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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

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 refell●… 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 quàm 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

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

with some difference of circumstance considering the diuersity of place people and condition for a season vntill the Kings sonne and heire take the gouernment more eminently and conspicuously vpon him at which time he shall renew the former Lawes remouing all difference of circumstance and establishing the same Lawes in substance by writing them in fairer Tables and confirming them by better both seales and witnesses vnto them both as to one people I would then know of you out of the depth of your English or Venetian policy whether now the Venetian Lawes being brought and read either to condemne or acquit a man accused or to giue direction for order and gouernment here with vs we in England might not hold our selues bound by vertue of those Lawes to yeeld obedience thereunto accordingly and yet not as vnto the Venetian Lawes as formerly they were in diuers circumstances imposed and exacted but now as vnto the royall Law of one and the same King who by one and the same Law will rule and gouerne both Venice and England as one and the same people If you be pleased to take the light of this comparison in your hand it will shew you if your sight be any thing like both the vanity and weaknesse of your conclusion in your fift section and the darknesse and obscurity of your sorry Simile which you haue brought to set a fairer glosse vpon the same Your other Simile which you bring to illustrate the generall point hath I acknowledge much more light in it if by the generall point you meane the Law giuen by Moses as it stands in opposition against the Gospell according to that of Iohn Ioh. 1.17 The Law was giuen by Moses but grace and truth by Christ Iesus For whether you vnderstand the Ceremoniall or Morall Law or the Prophets either as interpreters of the same or foretellers of the good things to come imported by any of them 2 Pet. 1.19 it is most true as you alledge out of 2 Pet. 1.19 That the Doctrine of the Gospell doth as farre exceed for beauty brightnesse and glory the Doctrine of Moses and the Prophets as the Sunne-light doth Starre-light Mal. 4. Col. 2.17 2 Cor. 3. Ioh. 12.46 and as the body doth the shadow and the face of Christ the veile of Moses In which respect Christ himselfe said of himselfe That he was the true light that was come into the world and that his disciples were happy and blessed that saw those things which they saw Luk. 10.23 24. and heard the things which they did heare whereas many Kings and Prophets had not seene them though they had desired to see them And in regard hereof he is termed by the Prophet Malachy The Sunne of righteousnesse Mal. 4.2 Isa 9.1 2. Ioh. 1.17 So then we say They that sate in darknesse haue seene a great light and vnto them that sate in the shadow of death hath the light shined Whatsoeuer was darknesse in Ceremony it is dispelled Act. 3.24 whatsoeuer was a farre off in Prophecy it is fulfilled Luk. 24.44 and whatsoeuer was a handwriting against vs in the Law of Moses it is cancelled Col. 2.14 15. But what light doth this your Simile giue to the vtter abolishing of the whole Morall Law which by the comming of Christ is not obscured but more beautified Rom. 3.31 and not abolished but more established and confirmed In the next but not in the last place as me thinks in good manners according to due order it should haue done comes in your conclusion by way of exhortation and Doctor-like direction to all Christians Antinomus especially Diuines to take paines rightly to vnderstand the Doctrine of Christian liberty c. Answer As if none but your selfe alone were either so industrious or judicious so studious or religious as to haue taken any paines or to haue gotten any knowledge like your selfe in all or any of these things Knowledge puffeth vp 1 Cor. 8.1 but loue edifieth and if any man thinketh he knoweth any thing he knowes nothing as he ought to know and againe Gal. 6.3 If any man thinke himselfe to be something when he is nothing he deceiueth himselfe It had in my opinion sauoured of more humility and modesty if you had after you had set downe your judgement and reasons for the vtter abolishing of the Morall Law in meeknesse of wisdome submitted your selfe and your writings to the judgement of the religious and judicious both Ministers and people in our Churches 1 Cor. 14.32 for euen the spirits of the Prophets are subject to the Prophets and not to haue cast such odious aspersions of ignorance and negligence as you doe vpon them For suppose some amongst many deserue so sharpe a censure and rebuke yet I doubt not but euen they seeing your grosse ignorance great negligence and I feare me some things euen against knowledge and conscience too in these your owne writings will quit you with this or the like answer Et si nos quidem digni sumus hac contumelia Maenius absertem Neuium cum carpe●…t heus tu Quidam ait ignoras te Horat. Ser. lib. 1. sat 3. tu omnium indignus qui faceres tamen Although we haue deserued such a contumely or reproofe as this yet you of all others might worst doe it For Quis tulerit Graccos de seditione loquentes Who can endure the turbulent and seditious Gracchi to speake against sedition Or traiterous Athalia to cry out treason treason Or a man that for want of light or diligent looking to his waies doth himselfe stumble and tumble and fall dangerously oftentimes to reproch others and some it may be more vigilant and diligent than himselfe with such ignorance and negligence Antinomus that they runne into strange questions as men in darknesse stumbling at one thing and catching hold of another thing that auailes them nothing If these be not swelling words of vanity Answer I mistake both your spirit and speech if they be I desire you may see what is amisse and amend it and learne to conceiue more humbly of your selfe and more charitably of your brethren As for the speciall points which you commend vnto our study and industry viz. The Doctrine of Christian liberty the difference of the Law and the Gospell and of the Old and New Testament and of the Couenants of both and so the right abrogation of Moses Law I suppose there is not one of all those but hath in handling of this businesse beene already touched and so hath giuen some light both to discouer your error or heresie if you hold it wilfully in going about to abolish the whole Law of Moses and that wholly too and to cleare this truth also that the Morall Law of God giuen by Moses to the Iewes is not since the death of Christ in the Churches of Christ wholly abolished and abrogated but is yet in force still for many holy offices and