THE OFFICE AND VSE OF the Morall Law of God in the dayes of the GOSPELL Iustified and explained at large by Scriptures Fathers and other Orthodoxe Diuines SO FARRE AS OCCASION was giuen by a scandalous Pamphlet sent abroad of late into the hands of diuers good Christians pretending great reason and reading for the vtter abrogating and abolishing of the whole Law of MOSES since the death of CHRIST By WILLIAM HINDE sometimes Fellow of Queenes Colledge in Oxford and now Preacher of Gods Word at BVNBVRY in CHESHIRE HOS 8.12 I haue written vnto him the great things of my Law but they were counted as a strange thing MATTH 5.19 Whosoeuer shall breake one of these least Commandements and shall teach men so he shall be called the least in the kingdome of heauen LONDON Printed by Iohn Haviland for Thomas Pavier and are to be sold at his shop in Ivy Lane 1622. Antinomus Anonymus OR A SCANDALOVS Pamphlet of a namelesse Aduersary of the Morall Law of God intending thereby to proue if he could that In the Church of Christ since his death the whole Law of Moses is wholly abolished SIR This pamphlet was directed and sent unto a religious and gracious Gentleman Mr. Iohn Foxe late Steward to the right Honorable the Earle of Darby of his L. of Berry and Pilkinton in Lancashire you may well thinke mee slacke in performance of my promise and not vnlike but you in respect thereof thinke that I faint in the cause but it is farre otherwise with me for the more that I consider of it the more I am confirmed in the truth of it and the more I discerne the many errors that rise out of the ignorance of the true difference betweene the Law and the Gospell Luther on Gal. 3.21 saith The knowledge of this difference keepeth all Christian doctrine in its true and proper vse Also it maketh a faithfull man iudge ouer all kinde of life ouer the Lawes and decrees of all men and ouer all doctrine whatsoeuer and it giueth them power to trie all manner of Spirits And on Gal. 4.27 he also saith As it is the most principall and speciall article of Christian doctrine To know that we are iustified and saued by Christ so is it also very necessary to know and vnderstand well the doctrine concerning the abolishment of the Law for it helpeth very much to confirme our doctrine as touching faith and to attaine to sound and certaine consolation of conscience when we are assured that the Law is abolished and especially in great terrors and serious conflicts Thus far Luther who as you see agreeth with mee that the point is of great consequence and very necessary to be knowne of all that truly seeke Christ Iesus I will set you downe as briefly as I can what I conceiue and some testimonies for the same that are briefe and point you to some others that are more large The point is this In the Church of Christ since his death the whole Law of Moses is wholly abolished or abrogated For as saith Tossanus in 2 Cor. 3. Licet unus sit Deus una semper fuerit Ecclesia idemque substantia foedus varia tamen hujus dispensatio fuit ut aliter agitur cum homine in infantia aliter in adolescentia aliter maturajam aetate Quo nomine Paulus ad Galatas 4o. Iudaeorum populum puero inter tutores educato comparat Lex fuit quidem à Deo data per virum Dei Mosen promulgata nec sine peculiari gloria sed Euangelium suam habet propriam gloriam quod non est literale solum ministerium aliquod jubens sed habet conjunctam efficaciam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus sancti 1 Cor. 2. Gal. 3. And Gualther on Gal. 3.19 20. Quia homines non semper stant conditionibus quas Deus ipsis praescribit aliter atque aliter cum ipsis agendum est Ideo tunc queque propter causas legem addi oportuit quae ad tempus duravit quam diu ejus usus fuit At nunc novi Testamenti tempus est quando lex Prophetae Euangelio cedunt ut tam Gentibus quà m Iudaeorum reliquijs in Regnum Dei vim facientibus locum dent 1. The whole Epistle to the Galatians importeth so much for it is the generall argument of that Epistle And that there is meant the Morall law as well as any other in Gal. 3.19.23 See also Calu. Iust 3.19.4 Beza in Gal 3.22 Perkins on Gal. 3.11.23 Pareus in argumento in Gal. 3. and in Columna 153. D. 229. A. 232. C. 246. C.D. 274. D. who though they speake but only vpon one or two places yet it will appeare that the like must be vnderstood in the whole Epistle One word in chap. 3.19 mis-translated in most vulgar translations drawes many men awry Serueth Neither the Greeke nor any Latine translation hath it But grant the word must needs come in to make vp the sense I cannot see how it can be sensibly in the present tense but rather in the preterimperfect tense seeing it is a question and the answer to it is in the preterimperfect tense plainly as both Bezaes note and others expound it Not vnlike to this is in Rom. 3.20 commeth or is which being read came or was of the time past maketh the sense good otherwise I cannot vnderstand the words for the time it is aduerse to Now that followeth immediatly after and therefore cannot be the same Another thing in this Epistle is worth noting that the Apostle cap. 4.1 by the Heire in minoritie meaneth the Synagogue or Church of the Iewes afore Christ or the Iewes themselues and by full age he meaneth the Church of Christ since his death or Christians themselues See Socrates lib. 5. ca 21. Tho. Aquin. 1. 2. q. 91. a. 5. 2. 2. q. 1. 7. 2. Calv. in Gal. 3.24 4.1 Gualther in eundem Beza in eundem Piscator in eundem Pareus in Gal. 4.3 col 265. B. 274. A. 276. A. 290. D. Perkins in Gal. 4.3 setteth it out very fully and withall sheweth most plainly that the words We or Vs are to be vnderstood of Paul himselfe and others that were Iewes And so doth Pareus expound them on Gal. 3.24 Luther not well vnderstanding this exposition but generally taking the nonage of the heire to be the state of the vnregenerate and the full age to be the comming of Christ in spirit to any man concludes the end of the Law to be at the comming of Christ into any mans heart though on the same Gal. 4.1 he acknowledgeth an end of the Law at the comming of Christ but doth not fully handle it so Whereas it is plaine that the Apostles meaning was so For he writ to the Churches of Galatia which were in a sort fallen from Christ Calv. in Gal. 1.2 and not particularly to them alone that were true beleeuers as he did to the Romans Ephesians Philippians and Colossians
all this to the vtter abolishing of the Morall Law Such things as were but accidentall or * Zanch. in Hos cap. 2. p. 45. col 1. accessory to the Couenant made with Abraham or to the promulgation or administration of the Legall Couenant amongst the Iewes are all abolished But the Morall Law which for substance was euer the same rule of righteousnesse before the fall before the t Muscul loc de foedere Dei p. 144. Law giuen by Moses and before the publishing of the Gospell by Christ Iesus was then and is yet still of good and great u Vrsin de lege divina p. 278. vse in the Church of God For as the x Aug. Ep. 49. ad Deogâ—at Couenant of Grace made betwixt God and man in Christ Iesus was euer since the fall one and the same in the daies of Adam Abraham Moses and of Christ and his Apostles though the administration thereof was diuers according to the different ages and estates of God Church and children so the Morall Law of God was euer the rule of obedience in all those times for all duties of loue to God and man and shall so continue together with the Gospell euen vnto the end of the world although it was not alwaies either deliuered vnto or vrged after the same manner vpon Gods people Abraham y Vide Zanch. in Hos c. 2. p. 44. col 2. Paraeus in Rom. 2. v. 25. Gen. 17.1 before the Law written hauing a portion of this Couenant was charged to walke before God and to be vpright I demand by what rule must Abraham thus walke Doubtlesse by the rule of the Morall Law written in his heart and by the word and will of God reuealed by his Spirit Moses Dauid Samuel Daniel and all other holy Prophets and holy men in the daies of the Law were in the same z Hyper. in Heb. cap. 3.1 Cor. 10.1 2 3. Aug. cont duas Ep. pelag lib. 3. ad Bonis cap. 4. Couenant of Grace by faith in Christ Iesus and yet as during the time of the Iewish Paedagogy they conformed themselues in the outward worship of God to the Ceremoniall Law looking by faith vnto Christ the a Col. 2.17 substance of those b Heb. 10.1 shadowes so did they frame their affections and actions for a sober righteous and holy life according to the Morall Law which yet they did not follow for righteousnesse to be justified and saued by the workes of it as the greatest number of the c Rom. 10.3 4 5. Iewes did but because they knew that the Law of God was a d Psal 119.105 light vnto their feet and a lampe vnto their paths and God did call them to the Law and to the e Isai 8.16 20. Testimony and charged the Prophet to binde vp the Testimony and to seale vp the Law amongst his disciples Isa 8.16.20 So likewise hath our Sauiour Christ and his Apostles the f 2 Pet. 1.19 night of darke Ceremonies being dispelled by the bright day of the Gospell continued and g Matt. 5. cap. 22. cap. v. 36 37 38 39 40. Gal. 5.14 Iam. 2.8 9. established the Morall Law of God being now a part of his written word and reuealed will to be for euer vnto all Christians the rule of life and the line of loue by which we must measure out all our duties and seruices of piety towards God and charity towards men before him and his for euer In which regard loue which is the summe of the Law is said by the Apostle h 1 Ioh. 2.7 8. Iohn and by i Ioh. 13.34 Ioh. 14.15 Ioh. 15.10 11 13. Christ himselfe to be both an Old Commandement and a New an Old Commandement because the duties of loue were euer enioyned and required from the beginning and a New because the same Law of loue was vpon new grounds of loue both renewed and reenforced by Christ himselfe the Lawgiuer Argument 10 Now whereas in your tenth Argument you seeme to conclude That because the Morall Law was giuen with manifest tokens of Gods wrath Antinomus in great terror and is called a fiery Law Deut. 33.2 therefore it was giuen to the Iewes only and so consequently is now vtterly abolished Answer and belongs not now vnto vs Might you not as well and wisely i. indeed as absurdly conclude also that because the Day of the Promulgation of the Gospell is called by the Prophet Ioel and by k Ioel 2.28 Peter The great and terrible day of the Lord a day wherein the Lord will shew l Act. 2.16 17. wonders in heauen aboue and signes in the earth beneath bloud and fire and vapor of smoke when the Sunne shall be turned into darknesse and the Moone into bloud therefore the Gospell sure being giuen and the Holy Ghost being sent with such manifest tokens of Gods wrath as also by a m Act. 2.2 3 c. rushing and mighty winde and fiery tongues which did make many amazed and as it were at their wits end doe both belong vnto them that were then present whether Iewes or Proselytes but neither of them vnto vs Christians to whom no such fiery feares and bloudy terrors doe belong at all For shall not the like causes in the like case produce and bring forth the like effects Or shall fires and feares proue the abolishing of the Law when the like meanes are vsed by the wisdome of God for the publishing and establishing of the Gospell Argument 11 But let vs now heare your eleuenth Argument if it can speake any thing more directly to the point and purpose Antinomus than his fellowes haue done I cannot finde say you that saluation was euer promised to him that should keepe the Law Answer And what then I pray you will you needs inferre hereupon that the Morall Law is vtterly now abolished What true Christian doth now seeke for saluation by the keeping of the Law Or who is he that maintaineth the vse of the Morall Law for this purpose How often haue we told you That we looke for saluation and justification by the n Rom. 3.24 25 28. righteousnesse of faith in Christ Iesus and not by the keeping or fulfilling of the o Phil. 3.9 Morall Law If the Morall Law indeed had no other vse but this you speake of then had your Argument spoken something to the purpose but seeing it is vrged and vsed by vs as a chrystall glasse of Gods will to discouer vnto vs the spirituall blemishes and beauties of our hearts and liues and as a guide to teach vs to walke in his waies telling vs what to doe and what to leaue vndone and seeing it hath many other speciall p Vide Calu. de usu Legis in Harmo in 4. lib. Mos p. 442 443. offices as formerly you haue heard both for Gods glory and our good we can neuer yeeld this vnto you for a sound Argument That therefore the
of restraint vnto sinne and sinners Muscul loc de vi effica Legis Loc. de abrog Legis Dei enim similis quisque factus ipse Legem facilè implet nec erit sub illa sed cum illa August lib. Exposit quarundam propos ex Epist ad Rom. Cal. instit lib. 2. cap. 7. sect 13 14. as Musculus in the same place and elsewhere doth acknowledge alleging that out of the Romans Shall we sinne because we are not vnder the Law but vnder Grace God forbid and giuing vs thereby to vnderstand that such as are in the state of grace euen the sonnes of God are seruants vnto the Law for obedience vnto righteousnesse though they be freed from the law of sinne and death They are not indeed vnder the Law as a rigorous exactor and terrible auenger but they are vnder it as a righteous commander and holy conducter to leade them in the waies of righteousnesse and holinesse Agreeable hereunto is that which Musculus inferreth hereupon Qui Christianus est saith he etiamsi non sit sub Magisterio Mosis propterea tamen non est liber ad faciendum ea quae sunt impia injusta adeoque factu illicita Now I would gladly know seeing nothing can be impious and vnjust but that which is illicitum vnlawfull and nothing is sinne or vnlawfull but that which is knowne and acknowledged to be so by the light and line of the Morall Law how shall a Christian once imagine that the Morall Law is to him wholly abolished seeing he continually stands in need of it as of a lanthorne vnto his feet Psal 119.105 Psal 19.7 8-11 and a light vnto his paths and must haue daily recourse vnto it Iam. 1.25 to see what is right and what is wrong what he ought to doe and what he ought to leaue vndone And if here you reply Tit. 2.12 that the Gospell teacheth vs to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly in this present world I answer It is most true that such as haue their eies enlightned with the light of the Gospell and their hearts seasoned with the grace of it Iam. 1.25 Rom. 7. Act. 26.9.20 Gal. 5.6 Gal. 5.22 looking into the glasse of the Morall Law doe see more clearely into the beauty and glory of it judge more wisely of things that differ in it worke more effectually by loue in all the duties of it renounce and resist more powerfully all the affections and actions of sinne that rise against it and make all the Commandements thereof more easie Matt. 11.28 c. Ephes 6.1 2 c. Iam. 2.8 9 10 11 12. 2 Cor. 3.17 1 Ioh. 5.3 and the burden more light than otherwise it could be vnto them All this the Gospell teacheth and worketh in vs and for vs but it teacheth all this by the lines and lessons precepts and prohibitions of the Morall Law and worketh all this vpon the Morall grounds of loue in the Law and walketh in obedience by the spirit of adoption and liberty not in the spirit of feare and slauery And therefore by all this it may easily appeare that so long as the Gospell is established the Morall Law can neuer be wholly abolished This conclusion receiueth further strength from another made by Musculus himselfe in the same place Muscul loc com de abrogatione Legis to the same end Quare Christianus faciens contra ea quae praecepta sunt in Decalogo enormius peccat quà m si sub lege constitutus faceret tam abest ut liber sit ab ijs quae illic praecipiuntur etenim tamet si liber est à Mose hand tamen liber est ab obedientia Christi ac vera justitiae In which sentence we may obserue these seuerall propositions all seruing to maintaine the vse of the Morall Law amongst Christians First that the Decalogue i. the Morall Law or Ten Commandements being a part of the written word and reuealed will of God doth yet for the substance of it continue and concerne all Christians Secondly that the precepts and prohibitions of the Decalogue doe binde all Christians to allegeance and obedience Thirdly that a Christian doing any thing against the Decalogue or Morall Law sinneth more grieuously vnder the Gospell than any Iew committing the same sinnes vnder the Law Fourthly that Christians doe not entertaine nor maintaine the Morall Law as Moses disciples receiuing it and obeying it vpon the same conditions and to the same ends as Moses did deliuer it and impose it vpon the Iewes but as the disciples of Christ Iesus who is the Lord of his house and the only Lawgiuer for the well ordering of it Now forasmuch as Christ testifieth of himselfe that he came not to destroy but to fulfill the Law Matt 5.17 18. clearing the beauty and renewing the spirituall vigor and vertue of it Rom. 6.14 15. Rom. 7.12 Matt. 5.19 Heb. 8.10 Iam. 2.8 taking away the terror and abating the burden and rigor but not changing the nature nor abolishing one iot of the substance of it yea further not only commending and commanding it to all his disciples and in them to all true Christians Accedente gratia idipsum quod lex onerosè jusserat jam sine ouere libertissimè implemus August 83. quaest quaest 66. but putting it into our mindes and writing it by the finger of his spirit in our hearts and making it vnto vs a royall Law of liberty not a yoke of bondage and feare therefore doe we now willingly receiue and obey the Commandements thereof and doe not now account them grieuous but in Christ gracious holy just and good the duties whereof we desire and endeuour to performe with delight knowing that our infirmities are couered our wants supplied our sinnes pardoned and our seruices accepted in the absolute and perfect obedience of him that did absolutely fulfill the Law for vs that is of Christ Iesus Rom. 7.22 According vnto these grounds we may say with Musculus That although a Christian be free from Moses yet is he not free from the obedience of Christ nor of true righteousnesse and if he be not free from the obedience of Christ that is such as both by precept and patterne he taught and required according to the precepts of the Morall Law then is a Christian bound in the daies of the Gospell to the obedience of the Morall Law And if a Christian be not freed from the obedience of true righteousnesse and the rule of true righteousnesse be the Morall Law as all Diuines doe agree and as Christ and his Apostles haue taught the Churches then is a Christian bound in the daies of the Gospell to yeeld obedience vnto the Morall Law Now if you be pleased to lay all these together the reckoning will arise to another and a greater summe than you imagined or expected at this time and place and that not to feed your fancy
the written Word or reuealed will of God without any ordinary meanes of illumination or instruction and so beholding the matter of the Morall Law but very darkly and confusedly and feeling the worke in their hearts by their conscience witnessing and their thoughts accusing or excusing one another and their wils grudging and rebelling against the tenor of it So doe they vnderstand the Morall Law Theologically which besides the naturall light and sight of the Law written by nature in their hearts doe consider it and receiue it as the written Word of God as an expresse forme of a principall part of the reuealed will of God a right rule of direction for religion and religious conuersation a portion of the Couenant of Grace as it is written in our hearts by the finger of Gods Spirit a part of Gods image which in the new man is created after God in righteousnesse and true holinesse the knowledge whereof they attaine vnto by the word of Grace and the sense and feeling of the worke thereof by the spirit of Grace so beholding the beauty thereof more cleerely and distinctly and feeling the power thereof more effectually and obeying the precepts thereof more willingly and looking for the acceptance of their imperfect obedience in and by the only perfect and absolute obedience of Christ Iesus only They that thus I say doe vnderstand the Morall Law to be in force in the daies of the Gospell as for ought I know the best Diuines and best Christians doe doe vnderstand it Theologically which as yet you say you cannot see that you can doe Iunius de Theolog. vera cap. 2. thes 5. cap. 3.6 ca. 4. thes 7. cap. 7. cap. 8. Iunius that great Scholler and worthy Diuine in his Booke de Theologia will helpe you to light your candle if that will doe you any good in this your darknesse He giues this definition of Theology Theologia est rerum divinarum sapientia and this diuision Theologia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Dei ipsius sapientia aut est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Deo informata And leauing the former rather to be adored than curiously inquired into he afterwards subdiuides the latter to be Theologia visionis or Revelationis and then he tels vs that this Theologia revelationis is either naturalis or supernaturalis and in handling these two he worthily setteth forth the weake sight and light of humane vnderstanding and reason according to the principles and conclusions of the Law of Nature and noteth the error obscurity and insufficiency of this naturall wisdome therewithall And then a little after he defines the absolute supernaturall Theology which doth especially concerne the present businesse after this manner Iunius de Theolog. vera ca. 12. thes 23. Theologia absolutè dicta est sapientia rerum divinarum secundum veritatem divinam à Deo inspirata per enuntiativum sermonem in Christo commissa servis ejus atque in Testamento Vetere Novo per Prophetas Apostolos Euangelistas consignata quantum ejus hic nobis expedit revelari ad gloriam ipsius Electorum bonum According to the tenor of this definition of Theology I will now proue vnto you if I can that the Morall Law of God is now in force being vnderstood Theologically Whatsoeuer in it selfe is now diuine the knowledge whereof is diuine wisdome inspired of God according to diuine truth and by word in Christ committed to his seruants and in the Old and New Testament ratified by the Prophets Apostles and Euangelists as much of it as here is meet to be reuealed vnto vs to Gods glory and our good That same is and may be according to the definition of Theology Theologically vnderstood and is now in force so vnderstood But the Morall Law of God is diuine and the knowledge thereof is diuine wisdome inspired of God according to diuine truth and by the Enunciatiue word in Christ committed to his seruants and in the Old and New Testament ratified by the Prophets Apostles and Euangelists as much of it as here is meet to be reuealed vnto vs to Gods glory and our good Ergo The Morall Law is and may be according to the definition of Theology Theologically vnderstood and is now in force so vnderstood The Major of this Syllogisme is euident by the definition of Theology The Minor is made good by the Scriptures and by the practise of Christ and his Apostles and the judgement of the most judicious and Orthodox Diuines as in euery branch thereof may be proued by the Scriptures alledged and by the testimonies before and after mentioned and produced The Morall Law is diuine because it is holy Rom. 7.22 24. spirituall just and good Rom. 7.22 24. The knowledge thereof is diuine wisdome because it maketh the simple wise Psal 19. illighteneth the eies Psal 119. and maketh Dauid wiser than his teachers because it teaches the feare of God which is the beginning of wisdome yea the end of all and whole man feare God and keepe his Commandements Psalm 111.10 Psal 112.1 Eccles 12.13 It is inspired of God according to diuine truth because God hath put it in our mindes and written it in our hearts by the finger of his spirit Heb. 8.10 2 Cor. 3.3 17 18. Nehe. 9.13 14. And the things of God knoweth no man but the spirit of God which searcheth and reuealeth the deepe things of God 1 Cor. 2.10 11. And by the Enunciatiue word in Christ committed to his seruants because it was giuen by audible voice by word and writing vnto Moses and by him to the Israelites and so by and in Christ a Prophet like vnto him giuen also by word and writing vnto vs Act. 7.38 Hebr. 11. Matth. 5.17 18 c. And in the Old and New Testament ratified by the Prophets Apostles and Euangelists by Dauid Psalm 19.7 8 9. Psalm 119. throughout by Esay Isa 8.16.20 Seale vp the Law among my disciples to the Law and to the Testimonie by Matthew Marke Luke Paul Peter Iames and Iohn Matt. 22.37 38 39 40. Mark 12.29 30 31. Luk. 10.26 27. Act. 28.23 Rom. Chapters 2.3.4.7.13 2 Pet. 2.15.21 Iam. 2.10 11. 1 Ioh. 2.7 8. 3.23 and infinite other texts of Scripture which might be heaped vp to this purpose And is not the end of the Law for Gods glory and our good justified out of the Scripture also seeing by the light of the Law shining in the works of the Law God is glorified here Matth. 5. Phil. 1.11 Luk. 1.75 and we when our faith worketh by loue gather and get assurance that we shall be glorified hereafter Gal. 5.6 2 Pet. 1 10 11. Psal 119.1 Iam. 1.25 And thus may you see if you can see any thing at all that the Major of this Syllogisme being granted and euery branch of the Minor now proued the conclusion against you must needs follow as necessarily inferred That the Morall Law according to the definition of Theology is
for the abolishment of all Lawes by Christ For in the first place pag. 176. Luth. on Gal. pag. 176. a. b. he speaketh of the abolishing of the Iewish Ceremonies where once one hath put on Christ Iesus 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 the Lawes of Moses that euer were he meaneth all such as might accuse or terrifie a beleeuing conscience and stand in opposition vnto CHRIST as the words following doe manifestly declare And in the next place pag. 177. Luth. on Gal. pag. 177. he speaketh of the abolishment of all Lawes indeed but only in the matter of justification before God deseruing of grace and eternall life Will you heare him deliuer his minde in his owne words God hath indeed saith he many Ordinances Lawes Decrees and kindes of life but all these helpe nothing to deserue grace and to obtaine eternall life So many as are justified therefore are justified not by the obseruation of mans Law nor Gods Law but by Christ alone who hath abolished all Lawes These be Luthers owne words Now if you will needs conclude hereupon that Luther is of opinion that the whole Morall Law is wholly abolished should you not deale injuriously with him and deceitfully with vs You haue beene already told of the fallacie A dicto secundùm quid ad dictum simpliciter you haue here occasion to remember it againe Your last place of Luther pag. 223. Luth. Galat. p. 223. hath beene answered before and so hath that of Beza in 2 Cor. 3.11 and that also which you repeat againe of the perpetuity of the Decalogue in Nature and the perpetuity of it in Diuinity vnto all which I say now no more but if I cannot stay you but you will needs Cramben bis coctam ponere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall not draw me to taste any more thereof nec Actum agere Juvenal Sat. 7. Nam quaecunque sedeus modo legerat haec eadem stans Proferet atque eadem cantabit versibus ijsdem Occidit miseros crambe repetita Magistros One thing there is in the last clause touching the perpetuity of the Decalogue in Nature where you haue interlaced as an exception against the perpetuity of the fourth Commandement Antinomus The Morall Law or Decalogue say you is perpetuall in nature sauing the fourth Commandement Answer And why I pray you is not the fourth Commandement perpetuall in nature as well as the rest if it be Morall as well as the rest why is it only mortall and the rest perpetuall Deut. 4.12 13. August de spirit lit cap. 14. If it be Ceremoniall absolutely then how comes it to passe that it was deliuered by the voice of God and written by the finger of God in Tables of Stone being one amongst the rest of the Ten Commandements of the Morall Law which are all perpetuall in nature seeing nothing absolutely Ceremoniall amongst all the Ordinances of Moses was euer so deliuered or so written Againe how can that be a Ceremony which was giuen of God vnto man in the estate of innocency Gen. 2.2 3. when yet there was no sinne and so no need of a Sauiour and therefore no vse for any Ceremony Exod. 16.29 Cap. 35.3 Ier. 17.21 Act. 1.12 Exod. 35.2 3. to signifie or set forth either one or other That there was something Ceremoniall in the fourth Commandement as it was specially giuen by Moses to the Iewes in their Legall worship as that Seuenth day which they did celebrate their strict rest from all bodily labour their Sabbath daies journey their kindling of fire c. we doe not deny but that therefore the fourth Commandement is not morall nor perpetuall in Nature this doth not nor you cannot proue As for that which you alledge out of Augustine August de spirit lit cap. 14. de spirit lit cap. 14. In decem praceptis excepta Sabbati observatione dicatur mihi quid non sit observandum à Christiano I cannot but wonder and wonder againe that you going about to batter downe the fourth Commandement and borrowing an Engin out of Augustine for that purpose haue in your simplicity brought with you such a one as doth not demolish but vnderprop and establish all the rest of the Commandements of the Morall Law to be now of force and vse amongst all Christians For I may say out of Augustine also as you doe August lib. 3. cont Faustum Dicatur mihi in decem praeceptis quid non sit à Christiano observandum Let any man shew me what there is in the Ten Commandements of the Morall Law which is not now to be obserued of all Christians August tractat 20. in Iohan. As for the Sabbath which Augustine seemeth to except he meaneth the Iewish and Legall Sabbath taking it in the letter for corporall rest and that figuratiuely as signifying both a rest from sin which he takes to be that servile opus August ad Inquisit Ian. lib. 2. cap. 12. from which the Iewes must rest and the heauenly rest also of which he thinks the Sabbath was a type And vnto this I say Whatsoeuer Augustine can proue by the euidence of the Scripture to be Ceremoniall and Iewish in the fourth Commandement we will not challenge that to be morall nor perpetuall But if he only say the fourth Commandement is figuratiuely to be vnderstood and that no corporall rest from labour but a spirituall rest from sinne is there signified and commanded and that corporale ocium Sabbati is not to be obserued of a Christian because that figure is fulfilled in Christ and yet doe not proue what he saies out of the Word of God we will take that good leaue and liberty which elsewhere he hath giuen not to beleeue it August ad Hieron Epist 19. August adver Cresconium lib. 2. ca. 31. because he hath said it but because he hath brought some probable reason or euidence of the Scripture to perswade vs of the truth of it and vntill then to stand perswaded as we doe that euen the fourth Commandement as well as the rest of the Morall Law excepting some Iewish Ceremonies annexed thereunto is yet in force not only as the Law of Nature and Philosophically considered but Theologically and in true Diuinity truly vnderstood And here we pray you not to mistake vs in this point concerning Augustines judgement he doth not absolutely abolish the fourth Commandement in abrogating the Legall and Iewish Sabbath but that he teacheth and maintaineth that though the day be changed August Epist 119. ad Ianuar. cap. 12. Epist 86. ad Casulanâ—…m which was the seuenth obserued from and for the Creation yet the first day of the weeke succeeded it in regard of Christs resurrection called dies Dominicus by S. Iohn celebrated in holy duties by the Apostles Iunius in Gen. c. 2. and