the best 1. It makes them relish and prize the promises of much the more and sticke faster to them hold in the way unto them 2. The hearing of threatnings kindleth a flame of love to God for delivering from them 3. Incieth our charity and compassion to our brethren to helpe them from under them and provoketh the Saints themselves to worke out their own salvation with feare and trembling Phil 2. 11. 5. Are we lewd Preachers for urging the Law upon men then why were not Christ his Apostles so in pressing on beleevers the obedience of the law Yea to the law more strictly expounded than by the Scribes and Pharises and in urging on them a righteousnes exceeding the righteousnesse of the Scribes and Pharises which was not an imputed righteousnesse of faith for justification before God but a righteousnesse of sanctification in their persons performed through grace by themselves So when our Lord affirmeth that in the kingdome of heaven that is the Church of the new Testament Hee that doth the commandements and teacheth men so to doe shall be called great that is shall be highly esteemed was hee a lewd and false teacher leading men away from himself and the grace of the Gospell or if he were not why are wee so for teaching the same doctrine 6. No man can teach obedience of faith but therein he must teach the obedience of the Law also for the same workes are both the works of the Law and the workes of faith which are distinguished not divided For example Love or charity which containeth all the duties of the second table is called a worke of the Law Luk. 10. 27. What is written in the Law how readest thou and he answered Thou shalt love the Lord thy God c. Thus it is a worke of the Law in respect of canon rule direction But it is called also a fruit or worke of faith Iames 2. 17 18. Shew me thy faith by thy workes and faith worketh by love Thus it is a worke of faith in respect of the cause and adhaesion being an inseperable issue of it How can a man persuade love as a worke of faith and not the same a worke of the Law 7. How false and absurd is it to say that Preachers teaching obedience to the Law of God teach men thereby to hang upon their owne righteousnesse or to seeke their justification by their owne performances Far are we from teaching that Iudaicall righteousnesse performed in way of justification all which is a filthy ragge in the sight of God and his strict justice But we persuade a Christian righteousnesse of sanctification wrought by the spirit of holinesse of which holy obedience are many other uses which they are loath to see besides the justifying of their persons in the sight of God As 1. It is called for in way of Christian conversation that our light may shine before men 2. In way of imitation of Christ our head and of conformity of his members to his righteousnesse which derogateth nothing from his righteousnesse 3. In way of testification of our righteousnesse before God for Hee that doth righteousnesse is righteous 1 Ioh 3. 7. Thus having set downe these twelve Articles of libertine and famelisticall faith I will content my selfe therewith although I could have easily set downe twelve more so fruitfull and generative errour is but that I intended in this onely to give a proofe of their grosse ignorance in principles of religion which was that I undertooke I could easily have refelled that mysticall and spirituall but fantasticall union of theirs with Christ before faith their sanctification before justification their elevating the sin of infidelity which strongly savours also of liberty as that it is no sinne or at least of the morall Law wherein I will not strive though I am sure the Scripture maketh it a sinne of sinnes and Christ calleth it the great condemnation and perhaps they shall holde a more sound tenent that shall holde it both against the Law and Gospell For 1. It may be not unprofitably enquired whether the first commandement doe not binde to all commandements both ordinary and eztraordinary both d◠praesenti and de futuro whether the Law doe not binde us to beleeve all that God shall utter as well as what hee hath uttered 2. Whether the second commandement doth not enjoyne whatsoever is a meanes of salvation and an inward religious worship for then the contrary must needes be sinne 3. Whether it be not a sinne against the second cōmandemēt not to beleeve that branch of the same commandement that God will shew mercy to thousands of them that love him and keepe his commandements And if it be then infidelity is a sin against that Law But I forbeare many things and perhaps some will thinke I might have spared some paines in refuting the former which at the first sight are so distastefull to the judicious as the reciting of them might seeme a sufficient confutation but my desire of helping the weake who are easily overreached drew mee thus farre beyond mine owne purpose and my endeavour was to contract many things into as narrow a roome as I could CHAP. 7. Shewing the second ground of this opposition which is horrible pride especially discovered in their ridiculous conceit of perfection THe undivided companion of ignorance is pride for no man that ever aright knew God or himselfe but the nearer he approached to God with Abraham the more did he humble himselfe in dust and ashes But here is a generation of men swelled up with pride and blowne up with a presumption that they are gotten into the highest forme of perfection they can scorne and disdaine the directions of the Law as being far beyond it for they have attained a full perfection not of justification onely but of sanctificatiō also already they are free not onely from the power of sinne but from the presence also Christ himselfe is not purer or more free from sinne than they are nay being borne of God they cannot sin if they would if they doe acts of sinne in high nature yet where is no Law is no transgression God cannot see them in that glasse Hence they can loose themselves from most ministeries but some teachers of their owne sect and deride the holy labours of godly Preachers who with zeale and piety persuade men to walke according to rules Oh what an height of pride are those private peremptory persons come unto who complaine that their heads have aked to heare some godly and worthy Preachers and have professed that for the gift of two pence they would never more heare sundry such as I know to be of long continuance as shining and burning lights as they may well be in the first ranke of Gods worthies that have beene of best desert in our Church And where is the humility of that teacher that makes his bragge Your teachers understand not
satisfied it for us for this is testified by keeping the commandements Ioh. 14. 23. If any man love me hee will keepe my commandements What love then in these men that will keepe no commandements Object Our love makes us keep his commandements but what is that to the commandements of the Law Answ. As if Christ did not command the same love and duties in the Morall Law See Matth. 22. 37 38. where Christ enjoyneth the young man all the duties of both tables 1 Ioh. 3. 23. This is his commandement that wee should beleeve and love one another Is this his commandement of any other love than that which is the summe of the second table and what were the commandements of the Apostles but evangelicall commandements commandements of Christ and yet they commanded duties of the Law 1 Thess. 4. 2. Ye know what commandements we gave you by the Lord Iesus What were they Such as concerned fornication v. 3. and oppression fraud v. 6. and were not these the same duties of the Law The 3 error floweth from ignorance of the nature of faith which is so farre from renouncing obedience that it is never severed from obedience and it is not true faith that worketh not by love for what is it to beleeve it is not onely to assent to what the scripture saith but to adhere and cleave unto it and to the Lord in the obedience of it as Henoch by faith walked with God Abraham by faith left his Country abode in the land of Canaan as a stranger offered his son Isaac c. And whence is it that obedience is called a fruit of faith for every act of grace must rise from the roote of that grace as every fruit from his owne roote so as workes of charity are rooted in charity which is a distinct grace from faith yet are they called fruits of faith because the doctrine of faith enjoynes them and the grace of faith inclines the soule unto them and because faith receives the spirit of Christ for sanctification as well as the merit of Christ for justification But why doe they exclaime against us for preaching and embracing a dead faith while they obtrude on their proselites a faith which must not work by love which if they will beleeve S. Iames is a dead faith 2 ERROR That godly life hath nothing to doe with keeping commandements Answ. The Scripture saith that godly life is nothing else but the fulfilling of the commandement and will of God revealed 1 Ioh. 2. 17. He that fulfilleth the commandement abideth for ever which is to be meant of evangelicall fulfilling not legall See chap. 3. arg 5. One thing it is to exercise good workes in way of obedience another to rely on them in way of righteousnesse 2. Our charge is in every thing to prove and try what is the good and acceptable will of God and have we nothing to doe with commandements the rule of tryall certainly we can neither doe any just thing without the rule of justice nor prosecute it justly 3. The life of Christ was most godly yet was said of him Heb. 10. 7. In the volume of the booke it is written of me that I should doe thy will and hereunto must every member be framed that must be in conformimity with the head 4. Not any duty of godly life can be acceptable or comfortable but that which is warranted by a commandement and we must know it so to be there can be no right worship or worshipper but hee that doth the will of God Ioh. 9. 31. If any be a worshipper of God and doth his will him hee heareth So doest thou expresse love shew mercy execute justice or practise any vertue and not by vertue of any commandement he that will not heare the Lord saying What I command thee that doe onely shall heare Who required these things at your hands 3 ERROR That blessednesse is meerly passive and therefore it is in vaine to put men upon actions for that end Answ. It is so to us in respect of merit and price but in respect of fruition it is obtained instrumentally by faith which is an action and is said to be ours yea our owne for the just lives by his owne faith not because we are authours or causes of it but subjects in whom God worketh it and because by it things beleeved become our owne 2. We are meere patients in the causes of blessednesse but in respect of conditions we are not so for as we said of faith wee may also say of good works God enableth to them but man worketh them and walketh in the way of them to blessednes not that our works are causes but conditions without which blessednesse is not attained See Matth. 25. 35. 3. This assertion bewrayeth great ignorance of the proper and present use of sanctification and the duties of it which they conceive as legally urged to helpe the beleever in his title and right to the blessed inheritante purchased in heaven whereas onely Christs righteousnes and merits give right and title unto heaven but yet the grace of sanctification gives us an aptitude and fitnesse unto it for without holinesse none shall see God Heb. 12. 14. and no uncleane thing shall enter into the gates of that City Yea it is proceeding in sanctification to the measure and stature of Christ that fits us to the vision and fruition of the glorious presence of God and for the full possession of that heavenly inheritance 4 ERROR That the justified person is free from all spot of sinne and perfectly righteous for justice requires that a man should be as perfect as by creation before acceptation Answ. 1. Iustice requireth that Gods wrath should be pacified and a righteousnes procured whereby the sinner may be accepted to mercy but not a plenary and personall perfection 2. They shew grosse ignorance in the nature of justification which frees the beleever from the condemnation of sin but not from the inhabitation or molestation for sinne is in the godly after justification 1 Ioh. 1. 8. If wee that is wee that walke in the light and have communion one with another say we have no sinne we deceive our selves 3. Faith it selfe in the justified is sincere but not perfect for as we know things beleeved but in part so we beleeve but in part our eye is not more dimme to see than our hand is weake to receive yea even in the best faith is imperfect and mingled with doubting Mosesâ—aith â—aith quailed at the Rocke Elias in a passion would be dead yea even Abraham himselfe who was strong in faith though he doubted not of infidelity yet he doubted of infirmity Gen. 15. 3. By long delay his faith was sore shaken when he said that Eliezer of Damascus must be his heire Now would I know how that which is it selfe imperfect and not free from spot of sinne can make another altogether spotlesse See more hereof
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
a sea of teares of timâ—ly repentance the misâ—â—aâ—ling of simple men and women especially into such desperate wayes My intention being onely to propound the grounds of naked truth which as a right line is the rule of it selfe and of that which is crooked and that to my owne in my owne plaine and ordinary manner it was farre from my thought to make my labour more publicke till partly the scorne and insolency of these schismaticall spirits on the one hand and partly the importunity of many godly both Ministers and private persons thrust mee into a second survey and review of what I had delivered They said they knew some drawne off their opinions by hearing the doctrine preached and doubted not but if it were made more publicke it would be much more usefull to the Church especially seeing these seducers creepe into such corners of the Citty and Country where are weakest meanes of resistance whose strongest hopes and holdes lie in the ignorance and too credulous simplicity of their proselites I made many objections to my self some to them I knew this argument soundly and judicially handled already by others that it might more profitably and sufficiently be undertaken by some other better furnished with gifts and leisure how little I could expect the satisfaction of others in an argument of this moment who in the throng of businesse and burden of many weekly exercises could scarce gaine thoughts or time to satisfie my selfe How unsafe to thrust into a publicke quarrell how importune and lawles the adversaries who holde not themselves countable to God for any wrong they doe unto man But yet persuaded to deny my selfe for the service of God and his Church and that the seasonablenesse of the treatise might adde an advantage unto it and that it might be some stay to the teachable untill a more elaborate and compleate worke might by some other be prepared I yeelded unto the publication of that little which I had done animating my selfe with the same arguments that wise and prudent Generalls use to encourage and hearten their souldiers withall when they are to joyne issue with the approaching enemy and they be foure 1. The goodnesse and justice of the cause which is just and honourable for we take part with God and fight his battell in the quarrell of his most righteous Law 2. The victory is easie and certaine unlesse God and his Law can be conquered and who ever rose up against God and prospered 3. The quality of the adversaries must adde courage unto us Christians in name but siding and sorting with the damnable heretickes of ancient times of whom I will not speake what they are worthy to heare but what I may with judgement write and whom the sequell discourse will shew to be of proud furious and audacious spirits 4. The assurance of divine assistance for are the adversaries such certainly then is their strength gone God's spirit is gone from them for he teacheth the humble and sendeth the proud empty away They pretend the spirit and outboast all men that they are taught and led and moved by the spirit and are past all motives and persuasions of man or meanes but God's spirit is a soft sober calme and quiet spirit both in Christ the head and in all his members and that furious factious railing and quarrelsome spirit of theirs is that uncleane spirit of Satan usually breathed into hetickes and enemies of the truth and of the spirit of truth by whose onely assistance wee shall shape them not as they say in scorne a garment after our owne fashion but such an answer out of the Scriptures as shall not hide their nakednesse but uncover their ignorance emptinesse and folly and vindicate the holy Law of God from their schismaticall cavills and hereticall contempt And why not For doe we exclaime against the Papists for blotting out the second commandement as sacrilegious persons and against the Anabaptists for denying the fifth and shall we be silent at these sectaries whose blindnesse hath made them bolde to blot out all the ten at once which although they were writen with God's owne finger and that in tables of stone yet these mad men presume their nailes so steeled as that they can scratch them out all at once and yet God see no sin in them I shall speake unto them all along the Treatise and now will onely desire of them or rather of God for them these two things First that my reproofe may be a medicine unto them at least if it be conceived a wound yet not of an enemy but of one that out of love desireth to leave them a testimony of faithfulnesse and the other is that the Lord would worke in them a timely change both of opinion practise so as they may no longer turne the grace of God into wantonnesse and liberty but get out of this snare of the Divel wherein they are held to doe his will â— who in every thing opposeth and resisteth the righteous will of God reâ—vealed But to you that are desirous to walke in the olde and good way and are not yet infected with this spreading gangrene of licentiousnesse I shall be bolde to give some advise for prevention As 1. To looke carefully to your precious soules which Satan many wayes beleaguereth let not pretences of faith in Christ loose you from duty towards God catch not at ease or presposterous and overtimely comforts wherein the impostour hath you at advantage 2. Looke well to your estates and outward meanes lest these impostours make a prey and advantage on you as they have done on some already who have confessed that these pedlars have basely inveagled from them even to the very cushions of their windowes for the Apostle observed not in vain that through covetousnesse they make merchandise of unwary soules 3. Suspect such men as come with a strange language and unwonted phrases and manner of speaking for errour is a fruitfull mother yet is she ashamed of her brood and is willing to cover and apparell them with philosophicall and metaphysicall phrases and so these men are willing we should seek out the brats of their owne braine in the bushes and thickets of intricate discourses and in the meanders and laborinths of uncouth language wherein they desire to be admired rather than understood not unlike their predecessours in Calvins time of whom hee saith that they were like Gipsees that had gotten a cheating and canting language proper to themselves and this is one of the first principles of their cousening trade Surely the Ministery of Christ and his Apostles and of all godly teachers is to cast off all cloakes of shame and to walke not in craftinesse neither to handle the word of God deceitfully but in declaration of the truth to approve themselves to every mans conscience in the sight of God These cleane contrary studie how to involve things in darknesse and to obscure and extinguish if
tried in that Court If God shall say leave such a sinne or be damned doe such a duty aâ—d â—e saved he may say We will doe neither the one nor the other on these tearmes Well may he say and more that his tongue le ts fall unseemely tearmes and it hides his nakednesse but a little to droppe out that his meaning is that God hath nothing to doe to call a beleever into the court of nature For howsoever hee will teach God what hee hath to doe or what he hath not to doe he might long since have beene taught that God will require of us even that righteousnesse which he put into our nature and that is a talent which we must be countable for as well as any other OBIECT 7. Those that have the spirit of God for their rule and doe all by a free spirit they neede not the Law to rule or urge theÌ„ to them it is vaine and needlesse But all beleevers have the spirit to rule them and they doe all by a free spirit Therefore Answ. The former proposition is false that those that have the spirit to rule them have no neede or use of the Law and as grosse to conceive the spirit and the Law contrary which are indeed inseperable for the Law is the instrument the Spirit is the workmaster the Law is the rule the Spirit the applier of that rule The spirit is so farre from destroying the Law that he writeth it in the inner parts he addeth clearenesse and light unto unto it he worketh love and delight unto it 2. It was ever the wicked conceit of Libertine Enthusiasts that the spirit worketh our obedience immediately and by himselfe alone rejecting all meanes whereas he worketh it in us ordinarily by the word the Law and the Gospell Ioh. 16. 13. The spirit sent to beleevers shall not speake of himselfe but whatsoever hee shall heare that shall he speake He is in himselfe the spirit of illumination but enlighteneth beleevers by shewing them what is to be done by the Law and what is to be beleeved by the Gospell 3. Is the spirit therefore a free spirit because hee frees us from the Law no verily but because he sets us free to the performance of it This reason holy David gives us Psal 119. 32. I will then runne the way of thy commandements when thou hast enlarged or set mee free Or is that the duty of a free and willing subject to cast off the lawes of his King No but most freely and willingly to obey his Law and this is the freedome wrought by the free spirit in free and ingenious Christians 4. To say we obey God by by the spirit without a Law or a commandement is a meere non sence for is any obedience without a Law Is not our rule to doe onely what the Lord commandeth what can be more ridiculous than for a subject to professe obedience to his Prince but yet hee will not be under any Law And to say they obey of love and yet obey no commandement is as fond and false 1 Ioh 53. This is the love of God that we keepe his commandements and his commandements are not grievous Ioh 14. 15. If ye love me keepe my commandements love must ever looke to the commandement OBIECT 8. Those that are under the Law of Christ are not under the Morall Law But Beleevers are under the Law of Christ Gal 6. 2. and so fulfill the Law of Christ. Therfore And thus doe they further unfold themselves that wee may understand them consider say they men as creatures in their naturall being thus are they under the Morall Law given by their Creatour But consider them as redeemed and new creatures they are freed from that Law and onely tyed to precepts taught by Christ in the Gospell which teacheth to deny ungodlines and worldly lusts and to live soberly justly and godly in this present world Tit 2. 11. Answ. Here is a whole bundle of errours to be untied 1. The proposition is false that beleevers who are under the Law of Christ are not under the Morall Law seeing the Law of Christ is for substance the same with the Morall Law for what is the Law of Christ in the place alledged but the doctrine precept and commandement of Christ enjoyning the love of our brethren bearing their burden which the Apostle opposeth not to the Morall Law as these sectaries doe but enjoyneth it as a more necessary Law than all that heape of ceremonies to which the false Apostles would have brought them backe against whom he strengtheneth the beleevers of that Church through that whole Epistle 2. It is frivolous and popish to conceive the Gospell a new Law for is not the covenant of grace the same in the old Testament and new and did not the holy men in the olde Testament Moseâ— David Samuel Daniel and the rest enjoy the same covenant with us or were they saved by another Gospell than we or did not they frame their lives to the same sobriety righteousnes and holinesse that we doe 2 Did not the Apostles preach and write the Gospell Yet 1. Ioh. 2 7. they professe We write no new commandement but the old which yee have had from the beginning And what was that but the same which was written in mans nature before the fall and after written by Gods finger in tables of stone which same commandement though he call a new commandement in the next verse that is not because it is another in the substance but the same law of love renewed and reinforced upon new grounds by Christ the great Law-giver And ratified both by his owne doctrine and example and in this new manner it was never urged before 3. So farre is the Law of Christ fro◠〈…〉 morall law 〈…〉 according that 〈…〉 of S. August The Law knowes to command but the Gospell to assist to the commandement True it is that Christ abolished all Lawes that made difference betweene man and man Iew and Gentile Eph. 2 14. Yea and the Morall Law so farre as it made difference betweene God man beleeving And 2. as it is opposed to the Gospell And 3. as it hindreth entrance into the kingdome to beleevers And 4. as any thing in it was accidentall significative circumstantiall or tempoall But all matters substantiall essentiall and eternall Christ by his Law hath confirmed to continue for ever This harmony of the Morall Law and Christs Law judicious Calvin in his harmony avoucheth The whole Law saith hee agreeth with the Gospel both in condemning the saâ—e vices and commanding the same vertues And if this be so then certainly it destroyes not the Law And Pareâ—s on Rom 10. 14. saith They erre that thinke the Law repugneth Christ in the Gospel 4. It is little under blasphemie that they oppose the Father and the Sonne as if they had diverse wills divers rules or contrary Lawes wheras the Son professetâ— that hee spake nothing from