and obey the Gospell bestowed vpon them yet neuerthelesse this maketh nothing against the speciall offices and vses of the Morall Law either for the e Act. 2.37 conuiction of sinners or direction of Saints to prepare them for repentance by e Act. 2.37 pricking of their f Psal 19.7 8 9 10. 2 King 22.19 hearts or to bring forth fruits worthy of g Mat. 3.2 8 10 12. repentance for the well ordering of their liues The Law hath his vse to worke h Mat. 27.3 Vide Bez. in Mat. 3.2 in Act. 5.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentiam The Gospell his force to worke i 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipiscentiam and both are needfull for Christians euen at this present as formerly they haue euer beene k Calu. in Act. 2.36 Caluine speaking of the last clause of Peters Sermon wherein he chargeth the Iewes that they had crucified Christ Iesus saith he did this Vt majori conscientiae dolore tacti ad remedium aspirarent and so layeth open the hainousnesse of that sinne in these words Cujus caedes non crudelitatis modo sceleris plena erat sed etiam immanis adversus Deum perfidiae sacrilegij îngratitudinis denique apostasiae testimonium and then he giues in the next words this reason of this course Verum ita vulnerari oportuit ne ad quaerendam medicinam tardi essent Here I doe demand whence had the Iewes this sight and sense of so many sinnes in that one of crucifying the Lord Iesus as of cruelty wickednesse perfidiousnesse sacrilege ingratitude against God and apostasie from God Whence had they that l Act. 2.37 pricke in their hearts and wound in their conscience for these sinnes Had they no light by the Law to conuince them no stroke by the Law to wound them If sinne be a m 1 Ioh. 3.4 transgression of the Law and by the Law comes the n Rom. 3.20 knowledge of sinne and if sinne be not o 5.13 7.7 imputed nor pressed but by the Law how can it be but the Law had some hand in wounding and afflicting their hearts for these sinnes and in opening their eies to see and discerne the same I deny not for I doubt not but the p Ioh. 16.8 Spirit as the finger of God had his especiall and principall worke in their humiliation and conuersion that is not the question The Spirit may worke by the q 2 King 12.19 Law to make vs sensible of sinne and to cast vs downe vnder the weight of Gods wrath for it as well as it may worke by the r Isai 61.1 Act. 10.43 44. Gospell to make vs looke vp vnto Christ and to raise vs vp to some hope and assurance of the mercy of God for pardon and forgiuenesse of the same It is sufficient for me both against your position and allegation if in the worke of their repentance containing both their Å¿ Act. 26.18 Act. 3.19 1 Thess 1.9 Auersion from sinne and their Conuersion vnto God the Morall Law had any either u Lex facit ut non modò intelligam sed cum morsu conscientia sentiam experiar in me esse peccatum Muscul loc com de legib p. 135. force or vse which I am well assured any judicious and indifferent Reader by this which hath beene said will judge that it had When Dionysius as x Apollod de Orig. deorum lib. 3. p. 57. Apollodorus reporteth had cast Lycurgus into a fury or frensie he in that distemper taking a hatchet in his hand whiles he thought he had smitten downe the branch of a Vine with the same hand and hatchet slew his owne sonne What Dionysius he was that cast you first into this fit or frensie error or heresie I know not but it seemes whiles you haue lift vp your hand and your hatchet your skill and pen to cut downe the Morall Law a branch of Gods Vine the dint and danger of the stroke hath light vnawares vpon your owne soule as his did vpon his owne sonne though not absolutely to kill it yet to wound it vnto death vnlesse the Lord recouer it by giuing you repentance and effectually cure it by powring in the balme of his mercy and truth which I pray he may doe in the offerings and sufferings of Christ Iesus y 2 Tim. 2.24 25 26. Antinomus Answer Your many other Arguments which for breuity sake as you say or rather for leuity sake as I conceiue you omit for vanity sake I see you must needs call vpon and that by name as if you had in readinesse a fresh supply of armed men in case of danger to renew the fight and win the field Terent. Eun. Act. 4. Scen. 16. Simalio Dorax Syrisce sequimini Câ—…do alios ubi centurio est Sanga manipulus furum Eccum adest Vbi alij Thus doe you well resemble bragging Thraso behauing himselfe proudly and brauing his aduersary vainly both with that he hath and also with that he hath not For hauing brought out your best appointed forces into the field you call on still Vbi alij as though there were yet so many and so many and many more behinde whereas poore man you haue not a man more neither tag nor rag to follow you seeing solus Sanio seruat domum Take so much of this to your selfe and your former Arguments as may best fit you and reserue the rest for the other which yet sit at home with Sanio to keepe the house Your reference to Musculus Common-places giues no better satisfaction now we haue taken the paines to view all the quarters and corners of those speciall places which you haue beene pleased to send vs vnto for that purpose For if either you will stand vnto Musculus or Musculus will not stand against himselfe you may and shall euen there and thence receiue resolution to satisfie you that there we finde no such satisfaction as you haue dreamed may be found in those places He that seriously readeth and aduisedly considereth what Musculus hath written in the place De abrogatione Legis Mosaicae may easily perceiue both by the title and the text that he principally aimeth at the abrogation of the Ceremoniall and Iudiciall and the Morall Law only so farre as it was Lex litera Muscul loc com de abrogatione Legis Magisterium Mosis Ministerium Mosis virtus peccati litera occîdens iram maledictionem mortem operans And all this neither hurteth vs nor helpeth you for the vtter abrogating of the whole Morall Law For albeit for these offices it may be said to be abolished to them that are true beleeuers in Christ Iesus in which respect they are said not to be vnder the Law but vnder grace yet for other vses and offices the Morall Law is in force still as to be a rule of obedience to discouer corruptions and transgressions to be a bridle
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
is of good and great vse for preseruing of true Christian doctrine for iudging of all kinde of life and lawes of men and for triall of spirits And all this we willingly grant assent vnto And how I pray you doth this point agree with yours That the whole Law of Moses is wholly abolished Nay doth it not rather pull yours in peeces and wholly deuoure your whole Law and your wholly too As p Exod. 7.12 Aarons rod deuoured the rods of the Inchanters of Aegypt Luthers rod hath this truth written vpon it The Law of Moses is of great and good vse therfore it deuoures yours which beares engrauen vpon it this error The whole Law of Moses is wholly abolished But take you good leaue to make your owne Argument your selfe and let vs see of what strength and consequence it will be Luther say you * Antinom affirmeth that the Law of Moses is of good and great vse for preseruing of true Christian doctrine for iudging of all kinde of life and lawes of men and for triall of spirits Therefore you conclude that he agreeth with you in this point That the whole Law of Moses is wholly abolished * Answere As much agreement there may be betwixt fire and water light and darknesse truth and error as betwixt his Antecedent and your consequent Will you see what life and light sinewes and ioynts it hath by another like vnto it The Ancient Canons of the 4. first generall q 1. Concil Nicen. 2. Constantinop 3. Ephesin 4. Chalcedon Vide Euseb de vita Constant lib. 3. cap. 7. Theodoret. Eccles Hist lib. 5. cap. 6. 9. Euagr. Histor Eccles lib. 2. cap. 4. Counsells are of great and good vse for preseruing of true doctrine for iudging all kinde of life lawes and opinions of men and for triall of spirits Ergo All the Canons of the first 4. generall Counsels are wholly abolished and abrogated What connexion is here betwixt the Antecedent and the consequent Would not the cleane contrarie be more necessarily concluded Ergo All the Canons of the 4. first generall Councels are yet in force and neither wholly nor in part abolished nor abrogated Non r Cicero lib 4. Acad quast ovum ovo similius quà m Servilius Servilio One egge is not more like another then this Argument is like to yours And what thinke you of this Luther himselfe on Gal. 3. the same chapter which you alledge for you doth most euidently fight against you Å¿ Luth. on Gal. 3. fol. 131 152. There is saith he a double vse of the Law the first vse is to bridle the wicked and to restraine sinne as men vse to restraine Lions and Beares with bonds and chaines that they teare and diuoure not euery thing they meet And this he calleth a ciuill vse of the Law Another vse of the Law is diuine and spirituall which is as Paul saith to increase transgression i. o reueale vnto man his sinne his blindnes his miserie his impietie his ignorance hatred and contempt of God death hell iudgement and the deserued wrath of God Of this vse the Apostle intreateth notably in the 7. to the Romans Luther you see doth otherwise iudge of colours then you doe certainly either your eyes were not matches or your spectacles not of the same nor so true a sight as his were You say the whole Law is wholly abolished he saith and not onely faith it but proueth it by Scripture too That it is not wholly abolished but hath yet his double vse both ciuill and spirituall t Quint. Orat. Instit lib. 5. cap. 12. Ascâ—nius Paedi in Cic. Orat. pro M. Scauro Valerius Max lib. 3. cap. 7. Q. Varus Hispanus Marcum Scaurum Principem Senatus socios in arma ait concitasse Marcus Scaurus princeps Senatus negat vtri vos Quirites convenit credere You I know not who say that Luther a Captaine of the Lords hoast hath both stirred vp others and taken armes himselfe for the abolishing of the whole Morall Law Luther a leader of the Lords armies doth vtterly denie it whether of you two should now be better credited let the Christian reader iudge But it may be you take hold of this that Luther mentioneth the u Luth. on Gal. 4.27 fol. 222. abolishing of the Law saying it is necessary to know and vnderstand well the doctrine of the abolishment of the Law c. Gal. 4.27 Men that are in danger of falling or drowning will catch at any thing which may seeme to helpe them although it be vtterly vnable to doe them any good So said x Hieron advers Ruffin Apol. lib. 2. Ierome of Ruffinus Tantum me diligit ut raptus turbine in profundum dimersus meum potissimum invadat pedem ut mecum aut liberetur aut pereat You catch at this word Abolishment of the Law and yet it will neither stay you nor stand you in any stead for Luther speakes only of the abolishing of certaine vses of the Law as for righteousnesse iustification life and saluation for terrifying accusing condemning those that are iustified by faith in Christ Iesus so farre he acknowledgeth and we with him that the * Calu. de usu legis Harmon in 4. Libros Mosis p. 442 August de Spiritu litera cap. 4. 5. 10. Morall Law for these offices and vses is abolished The very light and euidence of the opposition which in the same sentence he maketh betwixt Moses and Christ workes and faith seruitude by the Law and libertie by the Gospell iustification and condemnation terrors and conflicts of conscience and sound and certaine consolation of the same might haue manifested and made knowne thus much vnto you had you been as carefull to seeke the truth of his doctrine and to taste his true meaning in it as you were willing to feed your owne fancie only with the bare letters and leaues of it y Tertul. Scorpiâ—…c advers Gnostic cap. 7. Tertullian saith Verba non sono solo sapiunt sed sensu nec auribus tantùm audienda sunt sed mentibus As z Hieron in Gal. 1. Non in verbis sed in sensu non in superficie sed in medulla non in sermonum folijs sed in radice rationis pag. 162. Ierome said of the sense of the Scripture it is not in cortice orationis sed in radice rationis so may we say of mens writings we must seeke for the meaning by the matter as well as by the letter and lend our eares to listen and obserue what they desire to speake and not make them speake only what we desire to heare vnlesse we will be like little children who hauing some fancie running in their heads imagine the bells to ring and sing as they thinke and speake Let me in loue aduise you when you alledge an Author to giue euidence for any point bring not in testem sine testimonio a man that hath nothing to
say for you much more take heed you call not in such to speake in your cause as are opposites and aduersaries vnto it and cannot but speake what they haue heard and seene and set both heart and hand against you Let Luther your first witnesse second my aduice and if you will suffer him to speake he will discouer your strange dealing in bringing him to giue euidence against his conscience and to speake to your minde that which he neuer meant a Luth. on Gal. 4.27 p. 223. In the very next page to the words which you alledge as his opinion that the whole Law of Moses is wholly abolished he thus cleereth himselfe We say that the Morall Law or the law of the ten Commandements hath no power to accuse and terrifie the conscience in which Christ Iesus raigneth by his grace for he hath abolished the power thereof Marke well his words What hath Christ abolished The power of the Morall Law not the Law it selfe nor the whole Law wholly but the power of it and what power not all power but the power of accusing terrifying and condemning and in whom hath it lost this power not in the wicked vnregenerate and reprobate but in that conscience in which Christ raigneth by his grace And in the page following b Luth. on Gal. 4.27 p. 223. b. he hath these words to the same purpose When our sinne is pardoned through Christ who is Lord of the Law the Law being a seruant hath no more power to accuse and condemne vs for sinne and wee are now made free forasmuch as the Sonne hath deliuered vs from bondage And in this sense both he and we doe acknowledge that the Law is wholly abolished to them that beleeue in Christ Iesus notwithstanding c Prosectò illam Dei legem non solum illi tunc populo verùm etiam nunc Nobis ad instituendam rectè vitam necessariam nemo dubitaverit Aug. Lib. 3. contra duas Epistol Pel. ad Bonifac. cap. 4. lib. 4. cap. 5. it remaineth still in force for some speciall offices and vses both against the wicked and for the godly and that not only to driue them vnto Christ vpon sight and sense of their miserie to seeke for releefe in his obedience but to direct them also how to walke aright in the waies of God when they are once come vnto him Yea and further also because in many things we sinne all and there is no man that sinneth not the best of Gods children euen after their effectuall calling and conuersion stand in need of some of the d Hieron Augustino Tom. 2. p. 341. offices of the Law as 1. to know the e Rom. 7.7 nature and qualitie manner and measure of their sinne by the f Iam. 1.23.25 glasse of the law for as Paul knew that concupiscence euen without consent was sinne because the Law that is the tenth Commandement saith Thou shalt not couet so he that will finde out his sinne must discouer it by the light and measure it by the line of Gods law for sinne saith g 1 Iohn 3.4 Iohn is transgression of the Law 1 Ioh. 3.4 and Paul affirmeth that where no Law is there is no transgression Rom. 4.15.2 It serueth also to h Ad hoc lex data est ut superbo suam infirmitatem nota faceret c. vide plura apud Aug. de poenit medicina c. 1. conuince the conscience to afflict the heart to breake the spirits subdue the pride euen of godly and gratious men and all this only to humble them not to discourage them to make them to remember and consider whence and whither they are i Reu. 2.5 fallen that they may repent doe their first workes and recouer their first loue and that in the sense of their miserie when the Lord shall powre the k Zach. 12.10 spirit of Grace and supplications vpon them they may looke vpon him whom they haue pierced and mourning ouer him may seeke and sue for mercy and refreshing from him alone that hath promised to heale the l Isay 61.1 broken hearted to ease the burdened and to m Math. 11.28 refresh them that are tired with the labour or wearied in the waies of sinne Thus did the n Luk. 15.18 19. Prodigall I will goe vnto my father Thus did Adulterous o Hos 2.7 Israel I will returne vnto my first husband for then was it better with me then now Hos 2.7 And hereunto p Luth. on Gal. 3.19 fol. 154. b. Luther giueth further testimonie Gal. 3.19 The Law is as a glasse that sheweth vnto a man himselfe that he is a sinner guiltie of death and worthy of Gods euerlasting wrath and indignation To what end serueth this humbling this bruising and beating downe by this hammer the Law I meane To this end that we may haue an enterance vnto grace So then the q So also saith Aug. epist 89. ad Hilarium Iubet ideo ut facere jussa conati in nostra infirmitate sub lege fatigati adjutorium gratiae poscere noverimus vide etiā August Tract 17. in Joh. Law is a Minister that prepareth the way to Grace for God is the God of the humble the miserable the afflicted c. Can there be any more plaine pregnant euidence to conuince you of error in this your opinion That the whole Law is wholly abolished then this which is given in against you by your owne witnesse that it is not only yet continued but also for so necessarie vses offices and seruices for euer established euen so long as there shall be any need for a sinner to be humbled and of a r Veniat Medicus sanet aegrotes Medicus quis est Dominus noster Jesus Christus August in Eua. Ioh. Tract 3. Sauiour to be sought vnto And yet if all this be too little hearken to his admonition and obserue his protestation touching this particular and you shall yet haue a more ample and effectuall satisfaction and conuiction in the same ſ Luth. on Gal. 3.19 fol. 153. b. Luther on Gal. 3.19 Here I admonish saith he all such as feare God and especially such as shall become teachers of others hereafter that they diligently learne out of Paul to vnderstand the true and proper vse of the Law which I feare after our time will be trodden vnder foot and vtterly abolished by the enemies of the truth Hearken I pray you to this admonition and trie the truth of your opinion by these foure points contained in it 1. That yet there is a true and proper vse of the Law 2. That Paul the Apostle doth teach what the true and proper vse of the Law is 3. That all that feare God especially Ministers ought to learne it as he doth teach it 4. That they are enemies of the truth that goe about to tread it vnder foot and to abolish it And now obserue his protestation t Luth.
remarkable for the time to come as euer it was vpon the Iewes and euen in the same words This is a rebellious people lying children and that euen for the same reason Because you stand so much against the Law of the Lord. But to proceed yet a little further for your better conuiction and satisfaction in this point If I shall shew you out of the Epistles of the Apostles not only * The Apostle S. Iohn proueth hatred of our Brethren to be a sin because it is a breach of the Morall Law viz. Murther offending against the sixt Commandement and so doth not only proue it but reproue it also 1 Ioh. 3.14 15. as deseruing death and depriuing vs of eternal life So doth Paul also rebuke and threaten Couetousnesse because it is Idolatry a breach of the first Commandement sharpe rebukes as you haue heard some already but some bitter and ironicall taunts many serious and seuere Commandements for auoiding of the sinnes and performing of the duties of the Morall Law many terrible threatnings of dreadfull judgements and curses and that not only by way of allusion but by plaine allegation of the Morall Law If I say I shall shew you all these out of the Epistles will you then honestly and ingenuously confesse your error hauing so boldly affirmed the contrary and so rest satisfied with the truth in this particular Vpon this subject a man might gather enough to fill a Volume and might spend more daies then I can spare houres for this businesse A touch of some and a taste of others shall serue the turne When the Apostle k 1 Cor. 4.8 Paul saw the Corinthians swolne and puffed vp with a vaine and insolent conceit of their owne excellency as now boasting of their gifts and that being now full by their elegant and eloquent Teachers they began as it were to loath the hony combe of the Word in Pauls preaching he wisely labours to let out this winde of vanity with an ironicall and bitter rebuke as sharpe and piercing as the point of a speare or sword Now saith he yee are full now yee are rich now yee haue reigned as Kings without vs we are fooles for Christs sake but yee are wise in Christ l 1 Cor. 4.10 we are weake but yee are strong yee are honourable but we are despised Some m Quintil. Instit Orat. lib. 6. cap. 3. lib. 9. cap. 2. learned men doe hold that this and such like ironicall n Lyra in 1 Cor. 4.8 Ironicè loquitur ut ostendat praesumptionem corum derisibilem derisions are the sharpest and seuerest reprehensions Like vnto that of our Sauiour Christ Mar. 7. where sharply reprouing the ceremonious and superstitious Pharisies for preferring their humane Ordinances before Gods Commandements Full o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rajn Censur praâ—ect 169. See Beza advers Sycoph p. 136. ut Amos. 4 4 â—…e Bethel peccate well saith p Mar. 7.9 10. he doe yee reject the Commandements of God that yee may keepe your owne Traditions For Moses said Honour thy Father and Mother and yee say It is Corban c. Or like vnto that bitter mocke of q 1 King 18.27 Elijah against the worshippers of Baal 1 King 18.27 Cry aloud for he is a God either he is talking or he is pursuing or he is in a journey or peraduenture he sleepeth and must be awaked The same Apostle Paul also warning the Philippians of false Teachers of wicked liuers and of them of the Circumcision that were amongst them doth he not rate such persons as Dogs and scoffingly tearme their Circumcision Concision saying Beware of r Phil. 3.2.3 Dogs beware of euill workers beware of the Concision and doth not the same Apostle giue direction vnto Å¿ Tit. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus to muzzell and stop the mouthes of such Dogs and branding the Cretians with reprochfull names by a Verse alleged out of Epimenides one of their owne Poets t Tit. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cretians all are liars still bellies slow and beasts ill u Tit. 1.13 He alloweth of this testimony as true and thereupon chargeth Titus to rebuke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly or sharply that they may be sound in the faith As if he would haue Titus to vse these sharpe reproofes and reproches as Chirurgions sometimes doe their keene rasors to cut away all brutish and base sinnes as either dead or proud flesh that so they might be cured of their errors and made sound in the knowledge and profession of the Gospell of Christ Iesus By all which bitter taunts sharpe reproches and cutting rebukes any that hath either sight or sense may plainly see and perceiue that all Pauls Epistles are not tempered with such mildnesse as you haue ignorantly and rashly affirmed as if there were not so much as any taste of tartnesse or sharpnesse in them at all But that Paul retaining his x 2 Cor. 13.10 1 Cor. 4.21 Apostolicall liberty sometimes to smite with his rod of rebuke and censure as well as to speake in the spirit of meeknesse did not only himselfe inflamed with holy and heauenly zeale rebuke sharply reproch bitterly and reproue grieuously but did also charge y Tit. 1.13 2 Tim. 4.2 others of Gods Ministers seuerely as occasion should require so to doe And all this he did with a wise heart and mercifull hand to humble the people of God not to discourage them for z 2 Cor. 10.8 13.10 edification not vnto destruction to make them sound in judgement and holy in affection and conuersation Now whereas * Antinomus you say further That there is no forme of Commandement in the Epistles no penalty no vrging of the Morall Law nay not so much as any allusion vnto Moses Law or the Ten Commandements I say no more Answer but let vs search the records and the very sight of the Euidence will I hope conuince your conscience of too much blindnesse and boldnesse in these also Turne me therefore I pray you vnto 1 Tim 6. I a 1 Tim. 6.13 14. giue thee charge in the sight of God who quickneth all things and before Iesus Christ who before Pontius Pilate witnessed a good confession that thou keepe this Commandement without spot vnrebukeable vntill the comming of our Lord Iesus Christ And vnto 2 Tim. 4.1 I b 2 Tim. 4.1 charge thee before God and the Lord Iesus Christ who shall judge the quicke and the dead at his appearing and his kingdome Preach the word be instant in season and out of season reproue rebuke exhort with all long suffering and Doctrine See also 2 Tim. 2.14 c 2 Tim. 2.14 Of these things put them in remembrance charging them before the Lord that they striue not about words to no purpose but to the subuerting of the hearers Consider now these places and tell me I pray you if the Apostle doe not in these
of Christ to come and all this but more darkly p Rom. 16.25 26. and obscurely few taking any great notice thereof vntill the daies of Iohn yet now Christ being come in Iohns daies Iohn beareth better witnesse of his comming not only seeing him with his owne eies but shewing him and q Ioh. 1.29 pointing him out as it were with the finger vnto others yea r Ioh. 1.32 33 34 c. See Calu. Instit lib. 2. cap. â— 16 cap. 11. sect 5. preaching him to be the true Messiah promised before now exhibited figured in Ceremonies before more darkly now manifested in his owne person more clearely seene and sought after but of a few before but now so followed and flockt vnto that since the time of Iohns preaching of the kingdome of God The Å¿ Luk. 16.16 Matt. 11.12 kingdome of God suffereth violence and euery man presseth into it This Scripture then may proue that vpon Iohns preaching of Christ Behold the t Ioh. 1.29 36. lambe of God that taketh away the sinnes of the world all Ceremonies and Prophecies concerning Christ to come were now accomplished and the Morall Law by him and in him alone to be fulfilled which we willingly grant but not that the u Tertull. expounding this place Luk. 16.16 saith Legis Prophetarum ordo exindè cessavit per adimpletionem non per destructionem lib. 4. câ—nt Mar. cap. 33. whole Morall Law is wholly abolished which is that which you willingly would but yet cannot proue For euidence and assurance of this which I say I need seeke no further than your owne witnesses Luther Erasmus Caluine Perkins Paraeus who all in the very places you alledge speaking of the continuance of Moses Law only â—ntill Christs death doe plainly auouch this only of the Iewish Paedagogy the Ceremoniall Law in types and shadowes the letter of the Law the rigour and terror of the Law the burden and seruility of the Law c. but not one of all speakes one word of the vtter abolishing of the Morall Law together therewithall Luther saith Christ is the end of the Law Rom. 10. Luth. on Gal. 3.24 25. p. 173. And how not that he hath abolished the old Law and giuen a new but he is the end of the Law to all that beleeue that is to say euery one that beleeueth in him is righteous and the Law shall neuer accuse him Luth. in Gal. 3.24 And albeit he speake of the abolishing of the Law by Christs death pag. 6. yet let his owne words cleare his owne meaning in the page following Luth. on Gal. 3. v. 25. p. 174. As touching the conscience we are fully deliuered from the Law and therefore that Schoolemaster must not rule in it that is he must not afflict it with his terrors threatnings and captiuity for Christ hath remoued all these offices of the Law out of the conscience putting out the hand-writing that was against vs Col. 2. Erasmus in Rom. 7.1 speaketh only of the Ceremoniall Law Antinomus At Mosis lex quoniam typis Câ—…remonijs Christum adumbrabat ad tempus aliquod tantùm data est donec exoriente luce cederent umbrae Answer apparentibus veris facesserent simulachra verorum Erasmus in Gal. 3.19 25. in Gal. 4.1 To the like purpose he hath the like words in Gal. 3.19 25. 4.1 but neither word nor syllable for the absolute abrogation of the Morall Law either at or after Christs death Caluine writing vpon Gal. 3.23 saith The Apostle compares the Law to a prison when he saith before faith came we were kept vnder the Law shut vp vnto the faith which should afterwards be reuealed and a little after he sheweth what is meant by faith and what Law that is whereof the Apostle speaketh saying Fides hic propriè significat plenam revelationem eorum quae tunc latebant sub obscuritate umbrarum legis Calu. in Gal. 3. v. 23. Faith in this place doth signifie a full reuelation of those things which then did lie hid vnder the darknesse of the shadowes of the Law And writing upon verse 25. Calu. in Gal. 3. v. 25. Vide Zanch. in Hosea cap. 2. p. 45. col 1. he directly proposeth and answereth the question in hand Quaeritur an lex ita sit abrogata vt nihil ad nos pertineat Respondeo Legem quatenus regula est benè vivendi fraenum quo in timore Domini retinemur stimulus ad corrigendam pigritiam carnis nostra denique quatenus utilis est ad docendum corrigendum c. hodiè non minùs valere quam olim manereque intactam Now surely I doe wonder how you could euer with any honesty produce Mr. Caluine and cite this very verse for abolishing the Morall Law at Christs death as his opinion seeing he doth so directly resolue and determine for the establishing of the right vse of the same Morall Law euen before your owne eies and that vnto the worlds end What should I say either your blindnesse is palpable or your boldnesse most intolerable in this strange dealing Perkins on Gal. 3.19 abused Vide Calu. de usu Legis Harmon in 4. lib. Mos p. 442.443 After the same manner doe you deale with Mr. Perkins who writing vpon Gal. 3.19 moueth this question Whether the Law serue to reueale sinne after the comming of Christ for Paul saith it was added for transgressions till Christ and answereth The Law serueth to reueale sinne euen to the end of the world yet in respect of the Legall or Mosaicall manner of reuealing sinne it is added but till Christ Mr. Perkins doth acknowledge there is vse of the Morall Law euen vnto the end of the world and you will needs haue him to be on your side and to say as you say That it did continue but till Christs death at the most Paraeus in Rom. 10. p. 1043. in Rom. 3.20 Lastly Paraeus findes no more fauour nor receiues any better measure at your hands as he that hath list and leasure may see in Rom. 10. pag. 1043. 1002. in Rom. 5.20 Thus are you well and worthily beaten with your owne rod though not in that seuerity which your injurious dealing with so worthy men doth deserue for I hold it much better to conuince and instruct in the spirit of meeknesse than to reproue and rebuke with too much acrimony and sharpnesse vnlesse a man be forced ad urendum secandum when no other milder meanes will serue the turne as sometimes euen the best and gentlest Chirurgions are constrained to doe Your seuenth Argument followeth Argument 7 feeble and faint as it is Quia velut carne spoliatos artus ostendit as a Quintil. Instit Orat. lib. 5. cap. 12. Quintilian saith of such an Argument Instit Orat. lib. 5. It was instituted to be a Schoolemaster to the people of God till the comming of Christ Galath 3.24 Ergo The Morall Law is now
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