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
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
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
and may be Theologically vnderstood and is now in force so vnderstood If yet you desire to heare what our Diuines speake also for this point albeit I thinke you can finde none to speake a word against it yet to doe you a pleasure I will call in one or two sufficient witnesses to giue testimony thereunto Caluine hauing rebuked them that judge Philosophicè of the Morall Law Calu. in Deut. in Append. de usu Legis pa. 441 443. addeth these words to shew there is now a Theologicall vse of it Ille verò legis usus Theologicus est quia nihil aliud potest quà m detegendo nostram injustitiam mortem duntaxat afferre And as he sheweth this is one Theologicall vse of the Law by discouering vnrighteousnesse to bring vs in danger of death so doth he afterwards in the same place finde out another Theologicall vse of it Vbi autem intus cordibus legem suam insculpsit simul prodest exterior doctrina legis sic enim filios suos gubernat spiritu regenerationis ut simul tamen velit ad vocem quoque suam esse attentos dociles That so soone as the Lord hath written his Law in our hearts then doth the doctrine of the Law doe vs good making his children by his spirit more teachable and tractable to heare and obey his will Iunius also in his learned Booke de vera Theologia brings in the Morall Law jus Morale as opposite to the Law of Nature which he calleth jus Naturae and there very plainly auerreth that the Morall Law is a principall or speciall part of the subject of true and sacred Theology Fran. Iun. lib. de vera Theolog. cap. 13. thes 24. His words be these Hoc vero jus morum quo homines ad Deum oportet accedere sacrae voluntati ejus quà m maximè fieri potest conformari sacra Theologia exponit perfectissimè Now if sacred Theology doe most perfectly expound the Morall Law then is the Morall Law Theologically vnderstood yet in force which you haue not yet the eies to see and not in force only as it is the Law of Nature as you haue had the face and forehead to affirme Now because you say There is no warrant in the Scripture for this that the Morall Law Theologically vnderstood is yet in force I pray you answer me directly to this one question which I hope will cleare the point in question Did Saint Paul when he said I had not knowne concupiscence to be sinne Rom. 7.7 except the Law had said Thou shalt not couet Did he vnderstand the Morall Law Philosophicè or Theologicè You cannot say Philosophicè for then he might haue knowne so much by the Law of Nature before his conuersion hauing as he had a double helpe the light of naturall reason and the benefit of Gamaliels Doctrine and yet he acknowledgeth that without the Law sinne was dead i. vntill he had a spirituall insight into the tenth Commandement he had no manner of sense and feeling of concupiscence to be sinne against it Besides neither Plato nor Aristotle nor the wisest Moralists that euer wrote could euer search into this depth and finde out this truth of God hid from the eie of Nature in the tenth Commandement that inclinations to sinne or motions and imaginations of sinne without consent or delight were to be accounted a breach of the Law and worthy of death If he then did not vnderstand the Law when he so said Philosophicè I conclude he must needs vnderstand it Theologicè and so without question he did speaking of it so diuinely graciously and religiously and disputing of the nature and vse fruits and effects thereof both in the estate of nature and in the estate of grace so spiritually so feelingly and effectually For the other place Rom. 3.31 which you except against as not plainly expounded by Zanchius Antinomus Because you say it may be vnderstood of the whole Law as well Ceremoniall as any other Answer and that for the time past Doe you not offer Zanchius some hard measure in charging him to expound it of the Morall Law only which he doth not and the Apostle also saying he speaketh of the time past whereas the words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both of the time present And doe you not see how in yeelding this place to be meant of the Morall Law though not of it only you doe conuince your selfe of an error in going about to abolish the Morall Law which by confessing the truth with the Apostle you doe now establish As for Erasmus Antinomus we haue seene enough of his minde already and returned you more by way of recompence and satisfaction from his writings than you will be willing to receiue either from his or our hands Answer And here you fall into a great commendation of Erasmus an impertinent and needlesse peece of seruice and worthy no other answer than was once giuen in a like case Plut. apoth Lacon in Antalcida Quis quaso vituperat But you say with some indignation His Paraphrase though commanded to be had in Churches is too much neglected That is a fault And books you say of farre meaner quality are much esteemed That I feare me is a scornfull flout If you aime at the Defence of the Apology of the Church of England Iewels Defence of the Apology and his Reply now commanded to be had in the Churches consider I pray you there is roome enough for both and though the Apology be admitted yet the Paraphrase is not excluded Can you not thinke well and speake well of Erasmus his gold but you must cast out some words of disgrace against our Iewel Let the Ring and the Diamond haue either of them their due place and praise If herein I misse of your meaning beare with my mistaking and hereafter either speake more plainly or not so dangerously Antinomus As for that which followeth you bring me such confused stuffe such shreds and peeces gathered here and there out of Luther on Galath Bez. 2 Cor. 3.11 August de spirit lit as is wonderfull One Simile runnes after your fift section gone many a mile before another looks hard after the generall point and then you conclude with an exhortation and then hauing made an end before you had done you come in with a word or two to illustrate your second section I cannot but conceiue that now your head grew mazy Answer or else hauing cut your garment too short or put forth your arme further than your sleeue would reach you runne and seeke about for peeces and patches shreds and snips to see if you can make vp that which you haue marred neuer regarding how they sute with your stuffe for matter or colour so they may patch vp your coat and serue your turne in your owne imagination Luther on the Galathians hath not so much by much as you say
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
Neither did he distinguish betweene the true beleeuers and others but writ to them that professed Christ calling them all brethren 10. times in that Epistle and shewes them all that they are now no more vnder the Law cap. 4. First by the Simile of the Heire and after by an allegory of the Freewoman and the Bond and ca. 5. exhorts them to stand fast in that liberty yet not as an occasion to the flesh but by loue to serue one another which is as much as if they had fulfilled the Law 2. The whole Epistle to the Hebrews is to the same purpose In the very first verse he opposeth the speaking of Christ to all that were afore him he being Heire of all things whom the Angels must worship and the heauens and earth must vanish Cal. in Ier. Heb. Vatablus in Ier. Tremelius in Ier. Musculus lo. com Zanchius in Hos 2.21 and on Eph. 2. Hyperius in Hebr. Sarcerius lo. com Eras paraph. on Luke 24. Coruinus postil 2 Cor. 3. Peter Martyr lo. coÌ„ Tho. Aquin. in Heb. Goranus in Hebr. Haymo in Hebr. Gagneius in Heb. Zegedinus in Ier. Arminius in Thess Bucanus lo. com Iunius in Paral. Piscator in Hebr. Sanchius in Ier. Pareus in Hebr. Cor de lapide in Hebr. but hee remaine and cap. 3. Moses was his seruant and cap. 8. hee is the Mediator of a better Testament which being the new Testament hee abrogateth the old confirming it by Ier. 31.31 c. where by the old Couenant is meant that which was written in the Tables of stone as Deut. 4.13 5.2 And Augustin saith lib. de spiritu litera cap. 20. that Paul wrote that of 2 Cor. 3.6.7 from this place of Ieremy See the Geneua note on Ier. 31.31 and all other expositions that yet I could see as in the Margin The tablâ—s of the Testament which were the 10. Commandements Deut. 10.4 were remoued together with the Candlesticke Shewbread and other like adiuncts of the earthly Tabernacle which gaue place to the better Tabernacle Heb. 9.4 and drawing towards a conclusion of the Epistle cap. 12. comming to exhortation after his manner he presseth it not by the Law giuen in Sinai vers 18. but by the Gospell giuen in Mount Sion as Isay 2.3 vers 22. which out of Aggai 2.7 shaketh both heauen and earth and remoueth such things as are shaken which are plaine to bee the Law that the Gospell not shaken may remaine 3. The practise of the Apostles in all their Epistles vseth brotherly exhortations still calling them brethren and groundeth their exhortations neither vpon Moses Law nor any other Commandement but on the mercies of God in Christ as may be seene in all their Epistles And though sometimes yea often they vse the Imperatiue moode and some words of commanding yet they are so tempered with mildnesse and without penalty as that there is no forme of Commandements much lesse any allusion to Moses Law or the 10. Commandements for it is the goodnesse of God that leadeth to repentance Rom. 2.4 and 2. of Peter 3.9 and not the thundring Law 4. Wheresoeuer the Holy Ghost handleth the abrogation of the Law there is neuer any exception of Morall 5. Moses Law was giuen only to the Iewes Exod. 19.3 4. c. and 20.2.12 Deut. 4.1 c. and 5.1 c. and 7.6 c. and 14.2 and 26.16 c. and 33.4 Psal 147.19 20. Psal 103.7 and Psal 81.4.5.8 Matth. 10.6 and 15.24.26 Act. 14.16 Rom. 7.14 and 3.19 and 9.4 Heb. 1.1.2 See also Tho. Aquin. 1.2 q. 98. art 40. Calvin in his Epistle that Christ is the end of the Law and in Rom. 3.19 Augustin in Gal. 3. Dom. Soto lib. 2. de just jure q. 5. art 4. Sarcerius in postil pag. 535. Eras parap in Gal. 3.24 in Rom. 2.14.28 5.13 7.1 c. Zanchij fides ca. 13. q. 7. Bucanus lo. Com. lo. 22. § 18. Calu. instit 2.7.1 2.11.11 And Eras Paraph. Piscator Pareus in Rom. 3.19 Doct. Whitaker de pontific Romano pag. 860. Perkins on Gal. 3.23 6. Moses Law was giuen to continue till Christs death at the most Luke 16 16. Rom. 7.1 c. Luther in Gal. 3.25 pag. 173. B. 174. B. 157. A. in the English Eras parap on Rom 7. and on Gal. 3.19.25 4.1.21 Cal. in Gal. 3.23 4.1 and in 2 Cor. 3.6 Perk. in Gal. 3.19 Pareus in Gal. 4. col 275. D. Eras parap on Rom. 6.14.15 and Heb. 7.19 and in 1 Tim. 1.8 9. 7. It was instituted to be a schoolemaster to the people of God till the Comming of Christ Gal. 3.24 August de Doct. Christ lib. 3. ca. 6. Gualtherus in Gal. 3.19.20 Beza in Gal. 3.23 4.1 Perkins in Gal. 3.23 Zanch. in Ephes 2. 8. It was giuen in Mount Sinai the Bondwoman Gal. 4.24.25 See Erasm parap thereon to be cast out vers 30. being in the wildernesse where was no abode See further Erasmus parap on Act. 2.1 9. It is no part of the new Testament 2 Cor. 3. being remoued in and with the Tabernacle Heb. 9. and to giue place to a better Testament than it selfe Heb. 8.7.6.13 9.11 c. compare Heb. 9.19 with Exod. 24.6 7 8. 10. It was giuen with manifest tokens of Gods wrath against the wickednesse of the Israelites which moued the Lord to giue it Exod. 16.2.3 17 23. 20.20 See Eras parap on Gal. 3.21.24 It is called a fiery Law Deut. 33.2 It was giuen with great terror to the people Exod. 19.12 c. and 20.18 Heb. 12.21 and Beza on Rom. 8.15 and Gal. 3.19 11. I cannot finde that saluation was euer promised to him that should keepe the Law But I suppose that God from all eternity decreed the meanes of saluation to bee faith in Christ Ephes 1.4 2 Tim. 1.9 Tit. 1.2 and not the fulfilling of the Law for it was added 430. yeares after the promise to remaine till Christ Gal. 3. Besides the reward of him that keepes the Law is by debt but the inheritance of euerlasting life is onely by grace Rom. 4. See the Geneua note thereon 12. Repentance is a part of the Gospell Rom. 2.4 2 Pet. 3.9 See Caluin on Acts 5.31 For the Gospell is contained in Repentance and Remission Calvin Harm on Matth. 3.2 and on Acts 2.38 Many other arguments might be drawne from the insufficiency of the Law and the all-sufficiencie of the Gospel the true difference betweene them the worthinesse of Christ before Moses from the doctrine of Christian liberty which for breuity sake I omit they will follow vpon the due consideration of these things which I haue set down yet for your further satisfaction I refer you to Musculus Common places in many places therof but more specially in the place of the Law and most specially Of the abrogation of the Law of Moses Of the Couenant of the difference of the Old and New Testament And afore Of the
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.
on Gal. cap. 3.19 fo 154. a. Forasmuch as we teach those things both diligently and faithfully we doe therefore plainly testifie that we reiect not the Law and workes as our Aduersaries doe falsly accuse vs but we doe altogether establish the Law and require the workes thereof and we say that the Law is good and profitable Put your position in the ballance and scale with this protestation and it will be found lighter then vanitie it selfe For first whereas you say the law is abrogated as if it were now of no vse at all Luther saith it is good and profitable Secondly where you say the whole Law is wholly abolished as if you would place it in the same condition with Rahels children for which she mourned because they were not Luther saith We doe altogether establish the Law and require the workes of it Thirdly whereas you charge Luther to be one that goeth about to abolish or reiect the Law he takes you for no friend but for an Aduersary in so doing and reckons no other of your allegation out of him but as a false accusation laid against him Antinom But if Luther will not serue your turne you can make a fresh supplie by Tossanus and Gualter whom you haue set to stand in subsidiis paulo post principium And what helpe can you haue from them that speake nothing more in your cause nay much lesse if lesse can be then Luther did for where u Tossan in 2. Cor. cap. 3. Tossanus saith Licet unus sit Deus una semper fuerit Ecclesia idemque substantiâ foedus varia tamen hujus dispensatio fuit ut aliter agitur cum homine in infantia aliter in adolescentia aliter in matura aetate and you would hereupon conclude that the whole law of Moses is therefore wholly abolished Answer doe you not see how feeble and weake this collection and conclusion is The words themselues besides the light which the Simile addeth thereunto might haue shewne you so much at the first view if you had with any heed and diligence looked vpon them for when he granteth that the x So doth Aug. contra Adversa Leg. lib. 1. cap. 17. Couenant both before and since the comming of Christ for substance is the same differing only in the manner of dispensation Novum Testam in veteri est figuratum Vetus in Novo est reuelatuÌ„ Vide Hyper. in Heb. cap. 3. p. 158. or administration doth he not plainly confirme the contrarie to your conclusion viz. Therefore the whole Law of Moses since the death of Christ is wholly abolished For how can that which for substance is the same be said to be wholly abolished And how can that be wholly abolished which only in some circumstance is altered changed An vtter abolition argues a destruction of the substance A diuers dispensation intimates only an alteration of that which for substance remaineth the same still And this the Simile which he annexeth may teach you vnlesse you will denie that Samuel y 1 Sam 3.1 standing before Eli is not the same Samuel which his mother Hannah z 1 Sam. 1.23 nursed because he is now of riper age weareth a linnen Ephod and eateth of the Priests portion whereas then he was a Babe in a childes coat and had no other meat but milke which he sucked from his mothers brests After this manner saith Tossanus may we iudge of the Couenant Idem Deus eadem semper Ecclesia idémque substantiâ foedus But God our Father dealeth with his Church as with his childe In her a Ezek. 16. infancie hee feedeth her with b 1 Cor. 3.2 milke in her riper age with c Heb. 5.14 strong meat or as a father nourtureth his sonne in his minority He keepes him vnder d Gal. 4.1 Tutors though he be Lord of all but when the time appointed of the Father is come he sets him at libertie and puts him in possession of the inheritance prouided for him The Iewes were as the Lords childe e Exod. 4.22 Israel is my first borne heires of the same promises and hauing interest in the same f 1 Cor. 10.1 2 3. Couenant of grace with vs but they were but in their g Gal. 4.3 infancie and minoritie in comparison of the Church vnder the Gospell fed with carnall and with earthly things and vnder the regiment of Moses Lawes and Ceremonies as vnder so many seuere Tutors and sharpe h Gal. 3.24 Schoolemasters taught as it were the principles of Religion by i Heb. 10.1 Types and figures kept k Gal. 4.9 in bondage vnder the rudiments of the world pressed and oppressed with an intolerable l Acts 15.10 Vide Iustin M. Dialog cum Tryphone Iudeo burden of Legall and Leuiticall rites and ordinances and all this to breake the spirits of a m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Mart. Dial. cum Tryphon Jud. p. 205. stiffnecked people to conuince them of all vnrighteousnesse to humble them by the rigour of the Law and the terror of the Curse and either to lead or driue them to seeke for life and libertie righteousnesse and happinesse in Christ alone as he was darkly shadowed vnto them in their ceremonies and sacrifices and in the fulnesse of time should be exhibited in great power and vertue beautie and glorie To this very purpose doth the same Tossanus alledge out of 1 Cor. 2. and 2 Cor. 3. That the Gospell hath his proper and peculiar glorie and that aboue the Law Cùm non sit literale solum Ministerium aliquod jubens sed conjunctam habeat efficaciam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus sancti Which we willingly yeeld and assent vnto seeing the law contained in the 10. Commandements did exact absolute obedience but gaue neither promise nor power of grace to performe it But the Gospell in the n Heb. 8.10 Couenant of grace requiring vs to o Marc. 1.15 repent and beleeue the Gospell promiseth and powreth out vpon vs the spirit p Ezek. 36.26 27. Zach. 12.10 of grace to worke this repentance and faith in vs and to cause vs to walke in his Statutes and to keepe vs that we doe not depart from him any more And in this sense the Apostle saith of the q Rom. 6.14 Romans and all true beleeuers You are not vnder the r Lex jâ—bere novit Gratia juvare Aug. ad Innocent Epist 95. Law but vnder grace As it he had said neither doth the Lord now vrge nor doe you now accept of the Law vpon the former condition Doe this and liue as if we were to seeke iustification and saluation by the workes of it but the Lord hath left it and we receiue it as Å¿ Psal 119.105 A light vnto our feet and a lanthorne to oâ—r steps that being his t Ephes 2.10 workemanship in our new birth created vnto good workes which God hath ordained that we
malediction or curse Rom. 8.1 Thirdly in respect of rigour for in them which are in Christ God accepts the endeuour to obey for obedience it selfe Neuerthelesse the Law as it is the rule of good life is vnchangeable and admits no abrogation and Christ by his death did in this regard establish it Rom. 3.31 What say you now to these words of Mr. Perkins Doth he determine the question with you and for you that the Morall Law is wholly abolished or doth he not plainly resolue to the contrary that as it is the rule of good life it is vnchangeable and for euer by the death of Christ established Antinomus Your next Testimony is out of Paraeus in Argumentum Epist ad Galatas and in other places vpon that Epistle Answer I haue not that Booke by me but vnlesse Paraeus be much contrary to himselfe which I cannot so easily conceiue of so judicious a Diuine you shall see I haue reason to thinke that vpon the Galatians he speaketh nothing for your opinion seeing vpon the Hebrewes Cap. 8. pag. 400. 401. g Paraeus in Heb. 8. p. 400. 401. he purposely and aduisedly writeth so much against it Lex Moralis saith he est aeterna justiciae norma and then he sheweth how farre the Old Testament is abrogated 1. Quantum ad doctrinae spiritualis gratiae circumstantiam de futuro 2. Deinde quantum ad conditionem impossibilem perfectae obedientiae 3. Quantum ad onus legalium rituum sacerdotij Levitici Denique quantum ad jugum politie Mosaicae populi Iudaici cervicibus impositum Whereupon he inferreth thus Vnde Manichaeonum fanaticorum refutatur error qui abrogationem veteris Testamenti non folum ad tria illa sed ad legem etiam moralem malè trahebant and a little after he addeth De Lege Morali de Mosis atque Prophetarum libris doctrina aeternitatem agnoscimus de ritibus politia minimè By this you may euidently perceiue that Paraeus is of opinion that howsoeuer the Ceremoniall and Iudiciall Lawes of Moses be abrogated yet the Morall Law is perpetuall and eternall and that they are men tainted with heresie or frensie that would draw the Morall Law into the same estate of abrogation with them And if you will looke backe a little to the seuenth Chapter and sixteenth verse of the same Epistle you may see as much as this and somewhat more h Paraeus in Heb. cap. 7. ver 16.18 Obiter hic annotemus discrimen legis Moralis Ceremonialis Illa perpetua spiritualis est ista caeduca carnalis fuit And againe vpon verse 18. Probat nunc legis abrogationem inde pendentem Et est taecita occupatio Quicquid sacerdotio fiat lex Dei est immutabilis Id inquit non nego de lege Morali nunc verò loquor de praecepto carnali lege Ceremoniali See more in Paraeus in Ep. Rom. cap. 3.8.31 cap. 7.7 Nam Valentiâ—…ani c. And this may sustice to cleare Paraeus that what you haue taken you haue mistaken from him as approuing your opinion vpon the Galatians which you see he disproueth on the Epistle to the Hebrewes Let vs now proceed to that which followeth There is a word * Antinomus you say Galat. 3 19. mistranslated in most vulgar translations which drawes many men away Serueth Wherefore then Serueth the Law Neither the Greeke you say nor any Latine translation hath it If neither the Greeke nor any Latine translation haue it Answer then it may peraduenture be added amisse but mistranslated as you say it cannot be And why doth not this word Serueth serue your turne Because forsooth it is in the Present Tense Serueth and not in the Preterimperfect Tense Serued Wherefore then serued the Law And why would you haue it serued and not serueth Because I guesse you would haue all men to know that the Law was of some force and vse in times past but now is of neither for the time present and so serued in the time past serueth your purpose very well for the present businesse But be it as you would haue it serued is serued either in the Greeke or any Latine translation or doth not the Law now in the daies of the Gospell serue to the reuealing conuincing and condemning of transgressions as before it serued to the same end and vse in the daies of the Law or suppose it serued more then to that end than now it serueth serueth it now therefore to no other vse at all But you say Many haue beene drawen awry by this word serueth Surely you are the first that euer I heard either make any exception against it or stand in any danger or feare of it And k Beza in Gal. 3.19 Beza whom you alledge may be vnderstood to take it rather in the Present than in the Preterim-perfect Tense Quorsum igitur lata lex est and Quum lex posita sit hominibus redarguendis Implying thereby not only whereunto the Law serued when it was first ordained but that it l Vide Beza in 1. Ep. Tim. cap. 1. v. 9. Finis legis est charitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. cap. 1. v. 9. serueth yet to the same vse in some respect though in diuers things the vse be changed Not vnlike vnto this you say is in Rom. 3.20 Commeth or is By the Law commeth the knowledge of sinne which being read came or was of the time past maketh you say the sense good Not vnlike vnto that is this indeed i. of as little either weight or worth And why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thus translated For by the Law commeth the knowledge of sinne but must needs be rendred thus For by the Law came or was the knowledge of sinne You haue your reason I hope in readinesse for if the former stand in the present time then your opinion must needs fall presently for then there is a present vse of the Law to discouer sinne But if that fall and the latter come in his stead then you conceiue hope that your opinion for the abolishing of the Law being now in danger of falling shall hence haue a prop to stay it vp withall and what a one I pray you why surely a sorry one either this or none By the Law came or was the knowledge of sinne Ergo the Law is now abolished and by the Law commeth not now any knowledge of sinne This is indeed as you said truly not vnlike the other the Law serued for restraining or condemning transgressions ergo now it serueth neither for these nor for any other vse at all But doth not the Apostle proue by the Law whether written in Tables of stone or in m Rom. 2.15 Tables of the heart that both Iewes and Gentiles are n Rom. 3.19 20. all vnder sin not only that they had beene but that euen then at that present they were And was not this in the time of the
faith or rule of life And how then doe you imagine can the Geneua Note make for your purpose to proue by this place the abrogation and vtter abolition of the Morall Law To giue some weight vnto your light opinion and sleight exposition of this place you haue burdened your margent with a multitude of witnesses as if they had now iointly setled and established you in the same Not much vnlike me thinkes herein vnto Philotus Cous mentioned by b Athen. Dipnosophist lib. 9. cap. 23. lib. 12. cap. 29. Athenaus who was of so light and slender a body that he had weights of lead tied to his heeles left by some blast or puft of winde he should haue beene whirled and blowen away But wherefore doe you beare vs in hand that so great a cloud of witnesses as you haue painted your margent withall doe all stand for you and with you in the vtter abolishing of the Morall Law And yet you haue not drawen one drop from them all to giue vs some taste of their vniforme consent with you in your opinion Are they clouds without water witnesses without testimonies Titles without euidences Like Apothecaries boxes that beare goodly and faire names without but haue not a drugge nor a dram of any thing that is good within The Authors which you name I acknowledge to be good men and full of good things as c 2 Cor. 4.7 Vessels of the Sanctuary trusted with the Lords treasure and imployed for their d 2 Tim. 2.27 Masters vse And I haue sought and searcht e Caluin Vatah. Tremel Musc Zanch. Hipp. c. their f Caluin Vatah. Tremel Musc Zanch. Hipp. c. storehouses with what diligence for the time I could yet can I finde none of your leauen in their lumpe nor any of their Gold to gild your drosse Shall I deale plainly and fairely with you I will make you a free and franke offer Set me downe the Testimonies of the Authors which you alledge for the vtter abolishing of the Morall Law set them downe I say totidem verbis and if of the two and twenty which you name in your margent I doe not proue that one and twenty are vtterly against you I will acknowledge you victor and yeeld you the whole cause without more adoe g Cicero de Orat. Tully saith That an Orator as well as a Warrior must doe something ad specimen non ad vulnus something for a flourish not all for fight and so it seemes you doe though not as a glozing Orator yet as a h Teren. in Eun. Act. 4. sc 7. bragging Souldier you braue vs as with a troupe of horse and foot and then they be but shadowes in stead of souldiers much like those images of men which as i Jul. Frontin lib. 3. stratag cap. 8. Iulius Frontius recordeth Cyrus the King of Persia besieging the City of Sardis did put vpon long Poles and armed them like Persian souldiers and set them vpon one side of the City as an Army of men to delude and terrifie Craesus and the Citizens therewithall Now surely if any should be so credulous as to beleeue or so timorous as to feare that all these Authors are armed souldiers which you haue set vp in the margent as vpon one side of your City to defend your cause I would haue him answered only with the words of k Iudg. 9.36 Zebul to Gaal Iudg. 9. Thou seest the shadowes of the Mountaines as if they were men But now to leaue your shadowes and to deale with the substance of that which you thinke yet remaineth in the Epistle to the Hebrews for the vtter abolishing of the Morall Law * Antinomus You vrge That because the Tables of Stone wherein the Morall Law was written were remoued with the Tabernacle and other like Adjuncts therfore the Morall Law is vtterly abolished Answer And who taught you this Logicke to reason à remotione Accidentis ad remotionem subjecti Must it needs follow that because the Tables of Stone wherein the Law was written be abolished that therefore the Law it selfe is vtterly abolished together with them Were the Tables of Stone so essentiall to the Morall Law that it had neither birth before them nor being after them Nay was it not written in the Tables of the heart first in the state of l Primordialis lex data est Adae Euae in paradiso quasi matrix omnium praeceptorum Dei Tertul. advers Iudaeos cap. 2. ibi lege plura de lege Innocencie as in faire and golden Characters and continued after the fall as the Law of Nature but as it were in dimme and darke letters and yet more plainly m August quaest Vet. No. Test quaest 4. renewed to * Gen. 17.1 18.19 Abraham and the Patriarkes before it was euer written in Tables of Stone for the more manifest direction and conuiction of the n August quaest Vet. No. Test quaest 4. Iewes And hath not the Lord according to the Couenant of Grace changed the Tables of Stone into the fleshie o August de vera Innocentia ca. 258. Tables of our hearts the killing letter into the quickning spirit not putting out but putting in his p August de spir litera cap. 14. 21. lawes into our minde and writing them by his Spirit vpon our hearts and so causing vs to walke in his Statutes And hath he not done all this that as q Luc. 1.74 75. Zachary speaketh We might serue him according to his Law without feare in righteousnesse and holinesse the summe and substance of both r Matt. 22.37.39 Tables all the daies of our life How then doth the remouing of the Tables of Stone proue vnto vs the remouall of the Law written in them Nay if the remouing of the Tables of Stone would proue the abolishing of the Law written in them then the Morall Law was abolished not only as you say after Christs death but many hundred yeeres before Christs birth For in the Second Temple there was not the Arke of the Testimonie wherein the Tables were kept nor the Tables themselues neither As not onely ſ Joseph lib. 5. de Bello Iudai cap. 14. Iosephus and the t Petrus Galat. de Arcanis Catholicae verit lib. 4. cap. 9. Iewish Rabbins with others u Morn de veritate Chr. Relig. cap. 29. Phil. Morn De veritate Rel. x Ludov. Vives de veritate Chr. fidei lib. 3. cap. 11. Lud. Viv. de verit Christ fid lib. 3. doe record but the sacred y 2 King 24.13 Story also beareth witnesse seeing all the Vessels of the Temple and all the precious Instruments thereof that were of gold as the * Ex. 15.11 Arke it selfe was wherein the Tables of Stone were kept were all carried away to Babel either in the former Captiuities of Iehojachim and Ieconiah or the last which was the worst of z 2
words as seuerely and seriously charge Timothy to keepe the Commandement which he had giuen him for the duties of his person and calling as euer did Moses the people of Israel for obseruing of the Commandement of the Law when d Deut. 30.11 15 18 19. he said This Commandement which I command thee this day is not hidden from thee c. Behold I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing For whereas Moses calleth heauen and earth only to record against Israel Paul conuents Timothy as it were before the Lord of heauen and earth and doth not only command him with all authority but charge him with all seuerity That as euer he would haue any benefit by Christ as his e 1 Tim. 6.13 14. Redeemer witnessing a good confession before Pontius Pilate or would euer render vp his account vnto him as a f 2 Tim. 4.1 2. Iudge with joy at his appearing he should be carefull and faithfull in keeping his Commandements Looke also vpon 1 Cor. 7.10 g 1 Cor. 7.10 And vnto the maried I command yet not I but the Lord Let not the wife depart from her husband And vpon Ephes 4.17 This I say therefore and testifie in the Lord that yee henceforth walke not as other Gentiles walke in the vanity of their minde And 2 Thessalon 3.6.10.12 h 2 Thess 3.6 10 12. Now we command you brethren in the name of our Lord Iesus Christ that you withdraw your selues from euery Brother that walketh disorderly And that also 1 Tim. 6. i 1 Tim. 6.25 I charge thee before God and before the Lord Iesus Christ and before the elect Angels that thou obserue these things Consider I pray you these places aduisedly and tell me whether you haue not erred too too grossely in saying so confidently That although in the Epistles of the Apostles there were some words of commanding yet was there not so much as a forme of Commandement in them seeing you haue here many and worthy Commandements both for matter and forme in full measure But you say Antinomus They are without penalty Answer For answer vnto that Tell me I beseech you whether you doe not reckon the threatnings of k Rom. 6.21 23. Death l Rom. 14.23 Damnation the m Ephes 5.6 Wrath of God the n 2 Thess 1.8 Vengeance of God o 1 Cor. 3.17 Destruction p 1 Cor. 11.32 34. Condemnation q 1 Tim. 6.9 Perdition flaming fire r Iud. v. 7 8. Eternall fire and such like against ignorant disobedient vngodly and vnbeleeuing persons such as know not God and obey not the Gospell of our Lord Iesus Christ to be penalties and not only penalties but dreadfull judgements yea the very terrors of God that fight against such sinnes and sinners If you say they be as you must needs if you will say the truth then were you deluded with a lying vanity and which is worse would delude others also therewithall when you said and set it downe That the Commandements of the Apostles in their Epistles were without penalty Å¿ Aug. contra Adamant Manich. ca. 3. Sacrae Scripturae non temerarios superbos accusatores sed pios diligentes lectores desiderant August I maruell whether euer you read that terrible sentence 1 Cor. 16. If any man t 1 Cor. 16.22 loue not the Lord Iesus Christ let him be Anathema maranatha If you did doe but tell me by what Argument the Apostle doth here vrge and enforce the loue of Christ Iesus whether by promise of mercy or threatning of penalty Or whether here be not as dreadfull a curse threatned against those that doe not loue the Lord Iesus Christ as there is Ephes 6.24 a gratious promise made to all that doe viz. u Ephes 6.24 Grace be with all them that loue the Lord Iesus Christ in sincerity It were absurd and impious to deny that here is a promise of a blessing to them that loue him and as impious and absurd it is to say that the other denounceth no terrible penalty to them that loue him not For the very words themselues Anathema maranatha doe import an execrable curse such as the Lord when he commeth in x Ecce autem quòd in clausula tribunal Christi comminatur utique Iudicis vltoris in Rom. 14.10 Tertull. advers Maâ—…i lib. 5. ca. 14. judgement shall inflict vpon all wicked reprobates being separated from Christs presence and cast into vtter darknesse So Paul vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.3 Gal. 1.8 as Accursed and 1 Cor. 12.3 for Execrable And the other y Cornel. Pertram praefat in Gram. Heb. Syriac Maranatha consists of two Syriack words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Dominus noster and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit The Lord commeth Which words being the beginning of Enochs Prophecy cited by Iude as containing the dreadfull judgement of God at the last day against all the wicked and vngodly were vsually taken vp by the Iewes as they are here by Paul to expresse the z Bez. in 1 Cor. 16.22 Aug. Ep. 78. great Curse which is hopelesse helplesse and endlesse as their portion and just recompence which doe not loue the Lord Iesus In the next place you proceed from euill to worse when you say There is not so much as any allusion vnto Moses Law or the Ten Commandements in all the Epistles When Peter liking well of the ease and peace beauty and glory of Mount Tabor made a a Luc. 9.31 32 33. motion for building of Tabernacles that they that were there might dwell there saying Master it is good for vs to be here The Holy Ghost hath obserued That he was heauy with sleepe and wist not what he said Surely me thinkes in such a like minde and mood were you when falling into a dreame of Mount Sion and liking well of the fancies that ranne in your head of grace and peace mercy and mildnesse promises and gentle exhortations all tending to life and glory you haue laboured to build this your Tabernacle for a place of rest and said in your heart It is good to be here vnwilling altogether to heare any mention of Mount Sinai or of any allusion to the Morall Law But we will beare with your weaknesse and plead your excuse The spirit of sleepe or slumber was vpon you and you wist not what you either did or said For had you beene well awakened and your eies well opened you might haue seene in the most if not in all the Epistles not only some allusions but many allegations out of the Ten * See Iam. 2.8 9 10 11 12. 4.10 11. Commandements or * See Iam. 2.8 9 10 11 12. 4.10 11. Morall Law Doth not the Apostle in the Epistle to the Romans make often mention of the Morall Law
3.20 both together as Rom. 3. and Gal. 2. 3. q Rom. 3.28 By the workes of the Law whether Morall or Ceremoniall r Gal. 3.16 no flesh shall be justified Å¿ Gal. 3.19 The Law was giuen because of transgressions t Gal. 3.24 The Law was our Schoolemaster vnto Christ Take then whether of these you like best If in handling the full and finall abrogation of the Law you say there is no exception of the Morall and thereupon inferre that the whole Morall Law is wholly abrogated why may not I as well conclude the cleane contrary In handling the full and finall abrogation of the Law there is no mention made of the Morall therefore the whole Morall Law is not wholly abrogated but rather established and confirmed And if you say that in handling the abrogation of the Law touching some circumstances only or some particular ends or vses there is no exception of Morall and therefore the whole Morall Law is wholly abolished then I say that your Antecedent is too weake to inferre this Consequent and fitter a great deale to serue my turne against you if it be of any force at all in this conclusion ergo The Morall Law in some circumstances and for some ends and vses only is abrogated and so you faile of your proofe and purpose labouring thereby to proue that the whole Morall Law is wholly abolished Argument 5 Let vs now see if your fift Argument be of any better proofe or power for the vtter abolishing of the Morall Law Antinomus Moses Law was giuen only to the Iewes Exod. 19.3 4. c. and 20.2 12. Deut. 4.1 and 5.1 with diuers other Testimonies to the same purpose ergo The whole Morall Law is wholly now abolished Answer I answer first If by Moses Law you meane the whole body and bulke of the Ceremoniall Iudiciall and Morall Law and also that both for circumstance and substance tearme and time end and vse persons and things it was thus giuen to the Iewes only then is this your Antecedent false for howsoeuer these were first and principally charged and imposed vpon the Iewes as his u Exod. 19.5 peculiar people the * Zanch. in Hos cap. 2.44.45 Ceremonials for Gods worship the Iudicials for ciuill gouernment and the Morall Law for some speciall circumstances and vses more binding that people vnto God in the forme of a Couenant than any other people in the world besides Yet were not all a Exod. 12.38 Vide August Ep. 49. quaest 2. Cum enim nonnulli commemorantur c. other people or persons so excluded or debarred but that if they did renounce their Idolatry and would become Proselytes entertaining the b Exod. 12.44 48 49. See Beza in Mart. 23.15 of Proselytes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rajn Thes 4. pag. 113. Iewish Religion they were receiued into the fellowship of the Couenant and that by Gods speciall Commandement and made partakers of the Seales and benefits thereof together with the Iewes accordingly So were the mixt multitude that came out of Egypt with the Israelites the seruant bought with money and the stranger and sojourner were admitted to the Passeouer if they would first be circumcised and then they were accepted into the Church as if they had beene borne in the land c Exod. 12.49 One Law shall be to him that is home borne and to the stranger that sojourneth amongst you and that not only for the Ceremoniall but euen for the Morall also as is expresly set downe in the fourth Commandement where both Magistrate in Assembly and Master of a family stand charged to looke that the d Exod. 20.10 stranger within the gates doe keepe holy the Sabbath day Secondly If by the Law of Moses you meane the Doctrine of Moses which as a holy Prophet he hath written and set downe vpon record in his fiue Bookes and which Christ himselfe alledgeth by the name of the Law of e Luk. 24.44 Moses as testifying of himselfe and his sufferings Luke 24.44 I say the Law of Moses in this sense was giuen as well vnto vs of the Gentiles as to them of the Iewes seeing Whatsoeuer is f Rom. 15.4 written is written for our instruction and edification And Paul himselfe made this vse of the g Act. 28.23 28 30 31. Law when being at Rome vnto such as came vnto his lodging He expounded and testified the kingdome of God perswading them concerning Iesus both out of the h Puerilis error est saith Flaâ— Illyric libros legales nihil continere quod ad Euangâ—lium spectat suspicari Clau. Scrip. par 2. p. 30. Law of Moses and out of the Prophets and this he did not only to the Iewes but to the Gentiles also Acts 28.30 31. Thirdly If by the Law of Moses you meane the Ceremoniall obseruations which Moses by Commandement from the Lord prescribed to the Iewes as the manner and forme of his solemne Worship and as Figures and Types of good things to come in Christ as the Euangelists and Apostles doe vsually when they * Act. 15.5 13.38 Luk. 2.22 speake of the Law of Moses then I say The Law of Moses in this sense was giuen vnto the Iewes only not only as a partition wall betwixt them and the Gentiles but as a yoke to restraine them a i Col. 2.13 14 15. hand-writing to conuince and condemne them and as a sharpe and seuere k Gal. 3.24 Schoolemaster to driue them to seeke for helpe and l Mal. 4.2 healing vnder his wings who was and is the m Ioh. 1.17 truth of those types and n Col. 2.17 substance of those o Heb. 10.1 shadowes Christ Iesus But the Law of Moses in this sense will doe you but little seruice to the drawing in of your conclusion for the vtter abolishing of the Morall Law Fourthly If by the Law of Moses you vnderstand the Morall Law or Ten Commandements as needs you must if you will dispute ad idem or speake to any purpose then why might you not as well haue set it so downe and dealt plainly as wrap vp your meaning in such ambiguity and obscurity and that not only in this Argument but in fiue or six of those also which follow after We will then take your Argument as we thinke you intend it Antinomus to be this The Morall Law was giuen only to the Iewes ergo The Morall Law in the Church of Christ since the death of Christ is wholly abolished If the Antecedent were sound Answer the consequent would doe well enough to serue your turne But how doe you proue that the Morall Law was giuen only to the Iewes I must guesse at your proofes by your places which you quote as I conceiue for this purpose for you put me to fish for your meaning out of Exod. 19.3 4 and Exod. 20.2 12. Antinomus Deut. 4.1 and 5.1 and 7.6 and 14.2 and 26.16 and 33.4
not whether he be circumcised or vncircumcised in the flesh By which his demand it may euidently appeare that howsoeuer he thought the workes of the Ceremoniall Law were now ceased yet he thought also that the workes of the Morall Law were now to be practised and so the Morall Law it selfe not to be giuen to the Iewes only but still to be continued amongst Christians also See Aug. contr Advers leg proph lib. 2. cap. 7. Erasmus in his Paraph. in Gal. 3.14 speaketh of the Ceremoniall Law which he faith was giuen vnto the Iewes as a Schoolemaster to a rude people Vt paulatim proficientes ad Christum perducerentur à quo solo veram expectarent justitiam pristinis diffisi ceremonijs And how will this proue that the Morall Law was giuen vnto the Iewes only But doth he e Erasm on Rom. 2.14 15. not say in his Paraphrase on Romans 2. that the Gentiles were à lege Mosaica alienae Yes he doth and he tels you what he meaneth when he addeth Nullo Mosaicae legis praescripto monebantur but only had rem legis non tabulis sed mentibus inscriptam Antinomus They were not admonished what to doe and what to leaue vndone by any prescript of Moses but only had the substance or effect of the Law engrauen not in Tables but in their hearts And what of all this Answer Is this a good Argument The Gentiles that were strangers from the life of God were strangers from the written Law of God Ergo The Morall Law was giuen vnto the Iewes only and not vnto vs Christians of the Gentiles no more than vnto those that were without God and without Christ before vs f Ad Graecas Calendas When you proue this Argument to be good I will acknowledge your skill to be greater and your cause to be better than it doth yet proue to be The like answer and offer I make to the quotations out of Erasmus in Rom. 5.13 and 7.1 Antinomus That which you bring out of g Zanch. de fide cap. 13. sect 7. Zanch. de fide cap. 13. sect 7. is spoken of Moses Law opposed to the Gospell as may appeare by the differences which there he setteth downe betwixt them and so he saith it was giuen to the Iewes only Answer But you doe him wrong to cite him for a witnesse to your bill put vp against the Morall Law as belonging to the Iewes only whereas in the very h Zanch. de fide cap. 13. sect 8. next section which it seemes you tooke not paines to reade he testifieth to all the world That in as much as the Doctrine of the Gospell requireth repentance and holinesse of life and that we should liue soberly Vide Caluin Har. in 4. lib. Mosis p. 443. righteously and godly in this present world Eatenus etiam non tollit legem de moribus so farre forth it doth not take away the Morall Law and he giueth a good reason hereof Tota enim consentanea est cum doctrina Euangelij de vitijs vitandis virtutibus persequendis For the Morall Law is wholly agreeable to the Doctrine of the Gospell concerning the eschewing of vices and ensuing of vertues Antinomus i Bucan loc 22. quaest 18. Bucanus 22. loc 18. q. saith That the old Couenant did properly belong vnto Abraham and his posterity the Israelites but the New vnto all Nations And what will you inferre hereupon That the Morall Law was giuen only to the Iewes and doth not now at all belong vnto vs If this be your Argument I say Answer as you haue not changed your Bowe so you haue chosen an arrow of the same flight and feather with those which you haue shot before as much able to hurt the sides of the Morall Law as a rush is able to pierce a rocke A strange man you are and as strange a course you hold there are few Diuines that doe so fully and distinctly set downe the differences betwixt the Law and the Gospell and the seuerall vses of the Morall Law euen now amongst Christians as k Bucan loc 22. loc 19. 20. 21. Bucanus doth and yet dare you be so bold as to piddle and picke out something out of his writings and those the very same which testifie against you as though he had giuen you his hand or lent you his sword to strike one stroake at least in your behalfe Reade ouer Bucan loc 22. againe and loc 19. and 20. and 21. and tell me at your leasure whether then you thinke him to be a man of your minde for the vtter abolishing of the whole Morall Law In the meane time take I pray you one note out of the same l Bucan loc 19. quaest 28. Bucan loc 19. for your admonition It is the error of the * Let Antinomus view his face in this glasse Antinomians and Libertines saith he to thinke that Christians haue now no vse of the Morall Law of God nor that the Decalogue is to be preached in the Christian Church because the faithfull are regenerate by the spirit I know not whether you be of this number but I feare me you are much of their temper * Hiero. August Tom. 2. pag. 341. Manichaeus Marcion destruebant Legem quam sanctam spiritualem juxta Apostolum novimus saith Hierome Paraeus in Rom. 3.19 you haue mistaken there is nothing in that place to serue your turne and Perkins in Gal. 3.23 hath beene cleared before I only adde that if you will be pleased to reade and receiue that which Mr. Perkins hath written vpon that Chapter nay vpon that verse touching the nature and vse of the Morall Law I am of opinion you will neuer looke hereafter that Mr. Perkins will euer be brought to open his mouth in this businesse any more But Moses Law you say in your sixt Argument was giuen to continue till Christs death at the most Antinomus Argument 6 Luk. 16.16 Rom. 7.1 Ergo the whole Morall Law is now wholly abrogated and abolished Answer And I say for answer That if by Moses Law you meane the Morall Law as in the former Argument I haue shewen that you must and ought then is your Antecedent false if by Moses Law August contr duas Epist Pelag. ad Bonif. lib. 3. cap. 4. you vnderstand the whole body of the Ceremoniall Iudiciall and Morall Law as it was giuen to the Iewes in that their estate of minority and legall seruility then I grant your Antecedent and deny your Consequent The Scripture which you alledge out of Luk. 16.16 The m Luc. 16.16 Law and the Prophets were vntill Iohn may as well proue that the Prophets are now of no force ☞ as that the Morall Law is now of no vse The meaning thereof is this That whereas the n Ioh. 5.16 Law and the o Act. 3.24 Prophets did testifie promise signifie and prophecie
vtterly abolished Is there any sinewes or joints nay is there any life or soule in this Argument What if the Law were giuen as a b Gal. 3.24 Schoolemaster to the Iewes is therefore the Morall Law of no force nor vse to vs Christians of the Gentiles But I demand what Law is it which you say was instituted as a Schoolemaster vnto the Iewes If you say the Ceremoniall we grant that it was a Schoolemaster not only teaching obscurely by signes and sacrifices types and figures that c Tota Legis Occonomia rudis quaedam erat disciplina rudibus conaeniens Beza in rude people of the Iewes in their non-age to looke vnto Christ to come but also conuincing and condemning them seuerely of all manner of sinne and keeping them continually vnder the rod and whip in d Gal. 4.3 the bondage of seruants as an heire in his minority is vnder sharpe e Gal. 4.1 Caluin Jnstit li. 2. ca. 11. sect 2.5 tutors and gouernors though he be lord of all that so they might be driuen to looke and long for the time of release and liberty in Christ appointed by the Father If you meane the Morall Law we doe not deny but for the manner of deliuery measure of obedience forme of Legall Couenant rigour in exacting terror in threatning and seuerity in accusing and condemning as it was in Moses hand the f 2 Cor. 3.7 9. ministery of condemnation and a killing letter it was then to the Iewes a sharpe and seuere g Gal. 3.24 Schoolemaster to driue them vnto Christ Iesus not directly as teaching pointing out or promising Christ vnto them but indirectly and as it were occasionally forcing them by h Ioh. 3.14 sorrow and feare and despaire of their owne righteousnesse for obtaining life by the Law to cast about and seeke for some remedy and releefe elsewhere as sicke men enquire for a i Matt. 9.12 Physitian and such as are wounded seeke for a Chirurgion which because it could no where be found vnder heauen but k Act. 4.10 11 12. See Calu. de usu Legis in Harmo in 4. lib. Mos p. 442.443 only in Christ Iesus they were occasioned by the Law to flie vnto the Gospell and enforced as it were to appeale from Moses vnto CHRIST resting and relying vpon him alone who hath l Mal. 4.3 healing vnder his wings for m Luk. 4.18 binding vp all their n Ad justitiam Christi lex moralis homines revocabat ut ad medicum Bez. in Rom. 3.21 wounds and curing all spirituall maladies and miseries whatsoeuer And thus also for the substance though not for euery circumstance according to the Iewish Paedagogie the Morall Law as we haue often said before hath yet in the Church of Christ some speciall vse and office still and that not only for the wicked to humble them but euen for the godly to conuince them to rebuke them to stirre them and spurre them vp to all holy duties and to teach and instruct them what to doe and what to leaue vndone euen after they are called to beleeue and liue in Christ Iesus To this purpose o Luth. on Gal. 3.24 See Calu. summa legis in Harmo in 4. lib. Mos p. 440.441 Luther speaketh most excellently vpon Gal. 3.24 The Law was our Schoolemaster vnto Christ The Law doth not only terrifie and torment as the foolish Schoolemaster beateth his schollers and teacheth them nothing but with his rods he driueth vs vnto Christ like as a good Schoolemaster instructeth and exerciseth his schollers in reading and writing to the end they may come to the knowledge of good letters and other profitable things that afterwards they may haue delight in doing of that which before being constrained vnto they did against their wils and a little after he addeth The true vse of the Law is to teach me that I aâ—…â—…rought to the knowledge of my sinne and humbled that so I may come vnto Christ and be justified by faith c. That which you alledge out of p August de Doctr. Christi cap. 6. August de Doct. Christ cap. 6. helpeth you nothing in this businesse for he speaketh only of the Iewish Paedagogie in their Sacrifices and Ceremonies which their estate he calleth servitutem custodiam tanquam sub paedagogo puerorum and tearmeth their Ceremonies signa saying they were signa quae temporaliter erant imposita servientibus And what is this to the abrogation of the Morall Law q Beza in Gal. 3.23 4.1 3. againe abused Puerilis est jactantiae accusando illustres homines nomini suo famam quarere Hieron Ep. 13. Beza you doe abuse againe he mentioneth the Ceremoniall Law only in both places Gal. 3.23 and Gal. 4.1.3 Nunc eandem Ceremonialem Legem confiderans ut Euangelicarum promissionum umbram figuram docet illam quoque hoc respectu cessasse quam comparat cum paedagogo postea cum tutore Gal. 4.1 And will you inferre vpon this Beza saith The Ceremeniall Law which to the Iewes was a Schoolemaster and Tutor vnto Christ is now ceased Ergo The Morall Law is vtterly abolished since the death of Christ The place of Mr. Perkins Galath 3.23 hath beene cleared before let me now stop your mouth once for all for euer mentioning Mr. Perkins name as being of your opinion for the vtter abolishing of the Morall Law and I will not goe far to fetch a stoppell but euen to the other side of the leafe which you haue quoted r Perk. on Gal. 3.23 Seeing faith is now come saith he it may be demanded what is the guard whereby we are kept now Answ The precepts of the Morall Law The sayings of the wise are as nailes and stakes fastened to range men in the compasse of their duties Eccles 12.11 If this stoppell will not serue your mouth is huge wide till you send me the measure of it I shall not fit it right to serue your turne Antinomus Vnto your eighth ninth and tenth short Arguments I will make no long answer Argument 8 9 10. they being all of one nature may receiue one manner of satisfaction and resolution The * Aug. ad Bonif. cont duas Epist Pelag. lib. 3. cap. 4. Law of Moses as it was giuen vnto the Iewes in the letter for the outward forme of Legall Couenant in Mount Sinai Answer is resembled to Hagar that bringeth forth children vnto bondage as she did Ismael and being giuen in such horror and terror bestoweth nothing but the spirit of feare vpon her children And in this regard we say It is the old and no part of the new Couenant See Muscul loc Com. de Discrim Veteris Nov. Iestam that is of the Gospell which on the contrary bringeth forth children vnto spirituall liberty as Sarah did Izaacke and bestoweth vpon them the spirit of Adoption making them heires of promise and fellow-heires annexed with Christ Iesus But what is
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
and serue your humour for the vtter abrogation of the whole Morall Law but to confirme the contrary truth for ratifying and establishing thereof amongst Christians in the daies of the Gospell Shall I trouble you yet with one other conclusion out of Musculus for your further satisfaction that he is not for certaine of your minde for the vtter abrogation of the Morall Law Muscul loc com de abrogatione Legis Quare tam abest saith he ut damnemus usum Decalogi ut admodum etiam laudemus eorum studium diligentiam qui primi illum ad catechizandum neophytos vsurpandum esse judicarunt We are so farre from condemning the vse of the Decalogue or Morall Law that we doe much commend their care and diligence which first did judge it fit to be vsed for catechizing nouices or the ruder sort in religion By this you may see how farre Musculus is gone from you though you labour neuer so much to draw him to stand by your side and to speake in your behalfe He is farre from condemning the vse of the Morall Law you are eager and hot in pursuing of it euen vnto death and vtter destruction He will allow and commend the vse of it and them that vse it too for catechizing children or nouices in religion there is neither man woman nor childe younger nor elder that can intreat you to giue them leaue or liberty to haue any thing at all to doe with it And here by the way I pray you be aduertised that howsoeuer this allegation be sufficient to confute your opinion yet doe not I so alledge it as altogether to approue it nor can I so either thinke or speake of the Decalogue or Morall Law as here your Musculus doth write of it for whereas he will not allow it any other place in the Church but in the Catechisme nor the explication thereof to be needfull for any but for nouices and children I am of opinion that the ministry and industry of the most judicious religious and best experienced Diuines may well and worthily profitably and comfortably be employed in seeking and searching out the infinite and admirable wisdome together with other the deepe things of God which are hid in the Morall Law and that not only for their owne priuate instruction but for the edification of the ripest and chiefest of Gods children And whosoeuer he be that thinks so little and so light knowledge of the Morall Law will serue the turne that it is to be held only as milke for babes and not as strong meat for men of riper age I am afraid that as he doth depresse and abase the Law of God more than is meet so doth he aduance himselfe too high aboue his pitch being rashly puft vp in his fleshly minde and knowing little or nothing in this particular as he ought to know For howsoeuer it be true that in the Morall Law there be some generall things so easie and shallow that euen a little lambe may wade in them Psal 19.7 Psal 119.18 yet considering the infinite variety of matter contained in the specials and particulars of the same there are many things to be found of greater depth and difficulty wherein a huge Elephant may swimme also Otherwise I can hardly thinke that euer the holy Prophets being all interpreters of the Morall Law and Christ himselfe the Lawgiuer Matt. 5. Iam. 4.12 best worthy and best able to expound and explaine the true meaning of it and Christs Apostles who were taught by his spirit the true sense thereof would euer either all or any of them haue taken all or halfe that paines in opening and applying extending and enlarging Execrandi igitur sâ—…t Libertini Antinoâ—…i cateri Legem Moralem repudiantes Thes Geneu thes 28. clearing and explaining vrging and enforcing of the Morall Law and that both by word and writing preaching and exhorting as we know by their publike records they haue all done and that amongst the Priests and Prophets Doctors and Expounders of the Law Scribes and Pharisies and Rabbines such as professed the greatest skill and vnderstanding of the Law if either all or any of them had beene of his minde That it is sufficient for such as are more ripe in faith to know this summe of the Law Loue the Lord thy God with all thy heart and thy neighbour as thy selfe but for the ruder sort and nouices it is meet that they be instructed in the Decalogue being a more plaine forme of liuing and fit for such persons only Antinomus The other places of Musculus which you point your finger at Answer namely of the Couenant of the difference of the Old and New Testament of the abrogation of the Legall Sabbath I haue read and perused and finde nothing in all or any of them being rightly vnderstood which I doe not willingly assent vnto If you vpon a more setled and serious reuiew of those places shall yet imagine there is any thing in them which may seeme to sauour of your opinion and beare any either colour or countenance for the vtter abolishing of the whole Morall Law when you shall be pleased to note out and send vnto me the expresse words which you conceiue doe make for your purpose you shall God willing haue a returne of a more particular and expresse answer vnto the same Meane-while I pray you now for your further satisfaction to admit of this my reference also to Musculus his Common-places for establishing of the Morall Law and the right vse thereof seeing your reference for the vtter abolishing thereof doth neither serue your turne nor satisfie me at all In that place de Legibus Muscul loc com de Legib. and those sections de usu Legis Mosaicae de vi efficacia Legis he hath sufficiently expressed himselfe that howsoeuer his writing in other places might be taken or mistaken by others yet he is of opinion Muscul de usu effica Legis That the Morall Law is now in the daies of the Gospell of speciall vse and efficacy euen for himselfe and others for the godly and for the wicked as men stand in the estate of nature or in the state of grace Now if it so fall out Muscul loc com in divisione Decalogi that Musculus may seeme vnto you in those places which you haue mentioned and the like to crosse himselfe and to be of another minde concerning the continuance office and vse of the Morall Law amongst Christians in the daies of the Gospell what answer can be fitter both for him and you in this case than the very same which he himselfe giues vnto Augustine when he found him inconstant and differing from himselfe in the diuision of the Decalogue Quaso quomodo aequum esse poterit ut unius idque sibi ipsi non constantis authoritas omnibus alijs praeferetur Deinde si placuit authoritas Augustini quare non placuit in
with some difference of circumstance considering the diuersity of place people and condition for a season vntill the Kings sonne and heire take the gouernment more eminently and conspicuously vpon him at which time he shall renew the former Lawes remouing all difference of circumstance and establishing the same Lawes in substance by writing them in fairer Tables and confirming them by better both seales and witnesses vnto them both as to one people I would then know of you out of the depth of your English or Venetian policy whether now the Venetian Lawes being brought and read either to condemne or acquit a man accused or to giue direction for order and gouernment here with vs we in England might not hold our selues bound by vertue of those Lawes to yeeld obedience thereunto accordingly and yet not as vnto the Venetian Lawes as formerly they were in diuers circumstances imposed and exacted but now as vnto the royall Law of one and the same King who by one and the same Law will rule and gouerne both Venice and England as one and the same people If you be pleased to take the light of this comparison in your hand it will shew you if your sight be any thing like both the vanity and weaknesse of your conclusion in your fift section and the darknesse and obscurity of your sorry Simile which you haue brought to set a fairer glosse vpon the same Your other Simile which you bring to illustrate the generall point hath I acknowledge much more light in it if by the generall point you meane the Law giuen by Moses as it stands in opposition against the Gospell according to that of Iohn Ioh. 1.17 The Law was giuen by Moses but grace and truth by Christ Iesus For whether you vnderstand the Ceremoniall or Morall Law or the Prophets either as interpreters of the same or foretellers of the good things to come imported by any of them 2 Pet. 1.19 it is most true as you alledge out of 2 Pet. 1.19 That the Doctrine of the Gospell doth as farre exceed for beauty brightnesse and glory the Doctrine of Moses and the Prophets as the Sunne-light doth Starre-light Mal. 4. Col. 2.17 2 Cor. 3. Ioh. 12.46 and as the body doth the shadow and the face of Christ the veile of Moses In which respect Christ himselfe said of himselfe That he was the true light that was come into the world and that his disciples were happy and blessed that saw those things which they saw Luk. 10.23 24. and heard the things which they did heare whereas many Kings and Prophets had not seene them though they had desired to see them And in regard hereof he is termed by the Prophet Malachy The Sunne of righteousnesse Mal. 4.2 Isa 9.1 2. Ioh. 1.17 So then we say They that sate in darknesse haue seene a great light and vnto them that sate in the shadow of death hath the light shined Whatsoeuer was darknesse in Ceremony it is dispelled Act. 3.24 whatsoeuer was a farre off in Prophecy it is fulfilled Luk. 24.44 and whatsoeuer was a handwriting against vs in the Law of Moses it is cancelled Col. 2.14 15. But what light doth this your Simile giue to the vtter abolishing of the whole Morall Law which by the comming of Christ is not obscured but more beautified Rom. 3.31 and not abolished but more established and confirmed In the next but not in the last place as me thinks in good manners according to due order it should haue done comes in your conclusion by way of exhortation and Doctor-like direction to all Christians Antinomus especially Diuines to take paines rightly to vnderstand the Doctrine of Christian liberty c. Answer As if none but your selfe alone were either so industrious or judicious so studious or religious as to haue taken any paines or to haue gotten any knowledge like your selfe in all or any of these things Knowledge puffeth vp 1 Cor. 8.1 but loue edifieth and if any man thinketh he knoweth any thing he knowes nothing as he ought to know and againe Gal. 6.3 If any man thinke himselfe to be something when he is nothing he deceiueth himselfe It had in my opinion sauoured of more humility and modesty if you had after you had set downe your judgement and reasons for the vtter abolishing of the Morall Law in meeknesse of wisdome submitted your selfe and your writings to the judgement of the religious and judicious both Ministers and people in our Churches 1 Cor. 14.32 for euen the spirits of the Prophets are subject to the Prophets and not to haue cast such odious aspersions of ignorance and negligence as you doe vpon them For suppose some amongst many deserue so sharpe a censure and rebuke yet I doubt not but euen they seeing your grosse ignorance great negligence and I feare me some things euen against knowledge and conscience too in these your owne writings will quit you with this or the like answer Et si nos quidem digni sumus hac contumelia Maenius absertem Neuium cum carpeâ—…t heus tu Quidam ait ignoras te Horat. Ser. lib. 1. sat 3. tu omnium indignus qui faceres tamen Although we haue deserued such a contumely or reproofe as this yet you of all others might worst doe it For Quis tulerit Graccos de seditione loquentes Who can endure the turbulent and seditious Gracchi to speake against sedition Or traiterous Athalia to cry out treason treason Or a man that for want of light or diligent looking to his waies doth himselfe stumble and tumble and fall dangerously oftentimes to reproch others and some it may be more vigilant and diligent than himselfe with such ignorance and negligence Antinomus that they runne into strange questions as men in darknesse stumbling at one thing and catching hold of another thing that auailes them nothing If these be not swelling words of vanity Answer I mistake both your spirit and speech if they be I desire you may see what is amisse and amend it and learne to conceiue more humbly of your selfe and more charitably of your brethren As for the speciall points which you commend vnto our study and industry viz. The Doctrine of Christian liberty the difference of the Law and the Gospell and of the Old and New Testament and of the Couenants of both and so the right abrogation of Moses Law I suppose there is not one of all those but hath in handling of this businesse beene already touched and so hath giuen some light both to discouer your error or heresie if you hold it wilfully in going about to abolish the whole Law of Moses and that wholly too and to cleare this truth also that the Morall Law of God giuen by Moses to the Iewes is not since the death of Christ in the Churches of Christ wholly abolished and abrogated but is yet in force still for many holy offices and
spirituall vses confirmed by Christ and continued by his Apostles for the good of Christs Church euen vnto the worlds end Now if you thinke that all that hath beene said and done be not nor cannot be of any such force with you as to conuince you of error or to confirme this truth it may be herein the fault will proue rather yours than mine For as Non est Oratoris persuadere sed dicere quae ad persuadendum sunt idonea It is not required of an Orator to perswade but to deliuer such things as in themselues may be fit and auailable for perswading So neither can it be required of an Answerer to satisfie a wrangling Disputer but to giue what may serue for a sufficient satisfaction to his insufficient objection Ezeckiel is commanded to speake Ezek. 3.4.7 euen though Israel will not heare And Paul doth charge Titus Tit. 1.9.10 to endeuour by some doctrine and exhortation to be able to conuince the gainsayers and to stop the mouthes of such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnruly vaine-talkers and deceiuers subuerting whole houses and teaching things they ought not for filthy lucre sake Vpon like occasion and in a matter not much vnlike I held my selfe charged after the same manner to endeuour according to my ability to conuince you of this your error and to stop your mouth if it may be which you haue opened so wide against the truth with the witnesses and with the word of Truth And this was I after a sort enforced to attempt because I knew you had laboured by speaking and writing if not for filthy lucre yet for foolish humour sake things which you ought not not only to corrupt the mindes of the simple by words of deceit but to subuert the hearts and houses of some of my neerest and dearest friends with a great and pompous shew of reading and learning which had they not formerly beene better instructed and established in the true knowledge of Gods Word both Law and Gospell might easily haue bred some distraction in their mindes and trouble in their hearts Pudet haec opprobria nobis dici potuisse non potuisse refellâ—… I may truly say I held it both sinne and shame that so opprobrious things should be objected against the holy Law of God and put into the bosomes of good and gracious people as a parcell of Gods truth and a pledge of your loue and not to be resisted by some encounter August Bonis Epist 23. and refuted by some answer to the same Respondi sicut existimo quaestionibus tuis saith S. Augustine to Bonifacius quantum attinet ad minus capaces ad contentiosos non satis quantum autem ad pacatos intelligentes plus fortè quà m sat est Let me speake vnto you in almost the same words I haue answered as I thinke your positions and oppositions against the Morall Law of God for such as are lesse capable and such as are contentious not sufficiently enough neither for length nor strength but for such as are tractable and teachable peraduenture more than enough for both And here if the length of my answer procure me any blame either with you or other of my friends seeing your Pamphlet was but short which drew the same from me I must plead my just defence as Augustine did his to the same Bonifacius requiring a briefe answer to some hard questions proposed vnto him His literis saith he lectis relectis recordatus sum Nebridium amicum meum qui valdè oderat de quaestione magna responsionem brevem In like manner hauing read ouer and ouer againe your short Pamphlet and seeing the question was great and quotations many and large though your paper was not much nor long I could not abide to frame a short answer nay I must needs frame a long August Epist 23. ad Bonif. to so large and great a question and that for the same reason which moued Nebridius so to desire an answer at length in such a case Because in matters obscure ad pietatis doctrinam maximè pertinentibus especially appertaining to the Doctrine of piety as this of the Morall Law especially doth he that would diligently search and see into them had need to enlarge himselfe and hold that course Concerning your last Will and Testament and the light that it bringeth to your second section Zanch. in Hos I referre you to Zanchius in Hoseam where you shall finde the like Simile and withall a paire of snuffers to top your light that it may burne more clearly And if that will not serue you may haue Torchlight from Caluine which I will now put into your hands before I leaue you you may see how loth I am to leaue you in the darke whereby you may once more be admonished of your error and the danger of it and haue light enough to lead you vnto the truth and prouoke you also to the entertaining and embracing of it Speaking of the sweetnesse and lightsomnesse of the Morall Law vnto all that can doe as Dauid did i. finde and apprehend Christ the Mediator in the same He addeth these words Quod discernere dum imperiti quidam nesciunt Caluin Instit lib. 2. cap. 7. sect 12.13 totum Mosen animosè explodunt duasque legis tabulas valere jubent quia scilicet Christianis alienum esse arbitrantur adhaerere doctrinae quae mortis administrationem continet Which different office and vse of the Law saith Caluine whiles some ignorant persons know not how to discerne they doe boldly and couragiously hisse out all Moses Law and bid farewell to the two Tables of the Morall Law because forsooth they thinke it strange for Christians to cleaue vnto that Doctrine which containeth the administration of death or damnation in it Mutato nomine de te fabula narratur You may view your face in this glasse and take euery word home with you to your owne house and withall take I pray along with you what he addeth in detestation of this your opinion Caluin Instit lib. 2. cap. 7. sect 13. Facessat longe ex animis nostris profana istac opinio Let this profane opinion be farre remoued from our mindes And consider seriously I beseech you of that which he speaketh so resolutely for the establishing of the Morall Law as well as in the commendation of the vse of it Quod si absolutum saith he in ea justitiae exemplar eminere nemo inficietur aut nullam esse nobis rectè justeque vivendi regulam oportet aut ab ea nefas est discedere But if saith Caluine no man can deny but that in the Morall Law there is manifestly to be seene a most absolute patterne of righteousnesse either we must haue no rule at all of right and just liuing or it is great wickednesse to depart from the Morall Law Certainly me thinks to a reasonable and ingenuous man this might be sufficient satisfaction for embracing the truth and relinquishing of so vnsound and vnsauoury an opinion I could compasse you about with a cloud of witnesses to this purpose But it must be euen this Law of God written in your heart by the finger of Gods Spirit which through the power and grace of Christ shall helpe to illighten your eies to see the beauty and conuert your soule to feele the vertue euen of this Morall Law of God which you now so oppose and oppugne which I doubt not but in due time the Lord will doe if as I hope you doe you belong vnto him Meanewhile we will pray for you and wait in patience to see if peraduenture the Lord may giue you repentance to the acknowledging of the truth 2 Tim. 2.25 26. that when you shall haue recouered your selfe out of this snare of Satan and we shall heare or see that he which persecuted the Law in times past doth now publish and professe obedience thereunto we with other of Gods children that wish you well in Christ may be prouoked by your light which may shine in the workes of loue the summe of the Law Gal. 1.23.24 to reioice in your recouery and to glorifie God in youre behalfe FINIS