tongue and pen and that much after the same manner also as Augustine did Et u August lib. 1. cont Adversarium legis cap. 1. quoniam quoquo modo Christianum se videri cupit unde ex Euangelio ex Apostolo ponit aliqua testimonia etiam Scripturis ad Novum testamentum pertinentibus refellendus est That seeing he would seeme to be a kinde of Christian and so sets downe diuers testimonies of the new Testament and of the learned expositors of the same hee shall in like manner be encountred and confuted by them both yet I say not to the same end ut x August ibid. ostendatur in reprehensione veterum inconfideratias quam versutius insanire but that being contrarie minded he may be instructed in the spirit 20 2 Tim. 2.25 26. of meeknesse to see if God peraduenture will giue him repentance to the forsaking of his error and acknowledging of that truth which I hope he shall see is not abolished but established in and by our Sauiour 1 Mat. ◠17 Christ Iesus And so I come to looke this Aduersarie of the morall law of God in the face and to trie both the worth of his treasure whereof he 2 Reuel 3.17 boasteth not a little and the force of his armour wherein he 3 1 Sam. 17.45 trusteth too much Yet not in any confidence of my owne either power or policie but in the name of the Lord and in the power of his might whose counsell and strength I craue for this warre and who doth not only furnish his souldiers with spirituall weapons 4 2 Cor. 10.4 5. mightie through GOD to cast downe strong holds but teacheth also their 5 Psal 144.1 hands to fight and their fingers to warre and their armes to breake euen a bow of steele Thus came 6 1 Sam. 17.45 50. Dauid furnished and encouraged against Goliah thus came the poore simple 7 Ruffin Eccles Histo lib. 1. cap. 3. Confessor against the proud and wittie Philosopher and both of them preuailed against their aduersaries Dauid against his for his confusion the Confessor against his for his conuersion Aduersary of the Morall Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SIr you may well thinke me slacke in performance of my promise and not vnlike but you in respect thereof thinke that I faint in the cause 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 the many errors that rise out of the ignorance of the true difference betweene the Law and the Gospell Answer Sir how slacke you haue beene in performance of your promise I know not but it seemes you haue made some recompence of your slacknesse by your surenesse as you thinke that you might iustifie and make good the common prouerbe Though I be slow yet am I sure And I wish you had beene as prouident to bestow your studies well as you are confident that your cause is good or that your confidence be not greater then either your cause or your handling of it can wel afford for what is there in this your cause viz. In the Church of Christ since his death the whole law of Moses is wholly abolished and abrogated that can assure you of any warrant for the truth of it and what is there in your manner of dealing in it that can bring you any comfort or breed so great confidence in the so resolute defence of the same Had you drawne your pen and sharpened your stile either against the a August Quaest Veter Nov. Testam quaest 69. Ceremoniall Law that it is wholly vanished as a shadow because the Body is exhibited and abolished as a type because the truth is come Christ Iesus or against the b Et cont Adamant cap. 16. Iudiciall that it is abrogated also so farre as it was peculiar to the Mosaicall and Iewish policy you might peraduenture haue found some sorry c See Dana in August de Haeresib Centur. 2◠Aduersarie else-where both of former and of latter times but the most iudicious Diuines both ancient and moderne you should haue found your surest friends Nay further had you beene of opinion that euen the Morall law as it was giuen by God to Moses and by Moses to the Church of the Iewes is now in some circumstances of time place persons tables Testament manner measure terror rigor and the like * Vide Cal. Harmo in 4. Lib. Mosis p. 442 443 444. See these Fathers Iren. aduers Haeres Lib. 4. cap. 21. c. Numquid haec decologi praecepta cessasse dicenda sunt Absit inquit Augustin Quaest Vet. Nov. Test cap. 69. in Gal. cap. 3. altered and changed in the Church of Christ since his death you would not I thinke haue found many if any at all much differing and dissenting from you But seeing you haue drawne out your sword such as it is against the whole Law of Moses not against the Ceremoniall and Iudiciall only but euen against the Morall also and that not to alter or change it in some circumstance but to abrogate and abolish the very substance of it and that not in part but wholly too I know not the man that will stand with you strike one stroake for you or bid you so much as God speed in this cause or course 1 Numb 12. When Aaron and Miriam rose against Moses in great bitternesse both of spirit and speech the Lord tooke them vp sharply with this rebuke My seruant Moses is faithfull in all my house how then were yee not afraid to speake against my seruant Moses I make no doubt but euen at this day the Lord doth reckon of the Morall Law as of his seruant yea and doth esteeme it in his vse a faithfull seruant in his Church also how then were not you afraid to speake to write to fight with all the wit and power you haue against the whole body of the Morall Law and that not onely to weaken the credit and power of it but vtterly to abolish the very substance and being of it therewithall Seemeth it a small matter in your eies absolutely to abolish both Ceremoniall and Iudiciall Law d Lex Christianis est thesaurus abscōditus c. vide Irenae advers Haer. lib. 4. cap. 43. which yet retaine a e Bulling advers Anabap. lib. 2. cap. 15. lib. 4. cap. 4. spirituall and morall equity and as they are part of Gods Word shall endure for euer but you must needs deale in like sort with the Morall Law also You are farre I hope from 2 Ester 3.5 6. Hamans minde though in this your courses be not much vnlike he thought scorne to lay hands on Mordecai alone therefore he sought to destroy the whole people of the Iewes in one day and you thinke scorne to abolish the Ceremoniall and Iudiciall law alone and therefore
should walke in them we might haue some good helpe by the law u Rom. 12.2 Rom. 13.9 10. to proue what is the good and acceptable will of God and so viewing our faces in this x Iam 1.23 25. Glasse and in that also of the y Tit. 2.11 grace of God which hath appeared vnto vs we might learne to deny vngodlinesse and worldly lusts and to liue religiously soberly and righteously in this present world Thus may you see that the testimonie which Tossanus is brought in to giue on your behalfe will not stand you in any stead to procure any credit or to adde any strength vnto your cause and as little either comfort or helpe doth that afford you which * Antinom Gualt in Gal 3. ver 20. you alledge out of Gualter to the same that is as I conceiue to as little or no purpose for in the place you cite on Gal. 3.19 20. speaking of the Law Quae duravit ad tempus quamdiu ejus usus fuit he meaneth the old Testament or Mosaicall gouernment which consisteth in the substance of the Ceremoniall and in some circumstances of the Morall Law and this we grant was but to endure for z See Tertullian â—dvers Iudaeos cap. 3.4.5 6. a time viz. vntill the comming of Christ Which to be the true sense and meaning of the words appeareth most euidently by three opposite clauses which follow in the very words which you alledge 1. At a Gualt in Gal 3.19 20. nunc novi Testamenti tempus est therefore he speaketh in the former words of the old Testament b Haec Occonomia abrogatur Bez. in Gal. 3.24 in Gal. 4.1 2. Quando lex Prophetae Euangelio cedunt therefore he speaketh of the Mosaicall gouernment the Ceremonies and Circumstances whereof were all abolished and all the Prophecies thereof accomplished at the comming of him that was the c Heb. 10.1 Ioh. 1.17 truth of those Types the substance of those d Col. 2.17 shadowes yea the aime and e Rom 10.4 end of the Law and the Prophets Christ Iesus 3. Vt tam gentibus quà m Iudaeorum reliquijs in regnum Dei vim facientibus locum dent therefore he meaneth not as you would haue him that the Morall Law is wholly abolished but only so much of Moses Law as made any difference betwixt * Ephes 2.14 15. Col. 2.14.17 Iewes and Gentiles or might proue any hinderance to their happie enterance into the kingdome of God so much only is vanished away as a cloud or mist at the rising of the f Malac. 4.2 Sunne of righteousnesse in the g Rom. 13.12 13. day of the Gospell But it may be you reckon of these whom hitherto you haue set forth as if they were but milites levis armaturae scouts or light horsemen to try the coast and to make a flourish Now you begin to plant your great Ordnance to muster your men range your Armie and to charge the enemy with a sharpe assault for the vtter abolishing of the whole Morall Law For the effecting whereof * Antinomus you are bold to say 1. That the * Fortunam Priami cantabo nobile bellum Quid dignum tanto feret hic promisser hiatu Horat. de Arte Poetica whole Epistle to the Galatians importeth so much 2. That the whole Epistle to the Hebrewes is to the same purpose 3. That the practise of the Apostles in all their Epistles confirmeth the same seeing they neuer ground any exhortation vpon Moses Law nor vse any forme of commandements much lesse make any allusion to Moses Law or the ten commandements and so you goe on with fourth and fift c. vntill you haue made vp a full dozen The mother of h Iudg. 5.28 Sisera trusting too much in her sonnes valour his chariots and his men of warre fed her fancy with a conceit nay with an assurance of a ioyous and glorious victory Why is his chariot so long a comming Why tarry the wheeles of his chariot Her i Iudg. 5.29 30. wise Ladies answered her yea she returned answer to her selfe Haue they not sped haue they not diuided the prey to euery man a Damosell or two to Sisera a prey of diuers colours But yet for all this Sisera being cut short of his life by k Iudg. 5.24 Iael the wife of Heber the mother of Sisera also came short of her hope and the successe of that warre was nothing answerable to the confidence and conceit which she had and held of it I feare me the conceit of your great preparation together with the confidence in your men and munition hath bred in you not much vnlike both spirits and speeches in this conflict and it may be some of your wise friends as her wise Ladies haue beene ready enough to soothe you vp with some answer answerable to your present humour Yea rather then faile you will returne answer to your owne words Great helps breed great hopes What Shall we not speed shall we not diuide the prey shall not this conflict end in a conquest and shall we not obtaine honours and fauours as a prey of diuers colours If your conceit be such and so high take heed both you and it doe not take a fall l Iudg. 5.26 27. A hammer and a naile in the hand of a weake woman if the Lord will giue wisdome and strength to handle them aright may quickly dispatch Sisera dash his mothers hopes and turne all his and her ioyes into sorrowes and their glory into shame And is not my word saith the Lord as an hammer m Ierem. 23.29 and are not the words of the wise that is such as speake according to this word as n Eccles 12.11 nailes fastened by the Masters of the assemblies What though there be want of wisdome in the head and of strength in the hand of him that shall vse them yet he that standeth in Gods o 2 Chron. 20.15 cause and fetcheth his p Ier. 23.22 Ephes 6.11.13 weapons out of the Lords Armory and commeth in the q 1 Sam. 17.45 name of the Lord against his aduersary may rest assured that the Lord will manifest his wisdome in foolishnesse and perfect his r 2 Cor. 12.9.10 strength in weaknesse and that he will so teach his Å¿ Psal 144.1 hands to fight and his fingers to warre that as the t 2 Chro. 20.15.17.20 battle is so shall the victory be the Lords also In this confidence alone I haue entred this encounter and am come forth into the field against you The mounting of your great ordnance with so great words The whole Epistle to the Galathians c. The * Parturient montes nascetur ridiculus mus Horat. de Art poetica whole Epistle to the Heb. the practise of all the Apostles in all their Epistles c. doth not so much amate me as amaze me I doe not
so much feare the danger as wonder at the manner of your dealing The peeces which you mention I acknowledge and reuerence as some of the Lords great ordnance but all the powder and shot that you haue giuen them can make them neither speake nor do any thing against the truth but for the truth You haue mounted them too high and haue ouercharged them too much so that whiles you would discharge them against one of the bulwarks of Sion you ouer-shoot your marke and cause them with greater force to recoile vpon your little Babel which you haue built to make you a name in the earth inter filios terrae among the sonnes of the earth * Antinomus You say The whole Epistle to the Gal. importeth so much for say you It is the generall Argument of the same Doth the whole Epistle to the Galath import that in the Church of Christ since his death The whole law of Moses is wholly abolished and abrogated Or is this the generall Argument of the same Answer What if that Epistle neither in whole nor in part doe import so much What if that which you say of the whole abolishing of the whole law of Moses be neither the generall Argument of the whole Epistle nor any speciall or particular Argument of any part or parcell of the same The Argument of the Epistle to the Galatians It is very likely that what you affirme herein you haue rather taken vpon trust than vpon triall for had you but searched into the Epistle it selfe for the subject and speciall scope of it and well considered the estate of that Church at that time when the Apostle writ vnto it you might haue easily vnderstood that the purpose of the Apostle was not to proue that the whole law of Moses was wholly abolished but that only in the matter of iustification by faith in Christ the law of Moses neither Ceremoniall nor Morall could stand them in any stead For wheras at that time u Hieron in Ep. ad Galat. cap. 1. August pâ—aefat in Epist ad Gal. certaine false teachers had laboured to withdraw the minde and hearts of the Galatians from that sincerity of the Gospell touching the righteousnesse of faith in Christ alone which Paul had taught them by inducing and perswading them to entertaine the Ceremonies of the law of Moses as necessary to justification and saluation and so to ioine the worke of the law with faith in Christ Paul being much troubled at their backsliding and desiring to recouer and recall them to their former standing directeth this Epistle vnto them wherein as he justifieth both his calling to be an Apostle and the Doctrine of faith in Christ alone for justification and saluation to be of God and not of men so he euidently proueth that by the workes of the law no flesh can be justified that x Tertullian also justifieth this that not the abrogation of the morall but of the ceremoniall law is the Argument of the Epistle to the Galat. Sed quae velit intelligi elementa primas scilicet literas legis ipse declarat diâ—s observatis annos sabbata opinor coeâ—as puâ—as jâ—jâ—nia dâ—…s magnos cessare enim ab bis sicut à circumcisione oportebat vide Tertul. advers Marcion lib. 5. cap. 4. See also Justin Mart. Dial. um Tryph. Iudaeo Circumcision new Moones Iewish Sabbaths and all other ceremonies types and figures of Moses law leading as a Schoole-master vnto Christ were now abolished and that if either Iew or Gentile did either entertaine or maintaine them as necessary to saluation mingling Law and Gospell faith and workes types and truth Moses and CHRIST together for our acceptation and reconciliation with God they did not only abase themselues in returning vnto beggerly rudiments and putting themselues vnder their former yoake of bondage but they did further as farre as lay in them make void the death of Christ and fall from Grace whereupon he exhorteth them to stand fast in that liberty wherewith Christ hath made them free and so to vse their liberty that it be not any aduantage to the flesh but that they may serue one another by loue Galat. Chapters 2. 3. 4. 5. That this is the scope and drift of the Apostle and the speciall Argument and subiect of the Epistle to the Galat. if the Text it selfe which I haue cited doe not make it euident or the Testimony which I haue giuen thereof seeme to you to be insufficient Hieron praefat in Epist ad Galat. I pray you admit of the euidence that two or three more eminent and more ancient witnesses will giue in vnto this point Hierom. in Prooem in Epist ad Gal. Sciatis eandem esse materiam Epistolae Pauli ad Galatas See Tertul. againe more plainly determining of the Argument of the Epistle to the Gal. Principalem adversus Iudaismum epistolâ—m nos quoque confitemur quae Galataâ— docet ubi Apostolus in Christo post Iohannem revelato vetera infirmat nova vero confirmat Tertull. lib. 5. adver Marc. cap. 2. quae ad Romanos scripta est Nullus quidem Apostoli sermo est vel per epistolam vel praesentis in quo non laboret docere antiquae legis onera deposita omnia illa quae in typis imaginibus praecesserunt i. otium sabbati circumcisionis injuriam calendarum trium per annum solemnitatum recursus scrupulositatem ciborum per dies singulos lavacra iterum sordidanda gratiâ Euangelij subrepente cessasse quam non sanguis victimarum sed sides animae credentis impleret Et paulò post scribit Apostolus ad eos qui ex gentibus fidem Euangelij receperant rursum retrò lapsi quorundam fuerant authoritate deterriti asserentium Petrum quoque Iacobum totas Iudaeae Ecclesias Euangelium Christi cum lege veterimiscuisse ipsum etiam Paulum aliud in Iudea facere aliud nationibus praedicare frustra eos in crucifâ—rum credere si id negligendum putarent quod Apostolorum principes observarent By this you may perceiue that Saint Hierom taketh the Argument of the Epistle to the Galatians to be the same with the Argument of the Epistle to the Romans wherein the Apostle proueth that by the workes of the law whether Ceremoniall or Morall no flesh can be justified before God vsing the same words in both Rom. 3.20.28 and Gal. 2.16 And this he vrgeth as the principall scope of the Epistle to the Galat. That Paul laboureth to reproue them for their declining from the simplicity of the Gospell vnto Iewish Ceremonies teaching them that Circumcision their new Moones solemne Feasts and all other their Legall Seruices and Sacrifices were vtterly abolished and in no sort to be mingled with the Gospell I say therefore in a word with Saint Ierome Onera a See Aug. lib. 4. cont duas Epist Pelag. ad Bonif. c. 5. legis Ceremonialis
esse deposita opera legis Moralis in justificatione peccatoris esse perpetuò deponenda And if you shall obiect as you doe Doe you not then make void and abolish the Law through faith I answer with b Rom. 3.31 Paul one greater than Ierom God forbid yea we establish the Law And if S. Paul establish the Law how dare you goe about to abolish it c Chrysost in Epist ad Gal. cap. 1. Chrysostome also gathereth the Argument of the Epistle to the Galatians out of Gal. 5.2.4 I Paul say vnto you That if yee be circumcised Christ shall profit you nothing and againe Whosoeuer of you are justified by the Law yee are fallen from grace Whereupon he inquireth Quid igitur tandem hoc erat and immediately answereth Qui ex Iudaeis crediderant partim occupati persuasione d August is of the same minde in praefâ—t in Epist ad Galat. Iudaismi partim inanis gloriae fiti temulenti dum sibi doctorum cupiunt parare dignitatem authoritatemque profecti ad Galatas docuerunt illis opus esse circumcisione servanda sabbata novilunta nec tolerandum esse Paulum qui harum rerum tolleret observationem Nam Petrus Iacobus ac Iohannes haec ut aiebant non prohibebant c. And a little after he addeth Proinde cùm cerneret totum Galatorum gentem inflammatam ac periculosum incendium adversus illorum Ecclesiam excitatum esse scribit Epistolam ad universos ad ista respondens c. Compare your Assertion with Chrysostomes opinion and you shall finde that the Argument of the Epistle to the Galatians is not as you would haue it that the whole Law of Moses is wholly abolished but that the Ceremoniall Law is ceased and may not in any sort be ioyned with the Gospell and that the workes of the Law both Ceremoniall and Morall are for euer in the matter of justification and saluation disinabled and discarded e Theodor in Arg. Epist ad Galat. Theodoret is of the same minde with Chrysostome and setteth downe the Argument of the Epistle to the Galatians in almost the same words f Oecumenius in Arg. Epist ad Gal. Oecumenius also to the very same purpose saith Quum benè decti ab Apostolo Galatae fuissent sincereque in Christum credidissent peregrè profecto Apostolo sic à nonnullis surrepti sunt ut circumciderentur Apostolus scribit ad eos redarguit cos quod stultè egerint immutati fuâ—…nt â—isserit de lege de ea quae secunduÌ„ Abraham est side argumentaturque tum ex lege ipsa tum exuxoribus ipfius Abrahae allegoricè sumptis quod umbra circumcisio ipsa ad tempus usque data fuit Christi adventu supervaâ—aea facta By the judgement of Oecumenius therefore touching the Argument of the Epistle to the Galatians your judgement being put in the scale with it will be found to be too light there being no dispute in his opinion for the whole abolishing of the whole Law of Moses Morall as well as Ceremoniall as you would haue it but only for the abrogation of the Ceremoniall now that Christ is come in the flesh as he doth deliuer it and we willingly assent vnto it Agreeable hereunto is the judgement of g Au ust lib. contr Faustum Augustine h Ambros in Epi. ad Galat. cap. 1. Ambrose i Hâ—…r in Psal 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hilary k Beda in Arg. Epist ad Gal. Beda l Iustin Mart. in Dial. cum Tryphon Iustin Martyr whose testimonies I haue not leasure to set downe at large the places I haue quoted you may search if you desire to see Only I pray you consider what m Erasm in Arg. Epist ad Gal. Erasmus whom you alledge so often and commend so much hath himselfe set downe concerning the Argument of the Epistle to the Galatians Agit in hac Epistola quod nusquam non agit ut à legis Mosaeicae servitute invitet ad Euangelij gratiam and afterwards Demonstrat legem Mosaicam ad tempus modò fuisse datam ad unum Christum illum spectasse omnia and lest you should mistake his meaning as if he comprised the Morall Law herein together with the Ceremoniall he sheweth euidently by the words following that he meanes only the Ceremoniall and not the Morall Law And therefore he addeth In illa Mosaica lege fuisse carnem in Euangelio spiritum in illa umbras in Euangelio lucem in illa imagines in Euangelio veritatem in illa ser vitutem in Euangelio libertatem Could you see thus much in Erasmus and that vpon the Argument of the Epistle to the Galatians so directly crossing that which you affirme and not rest satisfied therewithall to the altering of your opinion touching the Argument of the same Epistle Or were you so vnaduised that you would not your selfe aduise with one of your best friends what his opinion were of this Argument and yet commend him vnto others to seeke and take aduice and satisfaction from him in this point But we will leaue you to aduise better with Erasmus if yet you will take paines to looke vpon him and come now to consider what counsell or comfort you haue from Caluin Beza Perkins Parraeus whom I guesse by your quotations you haue consulted withall These * Antinomus you alledge to proue that the Morall Law is wholly abolished as well as the Ceremoniall as if they had interpreted that place of Gal. 3.19.22.23 to that purpose * Answer Let vs examine your witnesses and see if the euidence they bring in will serue your turne You cite Caluin Instit lib. 3.19.4 Caluin hath not one word for the whole abolishing of the Morall Law in that place he only sheweth that the faithfull are now freed by Christ from the yoake and rigour of the Law that now they obey the Law not as constrained by force or compelled by feare but as of a willing and ready minde induced thereunto by loue knowing that they come to God as children to a father that will in Christ accept of their obedience to the Law albeit they come farre short of that perfection which the Law requireth in rigour at their hands and this he maketh manifest by one precept of the Law Legis praeceptum est ut diligamus Deum ex toto corde ex tota anima c. This saith he the best cannot doe in that perfection that the Law requireth Volunt aspirant conantur sed nihil eâ quâ decet perfectione faciunt What then he n Caluin Instit lib. 3. cap. 19. sect 5. answereth in the next section That when poore soules shall perceiue that being freed from the seuere exaction and rigour of the Law paterna leuitate se à Deo appellari hilares magna alacritate vocanti respondebunt ducentem sequentur Is there one word or syllable in all this tending to the vtter abolishing
of the Morall Law Nay is there not much to the contrary For doth he that saith we are freed from the rigour yoke and bondage of the Law affirme in so saying that the Morall Law is wholly abolished or are we therefore discharged of all obedience to the Law altogether because by faith in Christs obedience we stand not charged with the exact and rigorous obseruation of the same Doth not o Caluin Instit lib. 3. cap. 19 sect 4. Caluin himselfe in this very section which you alledge giue instance in one precept of the Morall Law as now in force and of great vse for beleeuers to frame their hearts and liues in obedience thereunto Doth he not say plainly Legis praeceptum est ut diligamus Deum He doth not say as it seemes you would haue him Legis praeceptum fuit as implying the Law was once but now is not as p Virg. Aeneid li. 2. fuit Ilium ingens gloria Teucrorum sed jam seges est ubi Troia fuit or as Tullie also could say q Cicer. Tuscul quaest lib. 1. Triste vocabulum fui subest enim haec vis habuit non habet but he saith legis praeceptum est as being yet still in force ut diligamus Deum as binding himselfe and all the faithfull to a filiall and cheerefull not to a rigorous and seruile obedience in the duties of it But seeing you haue done Caluin so great wrong as contrary to his minde and meaning yea to his words and writing to charge him with that he neuer wrote spoke nor thought will you doe him that fauour as to let him speake for himselfe and deliuer his owne opinion in his owne words whether he be of your minde or no touching the vtter abolishing of the whole Morall Law Neque hinc rectè quis colligat saith r Caluin Instit lib. 3. cap. 19. sect 2. he hauing proued that the Law hath no place nor power in the justification of a sinner before God legem fidelibus supervacaneam esse quos non idâ—o docere hortari stimulare ad bonum definit tamet si apud Dei tribunal in eorum conscientijs locum non habet and he addeth a little afterward In hoc fitum est legis officium ut eos officij sui admonendo ad sanctitatis innocentiae studium excitet Me thinkes Caluin seemeth to frame his speech of purpose as if he meant to answer one in your coat and to meet with your opinion though he were neuer acquainted with your person For you will haue the whole Morall Law to be wholly abolished he blames the very conceit of such as thinke it needlesse or superfluous indeed he acknowledgeth that it is of no force for our justification but confesseth withall that it is of great vse for edification and sanctification You will haue it not only ceased but abrogated as hauing neither any office nor vse he saith it is so farre from being abrogated that yet it doth not cease to teach to exhort and to pricke the faithfull vnder the Gospell forward vnto that which is good and testifieth that it is a speciall office of the Law by admonishing them of their duty to stirre them vp vnto holinesse of life You say The whole Epistle to the Galatians and the generall Argument of it importeth that the whole Morall Law is wholly abolished and he to the cleane contrary addeth these to his former words Å¿ Caluin Instit lib. 3. cap. 19. sect 3. In hoc cardine totum fere argumentum Epistolae ad Galatas vertitur giuing vs thereby to vnderstand that by the Argument of the Epistle to the Galatians the Morall Law is not abolished but in speciall office and vse euen now and for euer in the daies of the Gospell to be continued The words I haue cited out of Caluin I haue not fetcht very farre being so neere neighbours to the place whence you tooke yours Yours out of the fourth section Caluin Instit lib. 3. cap. 19. sect 4. sect 2. 3. where yet you haue nothing which makes for you and mine out of the second third section where you may see almost euery line is drawen to my hand cleane ouerthwart and crosse vnto your opinion What may a man that would willingly thinke well of you thinke of your dealing in this allegation Did you reade the fourth and not the second nor third sections That had beene great negligence especially there being so necessary dependance one vpon another Did you reade them and not vnderstand them taking that to be for you which was altogether against you That had beene too grosse ignorance Did you reade and vnderstand that Caluin in those sections had nothing to confirme but much to confute your opinion And would you notwithstanding beare vs in hand that he stood as firme on your side as you had set him faire in your margent This were wilfully to shut your eies against the light and to endanger the comfort of a good conscience Which of these faults you are fallen into I leaue to your second thoughts to consider and to amend what you finde amisse Thus we leaue Caluin who doth neither proue nor approue your opinion but plainly reproues it rather Let vs now examine Beza * Antinomus your next witnesse and see if his testimony will stand you in any stead for the vtter abolishing of the Morall Law Answer In the place which you alledge in Galat. 3.22 he speaketh something of the abrogation of the Ceremoniall but not a word of the abolition of the Morall Law his words will witnesse what I say and conuince you of no small fault in this allegation also t Beza in Gal. 3.22 Antea docuerat saith he legem ceremonialem abrogatam esse tum quatenus nos arguebat peccati ac mortis per transgressiones tum quatenus fuerat ipsius damnationis externum Chirographum Nunc autem eandem ceremonialem legem considerans ut promissionum Euangelicarum suo tempore exhibendarum umbram figuram docet illam quoque hoc respectu cessasse c. What could be said more distinctly or more effectually for expounding that very verse of the abrogation of the Ceremoniall which you say he expounds of the abolishing of the Morall Law Beza u Beza in Gal. 3.23 saith That the Apostle vnderstands the Ceremoniall Law in this 23. verse and that being but a shadow and figure of the promises of the Gospell it ceased when Christ was exhibited and you say how truly let others judge that the same Beza saith that the same verse is to be vnderstood of the Morall Law and that he proueth thereby that the whole Morall Law is wholly abolished There may be as much agreement betwixt light and darknesse fire and water truth and errour as betwixt Beza his Assertion and your Allegation in this point But will you with patience heare his opinion direct and downe-right not for the abolishing but for
the establishing of the Morall Law Quid igitur saith x Beza in 2 Cor. 3.11 he writing vpon 2. Corinth 3.11 Num lex abolita sanè quod ad ceremonias attinet cessavit At enim dices num hac in parte abolitum est Mosis ministerium minimè verò semper enim sunt homines ad Euangelium praedicatione legis praeparandi You may here see if you will but turne your eie aside vnto this place that he is so farre from thinking the Morall Law to be abolished that he answereth that obiection and so dasheth out the braines of your opinion with a minimè verò and further affirmeth that the y Vide Bez. Theol. Epist Epist 10. p. 104. Law is to be preached as frequently and necessarily as men are to be prepared for the receiuing of the Gospell Consider also what the same z Beza in 1 Epist Joh cap. 2.7 Lex posita est regendae sanctorum vitae c. Est igitur damnanda Antinomorum Libertinorum detestanda â—…esis Bez. in 1. Tim. cap 1. v. 9. Beza saith writing vpon 1. Iohn 2.7 A New Commandement I write vnto you there he putting a difference betwixt the Morall Law and the Gospell saith Lex quid sit faciendum Euangelium quid sit credendum docet sciendum est igitur sic esse haec duo distincta ut tamen unum alteri subserviat Nec enim Euangelio lex aboletur quatenus quod rectum est praecipit sed duntaxat quatenus mortem omnibus ipsam perfectè non praestantibus minatur Lex mortis terrore nos monet ut de vita in Euangelio quaerenda cogitemus lex jam nobis suavis est seccundùm interiorem hominem magister sicut copiosè docet Apostolus Rom. 6.7.8 capitibus Hinc illud toties à Christo iteratum de Deo proximo diligendo mandatum I pray you consider these particulars out of this testimony and tell me then whether Beza be with you or ouer-against you 1. That the Law and Gospell are distinguished but neither of them both abolished 2. The Law and the Gospell doe mutually serue one another in their seuerall offices and vses 3. The Law is not abolished by the Gospell but established by the same 4. The Law to them that are in Christ See Bez. Epist Theolog. Ep. 20. of the vse of the Morall Law euen for Christians at large is a sweet Master or Teacher in whose lessons and instructions they delight in the inner man 5. That all these offices and vses of the Morall Law are warranted and confirmed by the authenticall Authority of Christ himselfe and his Apostle Paul All these points being set downe by Beza so sound and sufficient for establishing the Law are as so many strong Arguments to conuince you of errour that goe about to abolish it and as so many rebukes also of your vnaduised and injurious dealing with so worthy a Diuine whom you will needs draw in to speake to your minde though neuer so contrary to his owne true meaning Let vs now come to heare your third witnesse Mr. Perkins whether he can speake any more to the matter than Caluine and Beza haue already done * Antinomus You cite him on the Galatians Answer 3.11.23 And tell me I pray you what you haue found here for the whole abolishing of the Morall Law Vpon these words verse 11. No man is justified by the Law a Perkins in Gal. 3.11 he saith that by the Law is meant not onely the Ceremoniall but also the Iudiciall and the Morall Law and that Paul enlargeth his disputation from one part to the whole Law And he giueth a good reason why he would abrogate the vse of the Morall Law as well as of the Ceremoniall in the matter of justification for they saith he which thought Ceremonies necessary to justification would much more thinke Morall duties necessary All this we willingly acknowledge with Mr. Perkins What would you conclude hence Is this your Argument from this place No man can be justified by the workes neither of the Ceremoniall nor of the Morall Law ergo the whole Morall Law is abrogated wholly as well as the Ceremoniall Law We grant the Antecedent and deny the Consequence or Argument For how doth this follow The Morall Law doth not justifie ergo it doth not instruct nor edifie vnlesse it had no other neither office nor vse but that alone Will you see the fallacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by another of the like stampe b 1 Sam. 8.7 Samuel hath ceased to rule correct condemne the people as a Iudge ergo c 1 Sam. 12.23 24. Samuel hath ceased to pray for the people and to teach and shew them the good and right way as a Prophet Or to vse the Apostles comparison A d Gal. 4.1 Gal. 3.24 Schoolemaster ceaseth to nurture and keepe his scholer vnder the rod and in the rudiments of Grammar as a childe ergo he hath no sufficiencie nor ability to teach him greater or better things being now of riper age But to leaue this Argument weake and feeble as it is shall I be bold to aske you a question Doe you reade and alledge your Authors for satisfaction or contention for colouring and countenancing of an error or for searching and lifting out the truth I would gladly if I might safely conceiue the best but it seemes strange vnto me that seeing e Perk. on Gal. 3.12 Mr. Perkins in the very next leafe vpon the 12. that is the very next verse hath so plaine and euident sentences to confute you that euer you durst alledge any thing out of him as standing with you or for you His words be these I say that the law written in our hearts is still the law of Moses And againe Since mans fall the Lord repeates the Law for weighty causes 1. To teach vs that the Law is of a constant and vnchangeable nature 2. To aduertise vs of our weaknesse and shew vs what we cannot doe 3. To put vs in minde that we must still humble our selues vnder the hand of God after we haue begunne by grace to obey the Law because euen then we come farre short in doing the things which the Law requireth at our hands Who would once imagine that a man fearing God and bearing an honest minde to learne and seeke out the truth would not haue sought and seene a little farther into Mr. Perkins before he would or durst haue produced him for a witnesse against himselfe and against the truth also If all this be not yet sufficient will you for your full satisfaction heare his finall determination of the question He proposeth it thus f Perk. on Gal. 3.23 p. 251. How farre forth is the Law abrogated and answereth this The Morall Law is abrogated in respect of the Church and them that beleeue three waies First in regard of justification and this Paul proues at large in this Epistle Secondly in respect of the
not so effectually spiritually and comfortably as in the latter daies he hath done by his Sonne Can any man I say inferre hereupon that the Morall Law is wholly abolished Nay hath not p Haec omnia non dissolventis erant legem sed adimplentis dilatantis in nobis Iren. advers Haeres li. 4. cap. 27. Christ from his blessed mouth charged vs not once to thinke that he came to destroy the Law He came not to destroy it but to fulfill it And doth not he renew the beauty and vigor of the Law when he doth cleare it and deliuer it from the foolish and false glosses of the Pharisies and commends the duties thereof to the practise of his owne followers and Disciples Besides all this seeing Christ in this first verse is as you alledge opposed to the Prophets you may by as good reason conclude that all the sacred Records of the Prophets are now cancelled and cast out of the Church by the comming of Christ in whom they were accomplished as that the Morall Law first written by the finger of God is now vtterly abolished because by Christ himselfe it was fulfilled and if by that which followeth the heauens and earth must vanish but he remaine you meane that the Morall Law must needs vtterly perish if Christ remaine remember then I pray that Christ himselfe hath said the like of the Morall Law which the Apostles said of him Heauen and earth shall passe but one iot or tittle of the Law shall not passe till all be fulfilled Vpon which words q Bulling in Mat. 5.18 Bullinger saith Per collationem rerum maximè stabilium immotarum significavit perpetuam legis constantiam r Calu. in Mat. 5.18 Caluine ſ Bez. Muscul Vitus Theod. Perk. on the same Beza Musculus Vitus Theodorus Perkins are all of the same minde writing vpon the same place Of these I will only mention Mr. Perkins his words The meaning of this verse saith he is That the Law of God is vnchangeable not only in the whole but for euery part thereof and the fulfilling thereof shall neuer haue an end But you goe forward and out of cap. 3. * Antinomus you say Moses was his seruant It is true Answer and so were all the holy men of God that penned the rest of the holy Scriptures too What then must it needs follow that because Christ is come as Lord in and ouer his owne house which is his t Heb. 3.6 Church that he hath disallowed and disanulled whatsoeuer Moses or others of his seruants haue done before him This were enough to shake the very foundation of the wals of Sion and to lay leuell with the ground the stately palaces of Ierusalem What they haue done either in or for the building of Gods house touching the substance and essentiall parts thereof whether u Ephes 2.20 Heb. 6.1 2. foundation of faith or x Phil. 3.16 Gal. 6.16 rule of life that Christ himselfe tels you againe he came not to destroy though they were but his seruants in the house and he Lord ouer it yet thinke not saith he that I am come to destroy either the Law which is the y Iam. 2.8.12 rule of life or the z 2 Pet. 1.19 20. Prophets which are a part of the foundation of faith He came not to abolish but to * Bez. Epist Theologic 20. pag. 104. establish these things But why did you alledge only the former part of the verse Moses was a Seruant and not the latter for a testimony of those things which should be spoken after to shew what seruice the Apostle speakes of in this place Why there was a reason in it for the latter words speaking of Moses seruice in the matters of the Ceremoniall Law as Paraeus and other worthy Diuines doe giue the meaning of them the alledging of these would haue quite maid your Market in that for which you brought in the former namely to the ouerthrow and abolishing of the Morall Law As for that you adde Antinomus out of Hebrewes Cap. 8. He is the Mediator of a better Testament which being the New he abrogateth the Old Ierem. 31.31 And that by the Old is meant as you say that which was written in the Tables of Stone Answer Deut. 4.13 I answer with reuerend * Bez. in Heb. 8.6 Tertul. advers Iudaeos cap. 3.4.5.6 advers Marcion lib. 5. c. 4. Beza That Christ is said to be the Mediator of a better Couenant hauing better promises Nempe quoniam figurabant ritus Levitici quod ipsi non praestabant cum credentium animos ad Christum venturum sive ad novum pactum remitterent He opposeth the Euangelicall Couenant to the Leuiticall as the better to the worse the New vnto the Old entring into the comparison of the Old and transitory Testament being but for a time whereof the Leuiticall Priests were Mediators with the New the euerlasting Mediator whereof is Christ to shew that this was not only better than that in all respects but also that that was abrogated by this This proueth not then the absolute abrogation of the Morall Law as you intend it but only the abolishing of the Leuiticall Priesthood with all their Mosaicall Sacrifices and Ceremonies as by the words going before ver 4 5 6 7. Heb. 8.4 5 6 7. you may plainly see the Apostle meant it Antinomus And because you appeale to the Geneua Note vpon Ierem. 31.31 as approuing your exposition of that which out of Hebrewes 8. you alledge for the abrogating of the Morall Law Answer we are content to turne aside with you thither also not refusing the censure or sentence which as vmpire it shall giue in this matter Tertull. expoundeth this place Ier. 31. v. 31. of the abolishing of the Ceremoniall and not of the Morall Law Lib. advers Judaos c. 3. Vpon these words I will make a New Couenant Ier. 31.31 the Geneua Note is this Though the Couenant of Redemption made to the Fathers and this which was giuen after seeme diuers yet they are all one and grounded on Iesus Christ saue that this is called New because of the manifestation of Christ and the abundant graces of the Holy Ghost giuen vnto the Church vnder the Gospell May not this Note giue you notice of thus much That the Diuines of Geneua making but one Couenant both in the daies of the Law and in the daies of the Gospell doe only acknowledge an alteration thereof in some circumstances of manner measure persons places times and types meanes and ministers and the like and that partly in the Morall but especially in the whole a In Epistol Theol. 8. Bez. Epist 20. Vide Caluin Instit lib. 2. cap. 11. sect 7. in hunc locum ex Ierem. 31.31 Ceremoniall Law but doe not so much as intimate any vtter abolition of any part of the substance of it whether concerning the foundation of
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
of Christ to come and all this but more darkly p Rom. 16.25 26. and obscurely few taking any great notice thereof vntill the daies of Iohn yet now Christ being come in Iohns daies Iohn beareth better witnesse of his comming not only seeing him with his owne eies but shewing him and q Ioh. 1.29 pointing him out as it were with the finger vnto others yea r Ioh. 1.32 33 34 c. See Calu. Instit lib. 2. cap. â— 16 cap. 11. sect 5. preaching him to be the true Messiah promised before now exhibited figured in Ceremonies before more darkly now manifested in his owne person more clearely seene and sought after but of a few before but now so followed and flockt vnto that since the time of Iohns preaching of the kingdome of God The Å¿ Luk. 16.16 Matt. 11.12 kingdome of God suffereth violence and euery man presseth into it This Scripture then may proue that vpon Iohns preaching of Christ Behold the t Ioh. 1.29 36. lambe of God that taketh away the sinnes of the world all Ceremonies and Prophecies concerning Christ to come were now accomplished and the Morall Law by him and in him alone to be fulfilled which we willingly grant but not that the u Tertull. expounding this place Luk. 16.16 saith Legis Prophetarum ordo exindè cessavit per adimpletionem non per destructionem lib. 4. câ—nt Mar. cap. 33. whole Morall Law is wholly abolished which is that which you willingly would but yet cannot proue For euidence and assurance of this which I say I need seeke no further than your owne witnesses Luther Erasmus Caluine Perkins Paraeus who all in the very places you alledge speaking of the continuance of Moses Law only â—ntill Christs death doe plainly auouch this only of the Iewish Paedagogy the Ceremoniall Law in types and shadowes the letter of the Law the rigour and terror of the Law the burden and seruility of the Law c. but not one of all speakes one word of the vtter abolishing of the Morall Law together therewithall Luther saith Christ is the end of the Law Rom. 10. Luth. on Gal. 3.24 25. p. 173. And how not that he hath abolished the old Law and giuen a new but he is the end of the Law to all that beleeue that is to say euery one that beleeueth in him is righteous and the Law shall neuer accuse him Luth. in Gal. 3.24 And albeit he speake of the abolishing of the Law by Christs death pag. 6. yet let his owne words cleare his owne meaning in the page following Luth. on Gal. 3. v. 25. p. 174. As touching the conscience we are fully deliuered from the Law and therefore that Schoolemaster must not rule in it that is he must not afflict it with his terrors threatnings and captiuity for Christ hath remoued all these offices of the Law out of the conscience putting out the hand-writing that was against vs Col. 2. Erasmus in Rom. 7.1 speaketh only of the Ceremoniall Law Antinomus At Mosis lex quoniam typis Câ—…remonijs Christum adumbrabat ad tempus aliquod tantùm data est donec exoriente luce cederent umbrae Answer apparentibus veris facesserent simulachra verorum Erasmus in Gal. 3.19 25. in Gal. 4.1 To the like purpose he hath the like words in Gal. 3.19 25. 4.1 but neither word nor syllable for the absolute abrogation of the Morall Law either at or after Christs death Caluine writing vpon Gal. 3.23 saith The Apostle compares the Law to a prison when he saith before faith came we were kept vnder the Law shut vp vnto the faith which should afterwards be reuealed and a little after he sheweth what is meant by faith and what Law that is whereof the Apostle speaketh saying Fides hic propriè significat plenam revelationem eorum quae tunc latebant sub obscuritate umbrarum legis Calu. in Gal. 3. v. 23. Faith in this place doth signifie a full reuelation of those things which then did lie hid vnder the darknesse of the shadowes of the Law And writing upon verse 25. Calu. in Gal. 3. v. 25. Vide Zanch. in Hosea cap. 2. p. 45. col 1. he directly proposeth and answereth the question in hand Quaeritur an lex ita sit abrogata vt nihil ad nos pertineat Respondeo Legem quatenus regula est benè vivendi fraenum quo in timore Domini retinemur stimulus ad corrigendam pigritiam carnis nostra denique quatenus utilis est ad docendum corrigendum c. hodiè non minùs valere quam olim manereque intactam Now surely I doe wonder how you could euer with any honesty produce Mr. Caluine and cite this very verse for abolishing the Morall Law at Christs death as his opinion seeing he doth so directly resolue and determine for the establishing of the right vse of the same Morall Law euen before your owne eies and that vnto the worlds end What should I say either your blindnesse is palpable or your boldnesse most intolerable in this strange dealing Perkins on Gal. 3.19 abused Vide Calu. de usu Legis Harmon in 4. lib. Mos p. 442.443 After the same manner doe you deale with Mr. Perkins who writing vpon Gal. 3.19 moueth this question Whether the Law serue to reueale sinne after the comming of Christ for Paul saith it was added for transgressions till Christ and answereth The Law serueth to reueale sinne euen to the end of the world yet in respect of the Legall or Mosaicall manner of reuealing sinne it is added but till Christ Mr. Perkins doth acknowledge there is vse of the Morall Law euen vnto the end of the world and you will needs haue him to be on your side and to say as you say That it did continue but till Christs death at the most Paraeus in Rom. 10. p. 1043. in Rom. 3.20 Lastly Paraeus findes no more fauour nor receiues any better measure at your hands as he that hath list and leasure may see in Rom. 10. pag. 1043. 1002. in Rom. 5.20 Thus are you well and worthily beaten with your owne rod though not in that seuerity which your injurious dealing with so worthy men doth deserue for I hold it much better to conuince and instruct in the spirit of meeknesse than to reproue and rebuke with too much acrimony and sharpnesse vnlesse a man be forced ad urendum secandum when no other milder meanes will serue the turne as sometimes euen the best and gentlest Chirurgions are constrained to doe Your seuenth Argument followeth Argument 7 feeble and faint as it is Quia velut carne spoliatos artus ostendit as a Quintil. Instit Orat. lib. 5. cap. 12. Quintilian saith of such an Argument Instit Orat. lib. 5. It was instituted to be a Schoolemaster to the people of God till the comming of Christ Galath 3.24 Ergo The Morall Law is now
and may be Theologically vnderstood and is now in force so vnderstood If yet you desire to heare what our Diuines speake also for this point albeit I thinke you can finde none to speake a word against it yet to doe you a pleasure I will call in one or two sufficient witnesses to giue testimony thereunto Caluine hauing rebuked them that judge Philosophicè of the Morall Law Calu. in Deut. in Append. de usu Legis pa. 441 443. addeth these words to shew there is now a Theologicall vse of it Ille verò legis usus Theologicus est quia nihil aliud potest quà m detegendo nostram injustitiam mortem duntaxat afferre And as he sheweth this is one Theologicall vse of the Law by discouering vnrighteousnesse to bring vs in danger of death so doth he afterwards in the same place finde out another Theologicall vse of it Vbi autem intus cordibus legem suam insculpsit simul prodest exterior doctrina legis sic enim filios suos gubernat spiritu regenerationis ut simul tamen velit ad vocem quoque suam esse attentos dociles That so soone as the Lord hath written his Law in our hearts then doth the doctrine of the Law doe vs good making his children by his spirit more teachable and tractable to heare and obey his will Iunius also in his learned Booke de vera Theologia brings in the Morall Law jus Morale as opposite to the Law of Nature which he calleth jus Naturae and there very plainly auerreth that the Morall Law is a principall or speciall part of the subject of true and sacred Theology Fran. Iun. lib. de vera Theolog. cap. 13. thes 24. His words be these Hoc vero jus morum quo homines ad Deum oportet accedere sacrae voluntati ejus quà m maximè fieri potest conformari sacra Theologia exponit perfectissimè Now if sacred Theology doe most perfectly expound the Morall Law then is the Morall Law Theologically vnderstood yet in force which you haue not yet the eies to see and not in force only as it is the Law of Nature as you haue had the face and forehead to affirme Now because you say There is no warrant in the Scripture for this that the Morall Law Theologically vnderstood is yet in force I pray you answer me directly to this one question which I hope will cleare the point in question Did Saint Paul when he said I had not knowne concupiscence to be sinne Rom. 7.7 except the Law had said Thou shalt not couet Did he vnderstand the Morall Law Philosophicè or Theologicè You cannot say Philosophicè for then he might haue knowne so much by the Law of Nature before his conuersion hauing as he had a double helpe the light of naturall reason and the benefit of Gamaliels Doctrine and yet he acknowledgeth that without the Law sinne was dead i. vntill he had a spirituall insight into the tenth Commandement he had no manner of sense and feeling of concupiscence to be sinne against it Besides neither Plato nor Aristotle nor the wisest Moralists that euer wrote could euer search into this depth and finde out this truth of God hid from the eie of Nature in the tenth Commandement that inclinations to sinne or motions and imaginations of sinne without consent or delight were to be accounted a breach of the Law and worthy of death If he then did not vnderstand the Law when he so said Philosophicè I conclude he must needs vnderstand it Theologicè and so without question he did speaking of it so diuinely graciously and religiously and disputing of the nature and vse fruits and effects thereof both in the estate of nature and in the estate of grace so spiritually so feelingly and effectually For the other place Rom. 3.31 which you except against as not plainly expounded by Zanchius Antinomus Because you say it may be vnderstood of the whole Law as well Ceremoniall as any other Answer and that for the time past Doe you not offer Zanchius some hard measure in charging him to expound it of the Morall Law only which he doth not and the Apostle also saying he speaketh of the time past whereas the words which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both of the time present And doe you not see how in yeelding this place to be meant of the Morall Law though not of it only you doe conuince your selfe of an error in going about to abolish the Morall Law which by confessing the truth with the Apostle you doe now establish As for Erasmus Antinomus we haue seene enough of his minde already and returned you more by way of recompence and satisfaction from his writings than you will be willing to receiue either from his or our hands Answer And here you fall into a great commendation of Erasmus an impertinent and needlesse peece of seruice and worthy no other answer than was once giuen in a like case Plut. apoth Lacon in Antalcida Quis quaso vituperat But you say with some indignation His Paraphrase though commanded to be had in Churches is too much neglected That is a fault And books you say of farre meaner quality are much esteemed That I feare me is a scornfull flout If you aime at the Defence of the Apology of the Church of England Iewels Defence of the Apology and his Reply now commanded to be had in the Churches consider I pray you there is roome enough for both and though the Apology be admitted yet the Paraphrase is not excluded Can you not thinke well and speake well of Erasmus his gold but you must cast out some words of disgrace against our Iewel Let the Ring and the Diamond haue either of them their due place and praise If herein I misse of your meaning beare with my mistaking and hereafter either speake more plainly or not so dangerously Antinomus As for that which followeth you bring me such confused stuffe such shreds and peeces gathered here and there out of Luther on Galath Bez. 2 Cor. 3.11 August de spirit lit as is wonderfull One Simile runnes after your fift section gone many a mile before another looks hard after the generall point and then you conclude with an exhortation and then hauing made an end before you had done you come in with a word or two to illustrate your second section I cannot but conceiue that now your head grew mazy Answer or else hauing cut your garment too short or put forth your arme further than your sleeue would reach you runne and seeke about for peeces and patches shreds and snips to see if you can make vp that which you haue marred neuer regarding how they sute with your stuffe for matter or colour so they may patch vp your coat and serue your turne in your owne imagination Luther on the Galathians hath not so much by much as you say
abrogation of the Lawish Sabbath on the fourth Commandement And to Zanchius in loco quinto theologico ex cap. 2. ad Ephes vers 14 15 de legis Mosaicae abrogatione where he disputeth the point very fully yet he doth not plainly expound the places that seeme to contradict it of which I will giue you a taste That of Matth. 5. cannot bee vnderstood of the forme of Moses Law but of the matter of it or of the Law of Nature for it cannot be denied but that the matter of the Decalogue being the Law of nature is in force as it is the Law of nature and vnderstood philosophically but how it can be in force theologically vnderstood for that is our question in hand being we haue no warrant in Scripture for it but the contrary I cannot see For the other place Rom. 3. by the context it may be and is to be vnderstood of the whole Law as well Ceremoniall as any other and the same for the time past but how the Morall law alone can be there vnderstood I maruell what should moue any man to thinke so See Eras Parap on it In Erasmus Paraphrasts on the new Testament you may finde much vpon this point The booke though commanded to be had in Churches is too much neglected bookes of farre meaner qualitie are much esteemed Luther on the Galatians hath much for he saith in two places at the least that all Lawes are abolished by Christ page 176. b. 177. a. 223. a. Yea the 10. Commandements themselues and the like saith Beza on 2. Cor. 3.11 Others are inforced to acknowledge it though their iudgements be against it for it so stands in their way that they cannot auoid it All that any man can say against this doctrine is that the Morall law or the Decalogue is perpetuall in nature sauing the fourth Commandement no man denies it but where the perpetuitie of it in diuinitie is to be found in Scripture would I faine see For the holy Ghost in the new Testament doth not exact naturall precepts such as the Decalogue is Aug. de spirit liter cap. 14. In decem praeceptis excepta Sabbati observatione dicatur mihi quid non sit observandum à Christiano for that is fulfilled in one word Loue Gal. 5.14 But the exhortation is to the workes of the Spirit none of which are properly commanded in the Decalogue I forgot to illustrate the conclusion of my fifth section afore with a familiar Simile which here I will adde Suppose the lawes of Venice to be the same for the most part with the lawes of England And yet if in England the bookes of the Venetian lawes should be brought out and read either to condemne or acquit a man accused or to giue direction for order and gouernment here with vs I thinke few men in England would hold themselues bound by vertue of those lawes or booke in any such manner One other Simile to illustrate the generall point 2 Pet. 1.19 The Apostle likeneth the Prophets to lights shining in darke places meaning as I suppose the Moone Stars or candles in the night till a greater light appeare And Malachi 4.2 Christ is termed the Sunne of righteousnesse so when this Sunne is risen neither Moone nor Starres are seene and candles are of no vse And Oecolampadius in Isai 2.5 saith Stultitia erit in meridie lucernis esse addictos quibus Sol si non ignavi essemus lucerer To conclude I wish that all men especially Diuines would take paines rightly to vnderstand the Doctrine of Christian libertie the difference of the Law and the Gospell and of the old and new Testament and of the Couenants of both And so the â—ight abrogation of Moses Law The studie of all which is too much neglected by ignorance whereof they run into strange questions as men in darknesse stumbling at one thing and catching hold of another thing that auailes them nothing I might a little illustrate my second section with a word or two If a man make two Testaments or Wills it is knowne to euery man that the latter and that whereupon he died is only in force and the former is not The Lord giue vs all the true knowledge of his truth THE OFFICE AND VSE OF THE MORALL LAW OF GOD IN THE DAIES OF THE GOSPELL The Preface THE counsell of the Apostle 1 1 Thess 5.21 Paul is well worth the hearing yea and the following also for all that are willing to seeke and embrace the truth Try all things and hold fast that which is good for as all is not a Interdum orichalcum magis exprimit colorem auri quam auruÌ„ ipsum Ludou Viu de Causis corruptarum Artium lib. 3. pag. 127. gold that is gilt ouer nor euery metall good siluer that giueth a good sound so neither is euery plausible opinion true doctrine nor euery colourable conceit a currant truth no though it seeme to be gilt ouer with Scripture as with pure gold or to sound as shrill as siluer by the voices and testimonies of religious and learned men This did the Spirit by which he wrote both see and foresee that as there were many then so there would be euen in our daies not a few who neither contenting themselues with nor consenting vnto 2 1 Tim. 6.3 wholsome words euen the words of our LORD IESVS CHRIST and to the doctrine which is according to godlinesse would teach otherwise and other things euen 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 20.30 distorted and peruerse things not only besides but euen contrary to the doctrine which was deliuered vnto them and therefore not without iust cause doth the Apostle 4 1. Iohn 4.1 Iohn also speaking by the same Spirit admonish vs of the same thing to try the spirits whether they be of God or no. And both of them to this end that bringing the doctrines and opinions of men to be tried and examined by the Scriptures as the Gold-smith brings counterfeit coyne or suspected metals to his touchstone for so much the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both 5 1 Thess 5.21 1 Iohn 4.1 See also 1 Pet. 1.7 places doth import we might vpon due triall better 6 Phil. 1.9 10. discerne of things that differ and iudge aright betwixt truth and error and so not only entertaine the truth when we finde it but 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.14 Reu. 3.11 hold it fast as it were with all our strength and 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. Epist 3. maintaine it when once we are in possession of it Which course and counsell of the Apostles for triall of the truth and maintaining of it was not only in their daies of great vse and good successe to establish the Churches and children of God in the sound profession of the truth against the damnable errors which men of corrupt mindes and destitute of the truth
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 â—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
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.
malediction or curse Rom. 8.1 Thirdly in respect of rigour for in them which are in Christ God accepts the endeuour to obey for obedience it selfe Neuerthelesse the Law as it is the rule of good life is vnchangeable and admits no abrogation and Christ by his death did in this regard establish it Rom. 3.31 What say you now to these words of Mr. Perkins Doth he determine the question with you and for you that the Morall Law is wholly abolished or doth he not plainly resolue to the contrary that as it is the rule of good life it is vnchangeable and for euer by the death of Christ established Antinomus Your next Testimony is out of Paraeus in Argumentum Epist ad Galatas and in other places vpon that Epistle Answer I haue not that Booke by me but vnlesse Paraeus be much contrary to himselfe which I cannot so easily conceiue of so judicious a Diuine you shall see I haue reason to thinke that vpon the Galatians he speaketh nothing for your opinion seeing vpon the Hebrewes Cap. 8. pag. 400. 401. g Paraeus in Heb. 8. p. 400. 401. he purposely and aduisedly writeth so much against it Lex Moralis saith he est aeterna justiciae norma and then he sheweth how farre the Old Testament is abrogated 1. Quantum ad doctrinae spiritualis gratiae circumstantiam de futuro 2. Deinde quantum ad conditionem impossibilem perfectae obedientiae 3. Quantum ad onus legalium rituum sacerdotij Levitici Denique quantum ad jugum politie Mosaicae populi Iudaici cervicibus impositum Whereupon he inferreth thus Vnde Manichaeonum fanaticorum refutatur error qui abrogationem veteris Testamenti non folum ad tria illa sed ad legem etiam moralem malè trahebant and a little after he addeth De Lege Morali de Mosis atque Prophetarum libris doctrina aeternitatem agnoscimus de ritibus politia minimè By this you may euidently perceiue that Paraeus is of opinion that howsoeuer the Ceremoniall and Iudiciall Lawes of Moses be abrogated yet the Morall Law is perpetuall and eternall and that they are men tainted with heresie or frensie that would draw the Morall Law into the same estate of abrogation with them And if you will looke backe a little to the seuenth Chapter and sixteenth verse of the same Epistle you may see as much as this and somewhat more h Paraeus in Heb. cap. 7. ver 16.18 Obiter hic annotemus discrimen legis Moralis Ceremonialis Illa perpetua spiritualis est ista caeduca carnalis fuit And againe vpon verse 18. Probat nunc legis abrogationem inde pendentem Et est taecita occupatio Quicquid sacerdotio fiat lex Dei est immutabilis Id inquit non nego de lege Morali nunc verò loquor de praecepto carnali lege Ceremoniali See more in Paraeus in Ep. Rom. cap. 3.8.31 cap. 7.7 Nam Valentiâ—…ani c. And this may sustice to cleare Paraeus that what you haue taken you haue mistaken from him as approuing your opinion vpon the Galatians which you see he disproueth on the Epistle to the Hebrewes Let vs now proceed to that which followeth There is a word * Antinomus you say Galat. 3 19. mistranslated in most vulgar translations which drawes many men away Serueth Wherefore then Serueth the Law Neither the Greeke you say nor any Latine translation hath it If neither the Greeke nor any Latine translation haue it Answer then it may peraduenture be added amisse but mistranslated as you say it cannot be And why doth not this word Serueth serue your turne Because forsooth it is in the Present Tense Serueth and not in the Preterimperfect Tense Serued Wherefore then serued the Law And why would you haue it serued and not serueth Because I guesse you would haue all men to know that the Law was of some force and vse in times past but now is of neither for the time present and so serued in the time past serueth your purpose very well for the present businesse But be it as you would haue it serued is serued either in the Greeke or any Latine translation or doth not the Law now in the daies of the Gospell serue to the reuealing conuincing and condemning of transgressions as before it serued to the same end and vse in the daies of the Law or suppose it serued more then to that end than now it serueth serueth it now therefore to no other vse at all But you say Many haue beene drawen awry by this word serueth Surely you are the first that euer I heard either make any exception against it or stand in any danger or feare of it And k Beza in Gal. 3.19 Beza whom you alledge may be vnderstood to take it rather in the Present than in the Preterim-perfect Tense Quorsum igitur lata lex est and Quum lex posita sit hominibus redarguendis Implying thereby not only whereunto the Law serued when it was first ordained but that it l Vide Beza in 1. Ep. Tim. cap. 1. v. 9. Finis legis est charitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. cap. 1. v. 9. serueth yet to the same vse in some respect though in diuers things the vse be changed Not vnlike vnto this you say is in Rom. 3.20 Commeth or is By the Law commeth the knowledge of sinne which being read came or was of the time past maketh you say the sense good Not vnlike vnto that is this indeed i. of as little either weight or worth And why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thus translated For by the Law commeth the knowledge of sinne but must needs be rendred thus For by the Law came or was the knowledge of sinne You haue your reason I hope in readinesse for if the former stand in the present time then your opinion must needs fall presently for then there is a present vse of the Law to discouer sinne But if that fall and the latter come in his stead then you conceiue hope that your opinion for the abolishing of the Law being now in danger of falling shall hence haue a prop to stay it vp withall and what a one I pray you why surely a sorry one either this or none By the Law came or was the knowledge of sinne Ergo the Law is now abolished and by the Law commeth not now any knowledge of sinne This is indeed as you said truly not vnlike the other the Law serued for restraining or condemning transgressions ergo now it serueth neither for these nor for any other vse at all But doth not the Apostle proue by the Law whether written in Tables of stone or in m Rom. 2.15 Tables of the heart that both Iewes and Gentiles are n Rom. 3.19 20. all vnder sin not only that they had beene but that euen then at that present they were And was not this in the time of the
Gospell and doth he not conuince them all of sinne by the present vse of the Law Obserue what he saith verse 19. Now we know that whatsoeuer the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it speaketh to them that are vnder the Law Doth he not vse the present time for the manifesting of the present vse of the Law three times together in this verse and concludeth in the next That therefore by the deeds of the Law no flesh shall be justified in his sight because by the Law commeth or is the knowledge of sinne So o Beza in Rom. 3.19 20. Beza on this place doth expound it and p Paraeus in Rom. 3. v. 20. Paraeus rendreth the words thus Per legem habetur agnitiâ— peccati whence he concludeth ergo non justitia and q Caluin in Rom. 3.20 alibi Quid enim quaeso ist sibi volunt tegem propter transgressiones positam esse Gal. 3.19 per legem esse cognitionem peccati Rom. 3.20 legem peccatum efficere See Caluin Instit lib. 2. cap. 5. sect 6. See Aug. lib. de Spiritu litera cap. 13. Caluin giues the sense of these words Per legem agnitio peccati to be this Lex convincit nos peccati damnationis You see then these learned men take these words otherwise than you doe That by the Law commeth not came or is not was the acknowledgement of sinne As for that which you alledge out of Galath 4.1 I must confesse I neither know how it maketh any thing at all for your point or purpose nor can I conceiue what you meane to goe about to make so large proofe of that which no man doth deny What here you write hath neither dependance nor consequence neither ioints nor sinewes much like vnto a shadow which hauing some proportion of a mans body hath yet neither life nor substance in it For what if we yeeld you all this that the Apostle by the Heire in his minority meaneth the Church of the Iewes before Christ and by the same in his riper age the Church of Christ since his death What is there here I say not of any power but of any colour to proue the abolishing of the Morall Law Is the Morall Law therefore wholly abolished because the Mosaicall regiment in Rites and Ceremonies in Types and Figures in Legall burdens and Leuiticall seruices together with the rigour and terror of the Law is now ceased and abrogated You might as well say the Heire when he was a childe was kept in vnder sharpe and seuere Tutors and Gouernors but being now come to age he may now liue as he list Or the Church in her infancie was in bondage to the Ceremoniall Law therefore in her riper age she is not bound to obey either God or man by the duties of the Morall Law I could wish you would aduisedly consider what our SAVIOVR CHRIST himselfe saith I came not to r Est igitur damnanda Antinomorum libertinorum detestanda haeresis saith Bez. in 1 Tim. 1.9 and so say I. destroy the Law but to Å¿ Mat. 5.17 18 19. fulfill it and whosoeuer he be that shall breake one of the least of these Commandements and shall teach others so to doe he shall be called the least in the kingdome of heauen but whosoeuer shall doe and teach them he shall be called great in the kingdome of heauen And remember againe what S. Paul hath once told you already t Rom. 3.31 Doe we make void the Law by faith God forbid nay rather we establish the Law Christians indeed are freed from the bondage and burdens of the Law of Moses but yet must they take vpon them u Mat. 11.23 29 30. Christ his yoke and burden for his yoke is easie and his burden light Yea they are charged to beare one anothers burdens and so to fulfill the x Gal. 6.2 Law of Christ that their faith may y Gal. 5.6.13 worke by loue and they by loue serue one another and so shew that they delight in the z Rom. 7.22 Law of God concerning the inner man a Luc. 1.74 75. seruing the Lord in righteousnesse and holinesse all the daies of their liues that is according to both the Tables of the Morall Law Touching your quotation out of Socrat. Eccl. Hist lib. 5. cap. 21. I haue seene what he saith but can see nothing for the abolishing of the Morall Law He blameth them that contend so much for Iewish Ceremonies keeping of Easter obseruing Daies and Moneths as neuer hauing well considered that Quando religio Iudaica erat in Christianam commutata accurat is illas Mosaicae legis observationes rerum futurarum figuras penitus evannisse and so vrgeth that out of Galath 4.21 against them But what will you say if out of the same Chapter I bring you some euidence that Socrates doth not abolish but establish the Morall Law b Socrates Eccles Hist lib. 5. c. p. 21. Apostolis propositum fuit non ut leges de festis diebus celebrandis sancirent sed ut rectè vivendi rationis pietatis nobis authores essent The Apostles saith Socrates neuer purposed to make lawes for holydaies but to teach vs both by words and writing the way of godlinesse and good liuing And did not the Apostles this especially by vrging and applying the duties of the Morall Law in both Tables vnto Christians both for their persons and callings Reade and consider Rom. 1.2.6.7 12.13 Cap. 1 Tim. 1. 2 Tim. 3. Ephes 5.6 Chapters Moreouer Socrates in the same Chapter complaineth of the Churches of the Gentiles for the breaking of the Morall Law and violating the c Acts 15.20 Apostles Commandement Acts 15. Caeterum nonnulli his neglectis omnem scortationem rem quidem indifferentem arbitrantur sed tamen de diâ—bus sestis tanquam de vita decertant Dei d Vide Iunium de polit Mosis cap. 8. col 1552. praecepta evertunt ipsis sibi leges sanciunt In which words doth he not blame such as professing themselues to be Christians did yet account fornication which is a breach of the seuenth Commandement in the Morall Law to be a thing indifferent and so following their owne lust did ouerthrow Gods Law You haue gained nothing then by your allegation out of Socrates but lost more than you lookt for at his hands And as little haue you got by that which you take from Mr. Perkins againe out of Galat. 4.3 Antinomus who as you say setteth it out very fully What is that which he setteth out so fully The abrogation of the Morall Law If you meane that Answer as that you must meane if you meane to speake to the purpose then you offer him too too hard measure againe to charge him with that he neuer spake and to gather that he neuer scattered Or is it that the Church vnder the Law was but as the Heire in his minority but the Church vnder the
which shall deuoure the aduersaries And this he enforceth further not only by an allusion but by a manifest allegation of Moses Law q Heb. 10.28 29. He that despised Moses Law died without mercy vnder two or three witnesses Of how much sorer punishment shall he be thought worthy who hath trodden vnder foot the Sonne of God c. For we know him that hath said r Heb. 10.30.31 Vengeance belongeth vnto me I will recompence saith the Lord and againe The Lord shall judge his people It is a fearefull thing to fall into the hands of the liuing God And this shall suffice for answer to your third generall Argument drawen from the practise of the Apostles in all their Epistles Your fourth Argument is this Argument 4 Antinomus Wheresoeuer the Holy Ghost handleth the abrogation of the Law there is neuer any exception of the Morall This is vtterly vntrue Answer for where the Holy Ghost handleth the abrogation of the Law it is either first The abrogation of the Law handled diuers waies First in the matter of Saluation Secondly in the matter of justification in the matter of Saluation as Acts 15.1 10. and there in the same Chapter the Morall Law is excepted because abstaining from Idolatries and Fornication being breaches of the first and second Table of the Morall Law is there inioined as from things of necessity to be refrained Acts 15.28 Or secondly in the matter of justification as Rom. 3.28 We conclude saith the Apostle that a man is justified by faith without the workes of the Law and yet there also vnto that obiection Doe we then make void the Law through faith he answereth as it were with detestation God forbid yea we establish the Law Rom. 3.31 So in the like Argument in the Epistle to the Galathians where he doth vtterly abolish the Law for righteousnesse in the Å¿ Gal. 2.16 Rom. 3.28 31. act of justification he doth yet establish the vse of the Morall Law for leading a godly and Christian life when he telleth vs that Faith t Gal. 5.6 worketh by loue and by loue we are bound to u Gal. 5.13 serue one another and the rule of loue is the Morall Law which he there vrgeth as a bond euen now in full force and vertue binding all Christians to obedience when he addeth this reason For all the x Gal. 3.14 Law is fulfilled in one word euen in this Thou shalt loue thy neighbour as thy selfe Leuit. 19.18 Matt. 22.39 And is not this an euident exception of the Morall Law made by the Holy Ghost and that euen in the same Epistle nay in the same Chapter where he handleth the abrogation of the Law also Thirdly the abrogation of the Law is handled as it was a wall of partition Or thirdly the Holy Ghost handleth the abrogation of the Law as it was a wall of a Ephes 2.13 14 15. partition betwixt Iewes and Gentiles as Ephes 2.13 14 15. and yet in the same Epistle he requireth and vrgeth the duties of the Morall Law as b Ephes 4.24 25 26 28. Cast off lying and speake the truth Be angry and sinne not Labour with your hands and steale not c Ephes 5.2 3 4 5 6. Walke in loue and hate not flie fornication and all vncleannesse and name it not And all this to be done vpon promise and penalty as euer they will haue any inheritance in the kingdome of God or auoid the danger of the wrath of God Nay further to cut off all occasion of cauill as if one should obiect That these duties are not vrged for obedience to the Morall Law but to the Gospell the Apostle by a special direction of the Holy Ghost doth in expresse words exhorting children to obey their Parents make mention of the d Ephes 6.1 2. first Commandement with promise and setteth downe both precept and promise out of the Morall Law as yet of speciall force to draw them thereunto And yet we doe not say that these duties are either so vrged vpon vs or performed by vs as duties of the Law for righteousnesse to liue by them Rom. 10.5 but as fruits of the righteousnesse of faith in the Gospell discerned and measured by the Law yet not by the rigour but by the e Rom. 12.2 13.8 9. tenor of it offered also and accepted only in the obedience of Christ Iesus who according to his Couenant hath put his f Heb. 8.10 10.16 Lawes in our mindes and written them by the finger of his Spirit not in Tables of stone but in the g 2 Cor. 3.3 fleshy Tables of our hearts That as the Apostle speaketh the righteousnesse of the Law might be h Rom. 8.1 4. fulfilled in vs who walke not after the flesh but after the spirit Or fourthly Fourthly the abrogation of the Law is handled touching Iewish obseruation the abrogation of the Law is handled as touching i Col. 2.16 17. Iewish and superstitious obseruations Col. 2.16 17. and typicall signification shadowing k Heb. 10.1 forth good things to come as Hebr. 10.1 And yet in both these Epistles where the law of carnall Commandements i. the Ceremoniall Law is cancelled and abolished the Commandements of the Law which is spirituall namely the Morall Law are confirmed and established as euidently appeareth by the plentifull and powerfull exhortations and injunctions for the performance of both generall and speciall duties of the Morall Law As for example Col. 3.14 l Col. 3.12 14. Aboue all things put on loue which is the bond of perfectnesse Heb. 10.24 m Heb. 10.24 Let vs consider one another to prouoke vnto lsue and good workes And n Rom. 13.8 9. loue you haue already heard is the fulfilling of the Law and when o Gal. 5.6 faith worketh by loue faith worketh by the rule of the Law and he that walketh in loue p Gal. 6.16 walketh by the line of the Law Which may yet be further seene by those speciall duties of Superiours and inferiours appertaining to the fift Commandement as of husbands and wiues parents and children gouernours and seruants Col. 3. 4. and Heb. 13. mentioned and vrged out of the Morall Law in both places By this time you may perceiue that euen in the same places where the Holy Ghost handleth the abrogation of the Law there is contrary to your assertion some exception of the Morall Law Nay I say more that wheresoeuer the Holy Ghost handleth the full and finall abrogation of the Law for all exercise in Gods worship or vse in the Church of Christ there he euer giueth instance in the Ceremoniall Law and neuer either mentioneth or meaneth the Morall Law And againe where he handleth the abrogation of the Law only in some circumstances or for some particular ends or vses he sometimes ioineth the Morall and the Ceremoniall * Aug. in Epist ad Galat. cap. 3. Calu. in Rom.
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
of restraint vnto sinne and sinners Muscul loc de vi effica Legis Loc. de abrog Legis Dei enim similis quisque factus ipse Legem facilè implet nec erit sub illa sed cum illa August lib. Exposit quarundam propos ex Epist ad Rom. Cal. instit lib. 2. cap. 7. sect 13 14. as Musculus in the same place and elsewhere doth acknowledge alleging that out of the Romans Shall we sinne because we are not vnder the Law but vnder Grace God forbid and giuing vs thereby to vnderstand that such as are in the state of grace euen the sonnes of God are seruants vnto the Law for obedience vnto righteousnesse though they be freed from the law of sinne and death They are not indeed vnder the Law as a rigorous exactor and terrible auenger but they are vnder it as a righteous commander and holy conducter to leade them in the waies of righteousnesse and holinesse Agreeable hereunto is that which Musculus inferreth hereupon Qui Christianus est saith he etiamsi non sit sub Magisterio Mosis propterea tamen non est liber ad faciendum ea quae sunt impia injusta adeoque factu illicita Now I would gladly know seeing nothing can be impious and vnjust but that which is illicitum vnlawfull and nothing is sinne or vnlawfull but that which is knowne and acknowledged to be so by the light and line of the Morall Law how shall a Christian once imagine that the Morall Law is to him wholly abolished seeing he continually stands in need of it as of a lanthorne vnto his feet Psal 119.105 Psal 19.7 8-11 and a light vnto his paths and must haue daily recourse vnto it Iam. 1.25 to see what is right and what is wrong what he ought to doe and what he ought to leaue vndone And if here you reply Tit. 2.12 that the Gospell teacheth vs to deny vngodlinesse and worldly lusts and to liue godly righteously and soberly in this present world I answer It is most true that such as haue their eies enlightned with the light of the Gospell and their hearts seasoned with the grace of it Iam. 1.25 Rom. 7. Act. 26.9.20 Gal. 5.6 Gal. 5.22 looking into the glasse of the Morall Law doe see more clearely into the beauty and glory of it judge more wisely of things that differ in it worke more effectually by loue in all the duties of it renounce and resist more powerfully all the affections and actions of sinne that rise against it and make all the Commandements thereof more easie Matt. 11.28 c. Ephes 6.1 2 c. Iam. 2.8 9 10 11 12. 2 Cor. 3.17 1 Ioh. 5.3 and the burden more light than otherwise it could be vnto them All this the Gospell teacheth and worketh in vs and for vs but it teacheth all this by the lines and lessons precepts and prohibitions of the Morall Law and worketh all this vpon the Morall grounds of loue in the Law and walketh in obedience by the spirit of adoption and liberty not in the spirit of feare and slauery And therefore by all this it may easily appeare that so long as the Gospell is established the Morall Law can neuer be wholly abolished This conclusion receiueth further strength from another made by Musculus himselfe in the same place Muscul loc com de abrogatione Legis to the same end Quare Christianus faciens contra ea quae praecepta sunt in Decalogo enormius peccat quà m si sub lege constitutus faceret tam abest ut liber sit ab ijs quae illic praecipiuntur etenim tamet si liber est à Mose hand tamen liber est ab obedientia Christi ac vera justitiae In which sentence we may obserue these seuerall propositions all seruing to maintaine the vse of the Morall Law amongst Christians First that the Decalogue i. the Morall Law or Ten Commandements being a part of the written word and reuealed will of God doth yet for the substance of it continue and concerne all Christians Secondly that the precepts and prohibitions of the Decalogue doe binde all Christians to allegeance and obedience Thirdly that a Christian doing any thing against the Decalogue or Morall Law sinneth more grieuously vnder the Gospell than any Iew committing the same sinnes vnder the Law Fourthly that Christians doe not entertaine nor maintaine the Morall Law as Moses disciples receiuing it and obeying it vpon the same conditions and to the same ends as Moses did deliuer it and impose it vpon the Iewes but as the disciples of Christ Iesus who is the Lord of his house and the only Lawgiuer for the well ordering of it Now forasmuch as Christ testifieth of himselfe that he came not to destroy but to fulfill the Law Matt 5.17 18. clearing the beauty and renewing the spirituall vigor and vertue of it Rom. 6.14 15. Rom. 7.12 Matt. 5.19 Heb. 8.10 Iam. 2.8 taking away the terror and abating the burden and rigor but not changing the nature nor abolishing one iot of the substance of it yea further not only commending and commanding it to all his disciples and in them to all true Christians Accedente gratia idipsum quod lex onerosè jusserat jam sine ouere libertissimè implemus August 83. quaest quaest 66. but putting it into our mindes and writing it by the finger of his spirit in our hearts and making it vnto vs a royall Law of liberty not a yoke of bondage and feare therefore doe we now willingly receiue and obey the Commandements thereof and doe not now account them grieuous but in Christ gracious holy just and good the duties whereof we desire and endeuour to performe with delight knowing that our infirmities are couered our wants supplied our sinnes pardoned and our seruices accepted in the absolute and perfect obedience of him that did absolutely fulfill the Law for vs that is of Christ Iesus Rom. 7.22 According vnto these grounds we may say with Musculus That although a Christian be free from Moses yet is he not free from the obedience of Christ nor of true righteousnesse and if he be not free from the obedience of Christ that is such as both by precept and patterne he taught and required according to the precepts of the Morall Law then is a Christian bound in the daies of the Gospell to the obedience of the Morall Law And if a Christian be not freed from the obedience of true righteousnesse and the rule of true righteousnesse be the Morall Law as all Diuines doe agree and as Christ and his Apostles haue taught the Churches then is a Christian bound in the daies of the Gospell to yeeld obedience vnto the Morall Law Now if you be pleased to lay all these together the reckoning will arise to another and a greater summe than you imagined or expected at this time and place and that not to feed your fancy
and serue your humour for the vtter abrogation of the whole Morall Law but to confirme the contrary truth for ratifying and establishing thereof amongst Christians in the daies of the Gospell Shall I trouble you yet with one other conclusion out of Musculus for your further satisfaction that he is not for certaine of your minde for the vtter abrogation of the Morall Law Muscul loc com de abrogatione Legis Quare tam abest saith he ut damnemus usum Decalogi ut admodum etiam laudemus eorum studium diligentiam qui primi illum ad catechizandum neophytos vsurpandum esse judicarunt We are so farre from condemning the vse of the Decalogue or Morall Law that we doe much commend their care and diligence which first did judge it fit to be vsed for catechizing nouices or the ruder sort in religion By this you may see how farre Musculus is gone from you though you labour neuer so much to draw him to stand by your side and to speake in your behalfe He is farre from condemning the vse of the Morall Law you are eager and hot in pursuing of it euen vnto death and vtter destruction He will allow and commend the vse of it and them that vse it too for catechizing children or nouices in religion there is neither man woman nor childe younger nor elder that can intreat you to giue them leaue or liberty to haue any thing at all to doe with it And here by the way I pray you be aduertised that howsoeuer this allegation be sufficient to confute your opinion yet doe not I so alledge it as altogether to approue it nor can I so either thinke or speake of the Decalogue or Morall Law as here your Musculus doth write of it for whereas he will not allow it any other place in the Church but in the Catechisme nor the explication thereof to be needfull for any but for nouices and children I am of opinion that the ministry and industry of the most judicious religious and best experienced Diuines may well and worthily profitably and comfortably be employed in seeking and searching out the infinite and admirable wisdome together with other the deepe things of God which are hid in the Morall Law and that not only for their owne priuate instruction but for the edification of the ripest and chiefest of Gods children And whosoeuer he be that thinks so little and so light knowledge of the Morall Law will serue the turne that it is to be held only as milke for babes and not as strong meat for men of riper age I am afraid that as he doth depresse and abase the Law of God more than is meet so doth he aduance himselfe too high aboue his pitch being rashly puft vp in his fleshly minde and knowing little or nothing in this particular as he ought to know For howsoeuer it be true that in the Morall Law there be some generall things so easie and shallow that euen a little lambe may wade in them Psal 19.7 Psal 119.18 yet considering the infinite variety of matter contained in the specials and particulars of the same there are many things to be found of greater depth and difficulty wherein a huge Elephant may swimme also Otherwise I can hardly thinke that euer the holy Prophets being all interpreters of the Morall Law and Christ himselfe the Lawgiuer Matt. 5. Iam. 4.12 best worthy and best able to expound and explaine the true meaning of it and Christs Apostles who were taught by his spirit the true sense thereof would euer either all or any of them haue taken all or halfe that paines in opening and applying extending and enlarging Execrandi igitur sâ—…t Libertini Antinoâ—…i cateri Legem Moralem repudiantes Thes Geneu thes 28. clearing and explaining vrging and enforcing of the Morall Law and that both by word and writing preaching and exhorting as we know by their publike records they haue all done and that amongst the Priests and Prophets Doctors and Expounders of the Law Scribes and Pharisies and Rabbines such as professed the greatest skill and vnderstanding of the Law if either all or any of them had beene of his minde That it is sufficient for such as are more ripe in faith to know this summe of the Law Loue the Lord thy God with all thy heart and thy neighbour as thy selfe but for the ruder sort and nouices it is meet that they be instructed in the Decalogue being a more plaine forme of liuing and fit for such persons only Antinomus The other places of Musculus which you point your finger at Answer namely of the Couenant of the difference of the Old and New Testament of the abrogation of the Legall Sabbath I haue read and perused and finde nothing in all or any of them being rightly vnderstood which I doe not willingly assent vnto If you vpon a more setled and serious reuiew of those places shall yet imagine there is any thing in them which may seeme to sauour of your opinion and beare any either colour or countenance for the vtter abolishing of the whole Morall Law when you shall be pleased to note out and send vnto me the expresse words which you conceiue doe make for your purpose you shall God willing haue a returne of a more particular and expresse answer vnto the same Meane-while I pray you now for your further satisfaction to admit of this my reference also to Musculus his Common-places for establishing of the Morall Law and the right vse thereof seeing your reference for the vtter abolishing thereof doth neither serue your turne nor satisfie me at all In that place de Legibus Muscul loc com de Legib. and those sections de usu Legis Mosaicae de vi efficacia Legis he hath sufficiently expressed himselfe that howsoeuer his writing in other places might be taken or mistaken by others yet he is of opinion Muscul de usu effica Legis That the Morall Law is now in the daies of the Gospell of speciall vse and efficacy euen for himselfe and others for the godly and for the wicked as men stand in the estate of nature or in the state of grace Now if it so fall out Muscul loc com in divisione Decalogi that Musculus may seeme vnto you in those places which you haue mentioned and the like to crosse himselfe and to be of another minde concerning the continuance office and vse of the Morall Law amongst Christians in the daies of the Gospell what answer can be fitter both for him and you in this case than the very same which he himselfe giues vnto Augustine when he found him inconstant and differing from himselfe in the diuision of the Decalogue Quaso quomodo aequum esse poterit ut unius idque sibi ipsi non constantis authoritas omnibus alijs praeferetur Deinde si placuit authoritas Augustini quare non placuit in
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
for the abolishment of all Lawes by Christ For in the first place pag. 176. Luth. on Gal. pag. 176. a. b. he speaketh of the abolishing of the Iewish Ceremonies where once one hath put on Christ Iesus Where Christ is put on saith he there is neither Iew nor Circumcision nor Ceremony of the Law any more For Christ hath abolished all the Lawes of Moses that euer were he meaneth all such as might accuse or terrifie a beleeuing conscience and stand in opposition vnto CHRIST as the words following doe manifestly declare And in the next place pag. 177. Luth. on Gal. pag. 177. he speaketh of the abolishment of all Lawes indeed but only in the matter of justification before God deseruing of grace and eternall life Will you heare him deliuer his minde in his owne words God hath indeed saith he many Ordinances Lawes Decrees and kindes of life but all these helpe nothing to deserue grace and to obtaine eternall life So many as are justified therefore are justified not by the obseruation of mans Law nor Gods Law but by Christ alone who hath abolished all Lawes These be Luthers owne words Now if you will needs conclude hereupon that Luther is of opinion that the whole Morall Law is wholly abolished should you not deale injuriously with him and deceitfully with vs You haue beene already told of the fallacie A dicto secundùm quid ad dictum simpliciter you haue here occasion to remember it againe Your last place of Luther pag. 223. Luth. Galat. p. 223. hath beene answered before and so hath that of Beza in 2 Cor. 3.11 and that also which you repeat againe of the perpetuity of the Decalogue in Nature and the perpetuity of it in Diuinity vnto all which I say now no more but if I cannot stay you but you will needs Cramben bis coctam ponere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall not draw me to taste any more thereof nec Actum agere Juvenal Sat. 7. Nam quaecunque sedeus modo legerat haec eadem stans Proferet atque eadem cantabit versibus ijsdem Occidit miseros crambe repetita Magistros One thing there is in the last clause touching the perpetuity of the Decalogue in Nature where you haue interlaced as an exception against the perpetuity of the fourth Commandement Antinomus The Morall Law or Decalogue say you is perpetuall in nature sauing the fourth Commandement Answer And why I pray you is not the fourth Commandement perpetuall in nature as well as the rest if it be Morall as well as the rest why is it only mortall and the rest perpetuall Deut. 4.12 13. August de spirit lit cap. 14. If it be Ceremoniall absolutely then how comes it to passe that it was deliuered by the voice of God and written by the finger of God in Tables of Stone being one amongst the rest of the Ten Commandements of the Morall Law which are all perpetuall in nature seeing nothing absolutely Ceremoniall amongst all the Ordinances of Moses was euer so deliuered or so written Againe how can that be a Ceremony which was giuen of God vnto man in the estate of innocency Gen. 2.2 3. when yet there was no sinne and so no need of a Sauiour and therefore no vse for any Ceremony Exod. 16.29 Cap. 35.3 Ier. 17.21 Act. 1.12 Exod. 35.2 3. to signifie or set forth either one or other That there was something Ceremoniall in the fourth Commandement as it was specially giuen by Moses to the Iewes in their Legall worship as that Seuenth day which they did celebrate their strict rest from all bodily labour their Sabbath daies journey their kindling of fire c. we doe not deny but that therefore the fourth Commandement is not morall nor perpetuall in Nature this doth not nor you cannot proue As for that which you alledge out of Augustine August de spirit lit cap. 14. de spirit lit cap. 14. In decem praceptis excepta Sabbati observatione dicatur mihi quid non sit observandum à Christiano I cannot but wonder and wonder againe that you going about to batter downe the fourth Commandement and borrowing an Engin out of Augustine for that purpose haue in your simplicity brought with you such a one as doth not demolish but vnderprop and establish all the rest of the Commandements of the Morall Law to be now of force and vse amongst all Christians For I may say out of Augustine also as you doe August lib. 3. cont Faustum Dicatur mihi in decem praeceptis quid non sit à Christiano observandum Let any man shew me what there is in the Ten Commandements of the Morall Law which is not now to be obserued of all Christians August tractat 20. in Iohan. As for the Sabbath which Augustine seemeth to except he meaneth the Iewish and Legall Sabbath taking it in the letter for corporall rest and that figuratiuely as signifying both a rest from sin which he takes to be that servile opus August ad Inquisit Ian. lib. 2. cap. 12. from which the Iewes must rest and the heauenly rest also of which he thinks the Sabbath was a type And vnto this I say Whatsoeuer Augustine can proue by the euidence of the Scripture to be Ceremoniall and Iewish in the fourth Commandement we will not challenge that to be morall nor perpetuall But if he only say the fourth Commandement is figuratiuely to be vnderstood and that no corporall rest from labour but a spirituall rest from sinne is there signified and commanded and that corporale ocium Sabbati is not to be obserued of a Christian because that figure is fulfilled in Christ and yet doe not proue what he saies out of the Word of God we will take that good leaue and liberty which elsewhere he hath giuen not to beleeue it August ad Hieron Epist 19. August adver Cresconium lib. 2. ca. 31. because he hath said it but because he hath brought some probable reason or euidence of the Scripture to perswade vs of the truth of it and vntill then to stand perswaded as we doe that euen the fourth Commandement as well as the rest of the Morall Law excepting some Iewish Ceremonies annexed thereunto is yet in force not only as the Law of Nature and Philosophically considered but Theologically and in true Diuinity truly vnderstood And here we pray you not to mistake vs in this point concerning Augustines judgement he doth not absolutely abolish the fourth Commandement in abrogating the Legall and Iewish Sabbath but that he teacheth and maintaineth that though the day be changed August Epist 119. ad Ianuar. cap. 12. Epist 86. ad Casulanâ—…m which was the seuenth obserued from and for the Creation yet the first day of the weeke succeeded it in regard of Christs resurrection called dies Dominicus by S. Iohn celebrated in holy duties by the Apostles Iunius in Gen. c. 2. and
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
Psal 147.19 20. Psal 103.7 Psa 81.4 5 8. All which places I haue searcht and seene and will now tell you what I haue found by fishing in them That of Exod. 19.2 3 Exod. 19.1 2 3 4 5. c. you seeme to vrge on this manner Moses had charge from God to speake to the house of Iacob and to the children of Israel If yee will obey my voice and keepe my Couenant then yee shall be a peculiar treasure vnto me aboue all people and yee shall be vnto me a kingdome of priests and an holy nation and hereupon you would inferre that the Morall Law was giuen vnto the Iewes only Answer That the Morall Law for the manner of deliuery promulgation and diuers circumstances of persons times places and forme of Legall Couenant was peculiar to the Iewish Nation we doe now againe as often before most willingly acknowledge Moses was to the Iewes a p Deut. 18.18 Prophet to teach them a q Ioh. 1.17 Lawgiuer to gouerne them a messenger and r Gal. 3.10 19. Mediator to deale betwixt God and them r Gal. 3.10 19. a rigorous exactor of absolute obedience a Å¿ Heb. 2.2 10. seuere auenger of all disobedience 28 29. yea he was a minister of u 2 Cor. 3.7 9 14. condemnation to all them that could not see through the veile that was vpon his face into the end of the Law Christ Iesus and thus the Iewes euen vntill this day the veile remaining yet vpon their hearts in the reading of the Old Testament will needs be x Ioh. 9.28 Moses disciples still But as thus the Law was giuen vnto them by Moses so was y Iob. 1.17 grace and truth with the true end and vse of the Law brought vnto vs by Christ Iesus who being our z Act. 3 22 23. Prophet a Iam. 4.12 Lawgiuer b Act. 5.31 Prince and c Heb. 8.1 Priest d Malac. 3.1 Messenger and e Heb. 8.6 Mediator of a better Couenant our f Heb. 7.22 surety and g Matt. 1.21 Sauiour from all our sinnes hath redeemed vs from this Iewish Paedagogie and bondage h Gal. 4.4 of the Law and yet hath according to his Couenant i Heb. 8.10 put his lawes into our mindes and written them in our hearts by the finger k 2 Cor. 3.3 of his spirit and reckoneth and accounteth vs as much as euer he did the Iewes to be now his l 1 Pet. 2.9 10. peculiar people a chosen generation a royall priesthood or a kingdome of priests a holy nation his m 2 Cor. 6.18 sonnes and daughters children of Abraham according to the n Rom. 9.7 8. faith though not according to the flesh o Heb. 8.8 the house of Iacob the house of Iudah and p Gal. 6.16 the Israel of God By which titles dignities and priuiledges the Apostles Peter and Paul and others doe call vs of the Gentiles to obey the Commandements of the Morall Law euen now in the daies of the Gospell as Moses did the Iewes in the place which you alledge Exod. 19.2 3 4 5. by the same meanes at the giuing of the Law For example because we are a q 1 Pet. 2.9 12. compare with Exod. 19.2 3 4 5. and Tit. 2.14 with Deut. 7.7 and Ezek. 36.26 27. with Iam. 2.8 10 12. chosen generation a royall priesthood c. therefore we must be of honest conuersation 1 Pet. 2.9 12. because we are his peculiar people therefore we must be zealous of good workes Tit. 2.14 because we are the Israel of God we must therefore walke according to this rule because he hath put his lawes and his spirit in our hearts therefore we must so speake and so doe as they that shall be judged by the Law of liberty Of all these we may say as S. Iohn r 1 Ioh. 2.7 saith of the Commandement of loue which is the summe of the Law Brethren we write no new Commandement vnto you but the old Commandements which yee had from the beginning These are no new Commandements of the Gospell but the old Commandements of the Morall Law renewed in the Gospell In which respect we may say againe with S. Iohn Å¿ 1 Ioh. 2.8 A new Commandement or these are new Commandements which we write vnto you And as Christ t Ioh. 13.34 himselfe said in the same sense A new Commandement giue I vnto you that yee loue one another which yet was an old Commandement enioined by u Leuit. 19.18 Moses in the Morall Law and now only renewed and reenforced by Christ in the Gospell who came not as you imagine x Matt. 5.17 to destroy the Morall Law but to fulfill it to repaire the breaches and renew the beauty of it These things thus considered we say plainly That whatsoeuer appertained vnto Moses his literall carnall legall personall and terrible ministration or promulgation of the Morall Law that together with all the circumstances thereof was peculiar to the Iewes only and we now make no claime to any part or parcell of it But whatsoeuer was then in the Decalogue or y Deut. 1.13 Ten words of God substantiall morall spirituall just and good teaching and prescribing all duties of z Matt. 22.37 38 39 40. loue to God and man that we say for ought yet we see is a Matt. 5.18 perpetuall and remaineth still b Rom. 13.8 9 10. in force and vse for c Iam. 2.12 vs as the Morall Law of God recorded by Moses as a d Ioh. 5.46 47. pen-man of the Holy Ghost expounded by the e Matt. 22.40 Prophets f Matt. 3.15 5.17 fulfilled g Matt. 5.19 22 28 34 39 44. renewed and h Ioh. 13.34 established by i Matt. 5.19 Christ himselfe k Act. 28.23 preached and l Rom. 7. 13. Iam. 2.10 pressed by the holy Apostles vpon m 11 12. all that beare the name of Christ and professe the Gospell and so further to be published and vrged by the n Matt. 28.20 See Bez. Epist Theol. Ep. 20.104 Ministers of the Gospell as occasion shall require euen vnto the n Matt. 28.20 See Bez. Epist Theol. Ep. 20.104 end of the world Neither doe we now receiue the Morall Law as Moses disciples to the same end and vpon the same tearmes as did the Iewes but as the disciples of Christ who is our o Iam. 4.12 Law-giuer who hath taken away the p 2 Cor. 3.14 veile from Moses his face and hath so reuealed by his spirit both the image of God and the good and acceptable q Rom. 12.2 will of God in the Morall Law through the r Eph. 5.8 9 10. light of the Gospell that now we all as with open Å¿ 2 Cor. 3.17 18. face beholding as in a glasse the glory of the Lord are changed into the same image from glory
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 Å¿ 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 Câ—…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
that as Iunius saith non humana traditione sed Christi ipsius observatione atque instituto and so commended to the Churches and receiued by them as Augustine himselfe confesseth and declareth more at large elsewhere Antinomus Now whereas you say That the Holy Ghost in the New Testament doth not exact naturall precepts such as the Decalogue is for that is fulfilled in one word Loue Answer Gal. 5.14 I answer hereunto That if you haue as great felicity as I see you haue facility to contradict your selfe and to marre with one hand what you haue made with the other you are worthy more pitty than blame and haue more need at this present of a Physitian to purge you than of a Diuine to answer you Notwithstanding we will yet make triall whether you can be sensible of your error and see what you haue said or done amisse herein by asking a question or two and crauing your direct answer to the same I demand then Is not the Epistle to the Galathians a part of the New Testament Gal. 1.1 Yes it is And did not the Apostle Paul pen that Epistle by the instinct of the Holy Ghost Gal. 5.13 No doubt he did And did not the Holy Ghost by Paul require and exact of the Galathians Gal. 5.6 the duty of loue Yes he did for he commands them verse 13. Rom. 13.8 9 10. To serue one another by loue And is not this loue both a fruit of faith and a duty of the Morall Law Yes indeed it is both for in this very Chapter Gal. 5.6.14 the Holy Ghost testifieth that a true faith worketh by loue verse 6. and in the 14. verse erewhile alledged telleth vs also that this worke or duty of loue must be measured by the Morall Law For saith he the whole Law is fulfilled in this Thou shalt loue thy neighbour as thy selfe Why now you haue dealt honestly you haue answered directly and truly Gather vp your seuerall answers now and binde them vp in one proposition and you will finde that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed sero sapiunt Phryges your second thoughts are often wiser than the first so your latter position is better and truer than your former opposition Your former opposition was That the Holy Ghost in the New Testament doth not exact naturall precepts such as the Decalogue or Morall Law is for that is fulfilled in one word Loue Gal. 5.14 and now your latter and truer position is this That the Holy Ghost in the New Testament euen in the Epistle to the Galathians doth require loue not as a naturall but as a spirituall and morall duty being both a fruit of faith and the summe and substance of the whole Morall Law Gal. 5.6 and 13.14 Gal. 5.6 13.14 Certainly if your left hand be not better able to defend your selfe than your right hand hath beene to offend your aduersary you will feele the smart of your owne weapon thus beaten downe vpon your owne head more sensibly hereafter in a better mood than yet you can doe for the present in your hot bloud As for that peece which you patch and adde to the same sentence Antinomus That none of the works of the spirit are properly commanded in the Decalogue What Answer None of the works of the spirit commanded in the Decalogue properly This is a proper lie with a witnesse Tell me I pray you are not the works of the spirit there commanded where the works of the flesh are forbidden Are not adultery fornication idolatry witchcraft Gal. 5.19 20 21. hatred heresies murther drunkennesse and the rest mentioned Gal. 5.19 20 21. Are not all these forbidden in the Law and the contrary vertues or duties as chastity purity piety charity c. commanded in the same also Take the Law as Paul takes it not as it stands in opposition to the Gospell but as it stands in communion and conjunction with it and the same spirit of truth speaketh in both and requires spirituall duties in both Phil. 1.11 as the fruits of righteousnesse and holinesse to the praise and glory of God by Christ Iesus Rom. 7.12 14. Besides such as the Law it selfe is namely spirituall Iam. 2.8 9 10 11 12. holy just and good such must also the works of the Law needs be Lastly S. Iames beares witnesse hereunto very plainly and effectually saying If you fulfill the royall Law according to the Scripture Thou shalt loue thy neighbour as thy selfe yee doe well This the spirit speaketh vnto the Churches by Iames vpon the same ground of the Morall Law and that not only in that generall summe of the second Table Loue thy neighbour as thy selfe but in mentioning some of the speciall Commandements as Doe not commit adultery Doe not kill prouing also that the Christians to whom he writes among the twelue Tribes now dispersed stand now bound to obey the whole Morall Law First because if they faile in one point they are guilty of all as if they commit no adultery yet if they kill they are become transgressors of the Law Secondly because they are charged not only to shunne that which is euill but to follow that which is good and that according to this rule of the Morall Law Iam. 2.12 as in the very next verse the spirit speaketh and commandeth So speake yee and so doe as they that shall be judged by the Law of liberty I would you would take the paines to reade Augustines Epistle vnto Hierome August Epist 29. ad Hiero. touching the exposition of this place of Saint Iames you shall there I doubt not finde him of an other minde than your selfe for the continuing of the office and vse of the Morall Law in binding all Christians to all duties of loue euen in the daies of the Gospell required in the same The like you may also see in his first Booke de doctrina Christiana August de Doct. Christ lib. 1. cap. 30. in his Bookes de litera spiritu contra adversarium Legis Prophetarum And now hauing deliuered your selfe of your maine businesse Antinomus and rid your hands of that confused stuffe which stucke in your fingers you are at leasure to bring vs in a Simile to illustrate as you say the conclusion of your fift section and another to illustrate the generall point If your section and your point haue no greater light than your Similies bring them Answer they may both stumble and fall in the darke for all the helpe that they shall haue by their meanes I haue heard that nullum Simile currit quatuor pedibus no Simile runs vpon foure feet but how shall that run or goe or stand which being maimed and starke lame hath neuer a sound neither legge nor foot at all If Venice and England in your supposition were vnder one and the same King and Gouernour vnder the same Law and Lawgiuer yet
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