(2.) The doctrine of indulgences and dispensations to sin, given forth at a certain rate. This was a great matter of offence to those who took occasion, for it, among other reasons, to separate from them in the beginning of the reformation, whereby they gave glory to the holiness of God, in expressing a just indignation against such vile practices. It is true the Papists allege, in defence thereof, that it is done in compassion to those, whose natural temper leads them, with impetuous violence, to those sins, which they dispense with; and that this is, in some respects, necessary, in as much as the temptations of some, arising from their condition in the world, are greater than what others are liable to. But none of these things will exempt a person from the guilt of sin, much less warrant the practice of those, who hereby encourage them to commit it. (3.) Another doctrine maintained by them is, that the law of God, as conformed to human laws, respects only outward, or overt-acts, as they are generally called, and not the heart, or principle, from whence they proceed; and therefore that concupiscence, or the corruption of nature, which is the impure fountain, from whence all sins proceed, comes not under the cognisance of the divine law, nor exposes us to any degree of punishment; and that either because they suppose it unavoidable, or else because every sin is an act, and not a habit, the off-spring, or effect of lust, which, when (as they pervert the words of the apostle) _it has conceived, brings forth sin; and sin, when it is finished, bringeth forth death_, James i. 15. whereas the spring of defiled actions is, in reality, more corrupt and abominable than the actions themselves, how much soever actual sins may be supposed to be more scandalous and pernicious to the world, as they are more visible; if the fruit be corrupt, the tree that brings forth must be much more so; and though this is not so discernible by others, yet it is abhorred and punished by a jealous God, who searches the heart and the reins; therefore this doctrine is contrary to his holiness. (4.) The merit of good works, and our justification thereby, is a reflection on this divine perfection; as it makes way for boasting, and is inconsistent with that humility, which is the main ingredient in holiness; and casts the highest reflection on Christ’s satisfaction, which is the greatest expedient for the setting forth the holiness of God, as it argues it not to have been absolutely necessary, and substitutes our imperfect works in the room thereof.