The Rule of the Law Under the Gospel, Chapter 11

The Rule of the Law Under the Gospel · Chapter 11

p. 190CHAP. 11.

Shewing how these Libertines runne against the streame of our worthiest Writers, graciously instructed to the kingdome of heaven.

IT is not unusuall with impostors, when they ure driven off the authority of the Scriptures, to shroud and hide themselves with some humane testimonies wrested, and for most part distorted from the true meaning and intention of p. 191their alledged Authours: and even so doe these men pretend that they have the consent and authority of sundry Protestant Writers, of great note and name in the Church, to strengthen and confirme their novelties: wherein they are impudent to admiration; seeing there is never a learned man that ever I met with that sideth with them in the abrogation of the Law; nay not any, but as occasion is offered, doth urge the Morall Law as of great use to guide all true beleevers, and justified persons in the right way of godlines, and all Christian dutyes.One of this learned sect said. Wee are of Luther, and was before the Apostles. With what boldnes doe they claime Mr. Luther to be wholly theirs, and themselves to bee wholly of his judgement: and that they hold nothing in this point but what they sucked from his breests? let us therefore see in this one instance how they serve all the rest.

p. 192And first I affirme that M. Luther was so farre from being an Antimonian▪ that no man doth more expressely and soundly overthrow and contradict this wicked opinion than he, neither can any man desire a stronger humane witnes against thē thā M. Luther. Read his words with a pause and judge. Satan (saith hee) stirreth up daily new sects: and now last of all he hath raysed up a sect of such as teach, the ten commandements are to be taken out of the Church, Luther. preface to Comment on the Gale.& that men should not be terrified with the Law. And after, such is the blindnesse and presumption of franticke heads. And are they other that challenge Luther the patrone of a Sect, which himselfe saith, the Devill hath raised?

And page 171. He speaketh of three sorts of men that abuse the Law. First those that seeke justification by the Law. Secondly. p. 193Those that will utterly exempt a christian man from the Law, as the brainsicke Anabaptists went about to doe. And of this sort are very many also at this day which professe the Gospell with us, who dreame that Christian liberty is a carnall liberty to doe whatsoever they list, &c. on cap: 3. 25.

And on cap. 3. 19. pag: 153. Here I admonish (saith hee) all such as feare God, and especially teacher of others, that they diligently learne out of Paul to understand the true and proper use of the Law; which I feare after our time will be troden under foote, and utterly abolished by the enemies of the truth. It is easie from these words of Mr. Luther to collect, that, 1. Hee did not conceive the Law thrust out of all use by Christ: for then why should men fearing God learne the true use of it? 2. That if hee feared men p. 194would abolish it, then his judgement was it ought not to be abolished. 3. That if hee esteeme this sort of men that would abolish the Law, enemies of the truth: then certainly he is not their patron in this loose and carnall opinion.

And pag. 154. Forasmuch as wee diligently and faithfully teach these things: we doe therefore plainly testifie, that we reject not the Law, and workes, as our adversaries doe falsely accuse us: but wee doe altogether establish the Law, and require the workes thereof, and wee say the Law is good and profitable.

And cap: 5. 14. pag. 254. It is necessary that godly Preachers should as diligently teach the doctrine of good workes, as the doctrine of faith: for Satan is a deadly enemy to both. Is Luther now yours? Is hee not as contrary, and directly contradictory to your foolish tenents p. 195as the Sunshine of midday is to the darkenesse of midnight? Doth not he disclaime you as adversaries, yea as false accusers, while you challenge a line or syllable of his doctrine in the patronage of your delusions? You reject the Law, and workes; he professeth, he rejecteth neither: you abolish the whole Law wholly; but he establisheth it: you reject them for legall Preachers that teach not Christ aright, who urge men to the duties of the Law; but he imposeth it as a necessary part of their office to urge the Law, yea as necessary as to teach the doctrine of faith. For shame therefore never claime Luther more, nor father your fooleries on him, than whom you have no stronger enemy.

Object. But doth not Mr. Luther say, on …ap. 3. 28. That Christ hath abolished all lawes p. 196of Moses that ever were?

Answ. Y…s, all the lawes of Moses whereof he speaketh in that place: for take the whole sentence, and yee shall know his minde. Where Christ is put on, (saith he) there is neither Iew, nor circumcision, nor ceremony of the Law any more: for Christ hath abolished all Lawes of Moses that ever were: that is, all ceremoniall Lawes. Yea and the Morall Law so farre as in Moses hand accusing, terrifying, and condemning the beleeving conscience: in which regard it should be utterly ignorant whether there were any Moses, any Law, any Iew. Ibid:

Object. Page 177. So many as are justified, are justified not by observation of mans Law, nor Gods Law, but by Christ alone, who hath abolished all Lawes. Doth not Mr. Luther clearely say, that all Lawes are abolished?

p. 197Answ. Nothing is more true; for even the Morall Law in respect of justification is abolished to the beleever, which is Mr. Luthers expression: but that either the Law it selfe in the substance of it, or in respect of all other uses is abolished, Luther saith not: and wee say with Luther, Accursed be that doctrine, life, and religion, which endeavoureth to get righteousnesse before God by the Law, or workes thereof.

Ob. Luther on c: 4 27 p. 222. saith, that a Christian laying hold on Christ by faith, hath no Law, but all the Law to him is abolished with all his terrours, and torments. And page se que : We say that the Morall Law, or the Law of ten commandements hath no power to accuse, and terrifie the conscience in which Iesus Christ reigneth by grace: for hee hath abolished the power thereof.

p. 198Answ. And we say so too, and holde it our happinesse to beleeve this sweet Gospel. But Luther speakes here, and every where else of certaine uses of the Law, either for justification, righteousnesse and salvation; or else for terrour, accusation and condemnation: and thus wee have proved long since, and at large, that it is abolished to the beleever.

2. We say, that to abolish the power of the Law, is not to abolish the Law: and to abolish the power of accusing and terrifying, is not to abolish all the power of it. And all their shreddings and cuttings, and poore allegations out of Mr. Luthers workes, doe onelyonly prove the magnifying the Article of Christian righteousnes against the righteousnesse of the Law, and workes: wherein Luther was for the singular good of the Church most vehement: p. 199but none of them doe so much as glance at the abolishing of the Law as a doctrine or rule of life;Non sunt su… lege quoad iustificationem, accusationem, condemnationem, coactionem, &c. which Mr. Luther not in a few places acknowledgeth to binde all men from the beginning of the world to the end of it.

But whereas no man better knew Mr. Luthers judgement than his owne schollers and followers, it will not be amisse to heare them expressing their Masters minde in this argument,Est igitur sententia vera, et forma sanorum verborum, esse aliquem legis usum in renatis, & is triplex est &c. and delivering unto us what they received from him, from whom to depart in any thing they held almost piacular.

Chemnitius a most learned and moderate Lutheran, in his common place de lege cap. 10. and 11. directly refuteth these Antinomists, De Lege Dei cap 10. circiter fi…em, & cap. 11. De dignitate doctrinae Legis contra Antinomos.and sheweth that the regenerate are not under the Law in respect of justification, accusation, condemnation, p. 200or coaction: but yet affirmeth a threefold use of it in the regenerate: 1. as a doctrine to direct in duties: 2. as a glasse to see the defects of them: 3. as a correcter, and restrainer of remanent corruption. In all treading in the very steppes of of Luther, as we have declared.

Fredericus Baldwinus a learned professour in Wittenberg, Sanctissimo suo merito tabulas Legis abscondit, non ut Leginullam a…plu… debeamus obedientiam, sed ne maledictione f…r…at …os qui sint in Christo.Passionis typicae lib: 2. typ: 6. hath these words. Christ our Saviour by his most holy merit hath hid and covered (alluding to the propitiatory) the tables of the Law; not that we owe no further obedience unto it, but that it may not strike with maledictiō those that are in Christ: for the Law is abrogated by Christ,Abrogata Lex non quoad obedientiam, sed quoad maledictionem. not in respect of obedience, but in respect of malediction. Many more were easily induced to speake the same thing; but I content my selfe p. 201with these, from whom none of the rest dissent: and conclude, that if Mr. Luthers schollers understood their Masters doctrine better than these Libertines; then they sew but a fig leafe to cover their nakednesse, by stretching any of Mr. Luthers phrases to the proving of their profane opinion.

And as Mr. Luther hath abundantly cleared unto us this truth, so have we the consent of all godly, learned Protestant Writers both ancient and moderne, whom I might induce as a cloud of witnesses; not like that cloud which Elias his servant did see as bigge as a mans hand, but like the same cloud when it covered the whole heavens.

My spare time is not so much, nor perhaps the Readers, neither in so cleare a case were it so needfull to make this volume swell with such p. 202numberlesse testimonies of orthodox Divines, as professedly refute this profane and lawles, and as brainles a fancy. I will onelyonly therefore shew these delinquents against the Law to be cast by the verdict of an whole Iurie of godly Divines. And because they shall not deny but they have faire triall and proceeding, we have empannelled twelve men, the most of which they acknowledge their friends and well-willers, (even as they challenge Mr. Luther the foreman to be wholly theirs) and one man shall not speake for all, as in ordinary trialls; but as it is in great and extraordinary trialls, every one shall deliver his owne sentence.

The first of them is Mr. Calvin,Tametsi digito Dei Legem scripta… in cordibus habent, bifariam tamen adhuc in Lege proficiunt: est enim illis optimum organum, &c. who in the second booke of his Institutions, cap. 7. sec. 12. having spoken of two uses of the Morall Law; addeth a third, which especially concerneth p. 203the faithfull: namely that therby they must daily more certainly know what is the will of God to which they aspire: as also by the frequent meditation of it,Vt frequentie ius meditatione excitetur ad obsequium, in eo roboretur, & a delinquendi lubrico retrahatur. they should be excited to the obedience of it, and strengthened in that obedience, and restrained from the offences of it.

In the 13 section he answers the Libertines objection: But because the Law containes the ministration of death, therefore Christians must reject the Law. Farre be from us (saith he) such a profane opinion:Facessat longe ex animis nostris profana istaes opinio. for Moses excellently sheweth, that the Law which can beget nothing but death among sinners,Sed una est, perfecta, et inflexibilis vivendi regula. hath among the Saints a better and more excellent use: and what that is hee sheweth, namely to be one, perpetuall, and inflexible rule of life.

In the 14. section he answereth at large that objection, that the Law is abrogated to the p. 204faithfull,De morali adhuc loquor. Non quod illis amplius non iubeat quod rectum est, sed dūtaxat ne sit illis quod antea erat, hoc est ne eorum conscient as perterrendo &c. speaking still of the Morall Law: namely, not that it doth not still command what is right as it did before, but that it is not that to them as it was before, in terrifiyng their consciences, confounding, condemning and destroying them. In which sense saith he, Paul manifestly sheweth that it is abrogated; not in respect of institution of life, but of the former vigorous obligation of conscience. sect. 15. Thus have I abridged M. Calvine his larger Tractat upon this Argument,Non ad institutionem pertinet, sed ad constringendae conscientiae vigorem. wherein wee see him wholly consenting to the doctrine we have propounded through our whole discourse.

Adde only her unto that in the 3 booke cap. 19. sect 2 Christian libertie,Vt fidelium conscientiae sese supra Legem erigant, totam que Legis iustitiam obliviscuntur. consisteth first in this: That the consciences of the faithfull in the confidence of their justification before God, must lift themselves above the Law,Neque hinc recte quis colligat Legem fidelibus supervacaneam esse, quos no… ideo docere et exhortari, &c. & forget the whole righteousnes of the Law (Yet saith he no man must hence collect that the Law is needlesse: For it doth not therefore cease to teach, to exhort, and incite to good, though before Gods tribunall it hath no place in their consciences.

The Law therefore,Manet igit… per Christum … Legis …, quae … do cendo, adm…ne…do, ob…urgando, co…rigendo ad omne opus b…num formet ac comparet. by Mr. Calvins de e…mination abideth by Christ a… inviolable doctrine, the which by teaching us, by admonishing, by rebuking, and by correcting, doth secure & prepare us to every good worke.

The second is Reverend Beza, in his defence against Castillion, on Rom. 7. 6. farre be it from me saith he, that I should assent to you, who say the Law is dead to them, to whom it is cheifly alive, Absit …t ego tibi assentiar; qui d…cis legem ijs esse mortuam quibus maxime vivit, id est, quos h…bet maxime of sequentes. Veque enim rex, ….that is, those that are most obedient unto it, meaning beleevers. For a King doth not more manifestly regine over any, thē those which freely and willingly p. 206obey his Lawes. See also his judgement constant to himselfe in his annotations upon 2 Cor. 3. 11. In what regard the ministery of Moses is abolshed; concluding that the ministry of the Law is ever to be retained in the Church. And in his notes upon 1 Ioh: 2. 7. he saith. Neither is the Law abolished by the Gospell so farre forth as it commandeth that which is right:Neque enim Evangelio Lex … est praecipit. sed, &c. but onelyonly so farre as it threatneth death to all that doe not perfectly fulfill it: and as the Law by the terrours of death admonisheth us to think of seeking life in the Gospell, so the Gospell supplieth us with the grace of regeneration, whereby according to the measure of the spirit and grace,Vt Lexiam sua vis sit nobis secundum interiorem hominem Magister. we begin to will and to doe: that now the Law becommeth to us in respect of the inner man, a sweet Master, as the Apostle plentifully teacheth, Rom: 6. 7. and 8. chapters.

p. 207The third is learned Doctor Whitaker, the Iewell of the Vniversity of Cambridge, who when Duraeus the Iesuite objected against Mr. Luther the same which these Libertines affirme of him, that it was his judgement that the Decalogue appertaineth not to Christians; thus gravely answereth: That Luther most truly affirmed the Decalogue, that is, that condition of the Decalogue, either of full and perfect obedience, or of malediction for disobedience not now to pertaine to Christians; because Christ to them hath taken away that condition. 2. That Luther saith no more than the Apostle doth in sixe or seven places there alledged:Per Lutheri latera Apostolo vulnus infligunt. and therfore they must first accuse the Apostle, or through Luthers sides wound the Apostle. 3. He sets downe his owne judgment most expresly. The Law p. 208(saith he) pertaineth to Christians;Lex pertinet ad Christianos, nec id unquam negavit Lutherus: nam illa tustitia Legi… … Lib. 8. de paradox, p. 703 neither did Luther ever deny it: for that justice of the Law is immortall, and every one ought to indeavour with all his strength to live mo…t exactly according to the prescript of the Law. Thus we have this pro…ound and most worthy Doctour affording us a double strength; and together with … brings us Mr. Luther wholly and constantly avouching the same truth which we have defended through our whole discourse.

The fourth is, judicious Mr. Perkins, from whose gracious mouth and Ministery I received in my youth often the same holy truth, as now in his fruitfull writings appeareth every where. As in his golden chaine, chap: 31. having set downe the use of the Morall law in the unregenerate, he cō cludeth, that the use of the Law p. 209in the regenerate is farre otherwise: for it guideth them to new obedience, which obedience may bee acceptable to God through Christ. And upon Gal: 3. 12. hee answereth this question; why the Lord saith, He that doth the things of the Law shall live: considering that no man since the fall can doe the things of the Law: and sheweth that still the Lord repeateth his law in the olde tenure: 1. To teach that the law is of a constant and uncheangable nature: 2. to advertise us of our weaknesse and shew us what wee cannot doe: 3. To put us in minde still to humble our selves, after we have begun by grace to obey the law; because even then wee come farre short in doing the things which the law requireth at our hands. And on verse 23. he inquireth, that now seeing faith is come, what is the guard whereby wee are now kept?

p. 210Answ. The precepts of the Morall Law. The sayings of the wise are as nayles, or stakes fastned, to range men in the compasse of their owne duties. Ecclesiast. 12. 11. And most plainely he coucheth our whole doctrine concerning the Law, in the answer of our question upon vers. 15. eiusdem capitis. The question is how farre the Morall Law is abrogated. Answer. Three wayes. 1. In respect of Iustification. 2. Of malediction. 3. In respect of rigour. For in them that are in Christ, God accepteth the indeavour to obey for obedience it selfe. Neverthelesse (saith he) The Law as it is a rule of good life, is unchangable, and admitteth no abrogation: And Christ in this regard did by his death establish it. Rom. 5. 31.

And on c. 4. 5. The Law must be considered two wayes. First as a rule of life. Thus Angels p. 211are under the Law, and Adam before his fall, and the Saints now in heaven: and none yeeld more subjection to the Law than they, and this subjection is their liberty. Againe consider it as a grievous yoke three wayes, none can beare it, &c. And in his Treatise of conscience, cap. 2. saith, That the Morall Law bindeth the consciences of all men, at all times to obedience.

The fifth is our learned and industrious Doctor Willet: Bellarmin (saith he) is not ashamed to slaunder us, that wee affirme christian liberty to stand herein, that we are altogether freed from the obedience and subjection of the Law: Vt Moses cum suo decalogo nihil ad not pertinent. But we call God and all the world to record, that we witnes no such thing: knowing tha-Christ came not to dissolve, but to fulfill the Law. Here therefore Bellarmin fighteth with his owne p. 212shadow. But Christian liberty consisteth in three things that we are exempted: 1 From Ceremonyes: 2 From the curse and guilt: 3 From the servitude and reigne of sinne. &c. And upon Exod. cap. 20. commandement 10. quest. 9. saith thus. The Morall Law is not now in force quoad justificationem: that is, in respect of justification; but it bindeth quoad obedientiam, in respect of obedience, for we are boūd to keep all the precepts of the Law: but yet quoad modum obedientiae et terrorem, in respect of terrour, and rigorous manner of obedience we are not bound. &c.

The sixth is that grave and learned Bishop Downam, whom I must honourably mention, not onelyonly for his worthy parts and labours in the Church; but in the speciall reference of a painfull and worthy Tutor and teacher of my selfe in the Vniversity. p. 213That right Reverend Bishop, in his Treatise entituled, The doctrine of Christian liberty, doth exactly (as his manner is) open and cleare this whole doctrine, and in section or paragraph 15. hath these words: The Papists charge us, that wee place Christian Liberty in this, that we are subject to no Law in our conscience, and before God, and that we are free from all necessity of doing good works, which is a most divelish slander; for though we teach that the obedience to the Law, is not required in us to Iustification: but that wee are free from the exaction of the Law in that behalfe: yet we deny not, but that unto sanctification, the obedience of the Law is required, & we by necessity of duty bound to the observation therof. And againe, We confesse to be free from obedience, is to be servants of sinne, and the willing & cheereful worship of God is true liberty.

p. 214And we acknowledge that the Morall Law of God is perpetuall and immutable, and that this is an everlasting truth, that the creature is bound to worship and obey his Creator: and so much the more bound, as he hath received the greater benefits. And after, the more a man is assured of his free justification, the better he is enabled, and the more he is bound to obey it. And the Law hath singular use in them that are justified, 1. as a rule of direction for al obedience. 2 As a glasse of detection of our imperfection to keepe us humble. 3 As a rod of correction in respect of he flesh and old man for mortification &c. And concludeth that section thus. We are therefore in our sanctification freed, though not from the obedience; yet from the servitude and bondage of the Law, in three respects.

The seventh is, that learned p. 215Bishop Davenant a speciall ornament of our Church, and one worthy to succeed that famous Iewell in the sea of Salisbury. In his elaborate commentary upon Coloss: hath these words on cap: 2. 14.Cum Chirographum legis abr… gatum et deletum sit quoad vim damnatoriam, colligimus illud adhuc habere vim di…rectoriam: non igitur, &c. Seeing this handwriting of the Law is abrogated and abolished in respect of the damnatory power of it; wee gather that it yet retaineth a directory power; wee may not therefore hence take to our selves a liberty to sinne, but an alacrity in our service to God, &c.

The eighth is, Bishop Cowper▪ an ingenious and reverend Divine, who in his fruitfull Commentary on the 8. to the Romans, delivereth himselfe wholly unto us in this point, & in the end of the 4 verse hath these words:

Albeit by Christ we be delivered from the curse of the Law, yet wee are not exempted p. 216from the obedience thereof. In respect of the one, the Apostle said, we are not under the Law, but under grace. In respect of the other he had said, that the Law is good, and our Saviour protesteth, he came not to destroy the Law, but to fulfill it, both in himselfe and his members, not onelyonly by righteousnes imputed, but also inherent. For the Law stands to us as a rule of our life; wee love the holines thereof, and strive to conforme our selves unto it.

The ninth is that most sound and learned professour of Divinity in Basil, Amandus Polanus, who in the 6. booke of his Syntagma cap. 10. proveth the decalogue, which is the summe and substance of the Morall Law, to belong unto beleevers, and is of great use among Christians, by nine strong arguments. I will forbeare the recitall of them, because the p. 217booke is common, and easie to be consulted.

The tenth is learned Amesius, professour of Divinity in the Vniversity of Franeker, Quasi abrogata et quoad …im iustificandi, et quo… vim condemnandi, &c.who speaking of the Morall Law saith, that although in respect of the faithfull, it is as it were abrogated, both in respect of the power of justifiing which it had in the state of integrity: and in respect of the power of condemning, Valet tamē ac viget quoad vim dirigendi, et aliquam etiam vim retinet condemnandi, quia peccatum arguit, et condemnat…m ipsis fidelibus, quamvis, &c.which it had in the state of sin: yet it is of strength and force, in respect of the power of directing. Yea, and it reteineth (saith he) some power of condemning: because it rebuketh, and condemneth sinne, even in the faithfull: although it cannot indeed condemne the faithfull themselues, that are not under the Law, but under grace.

The Eleventh is Hieronimus Zanchius, a laborious and perspicuous writer. Who in 1 Ioh. p. 2182. saith,Observatio… Legis est ne…essaria Christiano homini, ne que a fide seperari potest. that the observation of the Law is necessary to a christian man: neither can it be seperated from faith. And in his Common place on Eph. 2: Loco quinto de legis Mosaicae abrogatione, sect. 9. speaking of the Morall Law saith, consider the substance of it, it is manifest that it is not abrogated: that is, that Christ hath not delivered us from our duty, whereby wee are bound according to the eternall will of God, to worship God, to love our neighbour, and to demeane our selves honestly and modestly, &c. And after, If we consider the substance of the Law, that is, the summe of doctrine concerning piety; wee deny with Christ, that the Law is simply abrogated; who said, I came not to destroy the Law. But if wee consider the accidents which wee have declared, it is manifest that it is abrogated. Thus Mr. Zanchius p. 219wholly agreeth with us in our grounds laid downe for the opening of the point: cap. 2.

The twelfth is our owne worthy Estius, from whose learned tongue I received many gracious instructions in my youth whilest he lived in the Vniversity. This godly man in his exposition on the commandements, pag: 37. saith, That the Law shall keepe the use that ever it had since the fall till the generall resurrection, and therefore is as needful now to bee understood as at any time. To whom agreeth Bucanus, who saith, that the Law in respect of the precepts of it shall not be abolished neither in this life, nor in the life to come; for God requireth perpetuall love both toward himselfe, and toward the Creatour suo ordine, &c. loc. de lege.

All these worthies have passed a joynt sentence against p. 220these violaters of Gods most righteous Law, and pronounce them guilty of high treason & transgression against the Lord; and of spreading scandalous words and writings against the dignity, equity and validity of his eternall Law; and so against himselfe the most righteous judge and authour of it: and in so high and presumptuous a sinne, in vaine expect they that any should pleade for them. It was Elies speech to his sonnes,1 Sam: 2. 12. sonnes of Belial, that is, lawlesse men, and Libertines, that knew not the Lord. If one man sinne against another, the Iudge shall judge it: but if a man sinne against the Lord, who shall pleade for him? verse 25. which implieth a sinne of an high nature directly against God, and very hardly forgiven: surely so is this sinne of an high nature directly against the glory of p. 221God, and the majestie of his Law; yet upon their returne and repentance, as they have a Mediatour in heaven to pleade pardon, so also the Saints in earth cannot but pleade and pray for the pardon of those for whom Christ in heaven pleadeth: and even so is our earnest prayer that they may be helped out of their errour, and come backe into the way of truth. But in one sence (howsoever they applaud themselves) they have none to pleade for them, never a learned man, nor judicious Divine that came in my hands, or under mine eye in all my reading for these many yeares; nor any classicke authour that leaneth that way. I must needes witnesse to Mr. Calvin, that they learned not their delirium (as he calleth it) out of bookes. And if you will yet persist selfe-wise, and ascribe p. 222more to your selves, than to all the Protestant Divines of such singular learning and holinesse; then may you make use of my service in producing so many godly writers and witnesses against you;I have one of your franticke papers, that have accursed foure most worthy Preachers by name, and all the rest whom you are not at leisure to name, that are on their opinion and practise. to fill up your list and catalogue of false teachers that preach not Christ aright: and to the names of London Preachers, which your scandalous scattered papers, and lost libells mention as Pharisaicall enemies to the truth now by you discovered: you may put in Calvin, Beza, Whitakers, Perkins, and the rest of the godly Bishops, and renowned Doctours, who are so cleare also against that which you call truth. It will make a greater noise, that you can contemne such conquered adversaries: for what are your London Ministers to them? Much rather doe I wish you would in time consider how dangerous your p. 223way now is, while you rise up against the most impregnable, and unconquerable Law of God: how the Scripture brandeth them for wicked men,Prov. 28, 4Prov 28:4 that forsake the Law,Psal: 119, 15 and depart from the Law; and much more that disclaime and revile it. And if those that be partiall in the Law, that is, take some, and leave some, be made despised of God, Mal. 2. 9Mal 2:9and vile before all people: how much more shall those that reject it all, and in every part, bee justly branded (as you are) for a vile generation of men.