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

Gospell as the Heire come to age If this be your meaning we acknowledge he handleth this point of difference betwixt them very fully and as many other Diuines also doe very soundly too But what of all this Mr. e Perk. on Gal. 4.3 Perkins saith The Fathers of the Old Testament were children in respect of vs two waies First in regard of the Mosaicall gouernment because they were kept in subjection to more Lawes than we Secondly in regard of reuelation because God hath reuealed more to vs than to them And this he saith truly and well Is there any thing here to be found for the vtter abolishing of the Morall Law If there be why doe you not shew it If there be not why make you such a vaine flourish for it Haue you yet any more to say out of the Epistle to the Galatians * Antinomus Yes it seemes you yet looke for some helpe from Luther vpon Galat. 4.1 where you say He acknowledgeth an end of the Law at the comming of Christ Answer but doth not fully handle it so Me thinkes you haue no great confidence in this allegation Luther I doubt hath not so fully handled the matter as to fulfill your minde in it You know right well that f Luth on Gal. 4.1 See Muscul in Mat. 5.17 Luther speaking of the ending of the Law two waies First at the comming of Christ in the flesh at the time appointed of his Father Galat. 4.4 Secondly at the comming of Christ vnto vs daily by his Spirit doth only meane such an end of the Law As that when Christ is come into our hearts by faith the Law hath not that dominion ouer vs to accuse to terrifie to kill to condemne vs spiritually and before God as formerly it had And all this we acknowledge may well be and yet the Morall Law be of good and great vse still * Antinomus But though Luther did not fully handle it so yet it is plaine you say that the Apostles meaning was so Answer And I say that if the Apostles meaning were so plaine as you will haue it to wit that the Morall Law is vtterly at an end then might this our labour be plainly at an end also But because some others it may be cannot see this so plainly as you can we desire it may be made a little more plaine vnto vs For the reasons which * Antinomus you render That the Apostle writeth not particularly to true beleeuers alone amongst the Galatians as you say he did to the Romans Ephesians Philippians and Colossians but without distinction of true beleeuers from others to them that professed Christ calling them brethren and that as you affirme he sheweth them all that they are now no more vnder the Law Cap. 4.1 by the Simile of an Heire and after by an Allegory of the free woman and the bond and that Cap. 5. he exhorteth them to stand fast in that liberty These reasons I say Answer doe not make it plaine that the Apostles meaning was in or by the Epistle to the Galatians to put an absolute end to the Morall Law for the vtter abolishing of the same as you would haue it but that the g Gal. 2.16 Cap. 3.11 12 13. workes of the Law whether Morall or Ceremoniall in the matter of our justification before God and saluation by faith in Christ are vtterly to be excluded and abandoned and that by h Gal. 3.26 Cap. 5.1 faith in Christ alone the Galatians and all other true Christians are freed and set at i Iren. aduers Haer. lib. 4. cap. 5. liberty as from the burden and bondage of the Ceremoniall Law so from the rigour and terror dominion and malediction of the Morall also k Gal. 5.1 And this is the liberty wherewith Christ hath made them free and wherein the Apostle exhorteth them to stand fast and not to be againe intangled in the yoke of bondage That this is the true sense and meaning of the Apostle it is most manifest and plaine by that his earnest and zealous protestation which immediately he annexeth Behold I l Gal. 5.2 3 4 5. See Tertullian advers Marcion lib. 4. cap. 33. lib. 5. cap. 2.3.4 that the Law is fulfilled in Christ not abolished by Christ Paul say vnto you that if you be circumcised Christ shall profit you nothing For I testifie againe to euery man that is circumcised that he is a debter to the whole Law Christ is become of no effect vnto you whosoeuer of you are justified by the Law yee are fallen from grace For we through the spirit wait for the hope of righteousnesse by faith c. Thus farre we haue followed your steps in the Epistle to the Galatians where we haue not left you so much as the breadth of a foot to ground or settle your opinion vpon Now you flie to the Epistle to the Hebrewes where you looke for succour and shelter as in a City of refuge for you say The whole m See Zanch. judgement of the Argument of the Hebr. Zanch. in Hos cap. 2. p. 45. Epistle is for your purpose But we will pursue you with the sword of the Lord and of n Iudg. 7.18 Gideon i. The word of God and the writings of the Lord his o In Epist ad Heb. principalis propositio est Ceremonias veteris legis esse abrogatas Chemloc de lege Caluin Instit lib. 2. cap. 11. sect 7. Worthies and doubt not but we shall either draw or driue you thence also Is the whole Epistle to the Hebrewes to the same purpose viz. For the vtter abolishing of the whole Morall Law for hauing any being or well being any office or vse in the Church of Christ It seemes indeed you haue taken possession of the gates the middle and the vtmost parts thereof as if all the forts and fences the turrets and towers were your owne already But shall we make an assault and try what right or reason you haue so to doe * Antinomus Your first reason of so bold a speech is this In the very first verse he opposeth the speaking of Christ to all that were afore him he being Heire of all things whom the Angels must worship and the heauens and earth must vanish Answer but he must remaine And what makes this for your purpose Is the Morall Law therefore abolished because Christ is opposed to all that went or were before him Or is this an opposition of contrariety or of disparity Doth the speaking of God by Christ argue an abolishing and not rather an accomplishing of all that was spoken before him Or can any man with any shew or shadow of reason inferre that because in former times God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets in visions and dreames by ceremonies and sacrifices by reuelations and prophesies by thunderings and lightnings and the like and by all these more darkly and obscurely

is of good and great vse for preseruing of true Christian doctrine for iudging of all kinde of life and lawes of men and for triall of spirits And all this we willingly grant assent vnto And how I pray you doth this point agree with yours That the whole Law of Moses is wholly abolished Nay doth it not rather pull yours in peeces and wholly deuoure your whole Law and your wholly too As p Exod. 7.12 Aarons rod deuoured the rods of the Inchanters of Aegypt Luthers rod hath this truth written vpon it The Law of Moses is of great and good vse therfore it deuoures yours which beares engrauen vpon it this error The whole Law of Moses is wholly abolished But take you good leaue to make your owne Argument your selfe and let vs see of what strength and consequence it will be Luther say you * Antinom affirmeth that the Law of Moses is of good and great vse for preseruing of true Christian doctrine for iudging of all kinde of life and lawes of men and for triall of spirits Therefore you conclude that he agreeth with you in this point That the whole Law of Moses is wholly abolished * Answere As much agreement there may be betwixt fire and water light and darknesse truth and error as betwixt his Antecedent and your consequent Will you see what life and light sinewes and ioynts it hath by another like vnto it The Ancient Canons of the 4. first generall q 1. Concil Nicen. 2. Constantinop 3. Ephesin 4. Chalcedon Vide Euseb de vita Constant lib. 3. cap. 7. Theodoret. Eccles Hist lib. 5. cap. 6. 9. Euagr. Histor Eccles lib. 2. cap. 4. Counsells are of great and good vse for preseruing of true doctrine for iudging all kinde of life lawes and opinions of men and for triall of spirits Ergo All the Canons of the first 4. generall Counsels are wholly abolished and abrogated What connexion is here betwixt the Antecedent and the consequent Would not the cleane contrarie be more necessarily concluded Ergo All the Canons of the 4. first generall Councels are yet in force and neither wholly nor in part abolished nor abrogated Non r Cicero lib 4. Acad quast ovum ovo similius quàm Servilius Servilio One egge is not more like another then this Argument is like to yours And what thinke you of this Luther himselfe on Gal. 3. the same chapter which you alledge for you doth most euidently fight against you ſ Luth. on Gal. 3. fol. 131 152. There is saith he a double vse of the Law the first vse is to bridle the wicked and to restraine sinne as men vse to restraine Lions and Beares with bonds and chaines that they teare and diuoure not euery thing they meet And this he calleth a ciuill vse of the Law Another vse of the Law is diuine and spirituall which is as Paul saith to increase transgression i. o reueale vnto man his sinne his blindnes his miserie his impietie his ignorance hatred and contempt of God death hell iudgement and the deserued wrath of God Of this vse the Apostle intreateth notably in the 7. to the Romans Luther you see doth otherwise iudge of colours then you doe certainly either your eyes were not matches or your spectacles not of the same nor so true a sight as his were You say the whole Law is wholly abolished he saith and not onely faith it but proueth it by Scripture too That it is not wholly abolished but hath yet his double vse both ciuill and spirituall t Quint. Orat. Instit lib. 5. cap. 12. Asc●nius Paedi in Cic. Orat. pro M. Scauro Valerius Max lib. 3. cap. 7. Q. Varus Hispanus Marcum Scaurum Principem Senatus socios in arma ait concitasse Marcus Scaurus princeps Senatus negat vtri vos Quirites convenit credere You I know not who say that Luther a Captaine of the Lords hoast hath both stirred vp others and taken armes himselfe for the abolishing of the whole Morall Law Luther a leader of the Lords armies doth vtterly denie it whether of you two should now be better credited let the Christian reader iudge But it may be you take hold of this that Luther mentioneth the u Luth. on Gal. 4.27 fol. 222. abolishing of the Law saying it is necessary to know and vnderstand well the doctrine of the abolishment of the Law c. Gal. 4.27 Men that are in danger of falling or drowning will catch at any thing which may seeme to helpe them although it be vtterly vnable to doe them any good So said x Hieron advers Ruffin Apol. lib. 2. Ierome of Ruffinus Tantum me diligit ut raptus turbine in profundum dimersus meum potissimum invadat pedem ut mecum aut liberetur aut pereat You catch at this word Abolishment of the Law and yet it will neither stay you nor stand you in any stead for Luther speakes only of the abolishing of certaine vses of the Law as for righteousnesse iustification life and saluation for terrifying accusing condemning those that are iustified by faith in Christ Iesus so farre he acknowledgeth and we with him that the * Calu. de usu legis Harmon in 4. Libros Mosis p. 442 August de Spiritu litera cap. 4. 5. 10. Morall Law for these offices and vses is abolished The very light and euidence of the opposition which in the same sentence he maketh betwixt Moses and Christ workes and faith seruitude by the Law and libertie by the Gospell iustification and condemnation terrors and conflicts of conscience and sound and certaine consolation of the same might haue manifested and made knowne thus much vnto you had you been as carefull to seeke the truth of his doctrine and to taste his true meaning in it as you were willing to feed your owne fancie only with the bare letters and leaues of it y Tertul. Scorpi●…c advers Gnostic cap. 7. Tertullian saith Verba non sono solo sapiunt sed sensu nec auribus tantùm audienda sunt sed mentibus As z Hieron in Gal. 1. Non in verbis sed in sensu non in superficie sed in medulla non in sermonum folijs sed in radice rationis pag. 162. Ierome said of the sense of the Scripture it is not in cortice orationis sed in radice rationis so may we say of mens writings we must seeke for the meaning by the matter as well as by the letter and lend our eares to listen and obserue what they desire to speake and not make them speake only what we desire to heare vnlesse we will be like little children who hauing some fancie running in their heads imagine the bells to ring and sing as they thinke and speake Let me in loue aduise you when you alledge an Author to giue euidence for any point bring not in testem sine testimonio a man that hath nothing to

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 p●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 di●s observatis annos sabbata opinor coe●as pu●as j●j●nia d●…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 epistol●m nos quoque confitemur quae Galata● 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 crucif●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 praef●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 fu●…nt ●isserit de lege de ea quae secundū 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 superva●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 H●…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