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
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.
3.20 both together as Rom. 3. and Gal. 2. 3. q Rom. 3.28 By the workes of the Law whether Morall or Ceremoniall r Gal. 3.16 no flesh shall be justified Å¿ Gal. 3.19 The Law was giuen because of transgressions t Gal. 3.24 The Law was our Schoolemaster vnto Christ Take then whether of these you like best If in handling the full and finall abrogation of the Law you say there is no exception of the Morall and thereupon inferre that the whole Morall Law is wholly abrogated why may not I as well conclude the cleane contrary In handling the full and finall abrogation of the Law there is no mention made of the Morall therefore the whole Morall Law is not wholly abrogated but rather established and confirmed And if you say that in handling the abrogation of the Law touching some circumstances only or some particular ends or vses there is no exception of Morall and therefore the whole Morall Law is wholly abolished then I say that your Antecedent is too weake to inferre this Consequent and fitter a great deale to serue my turne against you if it be of any force at all in this conclusion ergo The Morall Law in some circumstances and for some ends and vses only is abrogated and so you faile of your proofe and purpose labouring thereby to proue that the whole Morall Law is wholly abolished Argument 5 Let vs now see if your fift Argument be of any better proofe or power for the vtter abolishing of the Morall Law Antinomus Moses Law was giuen only to the Iewes Exod. 19.3 4. c. and 20.2 12. Deut. 4.1 and 5.1 with diuers other Testimonies to the same purpose ergo The whole Morall Law is wholly now abolished Answer I answer first If by Moses Law you meane the whole body and bulke of the Ceremoniall Iudiciall and Morall Law and also that both for circumstance and substance tearme and time end and vse persons and things it was thus giuen to the Iewes only then is this your Antecedent false for howsoeuer these were first and principally charged and imposed vpon the Iewes as his u Exod. 19.5 peculiar people the * Zanch. in Hos cap. 2.44.45 Ceremonials for Gods worship the Iudicials for ciuill gouernment and the Morall Law for some speciall circumstances and vses more binding that people vnto God in the forme of a Couenant than any other people in the world besides Yet were not all a Exod. 12.38 Vide August Ep. 49. quaest 2. Cum enim nonnulli commemorantur c. other people or persons so excluded or debarred but that if they did renounce their Idolatry and would become Proselytes entertaining the b Exod. 12.44 48 49. See Beza in Mart. 23.15 of Proselytes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rajn Thes 4. pag. 113. Iewish Religion they were receiued into the fellowship of the Couenant and that by Gods speciall Commandement and made partakers of the Seales and benefits thereof together with the Iewes accordingly So were the mixt multitude that came out of Egypt with the Israelites the seruant bought with money and the stranger and sojourner were admitted to the Passeouer if they would first be circumcised and then they were accepted into the Church as if they had beene borne in the land c Exod. 12.49 One Law shall be to him that is home borne and to the stranger that sojourneth amongst you and that not only for the Ceremoniall but euen for the Morall also as is expresly set downe in the fourth Commandement where both Magistrate in Assembly and Master of a family stand charged to looke that the d Exod. 20.10 stranger within the gates doe keepe holy the Sabbath day Secondly If by the Law of Moses you meane the Doctrine of Moses which as a holy Prophet he hath written and set downe vpon record in his fiue Bookes and which Christ himselfe alledgeth by the name of the Law of e Luk. 24.44 Moses as testifying of himselfe and his sufferings Luke 24.44 I say the Law of Moses in this sense was giuen as well vnto vs of the Gentiles as to them of the Iewes seeing Whatsoeuer is f Rom. 15.4 written is written for our instruction and edification And Paul himselfe made this vse of the g Act. 28.23 28 30 31. Law when being at Rome vnto such as came vnto his lodging He expounded and testified the kingdome of God perswading them concerning Iesus both out of the h Puerilis error est saith Flaâ— Illyric libros legales nihil continere quod ad Euangâ—lium spectat suspicari Clau. Scrip. par 2. p. 30. Law of Moses and out of the Prophets and this he did not only to the Iewes but to the Gentiles also Acts 28.30 31. Thirdly If by the Law of Moses you meane the Ceremoniall obseruations which Moses by Commandement from the Lord prescribed to the Iewes as the manner and forme of his solemne Worship and as Figures and Types of good things to come in Christ as the Euangelists and Apostles doe vsually when they * Act. 15.5 13.38 Luk. 2.22 speake of the Law of Moses then I say The Law of Moses in this sense was giuen vnto the Iewes only not only as a partition wall betwixt them and the Gentiles but as a yoke to restraine them a i Col. 2.13 14 15. hand-writing to conuince and condemne them and as a sharpe and seuere k Gal. 3.24 Schoolemaster to driue them to seeke for helpe and l Mal. 4.2 healing vnder his wings who was and is the m Ioh. 1.17 truth of those types and n Col. 2.17 substance of those o Heb. 10.1 shadowes Christ Iesus But the Law of Moses in this sense will doe you but little seruice to the drawing in of your conclusion for the vtter abolishing of the Morall Law Fourthly If by the Law of Moses you vnderstand the Morall Law or Ten Commandements as needs you must if you will dispute ad idem or speake to any purpose then why might you not as well haue set it so downe and dealt plainly as wrap vp your meaning in such ambiguity and obscurity and that not only in this Argument but in fiue or six of those also which follow after We will then take your Argument as we thinke you intend it Antinomus to be this The Morall Law was giuen only to the Iewes ergo The Morall Law in the Church of Christ since the death of Christ is wholly abolished If the Antecedent were sound Answer the consequent would doe well enough to serue your turne But how doe you proue that the Morall Law was giuen only to the Iewes I must guesse at your proofes by your places which you quote as I conceiue for this purpose for you put me to fish for your meaning out of Exod. 19.3 4 and Exod. 20.2 12. Antinomus Deut. 4.1 and 5.1 and 7.6 and 14.2 and 26.16 and 33.4
all this to the vtter abolishing of the Morall Law Such things as were but accidentall or * Zanch. in Hos cap. 2. p. 45. col 1. accessory to the Couenant made with Abraham or to the promulgation or administration of the Legall Couenant amongst the Iewes are all abolished But the Morall Law which for substance was euer the same rule of righteousnesse before the fall before the t Muscul loc de foedere Dei p. 144. Law giuen by Moses and before the publishing of the Gospell by Christ Iesus was then and is yet still of good and great u Vrsin de lege divina p. 278. vse in the Church of God For as the x Aug. Ep. 49. ad Deogâ—at Couenant of Grace made betwixt God and man in Christ Iesus was euer since the fall one and the same in the daies of Adam Abraham Moses and of Christ and his Apostles though the administration thereof was diuers according to the different ages and estates of God Church and children so the Morall Law of God was euer the rule of obedience in all those times for all duties of loue to God and man and shall so continue together with the Gospell euen vnto the end of the world although it was not alwaies either deliuered vnto or vrged after the same manner vpon Gods people Abraham y Vide Zanch. in Hos c. 2. p. 44. col 2. Paraeus in Rom. 2. v. 25. Gen. 17.1 before the Law written hauing a portion of this Couenant was charged to walke before God and to be vpright I demand by what rule must Abraham thus walke Doubtlesse by the rule of the Morall Law written in his heart and by the word and will of God reuealed by his Spirit Moses Dauid Samuel Daniel and all other holy Prophets and holy men in the daies of the Law were in the same z Hyper. in Heb. cap. 3.1 Cor. 10.1 2 3. Aug. cont duas Ep. pelag lib. 3. ad Bonis cap. 4. Couenant of Grace by faith in Christ Iesus and yet as during the time of the Iewish Paedagogy they conformed themselues in the outward worship of God to the Ceremoniall Law looking by faith vnto Christ the a Col. 2.17 substance of those b Heb. 10.1 shadowes so did they frame their affections and actions for a sober righteous and holy life according to the Morall Law which yet they did not follow for righteousnesse to be justified and saued by the workes of it as the greatest number of the c Rom. 10.3 4 5. Iewes did but because they knew that the Law of God was a d Psal 119.105 light vnto their feet and a lampe vnto their paths and God did call them to the Law and to the e Isai 8.16 20. Testimony and charged the Prophet to binde vp the Testimony and to seale vp the Law amongst his disciples Isa 8.16.20 So likewise hath our Sauiour Christ and his Apostles the f 2 Pet. 1.19 night of darke Ceremonies being dispelled by the bright day of the Gospell continued and g Matt. 5. cap. 22. cap. v. 36 37 38 39 40. Gal. 5.14 Iam. 2.8 9. established the Morall Law of God being now a part of his written word and reuealed will to be for euer vnto all Christians the rule of life and the line of loue by which we must measure out all our duties and seruices of piety towards God and charity towards men before him and his for euer In which regard loue which is the summe of the Law is said by the Apostle h 1 Ioh. 2.7 8. Iohn and by i Ioh. 13.34 Ioh. 14.15 Ioh. 15.10 11 13. Christ himselfe to be both an Old Commandement and a New an Old Commandement because the duties of loue were euer enioyned and required from the beginning and a New because the same Law of loue was vpon new grounds of loue both renewed and reenforced by Christ himselfe the Lawgiuer Argument 10 Now whereas in your tenth Argument you seeme to conclude That because the Morall Law was giuen with manifest tokens of Gods wrath Antinomus in great terror and is called a fiery Law Deut. 33.2 therefore it was giuen to the Iewes only and so consequently is now vtterly abolished Answer and belongs not now vnto vs Might you not as well and wisely i. indeed as absurdly conclude also that because the Day of the Promulgation of the Gospell is called by the Prophet Ioel and by k Ioel 2.28 Peter The great and terrible day of the Lord a day wherein the Lord will shew l Act. 2.16 17. wonders in heauen aboue and signes in the earth beneath bloud and fire and vapor of smoke when the Sunne shall be turned into darknesse and the Moone into bloud therefore the Gospell sure being giuen and the Holy Ghost being sent with such manifest tokens of Gods wrath as also by a m Act. 2.2 3 c. rushing and mighty winde and fiery tongues which did make many amazed and as it were at their wits end doe both belong vnto them that were then present whether Iewes or Proselytes but neither of them vnto vs Christians to whom no such fiery feares and bloudy terrors doe belong at all For shall not the like causes in the like case produce and bring forth the like effects Or shall fires and feares proue the abolishing of the Law when the like meanes are vsed by the wisdome of God for the publishing and establishing of the Gospell Argument 11 But let vs now heare your eleuenth Argument if it can speake any thing more directly to the point and purpose Antinomus than his fellowes haue done I cannot finde say you that saluation was euer promised to him that should keepe the Law Answer And what then I pray you will you needs inferre hereupon that the Morall Law is vtterly now abolished What true Christian doth now seeke for saluation by the keeping of the Law Or who is he that maintaineth the vse of the Morall Law for this purpose How often haue we told you That we looke for saluation and justification by the n Rom. 3.24 25 28. righteousnesse of faith in Christ Iesus and not by the keeping or fulfilling of the o Phil. 3.9 Morall Law If the Morall Law indeed had no other vse but this you speake of then had your Argument spoken something to the purpose but seeing it is vrged and vsed by vs as a chrystall glasse of Gods will to discouer vnto vs the spirituall blemishes and beauties of our hearts and liues and as a guide to teach vs to walke in his waies telling vs what to doe and what to leaue vndone and seeing it hath many other speciall p Vide Calu. de usu Legis in Harmo in 4. lib. Mos p. 442 443. offices as formerly you haue heard both for Gods glory and our good we can neuer yeeld this vnto you for a sound Argument That therefore the
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
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
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 quà m 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 Å¿ 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. Ascâ—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. Scorpiâ—…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
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
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
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
not whether he be circumcised or vncircumcised in the flesh By which his demand it may euidently appeare that howsoeuer he thought the workes of the Ceremoniall Law were now ceased yet he thought also that the workes of the Morall Law were now to be practised and so the Morall Law it selfe not to be giuen to the Iewes only but still to be continued amongst Christians also See Aug. contr Advers leg proph lib. 2. cap. 7. Erasmus in his Paraph. in Gal. 3.14 speaketh of the Ceremoniall Law which he faith was giuen vnto the Iewes as a Schoolemaster to a rude people Vt paulatim proficientes ad Christum perducerentur à quo solo veram expectarent justitiam pristinis diffisi ceremonijs And how will this proue that the Morall Law was giuen vnto the Iewes only But doth he e Erasm on Rom. 2.14 15. not say in his Paraphrase on Romans 2. that the Gentiles were à lege Mosaica alienae Yes he doth and he tels you what he meaneth when he addeth Nullo Mosaicae legis praescripto monebantur but only had rem legis non tabulis sed mentibus inscriptam Antinomus They were not admonished what to doe and what to leaue vndone by any prescript of Moses but only had the substance or effect of the Law engrauen not in Tables but in their hearts And what of all this Answer Is this a good Argument The Gentiles that were strangers from the life of God were strangers from the written Law of God Ergo The Morall Law was giuen vnto the Iewes only and not vnto vs Christians of the Gentiles no more than vnto those that were without God and without Christ before vs f Ad Graecas Calendas When you proue this Argument to be good I will acknowledge your skill to be greater and your cause to be better than it doth yet proue to be The like answer and offer I make to the quotations out of Erasmus in Rom. 5.13 and 7.1 Antinomus That which you bring out of g Zanch. de fide cap. 13. sect 7. Zanch. de fide cap. 13. sect 7. is spoken of Moses Law opposed to the Gospell as may appeare by the differences which there he setteth downe betwixt them and so he saith it was giuen to the Iewes only Answer But you doe him wrong to cite him for a witnesse to your bill put vp against the Morall Law as belonging to the Iewes only whereas in the very h Zanch. de fide cap. 13. sect 8. next section which it seemes you tooke not paines to reade he testifieth to all the world That in as much as the Doctrine of the Gospell requireth repentance and holinesse of life and that we should liue soberly Vide Caluin Har. in 4. lib. Mosis p. 443. righteously and godly in this present world Eatenus etiam non tollit legem de moribus so farre forth it doth not take away the Morall Law and he giueth a good reason hereof Tota enim consentanea est cum doctrina Euangelij de vitijs vitandis virtutibus persequendis For the Morall Law is wholly agreeable to the Doctrine of the Gospell concerning the eschewing of vices and ensuing of vertues Antinomus i Bucan loc 22. quaest 18. Bucanus 22. loc 18. q. saith That the old Couenant did properly belong vnto Abraham and his posterity the Israelites but the New vnto all Nations And what will you inferre hereupon That the Morall Law was giuen only to the Iewes and doth not now at all belong vnto vs If this be your Argument I say Answer as you haue not changed your Bowe so you haue chosen an arrow of the same flight and feather with those which you haue shot before as much able to hurt the sides of the Morall Law as a rush is able to pierce a rocke A strange man you are and as strange a course you hold there are few Diuines that doe so fully and distinctly set downe the differences betwixt the Law and the Gospell and the seuerall vses of the Morall Law euen now amongst Christians as k Bucan loc 22. loc 19. 20. 21. Bucanus doth and yet dare you be so bold as to piddle and picke out something out of his writings and those the very same which testifie against you as though he had giuen you his hand or lent you his sword to strike one stroake at least in your behalfe Reade ouer Bucan loc 22. againe and loc 19. and 20. and 21. and tell me at your leasure whether then you thinke him to be a man of your minde for the vtter abolishing of the whole Morall Law In the meane time take I pray you one note out of the same l Bucan loc 19. quaest 28. Bucan loc 19. for your admonition It is the error of the * Let Antinomus view his face in this glasse Antinomians and Libertines saith he to thinke that Christians haue now no vse of the Morall Law of God nor that the Decalogue is to be preached in the Christian Church because the faithfull are regenerate by the spirit I know not whether you be of this number but I feare me you are much of their temper * Hiero. August Tom. 2. pag. 341. Manichaeus Marcion destruebant Legem quam sanctam spiritualem juxta Apostolum novimus saith Hierome Paraeus in Rom. 3.19 you haue mistaken there is nothing in that place to serue your turne and Perkins in Gal. 3.23 hath beene cleared before I only adde that if you will be pleased to reade and receiue that which Mr. Perkins hath written vpon that Chapter nay vpon that verse touching the nature and vse of the Morall Law I am of opinion you will neuer looke hereafter that Mr. Perkins will euer be brought to open his mouth in this businesse any more But Moses Law you say in your sixt Argument was giuen to continue till Christs death at the most Antinomus Argument 6 Luk. 16.16 Rom. 7.1 Ergo the whole Morall Law is now wholly abrogated and abolished Answer And I say for answer That if by Moses Law you meane the Morall Law as in the former Argument I haue shewen that you must and ought then is your Antecedent false if by Moses Law August contr duas Epist Pelag. ad Bonif. lib. 3. cap. 4. you vnderstand the whole body of the Ceremoniall Iudiciall and Morall Law as it was giuen to the Iewes in that their estate of minority and legall seruility then I grant your Antecedent and deny your Consequent The Scripture which you alledge out of Luk. 16.16 The m Luc. 16.16 Law and the Prophets were vntill Iohn may as well proue that the Prophets are now of no force ☞ as that the Morall Law is now of no vse The meaning thereof is this That whereas the n Ioh. 5.16 Law and the o Act. 3.24 Prophets did testifie promise signifie and prophecie
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