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
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
Covenant of Works unto the sons of men nay we finde that there were mercifull and Evangelicall intentions in God in giving the same as may appear in the Preface to the Commandments in his Preaching Christ to Adam in Paradice immediatly upon the fall and in his ordering that it should be a means to beat man out of himself and to bring him unto Christ Yet when I look upon Adams Law as it was a rule of life and obedience unto him in this respect they do agree virtually the Law given to Adam and received by Moses was one and the same the minde of God for dutie being constant and perpetuall one at all times and in all places according as we pray Thy will be done on earth as it is in heaven Reas 2 Secondly Mans naturâ— hath this Law written and engraven indelebly in it I will not dispute whether the Law of Nature be a relique of the old image left in Adam of this I am sure That the Gentiles which have not the Law do by nature the things Rom 2. 14 contained in the Law these having not the Law are a Law unto 15 themselves which shew the work of the Law written in their hearts Out of which Scripture it is clear that God presently upon the Fall planted in the heart of all mankinde not onely The Law of Nature what an opinion of Divine Soveraignty and authority but a knowledge of certain practicall Principles in an obliging and prosecuting way Thus in a word the understanding and judgement which is called the Speculative facultie was and is enabled with an apprehension and conception of things to be done and to be forborn as their honestie and dishonestie did appear the conscience and will which is called the Practicall facultie had imprinted on it a desire or endeavour to prosecute all those things which should be revealed to the understanding they reasoned from their light to their life inferring the practice of all revealed principles Mat. 7. 12. Now this Law had such a firm and fast engraving in manâ— understanding and conscience by God himself that iniquity it self cannot eradicate or obliterate the same it is written in mans nature as with a pen of iron for ever to remain with the nature of mankinde and this is no other then a Summary or Abridgement of the Morall Law for the Law of Moses written in Tables of stone materially is no other then what was written or imprinted in the heart according to the rule Praecepta Decalogi sunt explicationes juris naturae The Law Morall The difference that is between the Law of Nature and the Law of Adam and Moses is the explication of the Law Naturall I grant that this Law of Nature by reason of mans corruption and preposterousnesse of affection is not so clear perfect and easie as was the Law in Creation to Adam for he had in his created estate a more shining light quick apprehension steadie will and able resolution then his posterity naturally now have nay this Law of Nature doth in many circumstances differ from the Law Morall v. g. This we have by infusion that by publike voice This is written in tables of flesh that in tables of stone This containeth dutie impliedly without method and order that expresly and orderly c. The Argument lies thus If God hath indelebly written the Morall Law in mans nature then the Doctrine of the Gospel doth not make it void but God c. Reas 3 Thirdly The Morall Law is a Doctrine spirituall holy good just and perfectly containing the good and acceptable will of God and therefore not to be made void that it is a Doctrine the Hebrew word Torah will make evident it being derived of Horah which signifies to teach and to instruct how to live and how to walk even as a School-master doth teach his Scholers what is evil and how to avoid it what is good and how to do it that it is spirituall holy good and just The Rom. 7. 12 14. Apostle saith We know that the Law is spirituall And Wherefore the commandment is holy and just and good And thus it is not onely originally as the holy good and just God who is a spirit is the Authour of it but also materially and effectively it is pure and undefiled free from all stain of errour and falshood having not the least iniquity cleaving to it it carrieth in it the good and acceptable will of God it is indeed the wisdom and the will of God the Law is not good and then willed of God but it is good because it is willed of God whose will alone is the rule of all goodnesse yea and men by it become Spirituall holy good and just Now if it be every way absolute and perfect as it is stiled The perfect Law of Liberty there can be no reason rendred why it should be abolished I conceive that the law-Maker was in wisdom infinite and so he did foresee before-hand how to prevent any inconvenience which might fall upon it and become a reason to abrogate it shew me the least flaw in the Morall Law as it stands a rule for duty and then you may talk rationally of disannulling it Will you take upon you to make void and of none effect that which is holy and good Reas 4 Fourthly the Morall Law of God is perpetuall and unchangeable even that which must endure for ever Psal 119. 89. Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. It is of an unperishing nature you may as soon destroy God himself as destroy that though mans Laws may be repealed Gods Laws admit of no repeal had it been a temporary Ordinance then it might have been made void Reas 5 Fifthly The Law is universally extensive The commands thereof are commands to all Christians in all ages now look how farre any Commandment extends so farre doth obedience thereunto extend it self If the Morall Law reach to us Christians as well as to the Jews then we stand obliged by it now to make it evident that this Law concerned all men even us The extensivenesse of the Law to Jews and Gentiles Christians under the Gospel consider 1. The Morall Law was no Type of Christ neither did it concern the Jew onely as he was a Jew if so then the Jew onely did sin in Idolatry and Adultery and the Gentiles did not I demand What Law of God did forbid these sins Did not the Morall Law It did And will you say that the Jew onely was tied to it If he was not then the Gentiles came in also and so the Commandment concerned them which must be yeelded unlesse you will say that the Gentiles did not sin by Idolatry Adultery c. 2. The Gentiles heretofore did and Christians now do sin in breaking the Morall Law for all sin is the transgression of the 1 Jo. 3. 4. Law
Now if they were not bound to keep the Morall Precepts they did not and could not offend such must hold that beleevers cannot and do not sin who make void the Law unto beleevers the Apostle sheweth that the Morall Law concludes all under sin now that Law which concludes all men to have sinned concludes that all men have broken that Law if it conclude that Jews and Gentiles have sinned and broken it then it extends it self to them 3. If the Commandments of the Morall Law do not equally and universally binde men to their observance then the curse threatned upon the breach of that Law doth not appertain equally and universally to them for we read Cursed is every one that continueth not in all things which are written in the book of the Law to do them Gal. 3. 10. Here I would ask a proud Antinomist Doth the curse of the Law belong to all men yea or no If it doth then the Law concerns us Christians if he shall say It doth not then I affirm That he denieth his part in Christ it being written Christ hath redeemed us from the Curse of the Law being made a Gal. 3. 13. curse for us Reas 6 Sixthly The spirit of God doth write this Law in the hearts of all God children according to the promise I will put my Law Jer. 31. 33. into their inward parts and write it in their hearts If any shall scruple at the expression and think that by this Law is not meant the Morall Law I would desire them to consider what the Prophet Ezâ—kiel saith I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my judgements and do them Ezek. 36. 27. I pray note 1. That the Spirit The Spirit writing the Law what makes it his work to convey the minde of God in the Law into the minde of every Christian he doth by an enlightning act sufficiently instruct them in Gods authority over them and his will concerning them 2. That the Spirit doth by an act of efficacy engrave and write the Law in their hearts which is no other thing then the fastening of the power and authority of the Law together with a disposition to obedience upon the heart so that the heart shall be no more contrary to it but sweetly concurring with it I mean there shall be found these four things in a Christian 1. Obedientiall apprehension which is the basis and ground of all duty to God for without a clear and distinct knowledge and a spirituall discerning of the inward meaning and binding power of Gods Commandments a man shall never submit to the Law of God as the onely rule of life and obedience 2. Obedientiall disposition the frame of the heart shall be fitted unto acts of obedience and the disposition sweetly inclined to take up the yoke of all Divine injunctions so that with David they shall say I am ready to do thy will O my God Iâ—â—l â— 40. 8. yea thy Law is within my heart 3. Obedientiall desire such have wrought in them solid desires that the goings and steps of their hearts and lives may be answerably suited and matched with the righteous and pure Laws of God and all swerving from the same are grievous to them as being contrary to their minde and will they wish with David O that my wayes were directed to keep thy Statutâ—s Isâ—â— 19 5 and it is with them as it was with Paul Who did consent to the Rom 7 19. Law in his soul though he did swerve from the same in many particular actions the Spirit works this temper in the godly that there shall be an equall latitude between Gods Precepts and his desires i though there be much dutie which a Christian cannot do yet there is no dutie but he would do he saith I would keep good Laws but alwayes I do not keep them or alwayes I do not yet alwayes I would obey 4. Obedientiall expression the life of obedience is the obedience of the life and therefore the Spirit draws them out not onely into an outward profession but a sincere and reall practise of obedience that as the will so the deed as the heart so the hand shall be theirs they shall be made to put out their strength imploy their endeavours and to overcome themselves that they may obey the commands of heaven Now is this the work of the Spirit on the godly and shall we imagine that the Law is made void Reas 7 Seventhly Christ himself hath established and ratified the Morall Law for a Doctrine of obedience he doth professe that he Mat. 5. 17. came not to destroy or to put a period to it but to fulfill it now the fulfilling of it is not the destroying of it and if it be not destroyed by Christ then it remains the Law still and if a Law it bindes us to obedience Nay Christ made it his 4 Actions of Christ about the Law work in his Preaching to vindicate and assert the genuine and proper sence of the Law from the Pharisees corrupt and imposed glosses and interpretations further he became himself a patern and an example of obedience to the rule of the Morall Law in no one point swerving from the direction thereof and in a word he did frequently enjoyn men the right observation of the Law according as Moses had done before him Reas 8 Eighthly The Apostles of Jesus Christ have maintained the Doctrine of the Law in the oâ—ligation thereof unto dutie besides the Text now opening to you Consider how often doth he say Love is the fulfilling of the Law What frequent Rom. 13. recitals are there of the Commandments of God in the Epistles The Apostle presseth on children the dutie of reverence unto their Parents from the fifth Commandment saying Honour Eph. 6. 2. thy father and thy mother which is the first Commandment with promise S. James doth second S. Paul saying If ye fulfill Iam. 2. 8. the royall Law according to the Scripture Thou shalt love thy neighbour as thy self ye do well and the Apostle John in his Epistle doeth set on this Doctrine as you may easily observe Reas 9 Ninthly Beleevers before and after Christs time have reckoned themselves to be under the dutie and obligation of this Law David Hezekiah Josiah with many others stand upon record for their respect to Gods commandments and walking in the way of his will Zachary and Elizabeth kept them close to the Morall Law Luke 1. 6. And Paul did not onely consent Rom 7 16 22 to the Law that it was good And delight in it after the inner man but he professeth that with his minde he himself did serve the 25 Law of God Mark the phrase he did serve the Law which expresly notes his obligation by it and obedience to it nay the whole seed of the woman with whom the Dragon makes war are said to keep the Commandments
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
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
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
auget excitat And that the liberty from justification by the Law doth not destroy but increase and stir up the obligation of and obedience to the Law I could if need were bring in the Testimonie of Luther Calvin Bâ—z â—hemnitius Zanchius with many other learned and godly Divines in all the ages of the Church since the Apostles dayes maintaining that the Morall Law is not abolished by the Gospel in iâ—s power to be a rule of life to Christians see Reverend Doctor Tailor in his Regula vitae pag. 190. Nay I dare affirm that never did any one both godly and learned man teach the contrary Nomist I thank you for this for I have heard some of those who say they Preach Free grace and are not Legall Preachers say that Luther is of their judgement and that their Honey comb Eatons book Ttaske Eaton Richardson Gospel grounds The discovery of the dangerous dead faith News from Heaven or A Treatise of Peace together with other Books which past secretly among them were the milk sucked out of his â—râ—st nay they give out that learned Rivet whose words you have quoted was wholly of their judgement Evangelist Sir beleeve me that neither Luther or Rivet did ever conceive or teach that the Morall Law was thrust out of its ruling use by the Gospâ—l nay I will loose all my credit I have with the Churches of God if I do not prove to them and all the world that there is not a stronger enemie against that Sect of Libertines who would aâ—rogate the Morall Law in its use as I have opened then Luther was If they dare make him judge in this Controversie I shall stand or fall by his own Sentence O that the name of this holy man should suffer as it doth among Papists and Libertines But leaving this I proceed Vse 2 Secondly I did by vertue of this Doctrine justifie the practice of all such Ministers who do Preach the Law unto their hearers Certainly the Ministers of the Gospel may and must Preach the Law It is made the note of false prophets to see Lam. 2. 14. vain and foolish things and not to discover iniquity O how many are there yet unacquainâ—ed with their heart and their life vilenesse because this glasse is not set open to them and pressed upon them O how many unbroken and unhumbled hearts are there among us and all because the Law is not Preached men are yet strongly wedded to their sins scorn all tenders of mercy cannot be drawn to think of much lesse to welcome Jesus Christ and all for want of the Preaching of the Law Was it ever known that untill the soul was broken and brought low and John Baptist had done his part which is the work of the Law that any man was prepared for Jesus Christ Go out therefore O you Ministers of God gird your sword upon your thighes and make your arrows keen in the hearts of all obstinate and rebellious sinners Preach down all those who cry down the Preaching of the Law and Preach you the Law to discover men unto themselves to drive them to Christ and to keep them on dutie Know thus much when you Preach the Law rightly you Preach salvation to them that fear it as when you Preach the Gospel you Preach damnation to them that neglect or contemn it I would have every Minister wary in Preaching the Law It s possible that there may be an ill dispensation of the Law The Chyrurgeon that launceth may do as much hurt as he that doth not use the Instrument at all Such as Preach The Law is to be Preached not the Law at all may make dead and loose â—earers and such as Preach the Law too far may make desperate hearers The golden mean is to be observed The thing I would is this 1. I 1 With the Gospel would not have the Law to be Preached alone by it self without a mixture of some of the Promises of the Gospel The fire hath its heat and light and a Minister should have both Law and Gospel in his mouth 2. I would have the Law to be 2 For the Gospel Preached as it was published for Evangelicall and mercifull intentions and purposes not for destruction and desparation but for edification I finde that it was published in the hand of a Mediatour I would have it to be Preached in the same hand he preacheth the Law best who preacheth it with reference to Jesus Christ as I would in Preaching the Law shew men hâ—ll so I would seek thereby to save them from hell the wound should neither be made wider or deeper then the Plaister c. Nomist Your councell is good and I would that all Gods Ministers would apply themselves to this course I verily think that the condition of their hearers do require it for whereas we have one tender broken-hearted hearer there are a thousand stubborn-hearted men and women who need the hammering of the Law onely give me leave to tell you that I have heard men thus objecting That the Preaching of the Law doth affright men and bring them to despair Evangelist This is the objection of carnall men who make it their hell upon earth to be disquieted in their course of sin the Law nakedly encountring wiâ—h such shews them such wrath from God and torment in hell belonging to them they in mean time having no eyes to look upon the remedy that it drives them into totall despair the fault is not in the Law but in themselves Nomist I am satisfied in this matter I pray go on Evangelist Vse 3 Thirdly This doth confute the whole rabble of Antinomians such as were the Manichees the Marcionites the Montanists the Muscovites the Anabaptists the Socinians together with their off-spring and followers the Antinomians a generation of Libertines who under a colour of Preaâ—hing and practising Free grace fill the land with drunkennesse uncleannesse disobedience to authority neglect and scorn of dutie yea and all manner of licentiousnesse as wofull exprience witnesseth and if need were just testimony and proof can make good Antinomianisme hath been a corrupt and evil tree and oh that it were cut down root and branch that our City and Kingdom might be no more pestered therewith Nomist I beseech you good Sir discover these Antinomians unto me that I may know them Evangelist You shall finde them to be full of subtilty and cunning well knowing that the open profession of themselves is full of hatred and scorn and yet though they shun the name they are the Two sorts of Antinomians men their speech and practise will bewray them wherefore learn that there are two sorts of Antinomians 1. One Doctrinall Such who in opinion and judgement 1 Doctrinall do presume to out-law the Law of God making the Morall Law it self and the preaching thereof uselesse both to unbelievers and believers even a thing abrogated by the Gospel which is as clear a dismission