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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03392	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 Bunbury in Cheshire.	Hinde, William, 1569?-1629.	1622 (1622)	STC 13513; ESTC S116213	121,247	151

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 pra●ect 169. See Beza advers Sycoph p. 136. ut Amos. 4 4 ●…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 ſ 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

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 quàm 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

Gospell and doth he not conuince them all of sinne by the present vse of the Law Obserue what he saith verse 19. Now we know that whatsoeuer the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it speaketh to them that are vnder the Law Doth he not vse the present time for the manifesting of the present vse of the Law three times together in this verse and concludeth in the next That therefore by the deeds of the Law no flesh shall be justified in his sight because by the Law commeth or is the knowledge of sinne So o Beza in Rom. 3.19 20. Beza on this place doth expound it and p Paraeus in Rom. 3. v. 20. Paraeus rendreth the words thus Per legem habetur agniti● peccati whence he concludeth ergo non justitia and q Caluin in Rom. 3.20 alibi Quid enim quaeso ist sibi volunt tegem propter transgressiones positam esse Gal. 3.19 per legem esse cognitionem peccati Rom. 3.20 legem peccatum efficere See Caluin Instit lib. 2. cap. 5. sect 6. See Aug. lib. de Spiritu litera cap. 13. Caluin giues the sense of these words Per legem agnitio peccati to be this Lex convincit nos peccati damnationis You see then these learned men take these words otherwise than you doe That by the Law commeth not came or is not was the acknowledgement of sinne As for that which you alledge out of Galath 4.1 I must confesse I neither know how it maketh any thing at all for your point or purpose nor can I conceiue what you meane to goe about to make so large proofe of that which no man doth deny What here you write hath neither dependance nor consequence neither ioints nor sinewes much like vnto a shadow which hauing some proportion of a mans body hath yet neither life nor substance in it For what if we yeeld you all this that the Apostle by the Heire in his minority meaneth the Church of the Iewes before Christ and by the same in his riper age the Church of Christ since his death What is there here I say not of any power but of any colour to proue the abolishing of the Morall Law Is the Morall Law therefore wholly abolished because the Mosaicall regiment in Rites and Ceremonies in Types and Figures in Legall burdens and Leuiticall seruices together with the rigour and terror of the Law is now ceased and abrogated You might as well say the Heire when he was a childe was kept in vnder sharpe and seuere Tutors and Gouernors but being now come to age he may now liue as he list Or the Church in her infancie was in bondage to the Ceremoniall Law therefore in her riper age she is not bound to obey either God or man by the duties of the Morall Law I could wish you would aduisedly consider what our SAVIOVR CHRIST himselfe saith I came not to r Est igitur damnanda Antinomorum libertinorum detestanda haeresis saith Bez. in 1 Tim. 1.9 and so say I. destroy the Law but to ſ Mat. 5.17 18 19. fulfill it and whosoeuer he be that shall breake one of the least of these Commandements and shall teach others so to doe he shall be called the least in the kingdome of heauen but whosoeuer shall doe and teach them he shall be called great in the kingdome of heauen And remember againe what S. Paul hath once told you already t Rom. 3.31 Doe we make void the Law by faith God forbid nay rather we establish the Law Christians indeed are freed from the bondage and burdens of the Law of Moses but yet must they take vpon them u Mat. 11.23 29 30. Christ his yoke and burden for his yoke is easie and his burden light Yea they are charged to beare one anothers burdens and so to fulfill the x Gal. 6.2 Law of Christ that their faith may y Gal. 5.6.13 worke by loue and they by loue serue one another and so shew that they delight in the z Rom. 7.22 Law of God concerning the inner man a Luc. 1.74 75. seruing the Lord in righteousnesse and holinesse all the daies of their liues that is according to both the Tables of the Morall Law Touching your quotation out of Socrat. Eccl. Hist lib. 5. cap. 21. I haue seene what he saith but can see nothing for the abolishing of the Morall Law He blameth them that contend so much for Iewish Ceremonies keeping of Easter obseruing Daies and Moneths as neuer hauing well considered that Quando religio Iudaica erat in Christianam commutata accurat is illas Mosaicae legis observationes rerum futurarum figuras penitus evannisse and so vrgeth that out of Galath 4.21 against them But what will you say if out of the same Chapter I bring you some euidence that Socrates doth not abolish but establish the Morall Law b Socrates Eccles Hist lib. 5. c. p. 21. Apostolis propositum fuit non ut leges de festis diebus celebrandis sancirent sed ut rectè vivendi rationis pietatis nobis authores essent The Apostles saith Socrates neuer purposed to make lawes for holydaies but to teach vs both by words and writing the way of godlinesse and good liuing And did not the Apostles this especially by vrging and applying the duties of the Morall Law in both Tables vnto Christians both for their persons and callings Reade and consider Rom. 1.2.6.7 12.13 Cap. 1 Tim. 1. 2 Tim. 3. Ephes 5.6 Chapters Moreouer Socrates in the same Chapter complaineth of the Churches of the Gentiles for the breaking of the Morall Law and violating the c Acts 15.20 Apostles Commandement Acts 15. Caeterum nonnulli his neglectis omnem scortationem rem quidem indifferentem arbitrantur sed tamen de di●bus sestis tanquam de vita decertant Dei d Vide Iunium de polit Mosis cap. 8. col 1552. praecepta evertunt ipsis sibi leges sanciunt In which words doth he not blame such as professing themselues to be Christians did yet account fornication which is a breach of the seuenth Commandement in the Morall Law to be a thing indifferent and so following their owne lust did ouerthrow Gods Law You haue gained nothing then by your allegation out of Socrates but lost more than you lookt for at his hands And as little haue you got by that which you take from Mr. Perkins againe out of Galat. 4.3 Antinomus who as you say setteth it out very fully What is that which he setteth out so fully The abrogation of the Morall Law If you meane that Answer as that you must meane if you meane to speake to the purpose then you offer him too too hard measure againe to charge him with that he neuer spake and to gather that he neuer scattered Or is it that the Church vnder the Law was but as the Heire in his minority but the Church vnder the