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spirit_n	faith_n	grace_n	work_v	7,291	5	7.3947	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03392	The office and vse of the morall law of God in the dayes of the gospell iustified, and explained at large by Scriptures, Fathers, and other orthodoxe diuines, so farre as occasion was giuen by a scandalous pamphlet sent abroad of late into the hands of diuers good Christians, pretending great reason and reading for the vtter abrogating and abolishing of the whole Law of Moses since the death of Christ. By William Hinde, sometimes fellow of Queenes Colledge in Oxford, and now preacher of Gods Word at Bunbury in Cheshire.	Hinde, William, 1569?-1629.	1622 (1622)	STC 13513; ESTC S116213	121,247	151

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 reuelatū 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 j●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 ſ Psal 119.105 A light vnto our feet and a lanthorne to o●r steps that being his t Ephes 2.10 workemanship in our new birth created vnto good workes which God hath ordained that we

you seeke to destroy the whole Morall Law of God also If 3 Ierem. 11.19 Ieremie held them to bee of a cruell disposition that deuised deuices against him saying Let vs destroy the tree with the fruit thereof and let vs cut him off from the land of the liuing that his name be no more remembred of what disposition then shall wee take you to be that would cut downe this tree of Gods Law together with the fruit thereof first f Manu formatoris nostri in ipsis cordibus nostris veritas scripsit Quod tibi non vis fieri ne feceris alteri Vide August in Psal 57. vers 1. planted in Paradise in the heart of Adam some roots whereof doe yet remaine in the naturall man which being g Lex Dei in cordibus scribitur non quia per naturam praeventa sit gratia sed quia per gratiam reparata est natura Vide August de vera Innocent cap. 258. transplanted by grace into the heart of the regenerate and spirituall and there rooted by faith watered by the word and warmed by the spirit doe yeeld sweet fruits of righteousnesse and holinesse to the praise and glory of God by Christ Iesus But seeing we cannot stay your hand let vs see if we can take away the dint of your stroake and abate the edge of your axe wherewith you strike to destroy the whole Morall Law Wherein howsoeuer we may faile yet are we well assured that rather shall the head fly from the helue and both fall into the bottomlesse pit and you cry out and confesse as once one of the sonnes of the 4 2 Kings 6.5 Prophets did in such a case Alas master it was but borrowed than euer this tree of the Morall law of God shall be hewen downe by your hands And first I cannot but admire againe your high conceit of your selfe great confidence in your cause and setled resolution to h Elati sibi placentes Hypocritae quaestus gratiâ inanis gloriae operantes Omnes hi decidunt à veritate alienum ignem afferentes ad altare Dei i. alienas doctrinas Vide Iren. aduersus Haeres lib. 4. cap. 43. stand stoutly to the defence of it for whereas your friend to whom you write might thinke that by reason of your slacknesse you did faint in the cause as you obiect for him you answer for your selfe in these words But it is farre otherwise with me for the more that I consider of it the more I am confirmed in the truth of it and the more I discerne of the many errors that arise out of the ignorance of the true difference betweene the Law and the Gospell Bigge words messengers of a braue heart Your cause concerning the whole abolishing of the whole Morall Law is now no longer a bare assertion but a setled perswasion for you are confirmed in the truth of it neither came you vnto this by any light opinion but by mature deliberation for you haue more and more considered of it and this consideration hath brought you with it a greater measure of illumination for by the light of this truth you are able to discerne many errors which by reason of their blinde ignorance none else can see but such as you thinke good to lend your spectacles vnto to discouer them And from all these ariseth your courage and resolution that it is so farre from you to faint in the cause that being more and more confirmed in the truth of it you are now fully resolued to set your best wits and your friends aworke stoutly to maintaine and defend it But what said the 5 1 King 20.11 King of Israel to the King of Syria Let not him that girdeth on his harnesse boast himselfe as he that putteth it off Be not so confident that your building will stand vnlesse the foundation be sure and the frame sound and good If the 6 Luc. 6.48 49. foundation be ●and and the frame 7 1 Cor. 3.11 12 13 14 15. hay and stubble it will neuer abide the touch much lesse the force either of water or of fire Many there are that build Castles in the aire and thinke them to be turrets of truth and forts of defence But when the Lord shall awaken them out of their dreame and anoint their eies with the 8 Reu. 3.18 eie-salues of grace and 9 1 Ioh. 2.27 truth they shall then see that what they built was but vpon the sand of fancie not vpon the rocke of Faith and their whole frame more like the 10 Gen. 11.4 9. Tower of Babel then the fort of 11 Cant. 4.4 Sion For as 12 Prou. 18.11 the Rich mans riches are his strong tower but only in his owne imagination so are the poore mans fancies his fortresses of faith and truth but alas only in his owne 13 Rom. 1.21 2 Cor. 10.5 vaine conceit and opinion But to make way vnto your matter you seeme to giue some reason of this your great confidence and resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because say you the ignorance of the true difference betweene the Law and the Gospell doth breed many errors which you haue discerned and the true knowledge of this difference keepeth all Christian doctrine in its proper vse And for this you cite Luther on Galat. 3 21. Answer Your ignorance of this difference hath bred this your error touching the vtter abolishing of the Morall Law as i Irena advers Haeres lib. 3. cap. 12. Et ea quae est sec Mosen Lex Gratia Noui Test utraque apta temporibus ad utilitatem humani generis ab uno eodem praestita Deo Irenaeus advers Here 's lib. 3. cap. 12. Ierenaeus obserued of the Marcionists Omnes qui sunt malae sententiae Mosis legem diffimilem contrariam Euangelij doctrina arbitrantes jam non sunt conversi ut differentiae utrinsque Testamenti inquirerent causas You shall anon haue a particular answer to your owne reason But first of all seeing you haue appealed vnto Luther vnto Luther shall you goe That which you alledge out of him on Gal. 3.21 we doe willingly acknowledge as good and wholsome doctrine which how little it will stand you in stead nay how much rather it stands against your opinion you shall heare by and by if first wee may heare Luther plainly deliuer his iudgement touching the abolishing or continuing of the morall Law Writing vpon the same Epistle and chapter which you cite and vers 24. he hath as you may reade these words The k Luth. in Gal. 3. vers 24. true vse of the Law is to teach me that I am brought to the knowledge of my sinne and humbled that so I may come vnto Christ and be iustified by faith But faith is neither Law nor worke but an assured confidence which apprehendeth Christ who is the end of the Law Rom. 10. And how not that he hath abolished

and obey the Gospell bestowed vpon them yet neuerthelesse this maketh nothing against the speciall offices and vses of the Morall Law either for the e Act. 2.37 conuiction of sinners or direction of Saints to prepare them for repentance by e Act. 2.37 pricking of their f Psal 19.7 8 9 10. 2 King 22.19 hearts or to bring forth fruits worthy of g Mat. 3.2 8 10 12. repentance for the well ordering of their liues The Law hath his vse to worke h Mat. 27.3 Vide Bez. in Mat. 3.2 in Act. 5.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentiam The Gospell his force to worke i 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipiscentiam and both are needfull for Christians euen at this present as formerly they haue euer beene k Calu. in Act. 2.36 Caluine speaking of the last clause of Peters Sermon wherein he chargeth the Iewes that they had crucified Christ Iesus saith he did this Vt majori conscientiae dolore tacti ad remedium aspirarent and so layeth open the hainousnesse of that sinne in these words Cujus caedes non crudelitatis modo sceleris plena erat sed etiam immanis adversus Deum perfidiae sacrilegij îngratitudinis denique apostasiae testimonium and then he giues in the next words this reason of this course Verum ita vulnerari oportuit ne ad quaerendam medicinam tardi essent Here I doe demand whence had the Iewes this sight and sense of so many sinnes in that one of crucifying the Lord Iesus as of cruelty wickednesse perfidiousnesse sacrilege ingratitude against God and apostasie from God Whence had they that l Act. 2.37 pricke in their hearts and wound in their conscience for these sinnes Had they no light by the Law to conuince them no stroke by the Law to wound them If sinne be a m 1 Ioh. 3.4 transgression of the Law and by the Law comes the n Rom. 3.20 knowledge of sinne and if sinne be not o 5.13 7.7 imputed nor pressed but by the Law how can it be but the Law had some hand in wounding and afflicting their hearts for these sinnes and in opening their eies to see and discerne the same I deny not for I doubt not but the p Ioh. 16.8 Spirit as the finger of God had his especiall and principall worke in their humiliation and conuersion that is not the question The Spirit may worke by the q 2 King 12.19 Law to make vs sensible of sinne and to cast vs downe vnder the weight of Gods wrath for it as well as it may worke by the r Isai 61.1 Act. 10.43 44. Gospell to make vs looke vp vnto Christ and to raise vs vp to some hope and assurance of the mercy of God for pardon and forgiuenesse of the same It is sufficient for me both against your position and allegation if in the worke of their repentance containing both their ſ Act. 26.18 Act. 3.19 1 Thess 1.9 Auersion from sinne and their Conuersion vnto God the Morall Law had any either u Lex facit ut non modò intelligam sed cum morsu conscientia sentiam experiar in me esse peccatum Muscul loc com de legib p. 135. force or vse which I am well assured any judicious and indifferent Reader by this which hath beene said will judge that it had When Dionysius as x Apollod de Orig. deorum lib. 3. p. 57. Apollodorus reporteth had cast Lycurgus into a fury or frensie he in that distemper taking a hatchet in his hand whiles he thought he had smitten downe the branch of a Vine with the same hand and hatchet slew his owne sonne What Dionysius he was that cast you first into this fit or frensie error or heresie I know not but it seemes whiles you haue lift vp your hand and your hatchet your skill and pen to cut downe the Morall Law a branch of Gods Vine the dint and danger of the stroke hath light vnawares vpon your owne soule as his did vpon his owne sonne though not absolutely to kill it yet to wound it vnto death vnlesse the Lord recouer it by giuing you repentance and effectually cure it by powring in the balme of his mercy and truth which I pray he may doe in the offerings and sufferings of Christ Iesus y 2 Tim. 2.24 25 26. Antinomus Answer Your many other Arguments which for breuity sake as you say or rather for leuity sake as I conceiue you omit for vanity sake I see you must needs call vpon and that by name as if you had in readinesse a fresh supply of armed men in case of danger to renew the fight and win the field Terent. Eun. Act. 4. Scen. 16. Simalio Dorax Syrisce sequimini C●…do alios ubi centurio est Sanga manipulus furum Eccum adest Vbi alij Thus doe you well resemble bragging Thraso behauing himselfe proudly and brauing his aduersary vainly both with that he hath and also with that he hath not For hauing brought out your best appointed forces into the field you call on still Vbi alij as though there were yet so many and so many and many more behinde whereas poore man you haue not a man more neither tag nor rag to follow you seeing solus Sanio seruat domum Take so much of this to your selfe and your former Arguments as may best fit you and reserue the rest for the other which yet sit at home with Sanio to keepe the house Your reference to Musculus Common-places giues no better satisfaction now we haue taken the paines to view all the quarters and corners of those speciall places which you haue beene pleased to send vs vnto for that purpose For if either you will stand vnto Musculus or Musculus will not stand against himselfe you may and shall euen there and thence receiue resolution to satisfie you that there we finde no such satisfaction as you haue dreamed may be found in those places He that seriously readeth and aduisedly considereth what Musculus hath written in the place De abrogatione Legis Mosaicae may easily perceiue both by the title and the text that he principally aimeth at the abrogation of the Ceremoniall and Iudiciall and the Morall Law only so farre as it was Lex litera Muscul loc com de abrogatione Legis Magisterium Mosis Ministerium Mosis virtus peccati litera occîdens iram maledictionem mortem operans And all this neither hurteth vs nor helpeth you for the vtter abrogating of the whole Morall Law For albeit for these offices it may be said to be abolished to them that are true beleeuers in Christ Iesus in which respect they are said not to be vnder the Law but vnder grace yet for other vses and offices the Morall Law is in force still as to be a rule of obedience to discouer corruptions and transgressions to be a bridle