Legalists and Iustitiaries as if they taught righteousnesse by works because they make the Law a rule of obedience which is common and I doubt wilfull calumny of all his followers who know well enough how farre they are from such doctrines and drifts whom they disclaime and decline 2. ASSERTION The Law is not to be preached to beleevers by Gospell Ministers Explication HIs meaning is that the Law is not to be preached at all in the Church of God neither to beleevers nor unbeleevers either for repentance or obedience and that his meaning is so his words declare which are these And why may it not be affirmed In his confirmation that seeing there is no Commission to preach the Law at all now under the Gospell and seeing the Gospell containes the whole mind and will of God and that the Apostles did never preach the Law at all but as subordinate to the Gospell and doth enjoyne Timothy to charge some that they teach no other Doctrine but the faith A clause added against the rest c. why may we not say that the Gospell only is to bee preached to all aswell as to beleevers except any can shew a larger Commission than Christ himselfe c. pag. 50. These words are plaine enough There is no Commission to preach the Law at all the Gospell is only to bee preached to all Generall and peremptory assertions without exception yet neverthelesse to hide his flat Antinomisme in his explanation he tells us that the Law as law is not to be preached to beleevers and afterwards demands Who ever denyed the Lawes use or excellency to discover sinne convict such as the Gospell shines not unto to be a ground for all humane Lawes the very rule of love a meanes to shew the greatnesse of sinne of very plentifull use to beleevers c. One would think that the same man could not own both these assertions at once and set them down both in the same Chapter What hath the Law so many excellentuses to beleevers and unbeleevers and yet is there no Commission at all to preach it doth it containe so many excellent truths and of that necessity in the Church and yet is it no part of the mind and will of God to bee revealed unto men Doctor Taylor his Regula vitae is very usefull for all these points how to make all this accord in any good construction I acknowledge to be past my skill or I suppose any mans else for take it according to his first words the Law as Law is not to bee preached but as subordinate to the Gospell yet then it must be preached howsoever and is within the Commission of a Gospell Minister which before he denyed either the Seducer wanted wit to see his own contradictions or else he was very wicked to speak against the truth and his own conscience together the later is most to be suspected but then they are men to be admired that will see neither of them 3. ASSERTION If repentance and faith bee wrought only by the Gospell then what doth the Law work in any mans conversion to God or conformity to Christ Explication THis demand hee acknowledgeth to be truly inferr'd by him upon the premisses of one of his then disciples according to the doctrin he had first taught him and yet lest he should lose his habit of rayling hee keeps the word * This is his Keax Slanderer on foot still although it be the truth under his own hand Concerning which point I will say no more but if the Law serve to discover sinne and to convince men as before he hath acknowledged and that this discovery and convincing bee necessary to bring men to repentance seeing they cannot repent of what they know not how then is the Law wholly excluded from having any hand in the same at all was it not that and matter of that kind which S. Peter used to convince the Iewes withall Acts 2.37 and is it not that which discovers unto all men their own unrighteousnesse and misery that they may seek unto Christ for righteousnesse and mercy Rom. 3.19 doth not that regulate our love and so our conformity to Christ and his requirings John 13.34 but these matters of repentance humiliation for sin godly sorrow sanctification of spirit feare of God care of obedience and such like are all in too low a sphere for his sublimity and not in the compasse of his mounted speculations only faith and joy are the matters he is conversant in the other serve for poore Legalists to feed upon that know no better but it followes 4. ASSERTION The law did once discover sin it doth so no more nor yet for direction love herein transcends the law as far as life doth death Explication HIs meaning is that now in time of the Gospell the Law doth neither serve to discover sin nor yet to be a rule of obedience for it was alleadged by him in way of Answer to that of the Apostle By the law is the knowledge of finne Rom. 3.20 and Chap. 7. 7. to which he replyed that though it did so heretofore yet it doth not so now those times and that use of the Law are past and gone and so out of date the Gospell now doth all without the Law which is his spirituall sense and the mystery of his way but to colour the matter being foule in appearance hee tells us in his explanation that the Sacrifice of Christ doth better set forth the odiousnesse of sinne than the terrors of the Law which is no part of the point what doth most set out the odiousnesse of sinne Ignoratio ele nchis but what doth discover the sinnes themselves in their kinds and severall branches which must needs be the Law according to the Apostles testimony the very definition of sin being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law 1. John 3.4 then is it to be preached with the Gospell for repentance Concerning the other branch about the directing use of the Law to justifie his deny all he gives us to understand as if none knew it before that the inward principle from which all true obedience proceeds is love which inward grace doth farre transcend the letter without as if that were the question from what inward principle true obedience proceeded and not rather by what Rule the same is regulated and ordered which is the Law of God discovering good and