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
you seeke to destroy the whole Morall Law of God also If 3 Ierem. 11.19 Ieremie held them to bee of a cruell disposition that deuised deuices against him saying Let vs destroy the tree with the fruit thereof and let vs cut him off from the land of the liuing that his name be no more remembred of what disposition then shall wee take you to be that would cut downe this tree of Gods Law together with the fruit thereof first f Manu formatoris nostri in ipsis cordibus nostris veritas scripsit Quod tibi non vis fieri ne feceris alteri Vide August in Psal 57. vers 1. planted in Paradise in the heart of Adam some roots whereof doe yet remaine in the naturall man which being g Lex Dei in cordibus scribitur non quia per naturam praeventa sit gratia sed quia per gratiam reparata est natura Vide August de vera Innocent cap. 258. transplanted by grace into the heart of the regenerate and spirituall and there rooted by faith watered by the word and warmed by the spirit doe yeeld sweet fruits of righteousnesse and holinesse to the praise and glory of God by Christ Iesus But seeing we cannot stay your hand let vs see if we can take away the dint of your stroake and abate the edge of your axe wherewith you strike to destroy the whole Morall Law Wherein howsoeuer we may faile yet are we well assured that rather shall the head fly from the helue and both fall into the bottomlesse pit and you cry out and confesse as once one of the sonnes of the 4 2 Kings 6.5 Prophets did in such a case Alas master it was but borrowed than euer this tree of the Morall law of God shall be hewen downe by your hands And first I cannot but admire againe your high conceit of your selfe great confidence in your cause and setled resolution to h Elati sibi placentes Hypocritae quaestus gratiâ inanis gloriae operantes Omnes hi decidunt à veritate alienum ignem afferentes ad altare Dei i. alienas doctrinas Vide Iren. aduersus Haeres lib. 4. cap. 43. stand stoutly to the defence of it for whereas your friend to whom you write might thinke that by reason of your slacknesse you did faint in the cause as you obiect for him you answer for your selfe in these words 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 of the many errors that arise out of the ignorance of the true difference betweene the Law and the Gospell Bigge words messengers of a braue heart Your cause concerning the whole abolishing of the whole Morall Law is now no longer a bare assertion but a setled perswasion for you are confirmed in the truth of it neither came you vnto this by any light opinion but by mature deliberation for you haue more and more considered of it and this consideration hath brought you with it a greater measure of illumination for by the light of this truth you are able to discerne many errors which by reason of their blinde ignorance none else can see but such as you thinke good to lend your spectacles vnto to discouer them And from all these ariseth your courage and resolution that it is so farre from you to faint in the cause that being more and more confirmed in the truth of it you are now fully resolued to set your best wits and your friends aworke stoutly to maintaine and defend it But what said the 5 1 King 20.11 King of Israel to the King of Syria Let not him that girdeth on his harnesse boast himselfe as he that putteth it off Be not so confident that your building will stand vnlesse the foundation be sure and the frame sound and good If the 6 Luc. 6.48 49. foundation be â—and and the frame 7 1 Cor. 3.11 12 13 14 15. hay and stubble it will neuer abide the touch much lesse the force either of water or of fire Many there are that build Castles in the aire and thinke them to be turrets of truth and forts of defence But when the Lord shall awaken them out of their dreame and anoint their eies with the 8 Reu. 3.18 eie-salues of grace and 9 1 Ioh. 2.27 truth they shall then see that what they built was but vpon the sand of fancie not vpon the rocke of Faith and their whole frame more like the 10 Gen. 11.4 9. Tower of Babel then the fort of 11 Cant. 4.4 Sion For as 12 Prou. 18.11 the Rich mans riches are his strong tower but only in his owne imagination so are the poore mans fancies his fortresses of faith and truth but alas only in his owne 13 Rom. 1.21 2 Cor. 10.5 vaine conceit and opinion But to make way vnto your matter you seeme to giue some reason of this your great confidence and resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because say you the ignorance of the true difference betweene the Law and the Gospell doth breed many errors which you haue discerned and the true knowledge of this difference keepeth all Christian doctrine in its proper vse And for this you cite Luther on Galat. 3 21. Answer Your ignorance of this difference hath bred this your error touching the vtter abolishing of the Morall Law as i Irena advers Haeres lib. 3. cap. 12. Et ea quae est sec Mosen Lex Gratia Noui Test utraque apta temporibus ad utilitatem humani generis ab uno eodem praestita Deo Irenaeus advers Here 's lib. 3. cap. 12. Ierenaeus obserued of the Marcionists Omnes qui sunt malae sententiae Mosis legem diffimilem contrariam Euangelij doctrina arbitrantes jam non sunt conversi ut differentiae utrinsque Testamenti inquirerent causas You shall anon haue a particular answer to your owne reason But first of all seeing you haue appealed vnto Luther vnto Luther shall you goe That which you alledge out of him on Gal. 3.21 we doe willingly acknowledge as good and wholsome doctrine which how little it will stand you in stead nay how much rather it stands against your opinion you shall heare by and by if first wee may heare Luther plainly deliuer his iudgement touching the abolishing or continuing of the morall Law Writing vpon the same Epistle and chapter which you cite and vers 24. he hath as you may reade these words The k Luth. in Gal. 3. vers 24. true vse of the Law is to teach me that I am brought to the knowledge of my sinne and humbled that so I may come vnto Christ and be iustified by faith But faith is neither Law nor worke but an assured confidence which apprehendeth Christ who is the end of the Law Rom. 10. And how not that he hath abolished
of restraint vnto sinne and sinners Muscul loc de vi effica Legis Loc. de abrog Legis Dei enim similis quisque factus ipse Legem facilè implet nec erit sub illa sed cum illa August lib. Exposit quarundam propos ex Epist ad Rom. Cal. instit lib. 2. cap. 7. sect 13 14. as Musculus in the same place and elsewhere doth acknowledge alleging that out of the Romans Shall we sinne because we are not vnder the Law but vnder Grace God forbid and giuing vs thereby to vnderstand that such as are in the state of grace euen the sonnes of God are seruants vnto the Law for obedience vnto righteousnesse though they be freed from the law of sinne and death They are not indeed vnder the Law as a rigorous exactor and terrible auenger but they are vnder it as a righteous commander and holy conducter to leade them in the waies of righteousnesse and holinesse Agreeable hereunto is that which Musculus inferreth hereupon Qui Christianus est saith he etiamsi non sit sub Magisterio Mosis propterea tamen non est liber ad faciendum ea quae sunt impia injusta adeoque factu illicita Now I would gladly know seeing nothing can be impious and vnjust but that which is illicitum vnlawfull and nothing is sinne or vnlawfull but that which is knowne and acknowledged to be so by the light and line of the Morall Law how shall a Christian once imagine that the Morall Law is to him wholly abolished seeing he continually stands in need of it as of a lanthorne vnto his feet Psal 119.105 Psal 19.7 8-11 and a light vnto his paths and must haue daily recourse vnto it Iam. 1.25 to see what is right and what is wrong what he ought to doe and what he ought to leaue vndone And if here you reply Tit. 2.12 that the Gospell teacheth vs to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly in this present world I answer It is most true that such as haue their eies enlightned with the light of the Gospell and their hearts seasoned with the grace of it Iam. 1.25 Rom. 7. Act. 26.9.20 Gal. 5.6 Gal. 5.22 looking into the glasse of the Morall Law doe see more clearely into the beauty and glory of it judge more wisely of things that differ in it worke more effectually by loue in all the duties of it renounce and resist more powerfully all the affections and actions of sinne that rise against it and make all the Commandements thereof more easie Matt. 11.28 c. Ephes 6.1 2 c. Iam. 2.8 9 10 11 12. 2 Cor. 3.17 1 Ioh. 5.3 and the burden more light than otherwise it could be vnto them All this the Gospell teacheth and worketh in vs and for vs but it teacheth all this by the lines and lessons precepts and prohibitions of the Morall Law and worketh all this vpon the Morall grounds of loue in the Law and walketh in obedience by the spirit of adoption and liberty not in the spirit of feare and slauery And therefore by all this it may easily appeare that so long as the Gospell is established the Morall Law can neuer be wholly abolished This conclusion receiueth further strength from another made by Musculus himselfe in the same place Muscul loc com de abrogatione Legis to the same end Quare Christianus faciens contra ea quae praecepta sunt in Decalogo enormius peccat quà m si sub lege constitutus faceret tam abest ut liber sit ab ijs quae illic praecipiuntur etenim tamet si liber est à Mose hand tamen liber est ab obedientia Christi ac vera justitiae In which sentence we may obserue these seuerall propositions all seruing to maintaine the vse of the Morall Law amongst Christians First that the Decalogue i. the Morall Law or Ten Commandements being a part of the written word and reuealed will of God doth yet for the substance of it continue and concerne all Christians Secondly that the precepts and prohibitions of the Decalogue doe binde all Christians to allegeance and obedience Thirdly that a Christian doing any thing against the Decalogue or Morall Law sinneth more grieuously vnder the Gospell than any Iew committing the same sinnes vnder the Law Fourthly that Christians doe not entertaine nor maintaine the Morall Law as Moses disciples receiuing it and obeying it vpon the same conditions and to the same ends as Moses did deliuer it and impose it vpon the Iewes but as the disciples of Christ Iesus who is the Lord of his house and the only Lawgiuer for the well ordering of it Now forasmuch as Christ testifieth of himselfe that he came not to destroy but to fulfill the Law Matt 5.17 18. clearing the beauty and renewing the spirituall vigor and vertue of it Rom. 6.14 15. Rom. 7.12 Matt. 5.19 Heb. 8.10 Iam. 2.8 taking away the terror and abating the burden and rigor but not changing the nature nor abolishing one iot of the substance of it yea further not only commending and commanding it to all his disciples and in them to all true Christians Accedente gratia idipsum quod lex onerosè jusserat jam sine ouere libertissimè implemus August 83. quaest quaest 66. but putting it into our mindes and writing it by the finger of his spirit in our hearts and making it vnto vs a royall Law of liberty not a yoke of bondage and feare therefore doe we now willingly receiue and obey the Commandements thereof and doe not now account them grieuous but in Christ gracious holy just and good the duties whereof we desire and endeuour to performe with delight knowing that our infirmities are couered our wants supplied our sinnes pardoned and our seruices accepted in the absolute and perfect obedience of him that did absolutely fulfill the Law for vs that is of Christ Iesus Rom. 7.22 According vnto these grounds we may say with Musculus That although a Christian be free from Moses yet is he not free from the obedience of Christ nor of true righteousnesse and if he be not free from the obedience of Christ that is such as both by precept and patterne he taught and required according to the precepts of the Morall Law then is a Christian bound in the daies of the Gospell to the obedience of the Morall Law And if a Christian be not freed from the obedience of true righteousnesse and the rule of true righteousnesse be the Morall Law as all Diuines doe agree and as Christ and his Apostles haue taught the Churches then is a Christian bound in the daies of the Gospell to yeeld obedience vnto the Morall Law Now if you be pleased to lay all these together the reckoning will arise to another and a greater summe than you imagined or expected at this time and place and that not to feed your fancy
THE 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
the old Law and giuen a New or that he is a Iudge that must be pacified by workes as the Papists haue taught but he is the end of the Law to all those that beleeue that is to say euery one that beleeueth in him is righteous and the Law shall neuer accuse him The Law then is good holy and iust so that a man vse it as he should doe By which euidence we may iustly giue sentence both against your opinion for the whole abolishing of the whole Morall Law and against your allegation also out of Luther vpon whom you would father the base and bastard fruit of your owne braine to make it either more plausible or more probable by this meanes Seuen Obseruations out of Luthers allegation for may we not hence most euidently conclude that Luthers iudgement concerning the Morall Law is this first that it is not abolished secondly that it is of good vse thirdly that it serueth to bring vs to the knowledge and sense of sinne fourthly that it driueth vs out of our selues and our owne righteousnesse which is of the Law to seeke for righteousnesse by faith in Christ only fiftly Jrenaeus is of the same iudgement for establishing the Morall Law In lege in Euangelio primum maximum praeceptum est Diligere Dominum Deum ex toto corde Irenaeus advers Hares lib. 3. cap. 25 26 that Christ hath not abolished the old Law sixtly that the Law may be said to be at an end in Christ because as it cannot iustifie so can it not iustly accuse or terrifie any that are righteous by faith in him lastly that the Gospell doth not abolish the nature and right vse of the Law for according to the Apostle the Law is holy iust and good but only taketh out of the hearts of true beleeuers the accusing and accursing power of it Which points being so apparantly contrarie to your position I haue the more fully and distinctly set downe for your better satisfaction that you may either let fall your opinion seeing you haue Luthers both heart and hand against it or else neuer run againe vnder his wing to seeke for any succour or shelter for the same I now come vnto your reason which you seeme to alledge for your so great confidence in this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely Because the ignorance of the true difference betweene the Law and the Gospell doth breed many errors which you say you haue already discerned and the true knowledge of this difference keepeth all Christian doctrine in its proper vse Answer In which words what doe you else but establish that which you goe about to abolish For whiles you say you discerne many errors to arise out of the ignorance and much good to come in by the knowledge of the difference betweene the Law and the Gospell doe you not see your owne error and ignorance herein also that laying it downe in your position for sound and true doctrine that the whole law of Moses is wholly abolished you notwithstanding doe acknowledge not only that the m Ergo Lex Creatoris etiam ab Adversario probata est nec dispeadium sed compendium ab eo consecuta est Tertul. advers Marcion lib. 5. cap. 4. Law is but also that it is of good and great vse pulling downe with the one hand that which you haue built or would build with the other for if the whole Law of Moses be abolished then the ignorance of it will breed no error nor the knowledge of it can build no truth for young Logicians can tell vs that Non entis non est actio nee scientia Againe if the whole Law be wholly abolished it is not possible it should be distinguished by any difference from the Gospell for as Non entis non est scientia so Non entis non est differentia What difference can be designed betwixt that which is not and that which is that which is wholly abolished and that which is established If you say as before that the difference of the Law from the Gospell may be knowne and acknowledged and be of good and great vse then I say you are too bold in your assertion to maintaine that the whole Law is wholly abolished for if this were true you leaue the Law neither breath nor being neither nature nor vse neither substance nor circumstance neither difference nor n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert. lib. 9. p. 694. Accidence neither place in the booke of God nor so much as a nights lodging vnder the roofe of the Church of God Which to affirme because it were both absurd and impious I hope vpon better aduice you will see and acknowledge that your point was cut out too long and too large when you thus set it downe The point is this That the whole Law of Moses is wholly abolished the rather because you haue now cut it shorter narrower with your owne hands telling vs that it is not abolished for it is nor wholly abolished for it is of good vse it hath essence and difference and may be knowne and not onely knowne in it selfe but distinguished from the Gospell and the distinct knowledge hereof so profitable and needfull that the ignorance hereof is a mother of many errors dangerous and hurtful If I acknowledge this with you for a truth then must you acknowledge with me your position for an error and if you will haue your position That the whole Law is wholly abolished to be true then is all this that you haue spoken of the profitable and necessary knowledge of the difference of the Law and the Gospell false You seeme to boast that you faint not in the cause and that you are confirmed in the truth of it but consider I pray you whether you faile not in your o Hieron adversus Ruffin p. 218. course seeing you doe not onely trip and interfere but stumble and fall at your first setting forth * Statim de portu egrediens navem impegit So said Ierome to Ruffin I vnto you Cic. Tuscul lib. 1. Is the truth diuided or doth the truth differ from it selfe * Statim de portu egrediens navem impegit So said Ierome to Ruffin I vnto you Cic. Tuscul lib. 1. I see a man may take a fall though he doe not faint and thinke himselfe confirmed in the truth when he is vnsetled in vncertainties and diuided from it Pugnantia te loqui non vides ubi est acumen tuum But to recouer your selfe againe you say Luther agreeth with you in this point How should Luther agree with him that cannot agree with himselfe But how or wherein doth he agree with you Antinom That the point is of great consequence and very necessary to be knowne of all that truly seeke Christ Iesus Answer What point his or yours His point is That the knowledge of the difference of the offices of the Law and Gospell
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.
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
Gospell as the Heire come to age If this be your meaning we acknowledge he handleth this point of difference betwixt them very fully and as many other Diuines also doe very soundly too But what of all this Mr. e Perk. on Gal. 4.3 Perkins saith The Fathers of the Old Testament were children in respect of vs two waies First in regard of the Mosaicall gouernment because they were kept in subjection to more Lawes than we Secondly in regard of reuelation because God hath reuealed more to vs than to them And this he saith truly and well Is there any thing here to be found for the vtter abolishing of the Morall Law If there be why doe you not shew it If there be not why make you such a vaine flourish for it Haue you yet any more to say out of the Epistle to the Galatians * Antinomus Yes it seemes you yet looke for some helpe from Luther vpon Galat. 4.1 where you say He acknowledgeth an end of the Law at the comming of Christ Answer but doth not fully handle it so Me thinkes you haue no great confidence in this allegation Luther I doubt hath not so fully handled the matter as to fulfill your minde in it You know right well that f Luth on Gal. 4.1 See Muscul in Mat. 5.17 Luther speaking of the ending of the Law two waies First at the comming of Christ in the flesh at the time appointed of his Father Galat. 4.4 Secondly at the comming of Christ vnto vs daily by his Spirit doth only meane such an end of the Law As that when Christ is come into our hearts by faith the Law hath not that dominion ouer vs to accuse to terrifie to kill to condemne vs spiritually and before God as formerly it had And all this we acknowledge may well be and yet the Morall Law be of good and great vse still * Antinomus But though Luther did not fully handle it so yet it is plaine you say that the Apostles meaning was so Answer And I say that if the Apostles meaning were so plaine as you will haue it to wit that the Morall Law is vtterly at an end then might this our labour be plainly at an end also But because some others it may be cannot see this so plainly as you can we desire it may be made a little more plaine vnto vs For the reasons which * Antinomus you render That the Apostle writeth not particularly to true beleeuers alone amongst the Galatians as you say he did to the Romans Ephesians Philippians and Colossians but without distinction of true beleeuers from others to them that professed Christ calling them brethren and that as you affirme he sheweth them all that they are now no more vnder the Law Cap. 4.1 by the Simile of an Heire and after by an Allegory of the free woman and the bond and that Cap. 5. he exhorteth them to stand fast in that liberty These reasons I say Answer doe not make it plaine that the Apostles meaning was in or by the Epistle to the Galatians to put an absolute end to the Morall Law for the vtter abolishing of the same as you would haue it but that the g Gal. 2.16 Cap. 3.11 12 13. workes of the Law whether Morall or Ceremoniall in the matter of our justification before God and saluation by faith in Christ are vtterly to be excluded and abandoned and that by h Gal. 3.26 Cap. 5.1 faith in Christ alone the Galatians and all other true Christians are freed and set at i Iren. aduers Haer. lib. 4. cap. 5. liberty as from the burden and bondage of the Ceremoniall Law so from the rigour and terror dominion and malediction of the Morall also k Gal. 5.1 And this is the liberty wherewith Christ hath made them free and wherein the Apostle exhorteth them to stand fast and not to be againe intangled in the yoke of bondage That this is the true sense and meaning of the Apostle it is most manifest and plaine by that his earnest and zealous protestation which immediately he annexeth Behold I l Gal. 5.2 3 4 5. See Tertullian advers Marcion lib. 4. cap. 33. lib. 5. cap. 2.3.4 that the Law is fulfilled in Christ not abolished by Christ Paul say vnto you that if you be circumcised Christ shall profit you nothing For I testifie againe to euery man that is circumcised that he is a debter to the whole Law Christ is become of no effect vnto you whosoeuer of you are justified by the Law yee are fallen from grace For we through the spirit wait for the hope of righteousnesse by faith c. Thus farre we haue followed your steps in the Epistle to the Galatians where we haue not left you so much as the breadth of a foot to ground or settle your opinion vpon Now you flie to the Epistle to the Hebrewes where you looke for succour and shelter as in a City of refuge for you say The whole m See Zanch. judgement of the Argument of the Hebr. Zanch. in Hos cap. 2. p. 45. Epistle is for your purpose But we will pursue you with the sword of the Lord and of n Iudg. 7.18 Gideon i. The word of God and the writings of the Lord his o In Epist ad Heb. principalis propositio est Ceremonias veteris legis esse abrogatas Chemloc de lege Caluin Instit lib. 2. cap. 11. sect 7. Worthies and doubt not but we shall either draw or driue you thence also Is the whole Epistle to the Hebrewes to the same purpose viz. For the vtter abolishing of the whole Morall Law for hauing any being or well being any office or vse in the Church of Christ It seemes indeed you haue taken possession of the gates the middle and the vtmost parts thereof as if all the forts and fences the turrets and towers were your owne already But shall we make an assault and try what right or reason you haue so to doe * Antinomus Your first reason of so bold a speech is this 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 Answer but he must remaine And what makes this for your purpose Is the Morall Law therefore abolished because Christ is opposed to all that went or were before him Or is this an opposition of contrariety or of disparity Doth the speaking of God by Christ argue an abolishing and not rather an accomplishing of all that was spoken before him Or can any man with any shew or shadow of reason inferre that because in former times God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets in visions and dreames by ceremonies and sacrifices by reuelations and prophesies by thunderings and lightnings and the like and by all these more darkly and obscurely
not so effectually spiritually and comfortably as in the latter daies he hath done by his Sonne Can any man I say inferre hereupon that the Morall Law is wholly abolished Nay hath not p Haec omnia non dissolventis erant legem sed adimplentis dilatantis in nobis Iren. advers Haeres li. 4. cap. 27. Christ from his blessed mouth charged vs not once to thinke that he came to destroy the Law He came not to destroy it but to fulfill it And doth not he renew the beauty and vigor of the Law when he doth cleare it and deliuer it from the foolish and false glosses of the Pharisies and commends the duties thereof to the practise of his owne followers and Disciples Besides all this seeing Christ in this first verse is as you alledge opposed to the Prophets you may by as good reason conclude that all the sacred Records of the Prophets are now cancelled and cast out of the Church by the comming of Christ in whom they were accomplished as that the Morall Law first written by the finger of God is now vtterly abolished because by Christ himselfe it was fulfilled and if by that which followeth the heauens and earth must vanish but he remaine you meane that the Morall Law must needs vtterly perish if Christ remaine remember then I pray that Christ himselfe hath said the like of the Morall Law which the Apostles said of him Heauen and earth shall passe but one iot or tittle of the Law shall not passe till all be fulfilled Vpon which words q Bulling in Mat. 5.18 Bullinger saith Per collationem rerum maximè stabilium immotarum significavit perpetuam legis constantiam r Calu. in Mat. 5.18 Caluine ſ Bez. Muscul Vitus Theod. Perk. on the same Beza Musculus Vitus Theodorus Perkins are all of the same minde writing vpon the same place Of these I will only mention Mr. Perkins his words The meaning of this verse saith he is That the Law of God is vnchangeable not only in the whole but for euery part thereof and the fulfilling thereof shall neuer haue an end But you goe forward and out of cap. 3. * Antinomus you say Moses was his seruant It is true Answer and so were all the holy men of God that penned the rest of the holy Scriptures too What then must it needs follow that because Christ is come as Lord in and ouer his owne house which is his t Heb. 3.6 Church that he hath disallowed and disanulled whatsoeuer Moses or others of his seruants haue done before him This were enough to shake the very foundation of the wals of Sion and to lay leuell with the ground the stately palaces of Ierusalem What they haue done either in or for the building of Gods house touching the substance and essentiall parts thereof whether u Ephes 2.20 Heb. 6.1 2. foundation of faith or x Phil. 3.16 Gal. 6.16 rule of life that Christ himselfe tels you againe he came not to destroy though they were but his seruants in the house and he Lord ouer it yet thinke not saith he that I am come to destroy either the Law which is the y Iam. 2.8.12 rule of life or the z 2 Pet. 1.19 20. Prophets which are a part of the foundation of faith He came not to abolish but to * Bez. Epist Theologic 20. pag. 104. establish these things But why did you alledge only the former part of the verse Moses was a Seruant and not the latter for a testimony of those things which should be spoken after to shew what seruice the Apostle speakes of in this place Why there was a reason in it for the latter words speaking of Moses seruice in the matters of the Ceremoniall Law as Paraeus and other worthy Diuines doe giue the meaning of them the alledging of these would haue quite maid your Market in that for which you brought in the former namely to the ouerthrow and abolishing of the Morall Law As for that you adde Antinomus out of Hebrewes Cap. 8. He is the Mediator of a better Testament which being the New he abrogateth the Old Ierem. 31.31 And that by the Old is meant as you say that which was written in the Tables of Stone Answer Deut. 4.13 I answer with reuerend * Bez. in Heb. 8.6 Tertul. advers Iudaeos cap. 3.4.5.6 advers Marcion lib. 5. c. 4. Beza That Christ is said to be the Mediator of a better Couenant hauing better promises Nempe quoniam figurabant ritus Levitici quod ipsi non praestabant cum credentium animos ad Christum venturum sive ad novum pactum remitterent He opposeth the Euangelicall Couenant to the Leuiticall as the better to the worse the New vnto the Old entring into the comparison of the Old and transitory Testament being but for a time whereof the Leuiticall Priests were Mediators with the New the euerlasting Mediator whereof is Christ to shew that this was not only better than that in all respects but also that that was abrogated by this This proueth not then the absolute abrogation of the Morall Law as you intend it but only the abolishing of the Leuiticall Priesthood with all their Mosaicall Sacrifices and Ceremonies as by the words going before ver 4 5 6 7. Heb. 8.4 5 6 7. you may plainly see the Apostle meant it Antinomus And because you appeale to the Geneua Note vpon Ierem. 31.31 as approuing your exposition of that which out of Hebrewes 8. you alledge for the abrogating of the Morall Law Answer we are content to turne aside with you thither also not refusing the censure or sentence which as vmpire it shall giue in this matter Tertull. expoundeth this place Ier. 31. v. 31. of the abolishing of the Ceremoniall and not of the Morall Law Lib. advers Judaos c. 3. Vpon these words I will make a New Couenant Ier. 31.31 the Geneua Note is this Though the Couenant of Redemption made to the Fathers and this which was giuen after seeme diuers yet they are all one and grounded on Iesus Christ saue that this is called New because of the manifestation of Christ and the abundant graces of the Holy Ghost giuen vnto the Church vnder the Gospell May not this Note giue you notice of thus much That the Diuines of Geneua making but one Couenant both in the daies of the Law and in the daies of the Gospell doe only acknowledge an alteration thereof in some circumstances of manner measure persons places times and types meanes and ministers and the like and that partly in the Morall but especially in the whole a In Epistol Theol. 8. Bez. Epist 20. Vide Caluin Instit lib. 2. cap. 11. sect 7. in hunc locum ex Ierem. 31.31 Ceremoniall Law but doe not so much as intimate any vtter abolition of any part of the substance of it whether concerning the foundation of
euill knowing therefore the terror of the Lord we perswade men 2 Cor. 5. All their perswasions and exhortations then you may see are not in all their Epistles grounded as you say vpon mercy but some vpon justice not all vpon loue but some vpon feare not all vpon the promises of the Gospell but some vpon the threatnings of the Law against all disobedience both to Law and Gospell According to that of the Apostle u Iud. Ep. v. 14 15. Iude Behold the Lord commeth with ten thousand of his Saints to execute judgement vpon all and to conuince all that are vngodly among them of all their vngodly deeds which they haue vngodly committed and of all their hard speeches which vngodly sinners haue spoke against him And that also of the Apostle x 2 Cor. 10.5 6. See Tertull. on this place 2 Thess 1.8 9. lib. 5. adver Marc. cap. 16. Vide etiam Zanch. in 2 Thess 1.8 9. Paul We haue in readinesse to take vengeance of all disobedience 2 Cor. 10.5 which the Lord Iesus shall accomplish when he shall be reuealed from heauen with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not the Gospell of our Lord Iesus Christ who shal be punisâ—ed with euerlasting destruction from the presence of thâ—â—ord and from the glory of his power 2 Thess 1.7 8â—… Had you aduisedly considered these and other such like passages in the Epistles of the Apostles you would either neuer haue thought what you haue said before or neuer for very shame haue written that which followeth after viz. And though sometimes Antinomus yea often they vse the Imperatiue mood and some words of Commandement yet they are so tempered with mildnesse you say and without penalty as that there is no forme of Commandements much lesse any allusion to Moses Law or the Ten Commandements So tempered with mildnesse Answer and without penalty Now surely I wonder in what temper you were when these things ranne in your head or fell from your hand Had you forgotten that the Apostle did as well sharply threaten the y 1 Cor. 4.21 Corinthians with a rod as mildly offer to come vnto them in loue and in the spirit of meeknesse Or did you not consider that the same Apostle doth not alwaies as it were stroake their heads and commend them in tearmes of loue but as occasion requireth sometimes strikes their naked consciences with some sharpe rebukes and threats some bitter taunts and terrors as with the twigs and ierks of his rod also He that saith 1 Cor. 11. z 1 Cor. 11.2 Now I praise you Brethren that yee remember me in all things and keepe the ordinances as I deliuered them to you taketh them vp more sharply for the abuse of the Sacrament euen in the a 1 Cor. 11.22 same Chapter verse 22. What haue yee not houses to eat and to drinke in Or despise yee the Church of God and shame them that haue not What shall I say vnto you shall I praise you in this I praise you not And he that in another b 1 Cor 4.14 place saith I write not these things to shame you but as my beloued sonnes I admonish you 1 Cor. 4. doth he not afterwards vpon just occasion more sharply rebuke them I speake to your c 1 Cor 6.5 1 Cor. 15.34 shame Is it so that there is not a wise man amongst you no not one that shall be able to judge betweene his brethren And againe Some haue not the knowledge of God I speake this to your shame 1 Cor. 15.34 Are not these words as sharpe and tart as the former are milde and gentle Is there not a burning fire of zeale in the latter as well as a warming fire of loue in the former Fire I acknowledge in both and holy fire too but yet of a different degree and temper the one milder and the other sharper and both of speciall vse in their time and place In distilling of flowers and hearbes a soft fire will serue the turne which in melting of mettles will doe no good at all And although according to the common Prouerbe A soft fire will make sweet Malt yet must it be a hot fire to make good d Hos 7.6 7 8. bread or good e Exod. 1.14 bricke This wisdome God hath giuen the f Isa 28.26 27 28. Husbandman to beat out Fitches with a staffe and Cummin with a rod but to thresh with a threshing Instrument and to turne the Cart wheele ouer the stronger graine that the bread Corne may be bruised and fitted for present vse And this wisdome God hath giuen his g Isa 28.26 1 Cor. 3.9 2 Pet. 3.15 Apostles as his chiefe Husbandmen that in dealing with his people which are Gods husbandry they should vse both mildnesse and sharpnesse lenity and seuerity a staffe or a threshing instrument as the nature or quality of the seed soyle or season shall require But who would not thinke to heare and take your words that all the Epistles were so full of milde speeches and sweet exhortations that there were not any sharpe rebukes much lesse any ironicall taunts and least of all any terrible threats at all to be found in all or any one of them For * Antinomus you will haue All to be mildnesse without any sharpnesse all but commanding words without any forme of Commandements all mercies and promises without any penalty or punishment no vrging of any precept of the Law no not so much as an allusion to Moses Law or the Ten Commandements And all this you vrge to this end to proue That now in the daies of the Gospell the whole Morall Law is wholly abolished Answer When the people would teach the Prophets to speake and forbid the Seers to see saying Prophecy not vnto vs right things but speake vnto vs smooth things prophecy deceits The Prophet h Isa 30.8 9 10. The Apostles doe reproue sins and threaten sinners out of the Morall Law See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ran. Ceasu Praelect 183. p. col 861. 862. 863. Isay was charged to write it in a Table and to note it in a Booke that it might be for the time to come euen for euer and euer That this is a rebellious people lying children that will not heare the Law of the Lord. If you goe about to teach the Apostles to speake and forbid these Seers to see saying They neither command seuerely nor rebuke sharply nor threaten terribly i. They Prophecy no right things vnto vs but speake all smooth things vnto vs all mildnesse no sharpnesse all mercy no judgement all promises no penalties all words of commanding but no forme of Commandements all loue and fauour but no rigour nor terror take heed lest your sinne be not written as with a i Ier. 17.1 pen of a Diamond before the Lord and the censure thereof also for you your leaders and followers made as
which shall deuoure the aduersaries And this he enforceth further not only by an allusion but by a manifest allegation of Moses Law q Heb. 10.28 29. He that despised Moses Law died without mercy vnder two or three witnesses Of how much sorer punishment shall he be thought worthy who hath trodden vnder foot the Sonne of God c. For we know him that hath said r Heb. 10.30.31 Vengeance belongeth vnto me I will recompence saith the Lord and againe The Lord shall judge his people It is a fearefull thing to fall into the hands of the liuing God And this shall suffice for answer to your third generall Argument drawen from the practise of the Apostles in all their Epistles Your fourth Argument is this Argument 4 Antinomus Wheresoeuer the Holy Ghost handleth the abrogation of the Law there is neuer any exception of the Morall This is vtterly vntrue Answer for where the Holy Ghost handleth the abrogation of the Law it is either first The abrogation of the Law handled diuers waies First in the matter of Saluation Secondly in the matter of justification in the matter of Saluation as Acts 15.1 10. and there in the same Chapter the Morall Law is excepted because abstaining from Idolatries and Fornication being breaches of the first and second Table of the Morall Law is there inioined as from things of necessity to be refrained Acts 15.28 Or secondly in the matter of justification as Rom. 3.28 We conclude saith the Apostle that a man is justified by faith without the workes of the Law and yet there also vnto that obiection Doe we then make void the Law through faith he answereth as it were with detestation God forbid yea we establish the Law Rom. 3.31 So in the like Argument in the Epistle to the Galathians where he doth vtterly abolish the Law for righteousnesse in the Å¿ Gal. 2.16 Rom. 3.28 31. act of justification he doth yet establish the vse of the Morall Law for leading a godly and Christian life when he telleth vs that Faith t Gal. 5.6 worketh by loue and by loue we are bound to u Gal. 5.13 serue one another and the rule of loue is the Morall Law which he there vrgeth as a bond euen now in full force and vertue binding all Christians to obedience when he addeth this reason For all the x Gal. 3.14 Law is fulfilled in one word euen in this Thou shalt loue thy neighbour as thy selfe Leuit. 19.18 Matt. 22.39 And is not this an euident exception of the Morall Law made by the Holy Ghost and that euen in the same Epistle nay in the same Chapter where he handleth the abrogation of the Law also Thirdly the abrogation of the Law is handled as it was a wall of partition Or thirdly the Holy Ghost handleth the abrogation of the Law as it was a wall of a Ephes 2.13 14 15. partition betwixt Iewes and Gentiles as Ephes 2.13 14 15. and yet in the same Epistle he requireth and vrgeth the duties of the Morall Law as b Ephes 4.24 25 26 28. Cast off lying and speake the truth Be angry and sinne not Labour with your hands and steale not c Ephes 5.2 3 4 5 6. Walke in loue and hate not flie fornication and all vncleannesse and name it not And all this to be done vpon promise and penalty as euer they will haue any inheritance in the kingdome of God or auoid the danger of the wrath of God Nay further to cut off all occasion of cauill as if one should obiect That these duties are not vrged for obedience to the Morall Law but to the Gospell the Apostle by a special direction of the Holy Ghost doth in expresse words exhorting children to obey their Parents make mention of the d Ephes 6.1 2. first Commandement with promise and setteth downe both precept and promise out of the Morall Law as yet of speciall force to draw them thereunto And yet we doe not say that these duties are either so vrged vpon vs or performed by vs as duties of the Law for righteousnesse to liue by them Rom. 10.5 but as fruits of the righteousnesse of faith in the Gospell discerned and measured by the Law yet not by the rigour but by the e Rom. 12.2 13.8 9. tenor of it offered also and accepted only in the obedience of Christ Iesus who according to his Couenant hath put his f Heb. 8.10 10.16 Lawes in our mindes and written them by the finger of his Spirit not in Tables of stone but in the g 2 Cor. 3.3 fleshy Tables of our hearts That as the Apostle speaketh the righteousnesse of the Law might be h Rom. 8.1 4. fulfilled in vs who walke not after the flesh but after the spirit Or fourthly Fourthly the abrogation of the Law is handled touching Iewish obseruation the abrogation of the Law is handled as touching i Col. 2.16 17. Iewish and superstitious obseruations Col. 2.16 17. and typicall signification shadowing k Heb. 10.1 forth good things to come as Hebr. 10.1 And yet in both these Epistles where the law of carnall Commandements i. the Ceremoniall Law is cancelled and abolished the Commandements of the Law which is spirituall namely the Morall Law are confirmed and established as euidently appeareth by the plentifull and powerfull exhortations and injunctions for the performance of both generall and speciall duties of the Morall Law As for example Col. 3.14 l Col. 3.12 14. Aboue all things put on loue which is the bond of perfectnesse Heb. 10.24 m Heb. 10.24 Let vs consider one another to prouoke vnto lsue and good workes And n Rom. 13.8 9. loue you haue already heard is the fulfilling of the Law and when o Gal. 5.6 faith worketh by loue faith worketh by the rule of the Law and he that walketh in loue p Gal. 6.16 walketh by the line of the Law Which may yet be further seene by those speciall duties of Superiours and inferiours appertaining to the fift Commandement as of husbands and wiues parents and children gouernours and seruants Col. 3. 4. and Heb. 13. mentioned and vrged out of the Morall Law in both places By this time you may perceiue that euen in the same places where the Holy Ghost handleth the abrogation of the Law there is contrary to your assertion some exception of the Morall Law Nay I say more that wheresoeuer the Holy Ghost handleth the full and finall abrogation of the Law for all exercise in Gods worship or vse in the Church of Christ there he euer giueth instance in the Ceremoniall Law and neuer either mentioneth or meaneth the Morall Law And againe where he handleth the abrogation of the Law only in some circumstances or for some particular ends or vses he sometimes ioineth the Morall and the Ceremoniall * Aug. in Epist ad Galat. cap. 3. Calu. in Rom.
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
Psal 147.19 20. Psal 103.7 Psa 81.4 5 8. All which places I haue searcht and seene and will now tell you what I haue found by fishing in them That of Exod. 19.2 3 Exod. 19.1 2 3 4 5. c. you seeme to vrge on this manner Moses had charge from God to speake to the house of Iacob and to the children of Israel If yee will obey my voice and keepe my Couenant then yee shall be a peculiar treasure vnto me aboue all people and yee shall be vnto me a kingdome of priests and an holy nation and hereupon you would inferre that the Morall Law was giuen vnto the Iewes only Answer That the Morall Law for the manner of deliuery promulgation and diuers circumstances of persons times places and forme of Legall Couenant was peculiar to the Iewish Nation we doe now againe as often before most willingly acknowledge Moses was to the Iewes a p Deut. 18.18 Prophet to teach them a q Ioh. 1.17 Lawgiuer to gouerne them a messenger and r Gal. 3.10 19. Mediator to deale betwixt God and them r Gal. 3.10 19. a rigorous exactor of absolute obedience a Å¿ Heb. 2.2 10. seuere auenger of all disobedience 28 29. yea he was a minister of u 2 Cor. 3.7 9 14. condemnation to all them that could not see through the veile that was vpon his face into the end of the Law Christ Iesus and thus the Iewes euen vntill this day the veile remaining yet vpon their hearts in the reading of the Old Testament will needs be x Ioh. 9.28 Moses disciples still But as thus the Law was giuen vnto them by Moses so was y Iob. 1.17 grace and truth with the true end and vse of the Law brought vnto vs by Christ Iesus who being our z Act. 3 22 23. Prophet a Iam. 4.12 Lawgiuer b Act. 5.31 Prince and c Heb. 8.1 Priest d Malac. 3.1 Messenger and e Heb. 8.6 Mediator of a better Couenant our f Heb. 7.22 surety and g Matt. 1.21 Sauiour from all our sinnes hath redeemed vs from this Iewish Paedagogie and bondage h Gal. 4.4 of the Law and yet hath according to his Couenant i Heb. 8.10 put his lawes into our mindes and written them in our hearts by the finger k 2 Cor. 3.3 of his spirit and reckoneth and accounteth vs as much as euer he did the Iewes to be now his l 1 Pet. 2.9 10. peculiar people a chosen generation a royall priesthood or a kingdome of priests a holy nation his m 2 Cor. 6.18 sonnes and daughters children of Abraham according to the n Rom. 9.7 8. faith though not according to the flesh o Heb. 8.8 the house of Iacob the house of Iudah and p Gal. 6.16 the Israel of God By which titles dignities and priuiledges the Apostles Peter and Paul and others doe call vs of the Gentiles to obey the Commandements of the Morall Law euen now in the daies of the Gospell as Moses did the Iewes in the place which you alledge Exod. 19.2 3 4 5. by the same meanes at the giuing of the Law For example because we are a q 1 Pet. 2.9 12. compare with Exod. 19.2 3 4 5. and Tit. 2.14 with Deut. 7.7 and Ezek. 36.26 27. with Iam. 2.8 10 12. chosen generation a royall priesthood c. therefore we must be of honest conuersation 1 Pet. 2.9 12. because we are his peculiar people therefore we must be zealous of good workes Tit. 2.14 because we are the Israel of God we must therefore walke according to this rule because he hath put his lawes and his spirit in our hearts therefore we must so speake and so doe as they that shall be judged by the Law of liberty Of all these we may say as S. Iohn r 1 Ioh. 2.7 saith of the Commandement of loue which is the summe of the Law Brethren we write no new Commandement vnto you but the old Commandements which yee had from the beginning These are no new Commandements of the Gospell but the old Commandements of the Morall Law renewed in the Gospell In which respect we may say againe with S. Iohn Å¿ 1 Ioh. 2.8 A new Commandement or these are new Commandements which we write vnto you And as Christ t Ioh. 13.34 himselfe said in the same sense A new Commandement giue I vnto you that yee loue one another which yet was an old Commandement enioined by u Leuit. 19.18 Moses in the Morall Law and now only renewed and reenforced by Christ in the Gospell who came not as you imagine x Matt. 5.17 to destroy the Morall Law but to fulfill it to repaire the breaches and renew the beauty of it These things thus considered we say plainly That whatsoeuer appertained vnto Moses his literall carnall legall personall and terrible ministration or promulgation of the Morall Law that together with all the circumstances thereof was peculiar to the Iewes only and we now make no claime to any part or parcell of it But whatsoeuer was then in the Decalogue or y Deut. 1.13 Ten words of God substantiall morall spirituall just and good teaching and prescribing all duties of z Matt. 22.37 38 39 40. loue to God and man that we say for ought yet we see is a Matt. 5.18 perpetuall and remaineth still b Rom. 13.8 9 10. in force and vse for c Iam. 2.12 vs as the Morall Law of God recorded by Moses as a d Ioh. 5.46 47. pen-man of the Holy Ghost expounded by the e Matt. 22.40 Prophets f Matt. 3.15 5.17 fulfilled g Matt. 5.19 22 28 34 39 44. renewed and h Ioh. 13.34 established by i Matt. 5.19 Christ himselfe k Act. 28.23 preached and l Rom. 7. 13. Iam. 2.10 pressed by the holy Apostles vpon m 11 12. all that beare the name of Christ and professe the Gospell and so further to be published and vrged by the n Matt. 28.20 See Bez. Epist Theol. Ep. 20.104 Ministers of the Gospell as occasion shall require euen vnto the n Matt. 28.20 See Bez. Epist Theol. Ep. 20.104 end of the world Neither doe we now receiue the Morall Law as Moses disciples to the same end and vpon the same tearmes as did the Iewes but as the disciples of Christ who is our o Iam. 4.12 Law-giuer who hath taken away the p 2 Cor. 3.14 veile from Moses his face and hath so reuealed by his spirit both the image of God and the good and acceptable q Rom. 12.2 will of God in the Morall Law through the r Eph. 5.8 9 10. light of the Gospell that now we all as with open Å¿ 2 Cor. 3.17 18. face beholding as in a glasse the glory of the Lord are changed into the same image from glory
Act. 2.17 18. of knowledge in their mindes and much greater power of grace in their hearts h Heb. 8.10 11. and liues than euer the Iewes that first had it written in Tables of stone had For proofe whereof if other Scriptures were silent yet those which you produce for your selfe will speake enough to serue my turne Rom. 7.14 and 3.19 and 9.4 5 6 7 8. Hebr. 1.2 2. For if the Morall Law be i Rom. 7.14 spirituall if it k Rom. 3.19 conuince the whole world as guilty before God if it belong vnto the true l Rom. 9.4 5 6 7 8. Israel the children of Abraham Rom. 9.6 7. compared with Hebr. 8.10 and if God hath in these last daies spoken m Heb. 1.1 2. more plainly and opened his will more effectually by his Sonne as the Scriptures you alledge beare witnesse with me then haue we that are beleeuers of the Gentiles the Morall Law of God both in a clearer light of n 1 Ioh. 2.27 knowledge in our mindes and in a greater o Phil. 1.9 10 11. power of grace in our hearts and liues than euer the body of the people of the p See Muscul loc com de leg cap. de lege spiritus Vrsin de lege diuina p. 278 279. Iewes had which if it be true then haue you spunne a faire threed who drawing out a line and twisting a cord to binde the Morall Law vpon the Iewes only haue before you were aware made them both of that length and strength that they reach vnto and binde it vpon the Gentiles also I come now vnto the Testimonies of learned men whose names and writings you pretend for your cause and peruert to your owne purpose as being of the same minde and wrapt in the same error with you That the Morall Law was giuen to the Iewes only But take heed whilst you beare men in hand that you haue witnesse from them lest vpon due search you your selfe be found to beare false witnesse against them Let vs make triall of your dealing with some of the most judicious and religious of them And first for Caluine I haue read the Epistle q Calu. Epist 58. That Christ is the end of the Law but as you cite no sentence so can I finde no syllable to proue that the Morall Law was giuen to the Iewes only he that must finde out what you set him to seeke especially in so large a field had need to plow with your heifer and to haue some more particular markes of your meaning to lead him thereunto But although I found not what I sought yet in seeking I found what I there sought not viz. That Caluine speaking of the Ceremonies and Sacrifices of the Law hath these words Lex nihil adduxit ad pèrfectionem tantum instar r Gal. 3.24 paedagogi dirigebat deducebat ad Christum qui legis ipsius finis Å¿ Rom. 10.4 est complementum vt tradit Apostolus Now it may be that you finding these words in Caluine that Christ is the end of the Law did imagine that Christ had made an vtter end of the Morall as well as of the Ceremoniall Law either not knowing or not obseruing that there is an * Christus finis perficiens non interficiens Aug. in Ioh. Tract 55. end of accomplishment as well as an end of abolishment Christ hath both accomplished and abolished the Ceremoniall Law the Morall Law he hath accomplished but not abolished That which t See Calu. Ep. 58. was imperfect in both touching the Legall Couenant for righteousnesse by the workes of both is abolished in both and only perfected in him who for righteousnesse is the end of both CHRIST IESVS to all that beleeue in his name Rom. 10.4 Vpon which place u Paraeus in Rom. 10.14 Paraeus hath these words Consensâ—… legis Christi hinc apparet errant qui putant legem repugnare Christo Christum abolâ—… legem Hence appeareth saith he the consent of the Law and Christ and they are deceiued that thinke the Law is contrary vnto Christ or that Christ doth abolish the Law Antinomus Your next quotation of Caluine Rom. 3.19 telleth vs That whereas the Iewes would needs put off all those rebukes and threats of the Law from themselues vnto the Gentiles the Apostle doth there apply the Law to them particularly x Calu. in Rom. 3.19 Ne ad solas Gentes restringant quae in ipsos promiscuè competunt Lest they should restraine vnto the Gentiles only those things which did belong vnto them both together Answer Now as there the Iewes were blamed for restraining the Law vnto the Gentiles so are you here to be rebuked for restraining the Law vnto the Iewes only especially out of this place where the Law is said to y Rom. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stop euery mouth i. to conuince both Iewes and Gentiles of sinne in such a manner as that they can haue nothing to plead for their clearing or just defence and not only so but to hold fast the whole world as liable to Gods curse for the breach of it If you haue aduisedly read the other z Calu. Instit lib. 2. cap. 1. sect 1. li. 2. cap. 11. sect 11. places and Chapters of Caluine Instit lib. 2. cap. 1. lib. 2. nay if you haue but read the very contents of the Chapters and 13.14.16 and 17. sections you cannot but sinne against knowledge and conscience too in citing these places as making for you which stand in open force and fight against you For albeit Caluine doth acknowledge that both the Morall and Ceremoniall Law were giuen vnto the Iewes which no man doth deny yet doth he not say that the Morall Law was giuen vnto the Iewes only which is that which you affirme And although he grant as we doe that the Ceremoniall Law is now by Christ abolished yet doth he manifestly proue that the Morall Law doth yet continue and retaine some speciall force a See Bez. Theol. Ep. Ep. 20. p. 103.104 and vse still which is that which you deny I referre you to the same Booke of his b Calu. Instit lib. 2. cap. 7. sect 6 7 8 9 10 11 12. Institutions which you alledge and section 6 7 8 9 10 11 12. of the seuenth Chapter c Ad Sacramenta pertinent Circumcisio carnis Sabbatum temporale neomenia Ad mores autem non occides non machaberis Augustine in Galat. 3. hath nothing that I can finde to proue that the Morall Law was giuen to the Iewes only something he hath to the cleane contrary For distinguishing the workes of the Law into Ceremoniall and Morall d Nunquid ergo potest Apostolus non curare c. Aug. in Gal. 3. he demandeth whether the Apostle could as little care whether a Christian were a murtherer an adulterer whether he were chaste and innocent as he careth
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
all this to the vtter abolishing of the Morall Law Such things as were but accidentall or * Zanch. in Hos cap. 2. p. 45. col 1. accessory to the Couenant made with Abraham or to the promulgation or administration of the Legall Couenant amongst the Iewes are all abolished But the Morall Law which for substance was euer the same rule of righteousnesse before the fall before the t Muscul loc de foedere Dei p. 144. Law giuen by Moses and before the publishing of the Gospell by Christ Iesus was then and is yet still of good and great u Vrsin de lege divina p. 278. vse in the Church of God For as the x Aug. Ep. 49. ad Deogâ—at Couenant of Grace made betwixt God and man in Christ Iesus was euer since the fall one and the same in the daies of Adam Abraham Moses and of Christ and his Apostles though the administration thereof was diuers according to the different ages and estates of God Church and children so the Morall Law of God was euer the rule of obedience in all those times for all duties of loue to God and man and shall so continue together with the Gospell euen vnto the end of the world although it was not alwaies either deliuered vnto or vrged after the same manner vpon Gods people Abraham y Vide Zanch. in Hos c. 2. p. 44. col 2. Paraeus in Rom. 2. v. 25. Gen. 17.1 before the Law written hauing a portion of this Couenant was charged to walke before God and to be vpright I demand by what rule must Abraham thus walke Doubtlesse by the rule of the Morall Law written in his heart and by the word and will of God reuealed by his Spirit Moses Dauid Samuel Daniel and all other holy Prophets and holy men in the daies of the Law were in the same z Hyper. in Heb. cap. 3.1 Cor. 10.1 2 3. Aug. cont duas Ep. pelag lib. 3. ad Bonis cap. 4. Couenant of Grace by faith in Christ Iesus and yet as during the time of the Iewish Paedagogy they conformed themselues in the outward worship of God to the Ceremoniall Law looking by faith vnto Christ the a Col. 2.17 substance of those b Heb. 10.1 shadowes so did they frame their affections and actions for a sober righteous and holy life according to the Morall Law which yet they did not follow for righteousnesse to be justified and saued by the workes of it as the greatest number of the c Rom. 10.3 4 5. Iewes did but because they knew that the Law of God was a d Psal 119.105 light vnto their feet and a lampe vnto their paths and God did call them to the Law and to the e Isai 8.16 20. Testimony and charged the Prophet to binde vp the Testimony and to seale vp the Law amongst his disciples Isa 8.16.20 So likewise hath our Sauiour Christ and his Apostles the f 2 Pet. 1.19 night of darke Ceremonies being dispelled by the bright day of the Gospell continued and g Matt. 5. cap. 22. cap. v. 36 37 38 39 40. Gal. 5.14 Iam. 2.8 9. established the Morall Law of God being now a part of his written word and reuealed will to be for euer vnto all Christians the rule of life and the line of loue by which we must measure out all our duties and seruices of piety towards God and charity towards men before him and his for euer In which regard loue which is the summe of the Law is said by the Apostle h 1 Ioh. 2.7 8. Iohn and by i Ioh. 13.34 Ioh. 14.15 Ioh. 15.10 11 13. Christ himselfe to be both an Old Commandement and a New an Old Commandement because the duties of loue were euer enioyned and required from the beginning and a New because the same Law of loue was vpon new grounds of loue both renewed and reenforced by Christ himselfe the Lawgiuer Argument 10 Now whereas in your tenth Argument you seeme to conclude That because the Morall Law was giuen with manifest tokens of Gods wrath Antinomus in great terror and is called a fiery Law Deut. 33.2 therefore it was giuen to the Iewes only and so consequently is now vtterly abolished Answer and belongs not now vnto vs Might you not as well and wisely i. indeed as absurdly conclude also that because the Day of the Promulgation of the Gospell is called by the Prophet Ioel and by k Ioel 2.28 Peter The great and terrible day of the Lord a day wherein the Lord will shew l Act. 2.16 17. wonders in heauen aboue and signes in the earth beneath bloud and fire and vapor of smoke when the Sunne shall be turned into darknesse and the Moone into bloud therefore the Gospell sure being giuen and the Holy Ghost being sent with such manifest tokens of Gods wrath as also by a m Act. 2.2 3 c. rushing and mighty winde and fiery tongues which did make many amazed and as it were at their wits end doe both belong vnto them that were then present whether Iewes or Proselytes but neither of them vnto vs Christians to whom no such fiery feares and bloudy terrors doe belong at all For shall not the like causes in the like case produce and bring forth the like effects Or shall fires and feares proue the abolishing of the Law when the like meanes are vsed by the wisdome of God for the publishing and establishing of the Gospell Argument 11 But let vs now heare your eleuenth Argument if it can speake any thing more directly to the point and purpose Antinomus than his fellowes haue done I cannot finde say you that saluation was euer promised to him that should keepe the Law Answer And what then I pray you will you needs inferre hereupon that the Morall Law is vtterly now abolished What true Christian doth now seeke for saluation by the keeping of the Law Or who is he that maintaineth the vse of the Morall Law for this purpose How often haue we told you That we looke for saluation and justification by the n Rom. 3.24 25 28. righteousnesse of faith in Christ Iesus and not by the keeping or fulfilling of the o Phil. 3.9 Morall Law If the Morall Law indeed had no other vse but this you speake of then had your Argument spoken something to the purpose but seeing it is vrged and vsed by vs as a chrystall glasse of Gods will to discouer vnto vs the spirituall blemishes and beauties of our hearts and liues and as a guide to teach vs to walke in his waies telling vs what to doe and what to leaue vndone and seeing it hath many other speciall p Vide Calu. de usu Legis in Harmo in 4. lib. Mos p. 442 443. offices as formerly you haue heard both for Gods glory and our good we can neuer yeeld this vnto you for a sound Argument That therefore the
Morall Law is now wholly abolished because you cannot finde that saluation was euer promised to the keeping of it But tell me in good earnest could you neuer finde that euer saluation was promised to the keeping of the Law Haue you not read q Leuit. 18.5 what is written in the Law You shall keepe my Statutes and my judgements which if a man doe he shall liue in them Or doe you thinke as some r Basilidiani Pepusiani Adamit Danaeus in Augu. Haeres Heretikes haue done that this and the like promises made vnto the Iewes concerne only the comforts of this temporall and not the blessing of eternall life Thinke you what you list it greatly skils not so long as we know that the most judicious and religious Å¿ Calu. Harmo in 4. lib. Mos pag. 445. 450. August contr Faust lib. 4. cap. 2. Diuines euen such as are pillars in the house of God doe thinke otherwise the Scripture bearing witnesse to their opinion herein when it tels vs That in the keeping of the Law there is a t Psal 19.11 Eccles 1.2 2.11 Psal 119.1 2. great reward a reward of greater weight and worth than any or all earthly things being but vanity and vexation of spirit can afford this being the best end of all and the whole man both for his duty and felicity to feare God and to keepe his Commandements For Blessed are they that are vndefiled in the way who walke in the Law of the Lord and blessed are they that keepe his Testimonies and seeke him with their whole heart Came this blessednesse then may you say vpon any or could euer any attaine vnto it by the workes of the Law I answer Neuer any either did or could attaine vnto this blessednesse of eternall life by their keeping u August lib. 4. cont duas Epist Pelagian ad Bonif. cap. 5. of the Law by reason of their wants and weaknesses defectiue and imperfect obedience vnto the same but all that euer were are or shall be so blessed must attaine thereunto only by the righteousnesse of x Phil. 3.9 faith in the absolute and perfect obedience of Christ Iesus And yet notwithstanding that which you say you could neuer finde we haue now not only found out for you but brought it to your hand viz. that saluation hath beene promised to him which should keepe the Law whosoeuer he were that could fulfill it in all things accordingly A further proofe whereof you may yet take if you please from the answere of our y Luk. 10.28 Matt. 19.16 c. Sauiour to the Scribe or Lawyer demanding of him what he should doe to inherit eternall life What is written in the z Leuit. 18.5 Ezek. 10.11 Law saith he how readest thou And when the Lawyer had answered out of the Law Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy minde and thy neighbour as thy selfe Christ replied vnto him Thou hast answered right this doe and thou shalt liue In which words our Sauiour Christ doth both expound the promise made in the Law to the keeping of the Law viz. doe this and liue not of this temporall but of a Luk. 10.25 28. Rom. 10.5 Gal. 3.12 eternall life and also maketh himselfe a promise of Saluation to him that would keepe the Law if so be he could doe it accordingly Certainly it is strange to me that you could neuer finde out thus much before seeing both Moses and the Prophets Christ and his Apostles haue laid it downe so plainly before your face that had your eies beene in your head as a wise mans are nay had they beene but in your heeles you might haue runne and read seene and found the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rajn Censuâ—… Praelect 183. col 862. promise of saluation made vnto him that should keepe the Law both in the old and new Testament The b Mark 8.24 blinde man in the Gospell that had but a little glimmering light and sight saw men walking as trees and you that would be loth to be reckoned amongst the blinde or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9 Gen. 21.15 19. purblinde cannot see wood for trees but like Agar cry out you can finde no water and yet the well lieth open before your eies But it may be though the well were open yet your eies were shut as hers also were that she could not see till the Lord had opened them which I pray the Lord may doe for you also and then shall you see more plainly both this and other points of Gods truth which though you haue sought yet haue you not seene and though you haue groped after them yet haue you not found them because the Lord hath hid them from your eies I come now vnto your last Argument Of such Arguments as these your dozen are Quintilian speaketh thus Si non possunt valere quia magna non sunt valebunt forsan quia multa sunt Orat. Instit lib. 5. cap. 12. which makes vp the full dozen Repentance you say is a part of the Gospell Rom. 2.4 2 Pet. 3.9 It is And what doe you collect or conclude hence Ergo the Morall Law is vtterly abolished Of what force this your Argument is you may see by the like The Prodigals returning to his Father was a part of his reconciliation with him Ergo his humiliation vpon the sense and sight of his sinne was of no vse at all for that purpose Remission of sinne from God is a part of justification Ergo confession of sinne to God is now of no vse at all The promises of grace are a part of the Gospell Ergo the precepts of the Law of God are no rules of obedience in the daies of the Gospell If these Arguments be firme and sound then such is this of yours also but if they be so feeble and weake that they haue no strength either to beare or bring forth a good conclusion then must I take yours in this cause for the like vntill you can shew me some difference or dislike betwixt them for what though repentance a See Lactan. li. 6. de vero cultu cap. 24. de vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 377. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for our 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.2 effectuall renouation 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.5 regeneration 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.13 conuersion 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.4 newnesse of life turning from our sinnes to embrace and obey the Gospell be indeed a part of the Gospell because none can come vnto this but they that haue the b Act. 2.18 spirit of grace powred vpon them and the word of grace c Iam. 1.18 21. ingraffed in them and the d Ephes 2.8 Phil. 1.29 gift of grace to beleeue
eo quod unà cum reliquis antiquioribus concorditer magis quà m in eo quod ab alijs à seipso diversum scripsit How is it meet I pray you that the authority of one Musculus alone and he not agreeing with himselfe should be preferred before all other men Againe if Musculus his authority like you so well why doth it not please you in that which he hath written agreeably and iointly with others more ancient for the establishing of the Morall Law rather than in that wherein he differs from others and from himselfe also for the vtter abolishing of the same Now where you put vs ouer also vnto Zanchius vpon Ephes 2. v. 14 15. de Legis Mosaicae abrogatione Where you say he disputeth the point very fully Antinomus yet he doth not plainly say you expound the places that seeme to contradict it Answer We must needs say that Zanchius is little beholding vnto you for your allegation wherein you commend and discommend approue and reproue what he hath written with one breath Erasmus Vno spiritu efflas calidum frigidum Like the Husbandman that returning from his worke in a cold winters day to his dinner did with one and the same breath both warme his hands which he felt were too cold and coole his pottage which he feared were too hot which when the poore Satyr saw he feared to dwell with him Senec. lib. 2. de Benefic Plant. in Aul. Altera manu fort lapidem panem ostentat altera Gregor Theol. ad Euseb Caesar citat ab Erasm and fled from him Seneca calleth such a benefit panem lapidosum and somewhere else I haue read the like fact reproued in words not much vnlike Manus altera panem altera fert lapidem and in another Language yet to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if a man should claw a mans head with one hand and smite him on the cheeke with the other And doe not you deale with Zanchius after the same manner you seeme to claw his head with this approbation he disputeth the point very fully and presently you smite him on the cheeke with this rebuke he doth not plainly expound the places that seeme to contradict it You say he disputeth the point very fully but tell me doth he determine the point for you Doth he wholly abrogate the whole Morall Law as you would haue vs to thinke of him Or doth he only abrogate it in regard of some circumstances preseruing the substance thereof intire still Zanch. in Eph. 2. loc de abrog Legis Nay doth he not first distinguish the whole Law of Moses and diuide the Commandements thereof into mandata principalia and mandata accessoria The principall comprised in the Morall Law the accessory in the Ceremoniall and Iudiciall the principall continued the accessory abolished and then determine That because in the Morall Law as it was giuen by Moses to the Israelites there were some things of circumstance and some of substance some essentiall some accidentall some temporall some eternall All such things as were matters of circumstance accidentall and temporall in the Morall Law as it was giuen by Moses are vtterly abolished but all such as were matters of substance essentiall and eternall are so farre from being abolished that they are for euer being confirmed by Christ himselfe Matth. 5. and Matth. 22. and by his Apostles Tit. 2.11 to be continued Such are all and euery one of the Ten Commandements of the Morall Law containing the expresse forme of Gods eternall will and the summe and substance of all duties of piety to God in the first Table and of charity towards men in the second Vide etiam Thes Geneu thes 28. All which saith Zanchius God required from the beginning of the world before Moses in the time of the Law by Moses after Moses by the Prophets Et nunc tandem in finem usque mundi per Christum perque ejus Apostolos requisivit requirit à nobis And now at length euen vnto the end of the world by Christ and his Apostles he hath required and doth require of vs. And so a little after he setteth downe his conclusion in flat opposition vnto your opinion Constat hoc sensu legem simpliciter non esse abrogatam It is euident saith he that in this sense the Morall Law is not simply or wholly abrogated Antinomus But why doe you censure him for not expounding the places of Matth. 5. and Rom. 3. plainly The plaine truth is Answer because his exposition is a buckler of defence against your weapons of opposition which you haue taken vp against the Morall Law you would thrust it thorow with your speare or sword vtterly to destroy it and he opposeth a brestplate and a shield of faith taken out of the Lords armory to saue the life of it And is this the matter for which you blame him Is this the fault whereof you accuse him Cic. Orat. pro Sexto Rosc Amerino So I haue heard and read that one C. Fimbria an audacious fellow hauing at the funerall of C. Marius caused Qu. Scaevola a noble citizen of Rome to be wounded and finding afterwards that the wound was not so mortall but that he might happily recouer of it did presently call Scaevola into question by course of Law and when it was demanded of him what he had against or whereof he could accuse such a man whom no man else could sufficiently commend he answered in a furious passion Quod non totum telum corpore recepisset That receiuing a wound in his body he had not receiued the whole weapon also euen vp vnto the hists Antinomus But to amend what Zanchius hath done amisse you say you will giue vs a taste out of Matt. 5.17 I am not come to destroy the Law but to fulfill it Which place you say cannot be vnderstood of the forme of Moses Law but of the matter of it or of the Law of Nature Why tell me Answer I pray you what you vnderstand by the forme of Moses Law Doe you meane the inward or outward the essentiall or accidentall the temporary or eternall forme of the Morall Law I hope you meane not the inward essentiall and eternall forme of it which can neuer be seuered from the matter of it and the matter you say is perpetuall If you meane then the outward forme in the manner of deliuery by Moses to the Israelites together with all the circumstances of persons time place and other accessories of the same as what else you should meane I cannot imagine then let me taste your meaning I pray you a little better by one or two demands touching this point and place First did not Christ come to destroy this outward forme of the Morall Law Secondly did Zanchius euer say otherwise Zanch. in Ephes 2. de abrogat Legis viz. that Christ came not to destroy the outward forme i. the