neither do or can tell how to Preach Jesus Christ or advance the free grace of God in Jesus they in their Preaching do hold men to the direction of the Law tell them that there is an use of it not onely to unbeleevers but beleevers they presse men to dutie make them Dutie-mongers as if that Christ had not done all for them Nomist Truely Sir your expression is harsh and charge deep Can men and women of Catechized heads and broken hearts thus speak I think that your passion doth too far transport you give me leave to tell you that the Churches of God never had any honourable opinion of the men you name and I would have you to know that it is a great disgrace for any Minister of Jesus Christ not to be a Preacher of the Law and it hath been and shall be the great credit and glory of all true Ministers to be right Preachers of the Law Antinomist That I can never beleeve Nomist Yet you ought to beleeve it for Christ himself who was a Preacher of the Law saith Whosoever therefore shall break one The Ministers glory is to Preach the Law Mat. 5 19. of these least Commandments and shall teach men so he shall be called least in the kingdom of heaven but whosoever shall do and teach the same shall be called great in the kingdom of heaven Sir you do but bring your self and Way into suspition when you give out that you are in a new Way and led by a new Light the wiser and the better sort of Christians do wonder at your ignorance and pride and they tell us that they have seen and known the coming in and the going out of these fancies and false Lights and are sure that such whom you do cry down for Legall Preachers are the men whose Ministery God hath used and blessed in bringing them and many thousands to sweet enjoyment of Jesus Christ the Lord. Antinomist Sir be not angry with me I must tell you that your Ministers are a company of Scribes and Pharisees even such who The false accusation of the Antinomians with a shew of Phylosophie and vain Learning do set up Moses and cry down Christ advance Dutie and cast down Free Grace nay they make it their work by Preaching the Law to terrifie peoples consciences that thereby they may suck no small advantage to themselves Nomist Now your speech bewrayeth you to be much imbittered in your spirit how dare you to charge the holy ones of God whose approved integritie is manifest to the Churches to be Scribes and Pharisees give me leave to tell you that though you speak much of the Free Grace of God in Christ yet unlesse you hold as some say you do That you cannot sin in saying what you will or sinning you need not to be sorry for the same This loose language of yours will one day be trouble to your spirits and further give me leave to tell you That I never The Preachers of the Law justified heard any Preachers more advance Jesus Christ into the Throne of Redemption or set up the Free Grace of God to poor beleeving penitent sinners then our Preachers do all of them in their Preaching do beat man out of himself making him beholding to Christ alone for Redemption and Salvation Lo yonder is one of them coming towards us if you please we will conferre with him about this matter and I would have you to make your Objections and Exceptions known for it is a good thing that the heart be established in the truth Antinomist Content I like well of your motion Nomist Sir you are kindly welcome into our company I perceive that you have been taking pains may I ask you upon what subject you were this day The Evangelist I was upon a Morrall Law maintaining Scripture and that because we live in Morrall Law opposing times there being certain men crept in among us who turn the grace of God into wantonnesse and under the colour of advancing Christ do lead away simple men and women into loose opinions and licentious conversations Nomist Unto what Scripture did Divine Providence direct you for the beating down of this lawlesse way Evangelist It was that known Text in Romanes 3. and Verse 31. the words are these Do we then make void the Law through Rom 3 31 faith God forbid yea we establish the Law Nomist What occasioned Paul to utter these words Evangelist The Apostle having in his Ministery denied all power to the Morrall Law to justifie sinners and avouching justification to be through Faith alone there were some who did vainly imagine that he did render the Morrall Law uselesse unto men and hereupon they were ready to cry down all the use of that Law and to say as men in our dayes Away with Moses Out of doors with Moses we beleevers can no longer abide his voice the Law is no fit Doctrine to be taught or heard to be beleeued or obeyed This injury or abuse ready to fall upon the Doctrine Paul takes notice of and seeing that his wholsome Doctrine was turned quite out of its meaning made to run contrary and crosse to other usefull and profitable Doctrines after the raising of the objection by way of anticipation or praeoccupation he doth not onely expresse the abhorrencie of his Spirit in detesting any such licentious or Law-destroying inference shewing that his heart was so far from closing with or liking of this opinion that it did rise up against the same intimated in the word God forbid q. d. The great and good Lord never suffer such a thought to come into my minde I do here take God to witnesse that with horrour of Spirit I do disclaim from the same but he doth also by a Rhetoricall inversion turn the contrary upon the head of the objecters and in plain tearms sheweth That he was so far from Antiquating the Doctrine of the Law in and by preaching the Gospel that the Gospel which was Preached by him did mightily establish and strongly confirm the Doctrine of the Law he utterly denies the making void the Law by Preaching the Doctrine of â—aith and Free-Grace and doth stiffely assert the authority and use of the Law unto Christians under the Gospel Nomist In your opening the meaning of this Scripture there came these two things into minde Doct. 1 1. The one is mans extream wickednesse in Spirit to abuse and pervert holy and wholsome doctrines I think that let Doctrines be never so materially good or warily propounded some there be who will make sinfull argument against them or corruptly interpret and misapply them what is spoken in one sence men will be ready to take in another and which way their crooked and crosse conceits do lead that way would they have trueth to follow men are not willing to set their Watch by the Sun but the Sun by their Watch. Evangelist I subscribe to your inference and do conceive that this 4 Springs
of abusing holy Doctrines ariseth First from Satan who bearing extream malice unto all holy Truthes doth not onely sowe tares but blemisheth as much as he can the good grain from the beginning he hath been a disturber corrupter and perverter of all holy and wholsome Doctrines Secondly from mans ignorance of the nature end and use of all holy Doctrines Learning hath no greater enemy then Ignorance Light hath not any contrary but darknesse and wholsome Doctrines no greater depraver or mistaker then ignorance They speak evil of those things they know not Jude v. 10. Thirdly from that horrible pride which is crept into mens mindes and hearts Pride hath been and is the seed of all the Heresies in the world none ever perverted Doctrine more then Hereticks and none have been more proud then those this I have observed That its the nature of Pride to be singular in opinion as well as in action it will be hatching of new opinions and upstart principles then it bends the entire force of all its parts to under-prop and swathe all the wilde and loose births of its own fancie next with a stately insolencie it brings abroad the Brat vents it in publique to the view applause and acceptation of the foolish and ignorant then it begins to wry and wrâ—st all truths to it self which if it cannot do it doth declaim against and trample under-foot the same scorning Articles of Churches Determinations of Councels Suffrages of Fathers and which is more the Testimony of the Scripture it self Fourthly from mans love of licentiousnesse lawlesse libertie cannot stand within the compasse of sound Doctrine now that men may have a liberty to themselves in sinning they raise Objections against and study the diversions of holy Truths the Whore blows out the candle that she may not be espied the fish Polypus muds the water that she may not be taken and men of loose spirits do cry down and pervert holy Truths that they may the more freely sin and be wicked But I pray you what is the other thing you took notice of Nomist. Doct. 2 2. The second is this The right temper of a gracious and well informed spirit which is to make all unsound and licentious Inferences from holy Doctrines hatefull and displeasing to it self I see the tendernesse of Pauls spirit rejecting with Apostolicall indignation the lawlesse Inference of vain men Evangelist You have spoken the truth and each Christian should learn from the Apostle 1. In his judgement to disallow 2. With his heart to abominate 3. By his speech to declaim against 4. By all endeavours to suppresse and silence all false deductions from holy Doctrines Truth should be precious and lovely to us but errour vile and abominable we are enemies to Truth so far as we are friends with errour Oh that men would know That it is a great sin to be taken with odde and new Opinions and to forsake old Truths for new errours I wish that you and all my friends would try before you trust winter and summer new men and their new doctrines Bring them to the Law and the Testimony Nomist I thank you for this help and now I shall desire you to open to me the tearms of the Text which being truely done will give much satisfaction to such who seek the truth in love I pray tell me what doth the Apostle mean by faith which is the thing that doth not make void the Law Evangelist There can be but one of these two meanings in the word either we take it for habituall and actuall faith which is called A double Faith 1. Habituall fides qua namely That grace wrought by the Spirit in the soul inclining it to the application of Jesus Christ and his righteousnesse which grace is the condition of the Covenant of grace and the appointed Instrument to apprehend justifying righteousnesse as along in this Scripture the Apostle sheweth Or we must take it for Doctrinall Faith which is called 2 Doctrinall fides quae namely That Gospel or Covenant Doctrine which propounded free grace sets up Jesus Christ in all his Offices Merits and Vertues to poor believing sinners Now take the Apostle either way and he holds That neither the grace of Faith nor the doctrine of Faith doth make void the Law of God Nomist. Tell me what is that Law which this Faith doth not make void Evangelist You must know that there were three sorts of Laws delivered A threefold Law by God to Moses 1. Ceremoniall which were temporary Ordinances and Rites really pointing to Christ of whom they were figures and shadows and by whose presence and death they were all fulfilled terminated and abrogated Christ was finis inter ficiens legis Ceremonialis so that the law of Ceremonies was made void by the Doctrine of faith and therefore this law cannot be here meant 2. Judiciall which were peculiar Ordinances given by God to Moses for the well ordering of the Common-wealth of Israel This Law concerned the Jews not simply as men but as Jews the Nationall personall or particular binding right of this Law rested so in them that it died with the decay of their Common-wealth onely the common equity or right hereof remaineth i as far as it was grounded on the Law of Nature served directly to confirm any of the Ten Commandments or to uphold the good of Family Church or Common-wealth it is still in force and of good use but of this Law the Apostle in this Scripture makes no mention Now if he speak not of the Law Ceremoniall nor of the Law Judiciall it followeth that we must understand him speaking of the Law 3. Morrall and that not as it is a rule of Justification but a rule of Service and Obedience the whole compasse of mans duty respectively to be manifested is principally contained in the Law Morrall which is no other then the revealed Copy of The Morall Law what Gods will touching mans dutie laid down in the ten Commandments if we do cast our eyes upon the scope of the Apostle it will be very evident that he speaketh of this Law for he deals against such who sought to be justified and saved by the works of the Law and not by faith in Jesus Christ they went about to set up the Law of Works and to destroy the Law of Faith Now Paul sheweth that no mans conformity to the Morall Law could be matter of life and justification unto him in Gods sight The Law by sin is become weak and unprofitable to the purpose of righteousnesse it could not be a covenant of life unto man now having excluded it from being a covenant of life to sinners there were those who would have it to be disannulled from being a rule of life unto men which the Apostle will not admit of so that its plain that the vindication is of the Morall Law that as a rule of life is not made void unto Christians Nomist How shall I understand
of God as well Rev. 12. 17 as to have the testimony of Jesus Christ Reas 10 Tenthly The Morall Law shall be a rule for Gods judging of men at the last day hence saith the Apostle So speak ye and so do as they that shall be judged by the Law of liberty Jam. 2. 12. In which Scripture we maâ— observe that in the day of judgement God will call men to account for words and actions and that the rule upon or by which he will proceed with men is his Law its clear by the Scripture that the Law shall at the last day be condemning and judging unto impenitent and unbeleeving sinners Hence saith Christ Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust John 5. 45. And again the Apostle saith As many as have sinned in the Law shall be judged by the Law Rom. 2. 12. Where it is plain that the wilfull breach of the Morall Law shall be imputed to every childe of Adam unto just condemnation such as have the Law written in their hearts shall be condemned because they did not obey the Law as it was revealed to them such as have the Law more clearly written in the Scriptures and do violate it that shall condemn them not but that men shall be judged in that day according to the Gospel Rom. 2. 16. Now then if God shall make the Law Morall his rule by which he will proceed to judgement at the last day I conclude it is not made void by the Doctrine of Faith it was to me strange Divinity which one of the new lights vented in publike saying That the Morall Law shall be a rule for God to condemn an unbeleever by but it is no rule for him to walk by I wonld ask of this man how men do draw their inditements against tiplers and quarrellers in the countrey Is there not a Law broken which should have been observed and because it s not observed doth not the penaltie come upon a man doth not that strengthen the Law to judge and condemn man Doth not all judging and condemning by the Law both strengthen and inforce the obedience which is principally intended by the Law I think that the Law neither could have cursed or judged man at all if his disobedience had not â—ade way thereunto Nomist I shall desire you to shew me how the Doctrine of the Gospel which is called The Law of Faith doth establish and confirm the authority and obligation of the Morall Law Evangelist Sir I hope that you can tell how to distinguish between the making of the Morall Law to be a Law and the maintaining or strengthning of it being so made we teach that there is no efficiency or causalitie in the Grace or Doctrine of Faith to make the Morall Law it had no other Authour then God the great Law-giver and Law-maker Nomist I yeeld to this and do look upon the Doctrine of Faith as maintaining or making strong the Law to be a rule for life and would fain be satisfied in the wayes how this is done Evangelist I do conceive that the Morall Law receiveth strength and confirmation by the Doctrine of Faith these 12. wayes The Gospel doth stablish the Law 12 wayes First as it holds no contrarietie or disagreement but rather an harmony or consent with it in the main matters of dutie and obedience in this sence I may say as doth the Apostle Is the Law against the promises of God God forbid What Gal 3 21. doth the Law say one thing and the Gospel say another I speak to the matter in hand and do averre that the Gospel and the word of Free Grace directs men to no other obedience then that of which the Law is formally or virtually the rule Vice in the Law is Vice in the Gospel and Vertue in the Law is Vertue in the Gospel as it is the same water which runs thorow severall Pipes so it is the same obedience which is conteined in the Law and in the Gospel they have but one minde of God in them and do speak the same things the work of duty in both is co-ordinate and sub-ordinate not contrary or repugnant Nomist Do they agree in all things for dutie Evangelist You may note these two things 1. That though they do both declare and require duties shewing what is to be done and forborn yet the Doctrine of Faith hath more helps or more obliging vertue and abilitie then the Law hath or can afford the Doctrine of the Law is onâ—ly deâ—larative that of the Gospel is also effective and operative 2. That the Doctrine of Faith doth require the exercise of some duties and graces in a more speciall and determining way then the Doctrine of the Law doth I shall instance in this one point That man should beleeve what ever God would have him to beleeve is a duty of the Morall Law but that mans Faith should determine itself in the Son of God apprehending and applying his righteousnesse for justification in Gods sight This is a dutie of the Gospel I conceive that justifying Faith is formally reqâ—ired in the Gospel at the most but virtually commanded in the Law of Moses Nomist Proceed I pray you Evangelist Secondly As it sets up God in supreame authority and soveraigntie setling upon him power to make and give Lawes in an obliging way unto the sons of men the Gospel teacheth that There is one Law-giver who is able to save Jam. 4 12. and destroy Thirdly As it doth maintain the Law to be a Copie of Gods will every way holy and usefull unto the sons of men I am 2. 8. the Morall Law is called The Royall Law because it is the minde of the great King of heaven It is the great Kings Law according to which every of his Subjects ought to walk and Miâ— 6 8. to order their lives and conversations he hath shewed thee O man what is good and what the Lord thy God requireth of thee c. Fourthly As it doth set men necessarily into a way and course of obedience the Gospel makes not obedience to Gods will an indifferent or arbitrary but a necessary thing it is not all one in the Gospel sense whether God be obeyed or not obeyed whether man repent or not repent believe or not believe but man is tied and bound by the Doctrine thereof simply and univâ—rsally to obedience it doth teach that it is better to obey then to stand disputing against duty and that though the command be repugnant to some self respects yet there neither is or can be given any sufficient reason why a man should deny obedience to the Will of God and not do duty Fifthly As it doth cry down sin and licentiousnesse The Gospel doth not onely shew That sin is the transgression of Gods Law and that which God is so displeased with that he will most severely punish but it
the Apostle when he denieth the making void of the Law by Faith Evangelist I shall open it thus unto you 1. By shewing to you what it is to make void the Law which doth note The taking away from the Law all regulating or directive power over mans life and actions when it is held to be uselesse or of no more effect unto Christians then an Almanack The making void the Law what that is out of date or to be a Doctrine inconsistent with or repugnant unto the Doctrine of Free Grace this is the making of it void Now then take it up thus That the Doctrine of the Gospel and the Doctrine of the Law though for matter they are distinct and divers yâ—t they are not so divided and opposite but that they both may be well admitted into the Ministery and taught unto Christians they are so farre from reall contradiction that they hoâ—d a friendly concurrence in point of dutie they are not destructive nor devouring one unto another but sweetly co-ordinate standing more firmly one by the other 2. By declaring whether the Morall Law in no respect is not made void by the Doctrine and grace of Faith And here consider if we look upon the Morall Law in that notion as it was given to Adam in Paradice I mean as it was a Covenant of Works or as the Covenant thereof was Works so that whosoever would receive life and salvation must perform perfect obedience to the same according as it is written He that doth Gal 3. 12. these things shall live in them And again Moses describes the Rom. 10 5 righteousnesse which is of the Law That the man which doth these things shall live by them in this sence as it was given to Adam in Paradice to justifie or save men the Doctrine of Faith doth make void the Morall Law I will not stand disputing whether the Law as given by Moses could have given life and righteousnesse or whether God did primarily intend in publshing this Law by Moses on mount Sinai to send man to fetch his life out of the Law this we know that what ever strength there is in the Law ex se Yet by reason of sin it is weakned and it is impossible that life and salvation should come to man by it as the case now stands it was long since concluded That by the Works of the Law there shall no Rom 3 20. flesh be justified in his sight And Paul confesseth We are become Rom. 7. 4. Gal 2. 19. dead to the Law by the body of Christ And again I through the Law am dead to the Law We constantly teach That every Christian by the Gospel is freed from expecting life by any obedience to the Law Again if we look upon the Morall Law in its execration and as it is enabled with a power to curse men to hell for their sins I say as it is a sentencing killing and death-ministring Letter the Gospel hath made it void unto beleevers it hath no power to fasten the curse of heaven upon the person of any beleever though all their sins are cursed sins even such as deserve the grand curses of the Law yet no curse for sin can come from the Law upon them the curse of the Law seized on Christ to the utmost that the blessing might befall them Further if we shall look upon the Law in its strictnesse and rigour as it hath a power to challenge and exact a punctuall and personall obedience to it self without which it allows no man favour with God or life from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8. 4. God then it is also made void by the Doctrine of Faith the right and strictnesse of the Law is fulfilled in us by our surety it s not expected that it should be fulfilled by us in our own persons Besides if we shall consider the Morall Law in its coactive or coercive power as it doth by fears and terrours wrought in the conscience urge and constrain an obedience to it self making men and women servile and slavish in all acts of dutie thus is it made void to beleevers under the Gospel I do not conceive that the Spirit of bondage or the Spirit of fear or the Spirit of unwillingnesse laies so upon a beleever that he must be forced to do required service nay rather he is a Law unto himself willingly performing what is right and required Luke 1. 74. Rom. 8. 15. 1 Tim. 1. 9. 2 Tim. 1. 7. 1 Joh. 5. 3. For this is the Love of God that we keep his Commandments and his Commandments are not grievous To conclude if we shall consider the Law Morall in its irritation as it hath in it an accidentall or occasionall secret sin-provoking enraging or exasperating power whereby it stirs up in men an earnestnesse to the commission of sin thus is it made void to the beleever Consider that the Morall Law is not sin nor was it ordained to beget sin it is holy and just and good Rom. 7. 12. Yet such is the venemous and malicious quality which is in sin remaining in mans nature that if you for bid man any thing or limit him to do this or that dutie now his lust riseth up the more to desire that which is forbidden and swells over all the banks and baies which should confine it according to the old sayings Nitimur in vetitum semper cupimusque negata Gens humana ruit in vetitum nefas Men do many things which they would never have done had not God forbidden the same Our base natures take occasions from an holy Law to do wickedly this stirs them up to be more wicked but now lust hath no more such working in beleevers from the Law the Law cannot provoke a godly man to be more wicked nay rather if he see any commandment of God against him it is a sufficient discouragement to him to for bear that sin with Joseph he saith How can I do this great wickednesse Gen. 39 9. and sin against God 3. By shewing to you in what respects and unto whom the Morall Law is not made void by the Gospel And here we shall consider the Morall Law four wayes First in its Minatory part as it doth menace and threaten The Morall Law not made void four wayes men offending or transgressing the Doctrine of the Gospel doth not disaâ—le the Law from threatning sinners and telling them of the evil of punishment which is due to them for the evil of sinning We read how Paul once and again doth turn the flaming sword of the â—aw against his hearers in one place telling them That if they live after the flesh they should die Rom. 8. 13. And in another place he faith Knowing the terrour of the Lord we perswade mer 2 Cor. 5. 11. I conceive that the threats of the Law are of much good use to the sons and daughters of men They do awaken and rouze them out of their securitie and
sinfulnesse I am of his opinion who would Chrysostoâ—â— have hell preached daily unto men being perswaded it would prove an excellent means to keep many out of hell When I look upon that body of sin which remaineth in the best I cannot see but the threats of the Law may be of good use unto them not that I fancie Christians should be carried into and along duty by a spirit of fear as slaves that they must have the rod shaking over them or else they cannot or will not do dutie I know that they are led by a more free and ingenuous Spirit into acts of dutie namely by the Law of Love yet let me tell you That the carnall and unregenerate part of the godly needs this whip and harsh voice of the Law and I see no reason but a Christian may make that motive to himself which God makes motive unto him Secondly in its Promissory part as it doth propound many and great rewards unto the sons of men I finde that the Law doth not onely threaten thereby to terrifie men from sinning but it doth also propound and promise unto the sons of men certain rewards thereby to allure and draw them in to dutie we reade of shewing mercy to thousands of them that love him and keep his commandments And again the fifth Commandment is called The first Commandment with promise Ephes 6. 2. Surely the Doctrine of Faith doth not make void these promises in the Law nay it gives the Law a power to promise and alloweth that men may set the joy before them and have an eye to the recompence of reward though not chiâ—fly and principally or in a way of merit Thirdly in its Mandatory part and so it hath a power 1. Of Declaration to reveal and make known the will of God touching duties to teach tell and acquaint men with the same hence it is called a Lamp and a Light the Gospel doth continue it to be an eternall Doctrine teaching men what to do and how to live 2. Of Obligation it doth not onely command things honest and to be done but it doth tie men to yeeld obedience to it self for the Law-givers sake hence it is called Lex a Ligando for if you destroy the Obligation of the Law you make void the Law Now the Gospel will have it to be a ruling commanding and binding Law unto Christians it doth set up the authority of the Law Morall making it to be a Law indeed Fourthly in its Preparatory part and Office you must know that the Morall Law is a John the Baptist to make way for Christ a manuduction to Christ and Faith Paul saith Wherefore the Law was our School-master to bring us to Christ that we might be justified by Faith Gal. 3. 24. I do not say that the Law formally doth beget Faith in Christ it doth it onely by way of Preparation and manuduction and that partly as it doth convince men of sin laying open to them that exceeding wickednesse which lieth upon the soul By the Law cometh the knowledge of sin Rom. 3. 20. And I had not known that lust had been sin unlesse the Law had said Thou shalt not covet Rom. 7. 7. Hence is it compared to a glasse whose propertie is to represent those objects that present themselves before it in all their colours thus the holy Law doth yeeld up unto men by way of reflection the true and certain face and nature of their sinfulnesse it layes sin out and open in its true proportion and countenance the light doth not more demonstrate visible objects then the Law which is the candle of the Lord doth make known sins and that by the help of spirit and the use of conscience partly as it doth deject and humble men for sin the Law doth so open the debt and death of sin to the soul that it sees it self inclosed with the curse that belongs to sin and that Divine wrath is ready to pour it self oâ— him and how to avoid the same he knows not he is as a man shut up in a close room having his mortall enemy standing at the door with a drawn sword in his hand entring upon him thus the Law falls upon the conscience of a sinner whipping and tormenting him loading and burdening him laying him as it were upon the mouth of hell passing the doom of damnation upon him from which it can of it self no way deliver it self it leaves him a sinner without a Saviour without all hope of salvation Onely it is brought to this wishing O that there were any possiibility of mercy that I might be saved from this condition of insufferable misery Again we may consider the The Law is not made void 1. To unbelievers subjects in respect of whom the Law is not made void and they are of two sorts 1. Unbeleevers who are yet in the state of nature and to such the Law is enlightning a wakening judging and terrifying through the application of the curse and wrath The 1 Tim 1. 9 Law is made for the lawlesse and disobedient for the ungodly and for sinners c. It is their whip and rod to scourge them 2. Beleevers who are under Grace and Love and to such 2. To believers it is a glasse discovering their many hidden corruptions by which they may daily try and examine themselves it is their bridle to cohibite and restrain them from sinning it is their hedge and mound to keep them in order and due compasse in a word it is their rule by which they are to guide and moderate the inward and the outward conversation of soul and life And thus far it is not made void by the Doctrine of the Gospel Nomist Will you be pleased to demonstrate this a little farther unto me and my friend Evangelist I shall proove unto you that the Doctrine of Faith doth not make void the doctrine and duty of the Morall Law by these ten instances Reas 1 1. The Law Morall was given to Adam in the state of innocencie I say that Adam in the state of integrity was not without a Law nay nor without this Law for the substance of it though he was a righâ—eous man and in his height of dignity yet he was commanded by the will of God and his work was to be ruled by the precept of God in all things as you may read Gen. 3 16. The Law Morall and the Law given to Adam was the same Law for the matter of duty as I look upon the Law given to Adam for a covenant of life and salvation God intending to give and tying him to expect life upon and for his obedience and withall do consider that God in justice might have hâ—ld his posterity to the same condition and covenant of works here I conceive that the Law given to Adam and the Law received by Moses are not one and the same for I think that God never intended that the Law given by Moses should become a
doth shew it self every way opposite to all even the appearances of wickednesse this teacheth men to deny ungodlinesse and worldly lusts and calls upon T it 2. 11. 2 Cor. 7 1. them to cleanse themselves from all filthinesse of flesh and spirit Sixthly As it doth make known a remaining vertue in all the curses and menaces of the Law under the Gospel the believing soul doth flee from the dreadfull sentence of the Law to Jesus Christ even as the man slayer did to the Cities of Refuge seeking to repeal all the actions of the Law against it self surely if the Gospel did not make it to be of force it would not be thus with believers Seventhly As it doth look at the satisfaction of the Law ere it alloweth the justification of a sinner The Gospel will have men justified per modum justitiae in a way of satisfaction unto justice which cannor be done untill that right be done to the Law the right of the Law must be fulfilled in us as satisfaction was made unto it in our names by our Surety and Rom 8. 4. Saviour till when no man is by the Gospel admitted to love and life Eighthly As it dot give license and liberty to poor sinners to come in and plead the satisfaction of Christ to the Law for their discharge from that guilt contracted in and through their breaking of the Law When the Law hath found men to be sinners by its sentence condemned them for the same and left them under many miserable wounds and horrours the Gospel will now admit and give way to them to come in to God and deal with him for grace and mercy in and for the active and passive obedience of Jesus Christ which is his righteousnesse Ninthly As it doth presse to humility and self-denyall An humble self-denying heart is never above duty all the while the heart is proud and selfish its disobedient and unfft for duty where self raigneth there carnall reasonings vave mastery and base ends do over-bear the heart carrying it from duty Now the Gospel calls upon men to deny themselves and to be lowly minded and humble hearted it would have men to loose their wills in Gods as the wife doth lose her name in her husbands Tenthly As it doth spring up love to God and man Love is not the rule but spring of sound obedience to Gods Law no affection disputes lesse and doth more then love Christ puts all obedience on love and Paul puts all love upon Faith if men love they cannot but obey if they believe they cannot but love as love is a part of duty so it is a provoker to duty The love of Christ doth mightily constrain 2 Cor 5. 14 Eleventhly As it doâ—h excite men to look up to their helps for performance of obedience The Gospel sheweth to men their work and the way how to accomplish their work it sets before them all encouragements to be doing and where all their springs of ability for doing lie especially it sets Christ before men not onely as an example of obedience to his Fathers Will whom they are to follow but as the spring of all-obeying vertue it teacheth that all power to do and obey is treasured up in Jesus Christ and from him it floweth even as the service of the naturall members ariseth from the influence which passeth from the head in one place it saith Without me you can do nothing and in another place I am Ioh. 15 4. able to do all things through Christ that strengthneth me Phil. 4. 13. It woes and wins men to come to Jesus Christ seeking obeying vertue from him Lastly As it keeps men upon a oourse of obedience We reade of the obedience of Faith and the work of Faith the Gospel cannot endure idlenesse it s for working in one place it saith Work out your salvation with fear and trembling In Phil. 2. 12. 2 Pet. 1. 10. Iâ—â— 2 another place Give all diligence to make your calling and election sure In a third place Shâ—w me thy saith by thy works Thus it is in the Gospel works do not justifie persons in Gods â—ight yet they justifie faith to a mans own conscience and all the world We are not to be ignorant that as Faith hath an immediate and primary act called Application which is the taking hold of speciall and saving objects so it hath a mediate derived or resulting act called Suâ—jection which is the delivery up of the person to be ruled and governed by the Lord in all things the grace of Faith in life will make men and women to apply themselves to keep Gods Commandments with chearfulnesse as the Gospel doth shew that God is gracious so it teacheth that man must be dutifull he that said I am God all-suffiâ—ient said also Walk before me that covenant which makes God to be a loving Father doth stile Christians obedient children Nomist If it might not be troublesome unto you I would gladly hear the uses you made of these Doctrines Evangelist It is meat and drink to me to do my Masters will and your Spirituali profit is my souls pleasure I gladly yeeld to your motion and do acquaint you that this Scripture thus opened Vse 1 In the first place doth wipe off that divelish slander and unjust imputation of the Romanists against the Protestant Divines Bellarmine in his fourth Book De justificationâ— and fifth Bellar. de justifi â— 4. c. 5. Chapter useth these words â—gitur adversarii ut supra diximus in co ponunt Christianam libertatem ut nulli legi subjecti sint in conscientia coram deo Christum habeant pro redemptore non pro legis-latore Moses autem cum suo Decalogo nihil ad eos pertineat i The Adversaries to us do place Christian Libertie in this that they are altogether freed from the obedience and subjection of the Law so that Moses and his Commandments do no way belong to them We reject this charge as false and unjust and do from our hearts abhor any such opinions we onely teach a freedom from the Law as men would make it a covenant of Works and seek justification thereby we constantly and earnestly maintain That the Morall Law is a binding rule for dutie and ties all sorts of persons to the observation of it self and such who teach otherwise we do oppose as Antinomians We do not abolish the Law but rather as the Apostle saith We establish it to be an immutable and perpetuall Doctrine and rule of life and holy walking binding not by a naturall but a Divine obligation I shall conclude this with the saying of a learned Divine Vnanimi consensu docemus omnes Christianos Andrâ—as Rivet in 〈◊〉 Decâ—lâ—gi p. 17 fid lâ—s lâ—gis moralis regulae directioni imperio obligationi subjectos esse omnium mandatorum divinorum quibus â—liquod officium nobis imponitur quae libertas non destruit legis obligatiâ—nâ—m obediâ—ntiam sed
mean there should be a destruction and an abolishment of the Morall Law in its use or the writings of the Prophets in their Doctrines but he did teach and instruct men in the use of the Ceremoniall Law and all that Propheticall Doctrine which did referre it self unto his Person who was to come a Saviour for sinners which received a full accomplishment in himself who was the Trâ—eth and by how much the more the Gospel did set him out to be come in the Flesh by so much the more would all forerunning Prophecies Types and Figures of Jesus Christ vanish and die Hence saith learned Rivet Hoc intelligendum esse de lege Prophetante per Figuras In Exod. 20. non de lege instituente mores hominum And long before him Tertullian Cessavit per ad impletionem non per destructionem â—ib 4. coâ—t Marc. Vide Ambrosium Hom. 38. in Luc. Chrysost Hieronimum c. Tell me now Is this place rightly alleadged for your purpose If it be not then see how you are misled As for your other Scriptures I shall desire you to know the main scope of the Apostle in that place is to shew that God Gal. 3. 39. expounded neither endued the Law of Moses with a justifying or an abrogating power as it could not give life by it self to man so it could not hinder life by the Covenant or Promise of Grace Upon the hearing of this some were ready to say What then Is the Law a vain thing Wherefore then serveth the Law To this the Apostle makes answer That the Law was added because of transgressions untill the seed should come c. i. e. The whole Mosaicall Law was very serviceable to open and discover sin in such a way that it made them flee to Christ for Sanctuarie and to learn to cast all their Faith and expectation for righteousnesse on him This is all that the Apostle aimes at I say he treats onely of the use of the Law in bringing men to Christ that they may be justified by him he speaks De justificandis non de justificatis And of the molesting not of the ruling office of the Law of Moses as Luther Vide Luth. in Comâ—nt well observes he doth not destroy the use of it as a rule after a man beleeves in Christ but notes the convincing and terrifying power of it before a man comes to Christ Here is no ground for cashiering of the Law as if it were to be excluded the Churches in succeeding times but rather an establishing of it to be an excellent and usefull Doctrine to be taught to the sons of men in bringing them to Christ As for that in the five and twentieth Verse After that Faith is come we are no longer under a School-master The meaning is the same with the former That we are no longer under the Verse 25. 〈◊〉 Ceremoniall Law as it did point and figure out Christ unto man he himself being come who was the substance Neither are we under the rigour and sharpnesse of the Morall â—aw it can and doth no longer rigorously exact at our hands perfect obedience upon pain of damnation The Apostle doth no way speak of the Morall Law as it is a rule of life for obedience to Gods will so that the Scripture is no way properly alleadged to your purpose If that we should teach man dependance on tâ—e Law for Justification you had said somewhat What else have you to say Antinomist Object 2 Against your propounding or obtruding the Morall Law for a rule of life I shall urge you with these Scriptures Rom. 6. 14. You are not under the Law but under Gracâ— Gal. 3. 10. As many as are of the works of the Law are under the curse And 1 Tim. 1. 9. The Law is not made for a righteous man Out of these Scriptures I thus argue If the Law belong not to the righteous who are under Grace and if it be a bringing men under the curse to urge them to obey the Law then it 's plain that beleevers have nothing to do with the Law as its an obliging rule But so is this Ergo. Evangelist Sol. 2 You with the Donatists alleadge Scripture more for Habâ—nt Scripturâ—â— ad speciem non ad salatem Aug. Rom. 6 14. opened shew then Trueth as will easily appear when I have opened these places for that place in the Romanes it is clear That the Apostle doth intend nothing lesse then the absolute discharging of Christians from observance of or obedience to the Morall Law For 1. He speaketh of mans being under the Law in the Minatory and Damnatory sentence thereof The meaning of the place is this God having set them into favour and they having obtained their pardon in justification were acquitted from the curse and damnation of the Law that could not now any longer hold them under to death as a malefactour having obtained his Princes pardon is freed from the sentence of condemnation under which he did lay with much fear and grief that death which must have befallen him by the Law was prevented by the coming in of his pardon thus God had set them under his grace and bestowed his favour on them and by this means they were not under the death of the Law Now unlesse you will confesse that the giving and granting of a Pardon doth naturally and directly take off all dutie to a mans Soveraign and give him a dispensation to practise Rebellion more freely it cannot be granted that discharges from the damnation of sin by grace can take off all loyaltie and dutie unto God in his requirements 2. It is most evident by the following words that the Apostle intends no dismission from obedience to the Law for he saith What shall we sin because we are Vers 15. not under the Law but under Grace God forbid Certainly if by an estate of Grace men were totally discharged from walking according to the Doctrine and command of the Law the Apostle needed not to have spoken of sinning it being impossible that such should sin who are not tied to keep in compasse of any Law Sin being as we all know the transgression of the Law 1 John 3. 4. To that place in the Galatians the scope will be a sufficient answer Pauls drift is to take off men from depending on the works of the Law for their justification this was the infection Gal 3 10. opened by the false teachers which were crept into the Church at Galatia they had leavened the people with an opinion of merit who began to be full of pride and would be little beholding to God for heaven they would not beg but buy a place in heaven and did seek by their own works to become their own Saviours This practice and doctrine the Apostle sheweth was the ready way to bring down a curse upon them and this curse he brings in as an argument to take them off from cleaving to the Law
Antinomianisme ANATOMIZED OR A GLASSE FOR The Lawlesse Who deny the Ruling use of the Morall LAW unto Christians under the GOSPEL By John Sedgwick B. D. and Pastor of the Church of God at Alphagâ— neer Cripple-gate London It is time for thee Lord to work for they have made void thy Law Psal 119. 126. LONDON Printed for Samuel Gellibrand and are to be sold at his Shop in Pauls Churchyard at the signe of the Brazen Serpent 1643. To the Reader Loving the Law of our God and the Gospel of Jesus Christ Faith and Obedience Beloved WHen I looked upon the old odious Heresie of the Antinomians condemned by the Art 7. Doctrine of our Church taking the advantage of the times Distractions newly to revive it self and to appear with its wonted face that cannot blush I thought at first following Saint Augustine to have said Non Cont. Petil. lib. 2. in venio quomodo te refellerem nisi ut aut jocantem irriderem aut insanientem dolerem And so to have passed them over in silence But finding the Fomenters to prevail and the Gangrene to spread especially among the weaker more ignorant and rude sort and that whilst some did seem to teach they did but infect using this cunning to utter some Truths to make way for their damnable Doctrines v. g. by crying up Free Grace Christs Righteousnesse and Gospel Libertie Doctrines of singular consequence and great use if rightly and purely opened and such as no man would suspect should be held out as Baits and Snares to intangle or draw men aside from the power of Faith to cast down Obedience and keep Christians from their dutie to God which stands in a care of keeping up their communion with him observing of his Minde and Will laid down in his Law Repenting and Mourning for Sin together with a speciall watchfulnesse against all sinfull courses I could do no lesse then shew my self in the Field against them not in respect of their * Magis misericordià digni quam invidià Persons but their Positions and Practises desirous to imitate those two worthy Lights Hierome and Augustine the one saying That Feci ut hostes Ecclesiae mei quoque bostes fierent Hier. Incomparabiliter pulcâ—rior est veritas Christianorum quam Helena Graecorum Aug. Ep. 9. he made the enemies of the Church and Truth his enemies And the other That he made the Truths of God more precious to him then Helene of the Grecians I am already resolved to bear with patience by the strength of Christ the hatred and the railings of the Fathers and Fautors of this Heresie not passing much their judgement Well I know with Hierome The Trueth may be blamed but not shamed Veritas laborare potest vinci non potest And that all their approbrious words the fruits of their Licentious Doctrine are like to the cry of an enemy afar off and as Hail-stones which do fall down about our ears without any harm I wish them soundnesse of head heart speech and Life As for you who know and feel the power of Holy Truthes and do desire to walk in Jesus Christ according to the Rule of Faith and Love laid down in the Law and Gospel Come and see Try all things 1 Thes 5. 21. Beleeve not every Spirit but try the Spirits whether they are of God because many false prophets are gone out into the world 1 John 4. 1. Be not of the fools minde to beleeve every thing Be not of the sick mans minde to be given to changes Neither be of their mindes who love to be picking and scraping in the dirt when heaps of corn are before them So root and ground your selves in the Trueth that you be not carried away like children with every winde of Doctrine and endeavour so to behave your selves That in Agesilaus changes you be not changed I hope that this ensuing Dialogue shall have as good successe as the Sermons themselves The Antinomians about the Citie were startled some of them were convinced confessing that they had been misâ—led other of them began to be ashamed of their own Doctrines affirming That they never taught against the Law it was onely their hearers mistake wherein they have made Sententias ejus prodidisse superasse est good that saying of Hierome It is a sufficient confutation of Heresie to lay it open I hope to hear that those few Ministers whose Parts and Lives are looked upon and into will be made wise and in stead of floods of words and shews of Truth which carry reality of poison to addresse themselves to soundnesse of Doctrine and to a form of wholsome words wherein they may expresse themselves and benefit those poor souls who yet are seduced and hardned by them if they shall continue in this Law-destroying and Dutie-casting-down course still infecting and infesting the people of God do you my brethren beware of them and withdraw your selves from them as enemies to the soveraigntie of God over Christians though they hatch and vent errours yet be not you intangled by them Let no man beguile you with entising words Col. 2. 4. For hereby we do know that we know him if we keep his Commandments 1 John 2. 3. This course of Obedience which is the grace of your Faith the credit of the Gospel the Will of God in Jesus Christ and the main drift of the ensuing Treatise keep up in Sincerity and Constancie hereby you shall rejoyce the soul of Your souls Servant John Sedgwick Perlegi Tractatum hunc cui Tirulus The Anatomie of the Antinomian quem quia singulari usui futurum Ecclesiis judico praelo mandandum censeo Julii 27. 1643. Ja. Cranford This Book intituled The Anatomie of the Antinomian I judge very fit to be Printed and very necessary for these times Edm. Calamy Errata In Pag. 12. l. 7. for command r. declare In p. 23. l. 29. for dot r. doth In p. 24. l. 2. for unfft r. unsit In p. 24. l. 3. for vave r. have In p. 30. l. 7. for adminstration r. administration In p. 35. l. 13. for 12. r. 2. In p. 46. l. 2. for and r. which The ANATOMIE of the ANTINOMIAN The Nomist MY loving friend and old acquaintance you seem by your countenance to be somewhat vexed in minde The Antinomist I have been at your end of the Town hearing one of your Legall Preachers who hath Preached such Stuffe as hath made me almost mad I could have found in my heart to have pluckt him out of the Pulpit Nomist Who are those whom you do stile Legall Preachers Antinomist To speak my minde freely unto you Set aside some six or The Antinomians modest language seven rare Phoenixes sprung out of the ashes of one Mr. Trask Eaton Shaw and others of that stamp I hold all the Ministers in London yea and of the whole Kingdom to be but Legall Preachers for as yet the Light is not revealed to them and they
or making void the Law as can be imagined there are who do reject the whole Old Testament shewing themselves therein adversaries to the Law and the Prophets I mean among our new lights which I thus evidence by their own sayings one of them teacheth That no other Word must be pressed upon men or preached unto men but the Gospel and the promises thereof Another saith That to preach onely the Gospel and to cast away Moses is the true way of preaching with which few of our Preachers have acquaintance Another teacheth He that makâ—th the Law a Rule of his life whatever he be in heart he is a Papist in practice And the same man was bold to vent That the Law was not of force to a believer no not as a Rule And as if he had not spoken enough his learned brother comes up the next day saying I deny that the Law is a Rule for believers nay let me tell you That it is no Rule for the unbelievers to walk by it shall be a Rule for God to condemne him by but it is no Rule for him to walk by Another of them saith That after a man is justified by Christ he is no more subject to the Commandments of the Morall Law he must do nothing in conscience of that Law he must not take himself to be bound to or by it Nay let me tell you beside this and the like stuff vented by them this they hold a Rule That you may not regard any thing that can be said against these or any other of their Tenets which shal be brought out of the Old Testament if you urge them with the Doctrine or examples thereof as against their way they presently give you this answer What do you tell us of these things they concerned Christians before Christs time and were done and spoken by men under another Covenâ—nt and adminstration of grace and life then we are shew me these and these things out of the New Testament and then I will hearken to you I pray tell me Is not this to make void the Law and to be a direct Antinomian 2. Another practicall This you shall observe That a Lawlesse 2. Practicall head a lawlesse heart and a lawlesse life seldome are divided Ministers that preach against the Law do practise against the Law though they carry the matter smoothly and covertly and people who are the followers and admiâ—eâ—s of such lawlesse Preachers do shew themselves to be sons of Belial whose wills are their Laws for they do professe That no Law of Moses shall binde them they trample Gods Commands under their feet saying Lâ—t us break their bands asunder and Psal 2. 3. cast away their cords from us It may be justly said of them as it was of Ephraim I have written to them the great things of Hos 1. 12. my Law but they were counted as a strange thing Mark well the place in the Law there was Honorabilia eximia but the people accounted them aliâ—na vilia I finde a fivefold evill among these men 1. That they break from the Morall Five evills in Antinomians Law by falling into forbidden courses and yet they can cry They sin not To be drunk to whore to lye to steal c. with such persons is no sin in them What saith an impudent creature of their way prostituting her self to unclennesse you do think you should sin if you should lie with me What Law doth forbid it unto us O horrible practise blush you Antinomians who are taught and do believe That being in Christ you cannot sin or if you do God cannot see it and Whether yon râ—pent or not repent it is all one for they are remitted unto you in an indifferent way 2. That they despise in their hearts and scorn in their speeches all such Christians who will not run wilde with them in their loose Opinions and wayes these they reproach under the names of Duty-mongers Duty-doers and followers of Legal Preachers they sit in the seat of the scornful deriding in a publike way that word of the Law and Gospel which doth detect and reprove the Doctrines and courses of licentiousnesse their Principles lead them into most shamefull and rude behaviour whilst they are in hearing of Grave Learned and godly Ministers who are not of their loose cut 3. That they â—all into a dislike of the duties of holinesse and the wayes of godlinesse the madnesse of their mindes is such that they cry out What have we to do with the dungie dirtie duties of sanctification We thank God through Jesus Christ that we have nothing to do with them We have a new Gospel that takes us off from Confession of Sins asking Pardon at Gods hands for Sins Mourning and repenting for Sin Fastings and Humblings these are works for Horn-book Christians Nay they do not stick to tell us That beleevers are to do duties onely in respect of men for God looks for none at their hands 4. That they leave off the Scripture in Sanctification as litigious to evidence their estate in grace they are drawn up to the old way of the Enthusiasts telling us That they are assured by Lights and Revelations one of them reports Delusions That since she came under these Preachers of Free-grace Jâ—sus Christ came and took her by the hand asked her Why she was so sad bid her to leave off her mourning for her sin and to be cheerfull for she did greatly dishonour the Gospel in being troubled for her sins And another of them reports That as she was sitting by the fire Christ came to her and bade her to pray that such a one who was of her acquaintance might have full assurance which she did and presently the partie received by a light from heaven full assurance 5. That they make such head against the Morall Law that they do exceed Papists and Prelates and do equall the fiercest Persecuters that ever the Church of God had the Papists blot out the second Commandment onely and the Prelates the fourth Commandment onely but these uno ictu destroy the whole Law imitating Manasses and Ammon who having drawn the people into Idolatry to hold them the better under it sought to suppresse the book of the Law you hold it to be a bold part in Jâ—hoiakim to cut the Roul in Pieces and to throw it into the fire You will say that the practice of Antio hus and Dioclâ—sian was abominable for they did cut in pieces all the books of the Law which they could come by making a wicked Edict forbidding the same threatning death to all those with whom this Book was found I pray tell me in what is the Practice of the Antinomians inferiour to theirs save in this That they have not the power of Tyrannie in their hands Nomist If this be their Doctrine and their doings that they cast off the binding power of Moses Law as it is a Rule for Service and Obedience I shall
desire to blesse my self from them and to keep me close to those faithfull Ministers of the Gospel who do make the Morall Law a Rule for life and I hope neighbour you will do so too Antinomian No verily not I for I am not of Master Evangelists minde nor do I intend ever to be once I confesse I was of his minde and did walk by the Law as a Rule but I must tell you that I was then kept in such bondage and fear and held so close to Dutie and Obedience that all my Christian Libertie purchased for me was denied unto me I could not do many things which now I do Evangelist I pray you Sir be intreated to open you self that we may understand one another aright ere we part it may please God that satisfaction may be given Antinomian My meaning is this That you and such as you are by Preaching and pressing the use of the Morall Law laid a heavie yoke upon my self and others kept us in a state of fear and bondage all our dayes drew us into a way of Popery and led us about the wood making the way and work long and tedious unto us But now blessed be God for Jesus Christ and for the New Light that is revealed to us We hear the Gospel understand the Free Grace of God and have a more easie and short cut to heaven then you allow of Evangelist Surely my friend I conceive that the yoke of Christ is easie and his Commandments are not grievous Nay the Law as it is an ordained Rule for life is the sweet yoke of Jesus Christ unto which every good Christian doth yeeld a willing and cheerfull obedience I mean the obedience of children not of slaves this I finde that it is a trouble to Christians that they are not more obedient to the Law but it never troubled them that they have been obedient to it they in their inner man do delight in the Law of God and it is meat and drink unto them to do the will of their Father yea it is their daily prayer that they may do it Besides the Law preached and pressed as a rule for life leads no man directly into Popery to set it up as a covenant of Works so it may lead men into Popery 't is not the right doing of dutie out of obedience in Faith and humility but the trusting in dutie done which doth make men Justiciaries and Papists And further I must tell you That the Royall Law is a straight Law and we hold in the Mathematicks that the straitest Line is the shortest Line and therefore you do not go about the wood when you walk by this Line It is an observation of one That the Morall Law is like to the Ecliptick Line wherein the Sun keeps his course and men and women are like to the Planets which are on this or that side of the Line if any of them chance to fall into the Ecliptick Line they are neerer the Sun then any other the Planets I may apply it thus When Christians walk in Holinesse and Righteousnesse they are neerest to God and Christ the Sun of Righteousnesse On the contrary to cast off the Law and care of holy walking and to fall into courses of sin and wickednesse is the going from God and Christ and I shall ask you this one question and let your conscience answer me Have not you heard the openings of the Gospel and the Free grace of God in Jesus Christ by those who are both known and setled Ministers in this City Antinomist But you do not Preach it purely you seem to lift up Jesus Christ but on a sudden you cast him down we have such a deal of Law Preached to us as if we were unbeleevers and there is such pressing of men to duty as if that Christ had not satisfied Gods justice for them Evangelist Sir I am glad to hear this come our of your mouth it seems that the Law may be Preached to unbeleevers I see you are not run up so high as to deny legall humiliation to be a way to bring men to Christ you onely conceive that the Gospel would be more purely Preached by us if that we did not presse the Law for dutie Is the teaching of dutie among you held to be no Gospel way of teaching Are you not in the relation of sons and seruants to God Is not Christ as well a King and Lord as a Priest Surely Sir nor you nor your Teachers can by the Scriptures prove what you say against the Law it is a Doctrine to be taught and a rule for Christians to walk by Antinomist Yea Sir we have such Scripture grounds for our truth that you and all the world can never disproove Evangelist Will you be pleased to propound them to us in a methodicall way and if you can convince us by the Scriptures we shall yeeld to you Antinomist Object 1 Yea that I will and first against your Preaching of the Law or making it a Doctrine to be taught I shall bring you these Scriptures That of Christ in Luke 16. 16. The Law and the Prophets were till John That of Paul Wherefore then Gal 3. 19. serveth the Law it was added because of transgressions till the seed should come to whom the promise was made And he saith in the same Chapter But after that Faith is come we are Vers 23. no longer undr a School-master Out of these Scriptures I thus argue If the Law was till John till the seed should come and it is no longer a School-master unto us then it s uselesse under the Gospel and no Doctrine to be taught unto Christians But thus these Scriptures say Ergo. What answer can be made to this argument Evangelist Sol. 1 Sir I shall desire you to give me leave to open these Scriptures unto you by which you will be able to answer your self for that place of Luke it makes nothing to the matter in hand Luk. 16. 16. expounded For 1. Christ doth not positively deny the use of the Law and the Prophets after the time of John he saith they were till John he doth not say that they shall be no longer after John 12. We know that after Johns Nativity Preaching or Martyrdom the Law and the Prophets were in use there were many Prophets after Johns dayes and the Law continued and was Preached by Christ and his Apostles after his dayes Wherefore 3 We must learn to distinguish of the Law and the Prophets There were typicall Lawes and there were prefiguring Prophets such as did foreshew the coming of Christ in the flesh Now this kinde of Law and these kinde of Prophets were till John who lived to see and point at the substance of them all as appeareth in that saying of his Behold that Lamb of God which taketh away the sins of the Ioh. 1. 20. world And this way our ancient and modern Interpreters do understand this Text not that Christ did
not blush to shew her face how to English your meaning about the Evangelizing of the Law in the hearts of believers I as yet cannot happily I may mistake your meaning when your Preachers have told you their senâ—e I shall be able to give my answer As for that expression That they will not admit the Law to be a rule of life as Moses brought it down from Mount 〈◊〉 I think 〈◊〉 weare bound to the Law not for Moses sake but for the Law-givers sake surely the Law which Moses did deliver doth binde us to obedience let the Ministery of it be considered in its place and the matter of it regarded in its place still in whose hands soever we consider it it is a binding rule for duty yea and it bindes in this sense as much as it was in Moses hand as it is in the hand of any Mediatour this is but a shift let them discover the ground for this distinction out of Gods Word and I have done I mean That the Morall Law considered in the hand of Christ doth oblige to duty but not as it was in the hand of Moses we speak not of the terrour which did accompany the delivery of it on Mount Sinai but of the matter of it as given unto Moses consult Rivet and the Authors which are cited by him and let me if you be not satisfied with this Answer hear further from you Nomist I hope Sir ere you break off you will give us some councell and exhortation touching our respect to the Morall Law Evangelist Vse 4 Surely it is but need and indeed it was the closing use which I made of my discourse namely To teach men that it is a duty laying upon them to uphold and maintain the power and use of the Law for obedience and to this end I laid down these six rules 6 Wayes of maintaining the Law 1. That each Christian should spend some time in the right studying and thoughtfull meditation of the holy Law of God take the Book of the Law into your hand reade it peruse it till you come to understand each Commandment in its author matter meaning and use be not strangers unto the minde of God which is laid down in this Law hereby you shall gain acquaintance at home be made more vile in your eyes and become the better prepared to enjoy Christ with sweetnesse 2. That each Christian should look upon the Morall Law with a prizing eye making each Commandment precious and dead unto it self Honey was not so sweet nor Gold so pleasurable to David as was Gods Commandments he did esteem them above all things and so must we account highly and worthily of them this will shew that we reverence God himself may prove an excellent means of endearing our affections to them and keep off all scorn and contempton our parts from them 3. That each Christian should let out his affections to approve of and take delight in this Morall Law of God Paul Rom 7. 16. 22 did consent to the Law that it was good and did delight in it in his inner man And David prayeth Make me to go in the paths Ps 119. 35. of thy Commandments for thy Law is my delight It is the nature of faith to make every Commandment of God easie and welcome to the soul the Law considered as the Covenant of works was such a yoke as no man was able to bear but take it in the dutifull part of it and each Christian should with joy and delight bear it I delight to do thy will O my God q. d. Psal 40. O Lord this is that I would do and desire to do and am glad when I can do it 4. That each Christian should fear and tremble to sin against this holy Law of God I know that in many things we do and shall sin but yet we must fear to sin and take heed of willing or wilfull breaches of Gods Law sure I am That acts of disobedience to Gods Law may bring upon 1 Thes 4. 6 7. men many temporall afflictions Let no man defraud or go beyond his brother for God is an avenger of all such things 5. That each Christian should apply himself to be uprightly obedient to the Law of God we are to expresse an inward and an outward conformity to the holy Law of God knowing 4 Motives to obedience to the Law 1. That the Law was given to man that it might be kept and observed by man surely obedience was the main thing which God intended in giving the Law 2. That the consequent of keeping Gods Commandments is much gain and great reward obedience doth not merit yet the Scripture saith In keeping them there is great reward Psal 19. 11. Prov 7. 2. Isa 1. 19. Rom 2. 6 7 and we finde that many temporall and heavenly blessings are assured to such who are obedient to Gods will his mercy being From everlasting to everlasting on those who remember â—â— Commandments to do them Psal 103 17 18. 3. That it is the glory of knowledge and the power of affections to obey the Commandments of God I conceive that knowledge is given us that we may be fit to obey and affections to stir us up to obedience and indeed we are very dishonourable to our selves and lose the glory and power of our understanding and affections if we fail willingly in our obedience to Gods Law hence saith God Keep them therefore and to them for this is Dâ—ut 4. 6. your wisdom and understanding c. 4. That conscionable obedience is a spring of soul-consolation understand me rightly I do not say That a Christians comfort doth originally arise from his obedience to and observance of the Law neither doth it constantly spring hence for experience telleth us that many times much is done and yet little warmth or heat doth flow from it to the soul yet this is true That a Christians comforts are multiplied maintained and cherished is and from acts of sincere obedience to Gods Laws the heart is not so full of horrour and unquietnesse when it keeps close to duty as it would be when it hangs loose to or omits the same Nomist. What is the right way of obedience to Gods Laws Evang list Right obedience to Gods Law stands in 6 things It stands in these six things First To be humbly obedient humility of spirit is all in all in acts of duty and obedience we must cast off all thoughts of merit by duty done he that observes Gods Commands to deserve recompence and reward or doth pride himself in what he doth is far from the right observing Gods Laws Luke 17. 10. Secondly To be universally obedient Certainly there is such a thing as universall obedience Then shall I not be confounded Psal 119. 6 when I have respect to all thy Commandments â—aith David And it was the commendation of â—â—chary and Elizabeth That they walked in all the 〈◊〉 and Ordinances