on Gal. cap. 3.19 fo 154. a. Forasmuch as we teach those things both diligently and faithfully we doe therefore plainly testifie that we reiect not the Law and workes as our Aduersaries doe falsly accuse vs but we doe altogether establish the Law and require the workes thereof and we say that the Law is good and profitable Put your position in the ballance and scale with this protestation and it will be found lighter then vanitie it selfe For first whereas you say the law is abrogated as if it were now of no vse at all Luther saith it is good and profitable Secondly where you say the whole Law is wholly abolished as if you would place it in the same condition with Rahels children for which she mourned because they were not Luther saith We doe altogether establish the Law and require the workes of it Thirdly whereas you charge Luther to be one that goeth about to abolish or reiect the Law he takes you for no friend but for an Aduersary in so doing and reckons no other of your allegation out of him but as a false accusation laid against him Antinom But if Luther will not serue your turne you can make a fresh supplie by Tossanus and Gualter whom you haue set to stand in subsidiis paulo post principium And what helpe can you haue from them that speake nothing more in your cause nay much lesse if lesse can be then Luther did for where u Tossan in 2. Cor. cap. 3. Tossanus saith Licet unus sit Deus una semper fuerit Ecclesia idemque substantiâ foedus varia tamen hujus dispensatio fuit ut aliter agitur cum homine in infantia aliter in adolescentia aliter in matura aetate and you would hereupon conclude that the whole law of Moses is therefore wholly abolished Answer doe you not see how feeble and weake this collection and conclusion is The words themselues besides the light which the Simile addeth thereunto might haue shewne you so much at the first view if you had with any heed and diligence looked vpon them for when he granteth that the x So doth Aug. contra Adversa Leg. lib. 1. cap. 17. Couenant both before and since the comming of Christ for substance is the same differing only in the manner of dispensation Novum Testam in veteri est figuratum Vetus in Novo est reuelatuÌ„ Vide Hyper. in Heb. cap. 3. p. 158. or administration doth he not plainly confirme the contrarie to your conclusion viz. Therefore the whole Law of Moses since the death of Christ is wholly abolished For how can that which for substance is the same be said to be wholly abolished And how can that be wholly abolished which only in some circumstance is altered changed An vtter abolition argues a destruction of the substance A diuers dispensation intimates only an alteration of that which for substance remaineth the same still And this the Simile which he annexeth may teach you vnlesse you will denie that Samuel y 1 Sam 3.1 standing before Eli is not the same Samuel which his mother Hannah z 1 Sam. 1.23 nursed because he is now of riper age weareth a linnen Ephod and eateth of the Priests portion whereas then he was a Babe in a childes coat and had no other meat but milke which he sucked from his mothers brests After this manner saith Tossanus may we iudge of the Couenant Idem Deus eadem semper Ecclesia idémque substantiâ foedus But God our Father dealeth with his Church as with his childe In her a Ezek. 16. infancie hee feedeth her with b 1 Cor. 3.2 milke in her riper age with c Heb. 5.14 strong meat or as a father nourtureth his sonne in his minority He keepes him vnder d Gal. 4.1 Tutors though he be Lord of all but when the time appointed of the Father is come he sets him at libertie and puts him in possession of the inheritance prouided for him The Iewes were as the Lords childe e Exod. 4.22 Israel is my first borne heires of the same promises and hauing interest in the same f 1 Cor. 10.1 2 3. Couenant of grace with vs but they were but in their g Gal. 4.3 infancie and minoritie in comparison of the Church vnder the Gospell fed with carnall and with earthly things and vnder the regiment of Moses Lawes and Ceremonies as vnder so many seuere Tutors and sharpe h Gal. 3.24 Schoolemasters taught as it were the principles of Religion by i Heb. 10.1 Types and figures kept k Gal. 4.9 in bondage vnder the rudiments of the world pressed and oppressed with an intolerable l Acts 15.10 Vide Iustin M. Dialog cum Tryphone Iudeo burden of Legall and Leuiticall rites and ordinances and all this to breake the spirits of a m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Mart. Dial. cum Tryphon Jud. p. 205. stiffnecked people to conuince them of all vnrighteousnesse to humble them by the rigour of the Law and the terror of the Curse and either to lead or driue them to seeke for life and libertie righteousnesse and happinesse in Christ alone as he was darkly shadowed vnto them in their ceremonies and sacrifices and in the fulnesse of time should be exhibited in great power and vertue beautie and glorie To this very purpose doth the same Tossanus alledge out of 1 Cor. 2. and 2 Cor. 3. That the Gospell hath his proper and peculiar glorie and that aboue the Law Cùm non sit literale solum Ministerium aliquod jubens sed conjunctam habeat efficaciam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus sancti Which we willingly yeeld and assent vnto seeing the law contained in the 10. Commandements did exact absolute obedience but gaue neither promise nor power of grace to performe it But the Gospell in the n Heb. 8.10 Couenant of grace requiring vs to o Marc. 1.15 repent and beleeue the Gospell promiseth and powreth out vpon vs the spirit p Ezek. 36.26 27. Zach. 12.10 of grace to worke this repentance and faith in vs and to cause vs to walke in his Statutes and to keepe vs that we doe not depart from him any more And in this sense the Apostle saith of the q Rom. 6.14 Romans and all true beleeuers You are not vnder the r Lex jâ—bere novit Gratia juvare Aug. ad Innocent Epist 95. Law but vnder grace As it he had said neither doth the Lord now vrge nor doe you now accept of the Law vpon the former condition Doe this and liue as if we were to seeke iustification and saluation by the workes of it but the Lord hath left it and we receiue it as Å¿ Psal 119.105 A light vnto our feet and a lanthorne to oâ—r steps that being his t Ephes 2.10 workemanship in our new birth created vnto good workes which God hath ordained that we
brought in amongst them as against the 9 1 Tim. 1.20 2 Tim. 19. gangrene of Hymeneus and Philetus in Pauls time and against the heresie of 10 1 Ioh. 2.18 23. Bez. in 1 Iohn 2.18 Ebion and Corinthias in the daies of Iohn but in succeeding Ages also was wonderfully blest of God and crowned with many a glorious victorie by the disputes and writings of the Lords Worthies confuting and confounding the errors and heresies of their times as 11 Act. 18.24.28 Apollo did the Iewes being eloquent men and mightie in the Scriptures and speaking and writing by such a measure of Gods 12 As Steuen did Act. 6.10 Spirit as the Aduersaries of Gods grace and truth were not able to resist Such the Lord in his gratious prouidence euer raised vp in the distresses of his Church and distractions of his children to be as 13 Obad. v. 21. 1 Tim. 4.16 Sauiours vnto his people to preserue them from the froward crooked generation to continue them in their stedfastnesse lest otherwise they should haue beene 14 2 Pet. 3.17 pluckt away with the common error of the wicked Such a one was b Iust Mart. Dial. cum Tryph. Iustin Mart. against Trypho the Iew c Jrenaeus adversus Haeres scripsit libros 5. Ireneus against Valentinus many other Heretikes d Origin scrips lib. 8. contra Celsum Origen against Celsus e Tertull. scripsit lib. 5. contra Marci Tertullian against Marcion f Cyprian in Epist 3.8.12 lib. 1. Cyprian against the Novatians g Athan. Orationes 5. contra Arrianos Athanasius against the Arrians h Cyrill Alexand. contra Iulianum libros 10. Cyril against Iulian Ierome against the Luciferians many others Augustine against the Donatists who also wrote a whole booke against Heretikes and heresies both of former and latter times as also did Epiphanius So did Hilary also Eusebius Vincentius Lirinensis and others as they had any more speciall occasion so to doe Lactant. lib. 4. cap. 30. Nicephor Callist lib. 14. cap. 48. Theodor. de Haeret. fabulis Now as there were some of these Heretikes that rose vp in armes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against God and Christ his sonne as the i Vide Magdebur Cent. 1 2 3 c. Valentinians the Manichies the Arrians the Donatists and many other so there were some of the same litter stirred vp by Satan as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to barke against Moses and the Prophets the Morall Law and the whole Old Testament as the i Vide Magdebur Cent. 1 2 3 c. Marcionists and Manichies Basilidians Cerdonians and k Camorar in Catalog Haereticorū many others as Augustine testifieth who also wrote two speciall bookes of purpose Contra Adversarium legis Prophetarum Danaeus in August de Haeresibus And as the flames which the former sort of Heretikes kindled in the Church are not yet so fully quenched but that here and there some brands taken out of those fires as out of that of Arrius which as l Ingemuit totus Orbis Arrianum se esse miratus est Hieron tom 2. adversus Luciferian pag. 143. Ierome witnesseth had almost set the whole world in combustion doe now and then flye abroad to worke like mischiefe So neither are the Heresies of the latter sort so extinguished but euen at this day some m Bulling advers Anabapt lib. 2. c. 15. sparkes thereof are blowne vp and cast abroad againe if not to burne vp the whole Old Testament as n Q. Curt. lib. 5. p. 145. Alexander being drunke set Persepolis on fire yet to set the whole Law of Moses on a light fire for the vtter abolishing of the same and therein especially the Morall Law of God as if that were now worthy of no better entertainment amongst Christians then such as 15 Ierem. 36.23 Iehoiakim gaue vnto Ieremies Prophecie when in a furious passion he cut it in peeces and cast it into the fire or as if men had resolued to say vnto the Lord 16 Iob 21.14 15. Depart from vs for we desire not the knowledge of thy waies Who is the Almightie that we should serue him and what profit shall we haue if we pray vnto him 17 Psal 2.2 3. Let vs breake asunder these bands and cast away these coards from vs we will not haue this man to 18 Luk. 19.14 rule ouer vs. Such metall as this and of the same stampe coined in the mint of mans reason and bearing the image not of Caesar but of Christ as though it must needs passe for currant amongst all that professe the Gospell being of late come abroad and put into my hands I held it requisite to make some 19 1 Ioh. 4.1 1 Thess 5.21 triall of it and for that end to bring it to the touchstone of Gods word and to weigh it in the ballance of the Sanctuarie that as farre as well we may we may iudge aright both of the worth and weight of it The coyne that is suspected to be but base metall and going for gold to be at the best but copper gilt and is now to be further tried and examined is this That in the Church of Christ since his death the whole Law of Moses is wholly abrogated and abolished Of which both coyne and Coyner matter and Author I may say as o August contra Adversarium Legis Prophetarum lib. 1. cap. 1. Augustine said of a booke of the like subiect against the Law and the Prophets diuulged first by a namelesse Author and afterwards sent vnto him by his friends for answer Prius quaesivi cujusnam esset erroris non enim soli Manichaei legem Prophetásque condemnant sed p Iren. advers Haeres lib. 3. cap. 12. Marcionistae alij nonnulli quorum sectae non ita innotuerunt populis Christianis nescio cujus sit Haeretici mihi non apparet cujus sectae sit iste blasphemus I first inquired what kinde of error or heretike this should be for not only the Manichies doe condemne and so goe about to abolish the Law of Moses yea the whole law wholly too but the Marcionists also q Bucan loc 19. de lege q. 28. many others as doe the Libertines r Bulling advers Anabapt lib. 4. cap. 4. Anabaptists Familists and Antinomians euen of our times also But seeing I could not finde out either his name or sect by his writings as neither could Augustine in the like cause and case I resolued then to frame my answer as ſ August lib. 1. con Adversar legis c. 1. he did his book Contra Adversarium legis Prephetarum and vpon the same ground defendenda t August ibid. cap. 1. est adversus ejus linguam Scriptura divina quam malelicis disputationibus insectatur I will God willing defend the morall law the written word of God against his word and writing
say for you much more take heed you call not in such to speake in your cause as are opposites and aduersaries vnto it and cannot but speake what they haue heard and seene and set both heart and hand against you Let Luther your first witnesse second my aduice and if you will suffer him to speake he will discouer your strange dealing in bringing him to giue euidence against his conscience and to speake to your minde that which he neuer meant a Luth. on Gal. 4.27 p. 223. In the very next page to the words which you alledge as his opinion that the whole Law of Moses is wholly abolished he thus cleereth himselfe We say that the Morall Law or the law of the ten Commandements hath no power to accuse and terrifie the conscience in which Christ Iesus raigneth by his grace for he hath abolished the power thereof Marke well his words What hath Christ abolished The power of the Morall Law not the Law it selfe nor the whole Law wholly but the power of it and what power not all power but the power of accusing terrifying and condemning and in whom hath it lost this power not in the wicked vnregenerate and reprobate but in that conscience in which Christ raigneth by his grace And in the page following b Luth. on Gal. 4.27 p. 223. b. he hath these words to the same purpose When our sinne is pardoned through Christ who is Lord of the Law the Law being a seruant hath no more power to accuse and condemne vs for sinne and wee are now made free forasmuch as the Sonne hath deliuered vs from bondage And in this sense both he and we doe acknowledge that the Law is wholly abolished to them that beleeue in Christ Iesus notwithstanding c Prosectò illam Dei legem non solum illi tunc populo verùm etiam nunc Nobis ad instituendam rectè vitam necessariam nemo dubitaverit Aug. Lib. 3. contra duas Epistol Pel. ad Bonifac. cap. 4. lib. 4. cap. 5. it remaineth still in force for some speciall offices and vses both against the wicked and for the godly and that not only to driue them vnto Christ vpon sight and sense of their miserie to seeke for releefe in his obedience but to direct them also how to walke aright in the waies of God when they are once come vnto him Yea and further also because in many things we sinne all and there is no man that sinneth not the best of Gods children euen after their effectuall calling and conuersion stand in need of some of the d Hieron Augustino Tom. 2. p. 341. offices of the Law as 1. to know the e Rom. 7.7 nature and qualitie manner and measure of their sinne by the f Iam. 1.23.25 glasse of the law for as Paul knew that concupiscence euen without consent was sinne because the Law that is the tenth Commandement saith Thou shalt not couet so he that will finde out his sinne must discouer it by the light and measure it by the line of Gods law for sinne saith g 1 Iohn 3.4 Iohn is transgression of the Law 1 Ioh. 3.4 and Paul affirmeth that where no Law is there is no transgression Rom. 4.15.2 It serueth also to h Ad hoc lex data est ut superbo suam infirmitatem nota faceret c. vide plura apud Aug. de poenit medicina c. 1. conuince the conscience to afflict the heart to breake the spirits subdue the pride euen of godly and gratious men and all this only to humble them not to discourage them to make them to remember and consider whence and whither they are i Reu. 2.5 fallen that they may repent doe their first workes and recouer their first loue and that in the sense of their miserie when the Lord shall powre the k Zach. 12.10 spirit of Grace and supplications vpon them they may looke vpon him whom they haue pierced and mourning ouer him may seeke and sue for mercy and refreshing from him alone that hath promised to heale the l Isay 61.1 broken hearted to ease the burdened and to m Math. 11.28 refresh them that are tired with the labour or wearied in the waies of sinne Thus did the n Luk. 15.18 19. Prodigall I will goe vnto my father Thus did Adulterous o Hos 2.7 Israel I will returne vnto my first husband for then was it better with me then now Hos 2.7 And hereunto p Luth. on Gal. 3.19 fol. 154. b. Luther giueth further testimonie Gal. 3.19 The Law is as a glasse that sheweth vnto a man himselfe that he is a sinner guiltie of death and worthy of Gods euerlasting wrath and indignation To what end serueth this humbling this bruising and beating downe by this hammer the Law I meane To this end that we may haue an enterance vnto grace So then the q So also saith Aug. epist 89. ad Hilarium Iubet ideo ut facere jussa conati in nostra infirmitate sub lege fatigati adjutorium gratiae poscere noverimus vide etiā August Tract 17. in Joh. Law is a Minister that prepareth the way to Grace for God is the God of the humble the miserable the afflicted c. Can there be any more plaine pregnant euidence to conuince you of error in this your opinion That the whole Law is wholly abolished then this which is given in against you by your owne witnesse that it is not only yet continued but also for so necessarie vses offices and seruices for euer established euen so long as there shall be any need for a sinner to be humbled and of a r Veniat Medicus sanet aegrotes Medicus quis est Dominus noster Jesus Christus August in Eua. Ioh. Tract 3. Sauiour to be sought vnto And yet if all this be too little hearken to his admonition and obserue his protestation touching this particular and you shall yet haue a more ample and effectuall satisfaction and conuiction in the same ſ Luth. on Gal. 3.19 fol. 153. b. Luther on Gal. 3.19 Here I admonish saith he all such as feare God and especially such as shall become teachers of others hereafter that they diligently learne out of Paul to vnderstand the true and proper vse of the Law which I feare after our time will be trodden vnder foot and vtterly abolished by the enemies of the truth Hearken I pray you to this admonition and trie the truth of your opinion by these foure points contained in it 1. That yet there is a true and proper vse of the Law 2. That Paul the Apostle doth teach what the true and proper vse of the Law is 3. That all that feare God especially Ministers ought to learne it as he doth teach it 4. That they are enemies of the truth that goe about to tread it vnder foot and to abolish it And now obserue his protestation t Luth.
Morall Law is now wholly abolished because you cannot finde that saluation was euer promised to the keeping of it But tell me in good earnest could you neuer finde that euer saluation was promised to the keeping of the Law Haue you not read q Leuit. 18.5 what is written in the Law You shall keepe my Statutes and my judgements which if a man doe he shall liue in them Or doe you thinke as some r Basilidiani Pepusiani Adamit Danaeus in Augu. Haeres Heretikes haue done that this and the like promises made vnto the Iewes concerne only the comforts of this temporall and not the blessing of eternall life Thinke you what you list it greatly skils not so long as we know that the most judicious and religious Å¿ Calu. Harmo in 4. lib. Mos pag. 445. 450. August contr Faust lib. 4. cap. 2. Diuines euen such as are pillars in the house of God doe thinke otherwise the Scripture bearing witnesse to their opinion herein when it tels vs That in the keeping of the Law there is a t Psal 19.11 Eccles 1.2 2.11 Psal 119.1 2. great reward a reward of greater weight and worth than any or all earthly things being but vanity and vexation of spirit can afford this being the best end of all and the whole man both for his duty and felicity to feare God and to keepe his Commandements For Blessed are they that are vndefiled in the way who walke in the Law of the Lord and blessed are they that keepe his Testimonies and seeke him with their whole heart Came this blessednesse then may you say vpon any or could euer any attaine vnto it by the workes of the Law I answer Neuer any either did or could attaine vnto this blessednesse of eternall life by their keeping u August lib. 4. cont duas Epist Pelagian ad Bonif. cap. 5. of the Law by reason of their wants and weaknesses defectiue and imperfect obedience vnto the same but all that euer were are or shall be so blessed must attaine thereunto only by the righteousnesse of x Phil. 3.9 faith in the absolute and perfect obedience of Christ Iesus And yet notwithstanding that which you say you could neuer finde we haue now not only found out for you but brought it to your hand viz. that saluation hath beene promised to him which should keepe the Law whosoeuer he were that could fulfill it in all things accordingly A further proofe whereof you may yet take if you please from the answere of our y Luk. 10.28 Matt. 19.16 c. Sauiour to the Scribe or Lawyer demanding of him what he should doe to inherit eternall life What is written in the z Leuit. 18.5 Ezek. 10.11 Law saith he how readest thou And when the Lawyer had answered out of the Law Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy minde and thy neighbour as thy selfe Christ replied vnto him Thou hast answered right this doe and thou shalt liue In which words our Sauiour Christ doth both expound the promise made in the Law to the keeping of the Law viz. doe this and liue not of this temporall but of a Luk. 10.25 28. Rom. 10.5 Gal. 3.12 eternall life and also maketh himselfe a promise of Saluation to him that would keepe the Law if so be he could doe it accordingly Certainly it is strange to me that you could neuer finde out thus much before seeing both Moses and the Prophets Christ and his Apostles haue laid it downe so plainly before your face that had your eies beene in your head as a wise mans are nay had they beene but in your heeles you might haue runne and read seene and found the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rajn Censuâ—… Praelect 183. col 862. promise of saluation made vnto him that should keepe the Law both in the old and new Testament The b Mark 8.24 blinde man in the Gospell that had but a little glimmering light and sight saw men walking as trees and you that would be loth to be reckoned amongst the blinde or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9 Gen. 21.15 19. purblinde cannot see wood for trees but like Agar cry out you can finde no water and yet the well lieth open before your eies But it may be though the well were open yet your eies were shut as hers also were that she could not see till the Lord had opened them which I pray the Lord may doe for you also and then shall you see more plainly both this and other points of Gods truth which though you haue sought yet haue you not seene and though you haue groped after them yet haue you not found them because the Lord hath hid them from your eies I come now vnto your last Argument Of such Arguments as these your dozen are Quintilian speaketh thus Si non possunt valere quia magna non sunt valebunt forsan quia multa sunt Orat. Instit lib. 5. cap. 12. which makes vp the full dozen Repentance you say is a part of the Gospell Rom. 2.4 2 Pet. 3.9 It is And what doe you collect or conclude hence Ergo the Morall Law is vtterly abolished Of what force this your Argument is you may see by the like The Prodigals returning to his Father was a part of his reconciliation with him Ergo his humiliation vpon the sense and sight of his sinne was of no vse at all for that purpose Remission of sinne from God is a part of justification Ergo confession of sinne to God is now of no vse at all The promises of grace are a part of the Gospell Ergo the precepts of the Law of God are no rules of obedience in the daies of the Gospell If these Arguments be firme and sound then such is this of yours also but if they be so feeble and weake that they haue no strength either to beare or bring forth a good conclusion then must I take yours in this cause for the like vntill you can shew me some difference or dislike betwixt them for what though repentance a See Lactan. li. 6. de vero cultu cap. 24. de vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 377. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for our 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.2 effectuall renouation 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.5 regeneration 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.13 conuersion 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.4 newnesse of life turning from our sinnes to embrace and obey the Gospell be indeed a part of the Gospell because none can come vnto this but they that haue the b Act. 2.18 spirit of grace powred vpon them and the word of grace c Iam. 1.18 21. ingraffed in them and the d Ephes 2.8 Phil. 1.29 gift of grace to beleeue
the written Word or reuealed will of God without any ordinary meanes of illumination or instruction and so beholding the matter of the Morall Law but very darkly and confusedly and feeling the worke in their hearts by their conscience witnessing and their thoughts accusing or excusing one another and their wils grudging and rebelling against the tenor of it So doe they vnderstand the Morall Law Theologically which besides the naturall light and sight of the Law written by nature in their hearts doe consider it and receiue it as the written Word of God as an expresse forme of a principall part of the reuealed will of God a right rule of direction for religion and religious conuersation a portion of the Couenant of Grace as it is written in our hearts by the finger of Gods Spirit a part of Gods image which in the new man is created after God in righteousnesse and true holinesse the knowledge whereof they attaine vnto by the word of Grace and the sense and feeling of the worke thereof by the spirit of Grace so beholding the beauty thereof more cleerely and distinctly and feeling the power thereof more effectually and obeying the precepts thereof more willingly and looking for the acceptance of their imperfect obedience in and by the only perfect and absolute obedience of Christ Iesus only They that thus I say doe vnderstand the Morall Law to be in force in the daies of the Gospell as for ought I know the best Diuines and best Christians doe doe vnderstand it Theologically which as yet you say you cannot see that you can doe Iunius de Theolog. vera cap. 2. thes 5. cap. 3.6 ca. 4. thes 7. cap. 7. cap. 8. Iunius that great Scholler and worthy Diuine in his Booke de Theologia will helpe you to light your candle if that will doe you any good in this your darknesse He giues this definition of Theology Theologia est rerum divinarum sapientia and this diuision Theologia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Dei ipsius sapientia aut est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Deo informata And leauing the former rather to be adored than curiously inquired into he afterwards subdiuides the latter to be Theologia visionis or Revelationis and then he tels vs that this Theologia revelationis is either naturalis or supernaturalis and in handling these two he worthily setteth forth the weake sight and light of humane vnderstanding and reason according to the principles and conclusions of the Law of Nature and noteth the error obscurity and insufficiency of this naturall wisdome therewithall And then a little after he defines the absolute supernaturall Theology which doth especially concerne the present businesse after this manner Iunius de Theolog. vera ca. 12. thes 23. Theologia absolutè dicta est sapientia rerum divinarum secundum veritatem divinam à Deo inspirata per enuntiativum sermonem in Christo commissa servis ejus atque in Testamento Vetere Novo per Prophetas Apostolos Euangelistas consignata quantum ejus hic nobis expedit revelari ad gloriam ipsius Electorum bonum According to the tenor of this definition of Theology I will now proue vnto you if I can that the Morall Law of God is now in force being vnderstood Theologically Whatsoeuer in it selfe is now diuine the knowledge whereof is diuine wisdome inspired of God according to diuine truth and by word in Christ committed to his seruants and in the Old and New Testament ratified by the Prophets Apostles and Euangelists as much of it as here is meet to be reuealed vnto vs to Gods glory and our good That same is and may be according to the definition of Theology Theologically vnderstood and is now in force so vnderstood But the Morall Law of God is diuine and the knowledge thereof is diuine wisdome inspired of God according to diuine truth and by the Enunciatiue word in Christ committed to his seruants and in the Old and New Testament ratified by the Prophets Apostles and Euangelists as much of it as here is meet to be reuealed vnto vs to Gods glory and our good Ergo The Morall Law is and may be according to the definition of Theology Theologically vnderstood and is now in force so vnderstood The Major of this Syllogisme is euident by the definition of Theology The Minor is made good by the Scriptures and by the practise of Christ and his Apostles and the judgement of the most judicious and Orthodox Diuines as in euery branch thereof may be proued by the Scriptures alledged and by the testimonies before and after mentioned and produced The Morall Law is diuine because it is holy Rom. 7.22 24. spirituall just and good Rom. 7.22 24. The knowledge thereof is diuine wisdome because it maketh the simple wise Psal 19. illighteneth the eies Psal 119. and maketh Dauid wiser than his teachers because it teaches the feare of God which is the beginning of wisdome yea the end of all and whole man feare God and keepe his Commandements Psalm 111.10 Psal 112.1 Eccles 12.13 It is inspired of God according to diuine truth because God hath put it in our mindes and written it in our hearts by the finger of his spirit Heb. 8.10 2 Cor. 3.3 17 18. Nehe. 9.13 14. And the things of God knoweth no man but the spirit of God which searcheth and reuealeth the deepe things of God 1 Cor. 2.10 11. And by the Enunciatiue word in Christ committed to his seruants because it was giuen by audible voice by word and writing vnto Moses and by him to the Israelites and so by and in Christ a Prophet like vnto him giuen also by word and writing vnto vs Act. 7.38 Hebr. 11. Matth. 5.17 18 c. And in the Old and New Testament ratified by the Prophets Apostles and Euangelists by Dauid Psalm 19.7 8 9. Psalm 119. throughout by Esay Isa 8.16.20 Seale vp the Law among my disciples to the Law and to the Testimonie by Matthew Marke Luke Paul Peter Iames and Iohn Matt. 22.37 38 39 40. Mark 12.29 30 31. Luk. 10.26 27. Act. 28.23 Rom. Chapters 2.3.4.7.13 2 Pet. 2.15.21 Iam. 2.10 11. 1 Ioh. 2.7 8. 3.23 and infinite other texts of Scripture which might be heaped vp to this purpose And is not the end of the Law for Gods glory and our good justified out of the Scripture also seeing by the light of the Law shining in the works of the Law God is glorified here Matth. 5. Phil. 1.11 Luk. 1.75 and we when our faith worketh by loue gather and get assurance that we shall be glorified hereafter Gal. 5.6 2 Pet. 1 10 11. Psal 119.1 Iam. 1.25 And thus may you see if you can see any thing at all that the Major of this Syllogisme being granted and euery branch of the Minor now proued the conclusion against you must needs follow as necessarily inferred That the Morall Law according to the definition of Theology is
spirituall vses confirmed by Christ and continued by his Apostles for the good of Christs Church euen vnto the worlds end Now if you thinke that all that hath beene said and done be not nor cannot be of any such force with you as to conuince you of error or to confirme this truth it may be herein the fault will proue rather yours than mine For as Non est Oratoris persuadere sed dicere quae ad persuadendum sunt idonea It is not required of an Orator to perswade but to deliuer such things as in themselues may be fit and auailable for perswading So neither can it be required of an Answerer to satisfie a wrangling Disputer but to giue what may serue for a sufficient satisfaction to his insufficient objection Ezeckiel is commanded to speake Ezek. 3.4.7 euen though Israel will not heare And Paul doth charge Titus Tit. 1.9.10 to endeuour by some doctrine and exhortation to be able to conuince the gainsayers and to stop the mouthes of such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnruly vaine-talkers and deceiuers subuerting whole houses and teaching things they ought not for filthy lucre sake Vpon like occasion and in a matter not much vnlike I held my selfe charged after the same manner to endeuour according to my ability to conuince you of this your error and to stop your mouth if it may be which you haue opened so wide against the truth with the witnesses and with the word of Truth And this was I after a sort enforced to attempt because I knew you had laboured by speaking and writing if not for filthy lucre yet for foolish humour sake things which you ought not not only to corrupt the mindes of the simple by words of deceit but to subuert the hearts and houses of some of my neerest and dearest friends with a great and pompous shew of reading and learning which had they not formerly beene better instructed and established in the true knowledge of Gods Word both Law and Gospell might easily haue bred some distraction in their mindes and trouble in their hearts Pudet haec opprobria nobis dici potuisse non potuisse refellâ—… I may truly say I held it both sinne and shame that so opprobrious things should be objected against the holy Law of God and put into the bosomes of good and gracious people as a parcell of Gods truth and a pledge of your loue and not to be resisted by some encounter August Bonis Epist 23. and refuted by some answer to the same Respondi sicut existimo quaestionibus tuis saith S. Augustine to Bonifacius quantum attinet ad minus capaces ad contentiosos non satis quantum autem ad pacatos intelligentes plus fortè quà m sat est Let me speake vnto you in almost the same words I haue answered as I thinke your positions and oppositions against the Morall Law of God for such as are lesse capable and such as are contentious not sufficiently enough neither for length nor strength but for such as are tractable and teachable peraduenture more than enough for both And here if the length of my answer procure me any blame either with you or other of my friends seeing your Pamphlet was but short which drew the same from me I must plead my just defence as Augustine did his to the same Bonifacius requiring a briefe answer to some hard questions proposed vnto him His literis saith he lectis relectis recordatus sum Nebridium amicum meum qui valdè oderat de quaestione magna responsionem brevem In like manner hauing read ouer and ouer againe your short Pamphlet and seeing the question was great and quotations many and large though your paper was not much nor long I could not abide to frame a short answer nay I must needs frame a long August Epist 23. ad Bonif. to so large and great a question and that for the same reason which moued Nebridius so to desire an answer at length in such a case Because in matters obscure ad pietatis doctrinam maximè pertinentibus especially appertaining to the Doctrine of piety as this of the Morall Law especially doth he that would diligently search and see into them had need to enlarge himselfe and hold that course Concerning your last Will and Testament and the light that it bringeth to your second section Zanch. in Hos I referre you to Zanchius in Hoseam where you shall finde the like Simile and withall a paire of snuffers to top your light that it may burne more clearly And if that will not serue you may haue Torchlight from Caluine which I will now put into your hands before I leaue you you may see how loth I am to leaue you in the darke whereby you may once more be admonished of your error and the danger of it and haue light enough to lead you vnto the truth and prouoke you also to the entertaining and embracing of it Speaking of the sweetnesse and lightsomnesse of the Morall Law vnto all that can doe as Dauid did i. finde and apprehend Christ the Mediator in the same He addeth these words Quod discernere dum imperiti quidam nesciunt Caluin Instit lib. 2. cap. 7. sect 12.13 totum Mosen animosè explodunt duasque legis tabulas valere jubent quia scilicet Christianis alienum esse arbitrantur adhaerere doctrinae quae mortis administrationem continet Which different office and vse of the Law saith Caluine whiles some ignorant persons know not how to discerne they doe boldly and couragiously hisse out all Moses Law and bid farewell to the two Tables of the Morall Law because forsooth they thinke it strange for Christians to cleaue vnto that Doctrine which containeth the administration of death or damnation in it Mutato nomine de te fabula narratur You may view your face in this glasse and take euery word home with you to your owne house and withall take I pray along with you what he addeth in detestation of this your opinion Caluin Instit lib. 2. cap. 7. sect 13. Facessat longe ex animis nostris profana istac opinio Let this profane opinion be farre remoued from our mindes And consider seriously I beseech you of that which he speaketh so resolutely for the establishing of the Morall Law as well as in the commendation of the vse of it Quod si absolutum saith he in ea justitiae exemplar eminere nemo inficietur aut nullam esse nobis rectè justeque vivendi regulam oportet aut ab ea nefas est discedere But if saith Caluine no man can deny but that in the Morall Law there is manifestly to be seene a most absolute patterne of righteousnesse either we must haue no rule at all of right and just liuing or it is great wickednesse to depart from the Morall Law Certainly me thinks to a reasonable and ingenuous man this might be sufficient satisfaction for embracing the truth and relinquishing of so vnsound and vnsauoury an opinion I could compasse you about with a cloud of witnesses to this purpose But it must be euen this Law of God written in your heart by the finger of Gods Spirit which through the power and grace of Christ shall helpe to illighten your eies to see the beauty and conuert your soule to feele the vertue euen of this Morall Law of God which you now so oppose and oppugne which I doubt not but in due time the Lord will doe if as I hope you doe you belong vnto him Meanewhile we will pray for you and wait in patience to see if peraduenture the Lord may giue you repentance to the acknowledging of the truth 2 Tim. 2.25 26. that when you shall haue recouered your selfe out of this snare of Satan and we shall heare or see that he which persecuted the Law in times past doth now publish and professe obedience thereunto we with other of Gods children that wish you well in Christ may be prouoked by your light which may shine in the workes of loue the summe of the Law Gal. 1.23.24 to reioice in your recouery and to glorifie God in youre behalfe FINIS
hath appeared and teacheth vs that denying vngodlinesse and worldly lusts we should liue soberly and righteously and godly in this present world which is the summe * Armin. disput de peccato actua thes 8. sect 4. and substance of the whole Morall Law As for that promise of long life and prosperity Exod. 20.12 annexed to the fifth Commandement Exod. 20.12 which * Antinomus you vrge as if it were appropriated only to the Land of Canaan that you might binde fast the Morall Law vnto the Iewes onely The Apostle Paul Answer Ephes 6.2 shall giue you vpon the same ground of generall equity an effectuall and full answer thereunto For pressing and perswading there diuers duties of the Morall Law he requireth and allureth children to honour and obey their Parents both by precept and by promise of the first Commandement of the second Table Children saith he Ephes 6.1 2. obey your Parents in the Lord for this is right Honor thy father and mother which is the first Commandement with promise that it may be well with thee and thou maiest liue long on the earth The precept he setteth downe in the same words as it is written in the Law Exod. 20.12 The promise he a little changeth not in the substance and quality of it but in the circumstance of persons and place and that according to the rule of generall equity and conueniency for the better vnderstanding and enioying of the same The substance and quality of the promise to such children as honour and obey their Parents is one and the same be they Iewes or Gentiles viz. long life and a prosperous estate in this world and this is perpetuall as the precept it selfe is The circumstances of persons and place are different in both places For in the giuing of the Law Exod. 20.12 Exod. 20.12 the promise was at that time directed to the people of the Iewes to be made good in the Land of Canaan running in this tenor That thy daies may be long in the Land which the Lord thy God giueth thee But in the renewing and applying of the Law in and since the dayes of Christ the promise is directed to all beleeuers both Iewes and Gentiles as the Apostle doth here deliuer it to the Ephesians in these tearmes That it may be well with thee and that thou maist liue long not only in Canaan or in Ephesus but on the earth i. whatsoeuer thy estate or wheresoeuer thy abiding be How opposite and contrary to the Apostles judgement and dealing is your position and opinion You will needs wholly abolish the whole Morall Law the Apostle doth establish it you will needs haue it to be giuen to the Iewes only the Apostle saith it belongeth to the Gentiles also you will needs abolish the precept because of some circumstance wanting now in the promise the Apostle passing by or letting fall the circumstance as temporall preserueth and maintaineth the substance and equity of them both as perpetuall you will needs restraine and confine the blessing of long and happy daies vnto Canaan the Apostle doth extend and enlarge it to euery City and Countrey to euery corner and quarter of the earth euen ouer the vniuersall world Let this suffice for answer to the scriptures which you haue brought out of the 19. and 20. Chapters of Exodus Antinomus as for the rest which you heape vp out of Deuteronomy and the Psalmes to the number of a dozen more being all one in substance with the former and diuers of them the very same in the same words Me thinks you deale as wisely herein Answer as if hauing offered to pay a shilling in two sixpences you should to shew your store of siluer draw out twelue single pence also to discharge the summe as reckoning the payment to be better in many peeces than in few because the shew and flourish is not so great in few as in many But seeing it is so ordinary with you to deliuer in your Scriptures and Testimonies by number rather than by measure and so to carry out or couer an error with some colour and shew of truth I will follow you no further in this maze but either put you ouer for answer vnto that which I haue answered to the former of like nature or else giue you ouer to runne round in your owne circle vntill you waxe giddy with your owne conceit and course as many others of like temper haue done before you Those which you alledge out of the New Testament some of them are flat against you and not one of them will proue your point That the Morall Law was giuen to the Iewes only That of Matthew 10.6 I send and 15.24 Matt. 10.6 Matt. 15.24 See Calu Instit li. 2. cap. 11. sect 12. I am not sent but vnto the lost sheepe of the house of Israel would serue with greater shew of probability to proue that the Gospell was not sent vnto the Gentiles than that the Law was giuen only to the Iewes Howbeit the meaning of Christ is not to binde himselfe or the Gospell only to the Iewes and to exclude the Gentiles but that for his personall ministration he was first and so they a Act. 13.46 principally to offer the bread of life to the Iewes being Gods children and so to seeke the lost sheepe of the house of Israel And albeit he commanded his Apostles for a season that they should not go into the way of the Gentiles but vnto the lost sheepe of the house of Israel yet after his resurrection when he renewed their commission he gaue them in charge to goe and teach b Matt. 28.19 20. all Nations baptizing them in the name of the Father the Sonne and the Holy Ghost The Apostles were first indeed to offer the food of the Gospell vnto the Iewes but when they as wanton or wicked children turned away their food from them they waxed bold and said Loe c Act. 13.46 we turne vnto the Gentiles that the Prophecy of Isaiah might so be fulfilled in all this Out of d Isa 2.3 Sion shall goe forth a Law and the word of the Lord from Ierusalem Isaiah 2.3 As for that of Acts 14.16 How doth this follow Antinomus The Lord in times past suffered all Nations to walke in their owne waies Ergo the Morall Law was giuen to the Iewes only for the time past and not vnto vs of the Gentiles for the time present Answer For although the Gentiles had not the Law e Rom. 2.15 written in Tables of stone to teach them to walke in the waies of God so euidently as the Iewes had yet had they the effect of the Law written in their hearts in times past but now since the daies of the Gospell the beleeuers of the Gentiles haue the same Morall Law written in the fleshy f 2 Cor. 3.3 Tables of their heart by the finger of Gods Spirit with much clearer light g
Act. 2.17 18. of knowledge in their mindes and much greater power of grace in their hearts h Heb. 8.10 11. and liues than euer the Iewes that first had it written in Tables of stone had For proofe whereof if other Scriptures were silent yet those which you produce for your selfe will speake enough to serue my turne Rom. 7.14 and 3.19 and 9.4 5 6 7 8. Hebr. 1.2 2. For if the Morall Law be i Rom. 7.14 spirituall if it k Rom. 3.19 conuince the whole world as guilty before God if it belong vnto the true l Rom. 9.4 5 6 7 8. Israel the children of Abraham Rom. 9.6 7. compared with Hebr. 8.10 and if God hath in these last daies spoken m Heb. 1.1 2. more plainly and opened his will more effectually by his Sonne as the Scriptures you alledge beare witnesse with me then haue we that are beleeuers of the Gentiles the Morall Law of God both in a clearer light of n 1 Ioh. 2.27 knowledge in our mindes and in a greater o Phil. 1.9 10 11. power of grace in our hearts and liues than euer the body of the people of the p See Muscul loc com de leg cap. de lege spiritus Vrsin de lege diuina p. 278 279. Iewes had which if it be true then haue you spunne a faire threed who drawing out a line and twisting a cord to binde the Morall Law vpon the Iewes only haue before you were aware made them both of that length and strength that they reach vnto and binde it vpon the Gentiles also I come now vnto the Testimonies of learned men whose names and writings you pretend for your cause and peruert to your owne purpose as being of the same minde and wrapt in the same error with you That the Morall Law was giuen to the Iewes only But take heed whilst you beare men in hand that you haue witnesse from them lest vpon due search you your selfe be found to beare false witnesse against them Let vs make triall of your dealing with some of the most judicious and religious of them And first for Caluine I haue read the Epistle q Calu. Epist 58. That Christ is the end of the Law but as you cite no sentence so can I finde no syllable to proue that the Morall Law was giuen to the Iewes only he that must finde out what you set him to seeke especially in so large a field had need to plow with your heifer and to haue some more particular markes of your meaning to lead him thereunto But although I found not what I sought yet in seeking I found what I there sought not viz. That Caluine speaking of the Ceremonies and Sacrifices of the Law hath these words Lex nihil adduxit ad pèrfectionem tantum instar r Gal. 3.24 paedagogi dirigebat deducebat ad Christum qui legis ipsius finis Å¿ Rom. 10.4 est complementum vt tradit Apostolus Now it may be that you finding these words in Caluine that Christ is the end of the Law did imagine that Christ had made an vtter end of the Morall as well as of the Ceremoniall Law either not knowing or not obseruing that there is an * Christus finis perficiens non interficiens Aug. in Ioh. Tract 55. end of accomplishment as well as an end of abolishment Christ hath both accomplished and abolished the Ceremoniall Law the Morall Law he hath accomplished but not abolished That which t See Calu. Ep. 58. was imperfect in both touching the Legall Couenant for righteousnesse by the workes of both is abolished in both and only perfected in him who for righteousnesse is the end of both CHRIST IESVS to all that beleeue in his name Rom. 10.4 Vpon which place u Paraeus in Rom. 10.14 Paraeus hath these words Consensâ—… legis Christi hinc apparet errant qui putant legem repugnare Christo Christum abolâ—… legem Hence appeareth saith he the consent of the Law and Christ and they are deceiued that thinke the Law is contrary vnto Christ or that Christ doth abolish the Law Antinomus Your next quotation of Caluine Rom. 3.19 telleth vs That whereas the Iewes would needs put off all those rebukes and threats of the Law from themselues vnto the Gentiles the Apostle doth there apply the Law to them particularly x Calu. in Rom. 3.19 Ne ad solas Gentes restringant quae in ipsos promiscuè competunt Lest they should restraine vnto the Gentiles only those things which did belong vnto them both together Answer Now as there the Iewes were blamed for restraining the Law vnto the Gentiles so are you here to be rebuked for restraining the Law vnto the Iewes only especially out of this place where the Law is said to y Rom. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stop euery mouth i. to conuince both Iewes and Gentiles of sinne in such a manner as that they can haue nothing to plead for their clearing or just defence and not only so but to hold fast the whole world as liable to Gods curse for the breach of it If you haue aduisedly read the other z Calu. Instit lib. 2. cap. 1. sect 1. li. 2. cap. 11. sect 11. places and Chapters of Caluine Instit lib. 2. cap. 1. lib. 2. nay if you haue but read the very contents of the Chapters and 13.14.16 and 17. sections you cannot but sinne against knowledge and conscience too in citing these places as making for you which stand in open force and fight against you For albeit Caluine doth acknowledge that both the Morall and Ceremoniall Law were giuen vnto the Iewes which no man doth deny yet doth he not say that the Morall Law was giuen vnto the Iewes only which is that which you affirme And although he grant as we doe that the Ceremoniall Law is now by Christ abolished yet doth he manifestly proue that the Morall Law doth yet continue and retaine some speciall force a See Bez. Theol. Ep. Ep. 20. p. 103.104 and vse still which is that which you deny I referre you to the same Booke of his b Calu. Instit lib. 2. cap. 7. sect 6 7 8 9 10 11 12. Institutions which you alledge and section 6 7 8 9 10 11 12. of the seuenth Chapter c Ad Sacramenta pertinent Circumcisio carnis Sabbatum temporale neomenia Ad mores autem non occides non machaberis Augustine in Galat. 3. hath nothing that I can finde to proue that the Morall Law was giuen to the Iewes only something he hath to the cleane contrary For distinguishing the workes of the Law into Ceremoniall and Morall d Nunquid ergo potest Apostolus non curare c. Aug. in Gal. 3. he demandeth whether the Apostle could as little care whether a Christian were a murtherer an adulterer whether he were chaste and innocent as he careth