The Office and Use of the Moral Law — William Hinde

The Office and Use of the Moral Law · William Hinde

Thus hauehave you ſeene and felt too, if you be not darkned in your minde by prejudice and ſelfe-conceit, and ſo ſtrangely hardened (which God forbid) againſt all touch of truth, what ſorry ſucceſſe you hauehave had, in diſcharging your many Arguments out of the whole Epiſtle to the Galatians, and out of the whole Epiſtle to the Hebrewes, notwithſtanding all the powder and ſhot which you hauehave borrowed from ſo many men, or rather by fraud and force hauehave taken from them. We come now vntounto your third great Argument, namely, the practiſe of the Apoſtels in all their Epiſtles; which you ſeeme to me to hauehave both mounted higher and charged deeper, as a principall peece of Ordnance, for this ſpeciall ſeruice of battery and beating downe to the ground, not only the wals and windowes, but the ſtatelieſt and ſtrongeſt towers and bulwarkes of the Morall Law. *Antinomus.You ſay, The practiſe of the Apoſtles in all their Epiſtles, vſeth brotherly exhortations, ſtill calling them brethren: This Engliſh I vnderſtand not, but I conceiue you would ſay, Anſwer. That, It is the practiſe of the Apoſtles in all their Epiſtles, to vſe brotherly exhortations, ſtill calling them to whom they write, Brethren. And what of that I pray you? Is the practiſe of the Apoſtles therefore againſt the Morall Law, becauſe in their Epiſtles they vſe brotherly exhortations, and call them to whom they write, Brethren? Why then, belike Moſes himſelfe both ſpake and wrote againſt the Morall Law, when endeuouring to keepe men in obedience to the ſixt Commandement, he vſed brotherly exhortations, and called them brethren; yAct. 7.26. Exod. 2.13.Sirs you are brethren, why doe you wrong one to another? Act. 7.26. And tels vsus, not only that they two were brethren, but hath left it vponupon record, that they were alſo his brethren, zExod. 2.12.Exod. 2. And Lot alſo (like enough) practiſed ſomewhat againſt the Morall Law, when labouring to preuent the villany of the Sodomites in the breach of the ſeuenth Commandement, he vſed brotherly exhortations, calling them brethren, ſaying, aGen. 19.7.I pray you Brethren, doe not ſo wickedly. I had thought, that neither the name of Brethren, nor brotherly exhortations, had beene ſo peculiarly appropriate to the Goſpell, but that both might be vſed for the furtherance of the duties, and reſtraint of the breaches of the Morall Law. Neither are rebukes, or threats, (in my opinion) ſo proper to the Law, that they may not hauehave their place and vſe in the Goſpell alſo. Ahab was neuer a whit the better, becauſe he could ſay, (in fooliſh pitie) of King Benhadad; Is he yet aliue? he is my b1 King. 20.32.Brother. For there is *Auguſt. ad Macedon. Ep. 64. Sicuti eſt aliquando miſericordia puniens, ita & crudelitas parcens.crudelitas parcens. Nor was Paul euer the worſe, becauſe he wrote ſo ſharply to the c1 Cor. 5.3, 4, 5, 13.Corinthians, and dealt ſo ſeuerely with the inceſtuous perſon, as to deliuer him vp to Satan; for there is miſericordia puniens. The Apoſtles in their Epiſtles hauehave not only oile to ſupple, but wine to ſearch; imitating that good dLuc. 10.34.Samaritane that vſed both, in the cure of the wounded man: Neither doe they alwaies apply milde lenities, but ſometimes ſharpe corraſiues, to their ill affected, or afflicted patients. Could you obſerue, that the Apoſtle calleth the Galathians ten times Brethren in that Epiſtle, and could you take no notice of the ſharpe and bitter rebukes and reproofes, which he vſeth againſt them? eGal. 3.1, 3.O fooliſh Galathians, who hath bewitched you? Are yee ſo fooliſh? I am fGal. 4.11, 20.afraid of you. I ſtand in doubt of you. gGal. 4.9.How turne you againe to beggerly rudiments? Behold I hGal. 5.2, 3, 4.Paul ſay vntounto you, that if you be circumciſed, Chriſt ſhall profit you nothing. Chriſt is become of none effect vntounto you whoſoeuer of you are juſtified by the Law; you are fallen from grace. I iGal. 5.12.would they were euen cut off which trouble you; yea if he were an kGal. 1.8, 9.Angell from heauen let him be accurſed. HaueHave not theſe ten rebukes, almoſt ten times as much acrimony and tartneſſe, as the naming of them ten times brethren hath lenity and mildneſſe? Paul a Preacher of the Goſpell, knew there was vſe of both, and at this preſent ſaw, that euen the Galathians (his lGal. 4.12, 19.brethren and his little children) had need of both, although a people that had receiued and did profeſſe the Goſpell. If then your reaſon be good; The practiſe of the Apoſtles ſtands againſt the Morall Law, becauſe they vſe in their Epiſtles brotherly exhortations to them to whom they write, and call them brethren; then the practiſe of the Apoſtles ſtands againſt the Goſpell alſo, becauſe in the ſame Epiſtles, they oftentimes rebuke them as wicked, and threaten them ſometimes as accurſed creatures. But *Antinomus.you ſay, They ground their exhortations, neither vponupon Moſes Law, nor vponupon any other Commandement, but on the mercies of God in Chriſt, as may be ſeene in all their Epiſtles. Now certainly, Anſwer. this is one of the ſtrangeſt and boldeſt ſpeeches that euer I heard, from any man bearing the name of a true Chriſtian, and making ſome ſhew of reading and learning as you doe. Are you ſuch a ſtranger in the Epiſtles of the Apoſtles, that you could yet neuer finde any of their exhortations, grounded on the Commandements and terrors of the Law? And dare you be ſo bold as to ſay, They are all grounded only on the mercies of God in Chriſt? And that this may be ſeene alſo in all their Epiſtles? HaueHave you read, Rom. 12.1. mRom. 12.1.I beſeech you Brethren by the mercies of God, that you preſent your bodies a liuing ſacrifice, &c. And hauehave you not read in the ſame Apoſtle, 2 Tim. 4.1. n2 Tim. 4.1.I charge thee before God, and the Lord Ieſus Chriſt, who ſhall judge the quicke and the dead at his appearing, preach the Word, &c. oRom. 11.22.He that bids vsus, behold the goodneſſe of the Lord, bids vsus behold his ſeuerity alſo; vntounto the Iewes that fell ſeuerity, but towards vsus goodneſſe, if we continue in his goodneſſe, otherwiſe we are threatned to be cut off alſo: And, Some (as pEp. Iud. v. 23.Iude ſpeaketh) we muſt deale withall in compaſſion, and by the looking for of the mercy of our Lord Ieſus Chriſt vntounto eternall life; and others we muſt ſaue by feare, plucking them as brands halfe burnt, out of the fire. He that exhorteth vsus to qCol. 3.13.Forbeare and forgiue one another (if any hauehave a quarell againſt any) and that vponupon this ground of Gods mercy in Chriſt [euen as Chriſt for gaue vsus,] Col. 3.13. doth likewiſe exhort vsus, Not to rRom. 12.19.auenge our ſelues, but rather to giuegive place vntounto wrath, vponupon another ground of Gods juſtice, and that taken out of the Law, Deut. 32.35. [for it is written, vengeance is mine, and I will repay it ſaith the Lord.] He that ſaith of the Miniſters of the Goſpell, as of ſ2 Cor. 5.20.Ambaſſadors of peace, We beſeech you in Chriſts ſtead, to be reconciled vntounto God, ſaith alſo (being himſelfe one of the ſame) as an Herauld of Armes: t2 Cor. 5.10, 11.We muſt all appeare before the judgement ſeat of Chriſt, to giuegive an account of whatſoeuer we hauehave done in our bodies, be it good or euill: knowing therefore the terror of the Lord, we perſwade men, 2 Cor. 5. All their perſwaſions and exhortations then, you may ſee, are not in all their Epiſtles grounded (as you ſay) vponupon mercy, but ſome vponupon juſtice; not all vponupon louelove, but ſome vponupon feare; not all vponupon the promiſes of the Goſpell, but ſome vponupon the threatnings of the Law, againſt all diſobedience both to Law and Goſpell: According to that of the Apoſtle uIud. Ep. v. 14, 15.Iude: Behold the Lord commeth with ten thouſand of his Saints, to execute judgement vponupon all, and to conuince all that are vngodly among them, of all their vngodly deeds, which they hauehave vngodly committed, and of all their hard ſpeeches, which vngodly ſinners hauehave ſpoke againſt him: And that alſo of the Apoſtle x2 Cor. 10.5, 6. See Tertull. on this place, 2 Theſſ. 1.8, 9. lib. 5. adver. Marc. cap. 16. Vide etiam Zanch. in 2 Theſſ. 1.8, 9.Paul; We hauehave in readineſſe to take vengeance of all diſobedience, 2 Cor. 10.5. which the Lord Ieſus ſhall accompliſh, when he ſhall be reuealed from heauen, with his mighty Angels, in flaming fire taking vengeance on them that know not God, and obey not the Goſpell of our Lord Ieſus Chriſt, who ſhal be puniſ…ed with euerlaſting deſtruction from the preſence of th… …ord, and from the glory of his power, 2 Theſſ. 1.7, 8… Had you aduiſedly conſidered theſe and other ſuch like paſſages in the Epiſtles of the Apoſtles, you would either neuer hauehave thought what you hauehave ſaid before, or neuer for very ſhame hauehave written that which followeth after, viz. And though ſometimes,Antinomus. yea often they vſe the Imperatiue mood, and ſome words of Commandement, yet they are ſo tempered with mildneſſe (you ſay) and without penalty, as that there is no forme of Commandements, much leſſe any alluſion to Moſes Law, or the Ten Commandements. So tempered with mildneſſe, Anſwer. and without penalty? Now ſurely, I wonder in what temper you were when theſe things ranne in your head, or fell from your hand! Had you forgotten, that the Apoſtle did as well ſharply threaten the y1 Cor. 4.21.Corinthians with a rod, as mildly offer to come vntounto them in louelove, and in the ſpirit of meekneſſe? Or did you not conſider, that the ſame Apoſtle doth not alwaies as it were ſtroake their heads, and commend them in tearmes of louelove, but (as occaſion requireth) ſometimes ſtrikes their naked conſciences, with ſome ſharpe rebukes, and threats, ſome bitter taunts, and terrors, as with the twigs and ierks of his rod alſo? He that ſaith, 1 Cor. 11. z1 Cor. 11.2.Now I praiſe you Brethren, that yee remember me in all things, and keepe the ordinances as I deliuered them to you; taketh them vp more ſharply for the abuſe of the Sacrament euen in the a1 Cor. 11.22.ſame Chapter, verſe 22. What? hauehave yee not houſes to eat and to drinke in? Or deſpiſe yee the Church of God, and ſhame them that hauehave not? What ſhall I ſay vntounto you? ſhall I praiſe you in this? I praiſe you not. And he that in another b1 Cor 4.14.place ſaith, I write not theſe things to ſhame you, but as my beloued ſonnes I admoniſh you, 1 Cor. 4. doth he not afterwards vponupon juſt occaſion, more ſharply rebuke them? I ſpeake to your c1 Cor 6.5. 1 Cor. 15.34.ſhame; Is it ſo that there is not a wiſe man amongst you? no not one that ſhall be able to judge betweene his brethren? And againe, Some hauehave not the knowledge of God, I ſpeake this to your ſhame, 1 Cor. 15.34. Are not theſe words as ſharpe and tart, as the former are milde and gentle? Is there not a burning fire of zeale in the latter, as well as a warming fire of louelove in the former? Fire I acknowledge in both, and holy fire too, but yet of a different degree and temper; the one milder, and the other ſharper, and both of ſpeciall vſe in their time and place. In diſtilling of flowers and hearbes, a ſoft fire will ſerue the turne, which in melting of mettles will doe no good at all. And although according to the common Prouerbe, A ſoft fire will make ſweet Malt, yet muſt it be a hot fire to make good dHoſ. 7.6, 7, 8.bread, or good eExod. 1.14.bricke. This wiſdome God hath giuen the fIſa. 28.26, 27, 28.Huſbandman, to beat out Fitches with a ſtaffe, and Cummin with a rod, but to threſh with a threſhing Inſtrument, and to turne the Cart wheele ouer the ſtronger graine, that the bread Corne may be bruiſed and fitted for preſent vſe. And this wiſdome God hath giuen his gIſa. 28.26. 1 Cor. 3.9. 2 Pet. 3.15.Apoſtles as his chiefe Husbandmen, that in dealing with his people which are Gods husbandry, they ſhould vſe both mildneſſe and ſharpneſſe, lenity and ſeuerity, a ſtaffe, or a threſhing inſtrument, as the nature or quality of the ſeed, ſoyle, or ſeaſon, ſhall require. But who would not thinke (to heare and take your words) that all the Epiſtles were ſo full of milde ſpeeches and ſweet exhortations, that there were not any ſharpe rebukes, much leſſe any ironicall taunts, and leaſt of all any terrible threats at all, to be found in all, or any one of them? For *Antinomus.you will hauehave, All to be mildneſſe without any ſharpneſſe; all, but commanding words without any forme of Commandements; all, mercies and promiſes, without any penalty or puniſhment; no vrging of any precept of the Law, no not ſo much as an alluſion to Moſes Law, or the Ten Commandements. And all this you vrge, to this end, to proue, That now in the daies of the Goſpell, the whole Morall Law is wholly aboliſhed. Anſwer. When the people would teach the Prophets to ſpeake, and forbid the Seers to ſee; ſaying, Prophecy not vntounto vsus right things, but ſpeake vntounto vsus ſmooth things, prophecy deceits: The Prophet hIſa. 30.8, 9, 10. The Apoſtles doe reproue ſins, and threaten ſinners, out of the Morall Law. See foreign. Ran. Ceaſu. Praelect. 183. p. col. 861. 862. 863.Iſay was charged, to write it in a Table, and to note it in a Booke, that it might be for the time to come, euen for euer and euer: That this is a rebellious people, lying children that will not heare the Law of the Lord. If you goe about to teach the Apoſtles to ſpeake, and forbid theſe Seers to ſee, ſaying, They neither command ſeuerely, nor rebuke ſharply, nor threaten terribly: i. They Prophecy no right things vntounto vsus, but ſpeake all ſmooth things vntounto vsus; all mildneſſe, no ſharpneſſe; all mercy, no judgement; all promiſes, no penalties; all words of commanding, but no forme of Commandements; all louelove and fauour, but no rigour nor terror; take heed, leſt your ſinne be not written as with a iIer. 17.1.pen of a Diamond before the Lord, and the cenſure thereof alſo, (for you, your leaders, and followers,) made as remarkable for the time to come, as euer it was vponupon the Iewes, and euen in the ſame words: This is a rebellious people, lying children, (and that euen for the ſame reaſon) Becauſe you ſtand ſo much againſt the Law of the Lord. But to proceed yet a little further, for your better conuiction and ſatisfaction in this point. If I ſhall ſhew you out of the Epiſtles of the Apoſtles, not only *The Apoſtle S. Iohn proueth hatred of our Brethren to be a ſin, becauſe it is a breach of the Morall Law, viz. [Murther] offending againſt the ſixt Commandement, and ſo doth not only proue it, but reproue it alſo, 1 Ioh. 3.14, 15. as deſeruing death, and depriuing vsus of eternal life. So doth Paul alſo, rebuke and threaten Couetouſneſſe, becauſe it is Idolatry, a breach of the firſt Commandement.ſharpe rebukes, (as you hauehave heard ſome already) but ſome bitter and ironicall taunts, many ſerious and ſeuere Commandements, for auoiding of the ſinnes and performing of the duties of the Morall Law, many terrible threatnings of dreadfull judgements and curſes, and that not only by way of alluſion, but by plaine allegation of the Morall Law: If (I ſay) I ſhall ſhew you all theſe out of the Epiſtles, will you then honeſtly and ingenuouſly confeſſe your error, (hauing ſo boldly affirmed the contrary) and ſo reſt ſatisfied with the truth in this particular? VponUpon this ſubject a man might gather enough to fill a Volume, and might ſpend more daies then I can ſpare houres for this buſineſſe. A touch of ſome, and a taſte of others, ſhall ſerue the turne. When the Apoſtle k1 Cor. 4.8.Paul ſaw the Corinthians ſwolne and puffed vp with a vaine and inſolent conceit of their owne excellency, as now boaſting of their gifts; and, that being now full by their elegant and eloquent Teachers, they began as it were, to loath the hony combe of the Word in Pauls preaching: he wiſely labours to let out this winde of vanity, with an ironicall and bitter rebuke, as ſharpe and piercing as the point of a ſpeare or ſword. Now (ſaith he) yee are full, now yee are rich, now yee hauehave reigned as Kings without vsus: we are fooles for Chriſts ſake, but yee are wiſe in Chriſt; l1 Cor. 4.10.we are weake, but yee are ſtrong; yee are honourable, but we are deſpiſed. Some mQuintil. Inſtit. Orat. lib. 6. cap. 3. & lib. 9. cap. 2.learned men doe hold, that this and ſuch like ironicall nLyra in 1 Cor. 4.8. Ironicè loquitur ut oſtendat praeſumptionem corum deriſibilem.deriſions, are the ſharpeſt and ſeuereſt reprehenſions: Like vntounto that of our Sauiour Chriſt, Mar. 7. where ſharply reprouing the ceremonious and ſuperſtitious Phariſies, for preferring their humane Ordinances before Gods Commandements; Full oforeign. Rajn. Cenſur. pra…ect. 169. See Beza adverſ. Sycoph. p. 136. ut Amos. 4 4. …e Bethel, & peccate.well, ſaith pMar. 7.9, 10.he, doe yee reject the Commandements of God, that yee may keepe your owne Traditions. For Moſes ſaid, Honour thy Father and Mother, and yee ſay, It is Corban, &c. Or like vntounto that bitter mocke of q1 King. 18.27.Elijah, againſt the worſhippers of Baal, 1 King. 18.27. Cry aloud, for he is a God, either he is talking, or he is purſuing, or he is in a journey, or peraduenture he ſleepeth and muſt be awaked. The ſame Apoſtle Paul alſo, warning the Philippians of falſe Teachers, of wicked liuers, and of them of the Circumciſion that were amongſt them, doth he not rate ſuch perſons as Dogs, and ſcoffingly tearme their Circumciſion Conciſion? ſaying, Beware of rPhil. 3.2.3.Dogs, beware of euill workers, beware of the Conciſion; and doth not the ſame Apoſtle giuegive direction vntounto ſTit. 1.11. foreign.Titus, to muzzell and ſtop the mouthes of ſuch Dogs, and branding the Cretians with reprochfull names, by a Verſe alleged out of Epimenides, one of their owne Poets:

(tTit. 1.12. foreign.

The Cretians all are liars ſtill, bellies ſlow, and beaſts ill.)

uTit. 1.13.He alloweth of this teſtimony as true, and thereupon chargeth Titus, to rebuke them foreign, cuttingly, or ſharply, that they may be ſound in the faith. As if he would hauehave Titus, to vſe theſe ſharpe reproofes and reproches, as Chirurgions ſometimes doe their keene raſors, to cut away all brutiſh and baſe ſinnes, (as either dead or proud fleſh) that ſo they might be cured of their errors, and made ſound in the knowledge and profeſſion of the Goſpell of Chriſt Ieſus. By all which bitter taunts, ſharpe reproches, and cutting rebukes, any that hath either ſight or ſenſe, may plainly ſee, and perceiue, that all Pauls Epiſtles are not tempered with ſuch mildneſſe, as you hauehave ignorantly and raſhly affirmed, (as if there were not ſo much, as any taſte of tartneſſe or ſharpneſſe in them at all) But that Paul retaining his x2 Cor. 13.10. 1 Cor. 4.21.Apoſtolicall liberty (ſometimes to ſmite with his rod of rebuke and cenſure, as well as to ſpeake in the ſpirit of meekneſſe) did not only himſelfe (inflamed with holy and heauenly zeale) rebuke ſharply, reproch bitterly, and reproue grieuouſly; but did alſo charge yTit. 1.13. 2 Tim. 4.2.others of Gods Miniſters ſeuerely (as occaſion ſhould require) ſo to doe. And all this he did with a wiſe heart, and mercifull hand, to humble the people of God, not to diſcourage them, for z2 Cor. 10.8. & 13.10.edification, not vntounto deſtruction, to make them ſound in judgement, and holy in affection and conuerſation.

Now, whereas *Antinomus.you ſay further, That there is no forme of Commandement in the Epiſtles, no penalty, no vrging of the Morall Law, nay not ſo much as any alluſion vntounto Moſes Law, or the Ten Commandements: I ſay no more, Anſwer. but let vsus ſearch the records, and the very ſight of the Euidence will I hope conuince your conſcience of too much blindneſſe and boldneſſe in theſe alſo. Turne me therefore I pray you, vntounto 1 Tim 6. I a1 Tim. 6.13, 14.giuegive thee charge in the ſight of God, who quickneth all things, and before Ieſus Chriſt, who before Pontius Pilate witneſſed a good confeſſion, that thou keepe this Commandement without ſpot, vnrebukeable vntill the comming of our Lord Ieſus Chriſt. And vntounto 2 Tim. 4.1. I b2 Tim. 4.1.charge thee before God, and the Lord Ieſus Chriſt, who ſhall judge the quicke and the dead at his appearing and his kingdome: Preach the word, be inſtant in ſeaſon and out of ſeaſon, reproue, rebuke, exhort, with all long ſuffering, and Doctrine. See alſo 2 Tim. 2.14. c2 Tim. 2.14.Of theſe things put them in remembrance, charging them before the Lord, that they ſtriue not about words to no purpoſe, but to the ſubuerting of the hearers. Conſider now theſe places, and tell me I pray you, if the Apoſtle doe not in theſe words as ſeuerely and ſeriouſly charge Timothy to keepe the Commandement which he had giuen him, for the duties of his perſon and calling, as euer did Moſes the people of Iſrael for obſeruing of the Commandement of the Law, when dDeut. 30.11, 15, 18, 19.he ſaid, This Commandement which I command thee this day, is not hidden from thee, &c. Behold I call heauen and earth to record this day againſt you, that I hauehave ſet before you life and death, bleſſing and curſing. For whereas Moſes calleth heauen and earth only to record againſt Iſrael, Paul conuents Timothy, as it were before the Lord of heauen and earth, and doth not only command him with all authority, but charge him with all ſeuerity, That as euer he would hauehave any benefit by Chriſt as his e1 Tim. 6.13, 14.Redeemer [witneſſing a good confeſſion before Pontius Pilate] or would euer render vp his account vntounto him [as a f2 Tim. 4.1, 2.Iudge] with joy at his appearing, he ſhould be carefull and faithfull in keeping his Commandements. Looke alſo vponupon 1 Cor. 7.10. g1 Cor. 7.10.And vntounto the maried I command, yet not I, but the Lord, Let not the wife depart from her husband: And vponupon Epheſ. 4.17. This I ſay therefore and teſtifie in the Lord, that yee henceforth walke, not as other Gentiles walke, in the vanity of their minde. And 2 Theſſalon. 3.6.10.12. h2 Theſſ. 3.6, 10, 12.Now we command you brethren, in the name of our Lord Ieſus Chriſt, that you withdraw your ſelues from eueryevery Brother that walketh diſorderly. And that alſo, 1 Tim. 6. i1 Tim. 6.25.I charge thee before God, and before the Lord Ieſus Chriſt, and before the elect Angels, that thou obſerue theſe things. Conſider, I pray you, theſe places aduiſedly, and tell me whether you hauehave not erred too too groſſely, in ſaying ſo confidently, That although in the Epiſtles of the Apoſtles, there were ſome words of commanding, yet was there not ſo much as a forme of Commandement in them, ſeeing you hauehave here many and worthy Commandements, both for matter and forme in full meaſure. But you ſay,Antinomus. They are without penalty: Anſwer. For anſwer vntounto that, Tell me I beſeech you, whether you doe not reckon the threatnings of kRom. 6.21, 23.Death, lRom. 14.23.Damnation, the mEpheſ. 5.6.Wrath of God, the n2 Theſſ. 1.8.Vengeance of God, o1 Cor. 3.17.Deſtruction, p1 Cor. 11.32, 34.Condemnation, q1 Tim. 6.9.Perdition, flaming fire, rIud. v. 7, 8.Eternall fire, and ſuch like, (againſt ignorant, diſobedient, vngodly, and vnbeleeuing perſons, ſuch as know not God, and obey not the Goſpell of our Lord Ieſus Chriſt) to be penalties, and not only penalties, but dreadfull judgements, yea the very terrors of God that fight againſt ſuch ſinnes and ſinners. If you ſay, they be, (as you muſt needs, if you will ſay the truth) then were you deluded with a lying vanity, and (which is worſe) would delude others alſo therewithall, when you ſaid and ſet it downe; That the Commandements of the Apoſtles in their Epiſtles, were without penalty. ſAug. contra Adamant. Manich. ca. 3.Sacrae Scripturae non temerarios & ſuperbos accuſatores, ſed & pios & diligentes lectores deſiderant, Auguſt. I maruell, whether euer you read that terrible ſentence, 1 Cor. 16. If any man t1 Cor. 16.22.louelove not the Lord Ieſus Chriſt, let him be Anathema maranatha. If you did, doe but tell me by what Argument the Apoſtle doth here vrge and enforce the louelove of Chriſt Ieſus, whether by promiſe of mercy, or threatning of penalty? Or whether here be not as dreadfull a curſe threatned againſt thoſe that doe not louelove the Lord Ieſus Chriſt, as there is [Epheſ. 6.24.] a gratious promiſe made to all that doe; viz. uEpheſ. 6.24.Grace be with all them that louelove the Lord Ieſus Chriſt in ſincerity. It were abſurd and impious to deny, that here is a promiſe of a bleſſing to them that louelove him, and as impious and abſurd it is to ſay, that the other denounceth no terrible penalty to them that louelove him not: For the very words themſelues, Anathema maranatha, doe import an execrable curſe, ſuch as the Lord when he commeth in xEcce autem quòd & in clauſula tribunal Chriſti comminatur, utique Iudicis & vltoris, in Rom. 14.10. Tertull. adverſ. Ma…i. lib. 5. ca. 14.judgement ſhall inflict vponupon all wicked reprobates, being ſeparated from Chriſts preſence, and caſt into vtter darkneſſe. So Paul vſeth the word foreign, Rom. 9.3. Gal. 1.8. as Accurſed, and 1 Cor. 12.3. for Execrable: And the other yCornel. Pertram. praefat. in Gram. Heb. & Syriac.Maranatha, conſiſts of two Syriack words, foreign which properly ſignifieth, Dominus noſter, and foreign venit, The Lord commeth. Which words, being the beginning of Enochs Prophecy, cited by Iude, as containing the dreadfull judgement of God at the laſt day, againſt all the wicked and vngodly, were vſually taken vp by the Iewes, as they are here by Paul, to expreſſe the zBez. in 1 Cor. 16.22. Aug. Ep. 78.great Curſe (which is hopeleſſe, helpleſſe, and endleſſe) as their portion and juſt recompence, which doe not louelove the Lord Ieſus.

In the next place, you proceed from euill to worſe, when you ſay, There is not ſo much as any alluſion vntounto Moſes Law, or the Ten Commandements, in all the Epiſtles. When Peter, liking well of the eaſe and peace, beauty and glory of Mount Tabor, made a aLuc. 9.31, 32, 33.motion for building of Tabernacles, that they that were there might dwell there, ſaying, Maſter it is good for vsus to be here: The Holy Ghoſt hath obſerued, That he was heauy with ſleepe, and wiſt not what he ſaid. Surely me thinkes, in ſuch a like minde and mood were you, when falling into a dreame of Mount Sion, and liking well of the fancies that ranne in your head; of grace, and peace, mercy, and mildneſſe, promiſes, and gentle exhortations, all tending to life and glory, you hauehave laboured to build this your Tabernacle for a place of reſt, and ſaid in your heart, It is good to be here, vnwilling altogether to heare any mention of Mount Sinai, or of any alluſion to the Morall Law: But we will beare with your weakneſſe, and plead your excuſe; The ſpirit of (ſleepe, or) ſlumber was vponupon you, and you wiſt not what you either did, or ſaid: For had you beene well awakened, and your eies well opened, you might hauehave ſeene in the moſt, if not in all the Epiſtles, not only ſome alluſions, but many allegations out of the Ten *See Iam. 2.8, 9, 10, 11, 12. & 4.10, 11.Commandements, or *See Iam. 2.8, 9, 10, 11, 12. & 4.10, 11.Morall Law. Doth not the Apoſtle, in the Epiſtle to the Romans, make often mention of the Morall Law? bRom. 3.20.By the Law commeth the knowledge of ſinne, Rom. 3. cRom. 4.31.Doe we then abrogate the Law by faith? God forbid, nay rather we eſtabliſh the Law, Rom. 4.31. dRom. 7.7, 12, 22, 23. See Tertull. vponupon theſe and other places of the Epiſtle to the Rom. 7. Quia lex peccatum? Abſit: Erubeſce Marcion. Abſit. Abhominatur Apoſtolus criminationem legis: ô ſummum praeconium legis. Tertull. aduerſ. Marcion. lib. 5. cap. 13.I had not knowne ſinne but by the Law, for I had not knowne luſt, except the Law had ſaid, Thou ſhalt not couet: wherefore the Law is holy, and the Commandement, i. the tenth Commandement, is holy, juſt, and good. I delight in the Law of God after the inner man. So then in my minde I ſerue the Law of God, but with the fleſh the law of ſinne, Rom. 7.7, 12, 22, 25. Are not theſe plaine allegations of the Law, more than bare alluſions? And doe not theſe pregnant Teſtimonies graciouſly eſtabliſh the nature and vſe of the Morall Law, which you moſt wickedly goe about to aboliſh? Will you yet ſee more euident, for better ſatisfaction and aſſurance? Owe nothing to any man, ſaith the Apoſtle, but to louelove one another. LoueLove is a Chriſtian duty, you will not deny, 1 Cor. 13. By what argument or reaſon doth he preſſe them hereunto? Euen by a ſound Argument drawen from Gods Law; For he that loueth another hath fulfilled the Law, (he meaneth partibus non gradibus) and what Law he ſheweth, by reckning vp the ſeuerall Commandements of the ſecond Table: For this ſaith eRom. 13.8, 9. See Paraeus in Rom. 13.8, 9. & Aug. de ſpirit. & lit. cap. 14.21.he, Thou ſhalt not kill, Thou ſhalt not commit adultery, Thou ſhalt not ſteale, Thou ſhalt not beare falſe witneſſe, Thou ſhalt not couet, and if there be any other Commandement, it is brieflie comprehended in this ſaying, namely, Thou ſhalt louelove thy neighbour as thy ſelfe; LoueLove worketh no ill to his neighbour, therefore louelove is the fulfilling of the Law. May you not now fErubeſce Marc. Abhominatur Apoſtolus criminationem legis.bluſh at your bold ignorance, to ſay, and that with ſuch confidence, That in all the Epiſtles, there is not ſo much as any alluſion to the Morall Law or Ten Commandements, ſeeing there is here ſo expreſſe mention of the ſame? And what will you ſay to that exhortation of the Apoſtle to the Epheſians? Children gEpheſ. 6.1, 2.obey your Parents in the Lord, for this is right: And how doth he enforce this duty, and proue the equity of the ſame? Doth he not plainly alledge the firſt Commandement of the ſecond Table, and the promiſe annexed thereto, for this end and purpoſe? ſaying, Honor thy father and mother, (which is the firſt Commandement with promiſe) that it may be well with thee, and thou maiſt liue long on the earth? The euidence of this one place is ſuch and ſo ſufficient to conuince you of groſſe blindneſſe in this particular, that I will not ſeeke any further for more lights, but only leaue this in your hand, and pray that the ſcales may fall from your eies, that you may ſee the truth by it.

I come now to the reaſon which you render of all this:Antinomus. For it is the goodneſſe of God (ſay you) that leadeth to repentance, Rom. 2.4. &c. 2 Pet. 3.9. and not the thundering of the Law. To this I anſwer, Anſwer. That the goodneſſe of God indeed doth lead vsus to repentance, according to that which you alledge out of Rom. 2.4. But, where you abſolutely exclude the thundering of the Law, as of no vſe nor force in this buſineſſe, tell me I pray you, what you thinke of the very next verſe; hRom. 2.4, 5.But thou after thy hardneſſe and impenitent heart, treaſureſt vp vntounto thy ſelfe wrath againſt the day of wrath, and reuelation of the righteous judgement of God, who will render to eueryevery man according to his deeds. Whether are theſe any thunderings of the Law or no? EueryEvery word hath his weight. Wrath of God, day of wrath, righteous judgement of God, juſt recompence, according to the worke ſo ſhall the wages be. If the goodneſſe of God leade vntounto repentance, doe not theſe threatnings driue vntounto it? If the mercies of God moue vsus to obedience, doe not the terrors of God remoue vsus and withdraw vsus from impenitency and profaneneſſe? Nay, doth not the Apoſtle in the ſame place, for this very end, ioine them both together; iRom. 2.7, 8, 9, 10.Indignation and wrath, tribulation and anguiſh vponupon eueryevery ſoule of man that doth euill, of the Iew firſt, and alſo of the Gentile; but glory, honour, and peace, to eueryevery man that worketh good, to the Iew firſt, and alſo to the Gentile? As for that which *Antinomus.you alledge alſo out of 2 Pet. 3.9. The long ſuffering of the Lord to vsus ward, 2 Pet. 3.9.not willing that any ſhould periſh, but that all ſhall come to repentance: I acknowledge it as a point of the mercy and truth of God. Anſwer. But whereas you would hauehave this long ſuffering, to be the only meanes without all threatnings or terrors to bring vsus to this repentance; looke backe I pray you, to the k2 Pet. 3.5, 6, 7.5, 6, 7. verſes of the ſame Chapter, and be not willingly ignorant of the judgements of God there mentioned, by the ouerflowing of waters, whereby the Old world periſhed, and by the burning and flaming fire, whereunto this world is reſerued againſt the day of judgement and perdition of vngodly men: And looke forwards alſo to the very next words following, viz. l2 Pet. 3.10.But the day of the Lord will come as a theefe in the night, in which the heauens ſhall paſſe away with a great noiſe, and the elements ſhall melt with feruent heat, the earth alſo, and the workes that are therein ſhall be burnt vp. And tell me whether theſe threatnings of the Day of the Lord, be not as terrible as the lightnings and thunderings at the giuing of the Law; the ſeeing and hearing whereof made mExod. 19. Heb. 12.18, 19, 21.Moſes to ſay, I exceedingly feare and tremble. And if you thinke theſe be not vrged to leade vsus or draw vsus to repentance, then conſider I beſeech you, what vſe and application the Apoſtle makes hereof, euen vntounto all the faithfull, in the words following: n2 Pet. 3.11.Seeing then that all theſe things ſhall be diſſolued, what manner of perſons ought we to be in all holy conuerſation and godlineſſe. Now for concluſion of this point; Let vsus heare how the Author to the Hebrewes doth vrge vsus, To prouoke one another to louelove and to good workes. This he doth, not only by the boldneſſe or liberty which we hauehave to enter into the Holieſt by the oHeb. 10.19.bloud of Ieſus, but alſo by the pHeb. 10.27.looking for of judgement, and fiery indignation, which ſhall deuoure the aduerſaries. And this he enforceth further, not only by an alluſion, but by a manifeſt allegation of Moſes Law. qHeb. 10.28, 29.He that deſpiſed Moſes Law, died without mercy, vnderunder two or three witneſſes. Of how much ſorer puniſhment ſhall he be thought worthy, who hath trodden vnderunder foot the Sonne of God, &c. For we know him that hath ſaid, rHeb. 10.30.31.Vengeance belongeth vntounto 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 vntounto 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 ſGal. 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 vsus, that Faith tGal. 5.6.worketh by louelove, and by louelove we are bound to uGal. 5.13.ſerue one another, and the rule of louelove 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 xGal. 3.14.Law is fulfilled in one word, euen in this, Thou ſhalt louelove 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 aEpheſ. 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, bEpheſ. 4.24, 25, 26, 28.Caſt off lying and ſpeake the truth: Be angry and ſinne not: Labour with your hands and ſteale not: cEpheſ. 5.2, 3, 4, 5, 6.Walke in louelove and hate not: flie fornication and all vncleanneſſe and name it not: And all this to be done vponupon promiſe and penalty, as euer they will hauehave 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 dEpheſ. 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 vponupon vsus, or performed by vsus, 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 eRom. 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 fHeb. 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 g2 Cor. 3.3.fleſhy Tables of our hearts, That (as the Apoſtle ſpeaketh) the righteouſneſſe of the Law might be hRom. 8.1, 4.fulfilled in vsus 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 iCol. 2.16, 17.Iewiſh and ſuperſtitious obſeruations, Col. 2.16, 17. and typicall ſignification ſhadowing kHeb. 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. lCol. 3.12, 14.Aboue all things put on louelove, which is the bond of perfectneſſe. Heb. 10.24. mHeb. 10.24.Let vsus conſider one another to prouoke vntounto lsue and good workes: And nRom. 13.8, 9.louelove (you hauehave already heard) is the fulfilling of the Law; and when oGal. 5.6.faith worketh by louelove, faith worketh by the rule of the Law; and he that walketh in louelove, pGal. 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. qRom. 3.28.By the workes of the Law (whether Morall or Ceremoniall) rGal. 3.16.no fleſh ſhall be juſtified. ſGal. 3.19.The Law was giuen becauſe of tranſgreſſions. tGal. 3.24.The Law was our Schoolemaſter vntounto 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 vsus 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 vponupon the Iewes, as his uExod. 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 vntounto God in the forme of a Couenant, than any other people in the world beſides: Yet were not all aExod. 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 bExod. 12.44, 48, 49. See Beza in Mart. 23.15. of Proſelytes. foreign. 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. cExod. 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 dExod. 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 vponupon record in his fiue Bookes, and which Chriſt himſelfe alledgeth by the name of the Law of eLuk. 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 vntounto vsus of the Gentiles, as to them of the Iewes, ſeeing Whatſoeuer is fRom. 15.4.written, is written for our inſtruction and edification: And Paul himſelfe made this vſe of the gAct. 28.23, 28, 30, 31.Law, when being at Rome, vntounto ſuch as came vntounto his lodging, He expounded and teſtified the kingdome of God, perſwading them concerning Ieſus, both out of the hPuerilis error eſt (ſaith Fla…. Illyric.) libros legales nihil continere quod ad Euang…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 vntounto the Iewes only, not only as a partition wall betwixt them and the Gentiles, but as a yoke to reſtraine them, a iCol. 2.13, 14, 15.hand-writing to conuince and condemne them, and as a ſharpe and ſeuere kGal. 3.24.Schoolemaſter, to driue them to ſeeke for helpe and lMal. 4.2.healing vnderunder his wings, who was and is, the mIoh. 1.17.truth of thoſe types, and nCol. 2.17.ſubſtance of thoſe oHeb. 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 hauehave 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. Pſal. 147.19, 20. Pſal. 103.7. Pſa. 81.4, 5, 8. All which places I hauehave ſearcht, and ſeene, and will now tell you what I hauehave found by fiſhing in them. That of Exod. 19.2, 3,Exod. 19.1, 2, 3, 4, 5. &c. you ſeeme to vrge on this manner; Moſes had charge from God to ſpeake to the houſe of Iacob and to the children of Iſrael: If yee will obey my voice and keepe my Couenant, then yee ſhall be a peculiar treaſure vntounto me aboue all people, and yee ſhall be vntounto me a kingdome of prieſts and an holy nation; and hereupon you would inferre, that the Morall Law was giuen vntounto the Iewes only. Anſwer. That the Morall Law for the manner of deliuery, promulgation, and diuers circumſtances, of perſons, times, places, and forme of Legall Couenant, was peculiar to the Iewiſh Nation, we doe now againe (as often before) moſt willingly acknowledge. Moſes was to the Iewes a pDeut. 18.18.Prophet to teach them, a qIoh. 1.17.Lawgiuer to gouerne them, a meſſenger and rGal. 3.10, 19.Mediator to deale betwixt God and them, rGal. 3.10, 19.a rigorous exactor of abſolute obedience, a ſHeb. 2.2. & 10.ſeuere auenger of all diſobedience,28, 29. yea he was a miniſter of u2 Cor. 3.7, 9, 14.condemnation to all them that could not ſee through the veile that was vponupon his face, into the end of the Law Chriſt Ieſus; and thus the Iewes euen vntill this day (the veile remaining yet vponupon their hearts in the reading of the Old Teſtament) will needs be xIoh. 9.28.Moſes diſciples ſtill. But as thus the Law was giuen vntounto them by Moſes, ſo was yIob. 1.17.grace and truth, with the true end and vſe of the Law, brought vntounto vsus by Chriſt Ieſus, who being our zAct. 3, 22, 23.Prophet, aIam. 4.12.Lawgiuer, bAct. 5.31.Prince, and cHeb. 8.1.Prieſt, dMalac. 3.1.Meſſenger, and eHeb. 8.6.Mediator of a better Couenant, our fHeb. 7.22.ſurety, and gMatt. 1.21.Sauiour from all our ſinnes, hath redeemed vsus from this Iewiſh Paedagogie and bondage hGal. 4.4.of the Law, and yet hath according to his Couenant, iHeb. 8.10.put his lawes into our mindes, and written them in our hearts, by the finger k2 Cor. 3.3.of his ſpirit, and reckoneth and accounteth vsus (as much as euer he did the Iewes) to be now his l1 Pet. 2.9, 10.peculiar people, a choſen generation, a royall prieſthood, or a kingdome of prieſts, a holy nation, his m2 Cor. 6.18.ſonnes and daughters, children of Abraham according to the nRom. 9.7, 8.faith, though not according to the fleſh, oHeb. 8.8.the houſe of Iacob, the houſe of Iudah, and pGal. 6.16.the Iſrael of God. By which titles, dignities, and priuiledges, the Apoſtles Peter and Paul and others, doe call vsus of the Gentiles, to obey the Commandements of the Morall Law, euen now in the daies of the Goſpell, as Moſes did the Iewes in the place which you alledge (Exod. 19.2, 3, 4, 5.) by the ſame meanes at the giuing of the Law. For example, becauſe we are a q1 Pet. 2.9, 12. compare with Exod. 19.2, 3, 4, 5. and Tit. 2.14. with Deut. 7.7. and Ezek. 36.26, 27. with Iam. 2.8, 10, 12.choſen generation, a royall prieſthood, &c. therefore we muſt be of honeſt conuerſation, 1 Pet. 2.9, 12. becauſe we are his peculiar people, therefore we muſt be zealous of good workes, Tit. 2.14. becauſe we are the Iſrael of God, we muſt therefore walke according to this rule; becauſe he hath put his lawes and his ſpirit in our hearts, therefore we muſt ſo ſpeake and ſo doe, as they that ſhall be judged by the Law of liberty. Of all theſe we may ſay, as S. Iohn r1 Ioh. 2.7.ſaith of the Commandement of louelove, (which is the ſumme of the Law) Brethren, we write no new Commandement vntounto you, but the old Commandements which yee had from the beginning. Theſe are no new Commandements of the Goſpell, but the old Commandements of the Morall Law renewed in the Goſpell: In which reſpect, we may ſay againe with S. Iohn, ſ1 Ioh. 2.8.A new Commandement, or, theſe are new Commandements, which we write vntounto you: And as Chriſt tIoh. 13.34.himſelfe ſaid in the ſame ſenſe, A new Commandement giuegive I vntounto you, that yee louelove one another: which yet was an old Commandement, enioined by uLeuit. 19.18.Moſes in the Morall Law, and now only renewed and reenforced by Chriſt in the Goſpell, who came not (as you imagine) xMatt. 5.17.to deſtroy the Morall Law, but to fulfill it, to repaire the breaches and renew the beauty of it: Theſe things thus conſidered, we ſay plainly, That whatſoeuer appertained vntounto Moſes his literall, carnall, legall, perſonall, and terrible miniſtration, or promulgation of the Morall Law, that, together with all the circumſtances thereof, was peculiar to the Iewes only, and we now make no claime to any part or parcell of it: But whatſoeuer was then in the Decalogue or yDeut. 1.13.Ten words of God, ſubſtantiall, morall, ſpirituall, juſt, and good, teaching and preſcribing all duties of zMatt. 22.37, 38, 39, 40.louelove to God and man; that, we ſay (for ought yet we ſee) is aMatt. 5.18.perpetuall, and remaineth ſtill bRom. 13.8, 9, 10.in force and vſe for cIam. 2.12.vsus, as the Morall Law of God, recorded by Moſes as a dIoh. 5.46, 47.pen-man of the Holy Ghoſt, expounded by the eMatt. 22.40.Prophets, fMatt. 3.15. & 5.17.fulfilled, gMatt. 5.19, 22, 28, 34, 39, 44.renewed, and hIoh. 13.34.eſtabliſhed by iMatt. 5.19.Chriſt himſelfe; kAct. 28.23.preached and lRom. 7. & 13. Iam. 2.10,preſſed by the holy Apoſtles, vponupon m11, 12.all that beare the name of Chriſt and profeſſe the Goſpell, and ſo further to be publiſhed and vrged by the nMatt. 28.20. See Bez. Epiſt. Theol. Ep. 20.104.Miniſters of the Goſpell, as occaſion ſhall require, euen vntounto the nMatt. 28.20. See Bez. Epiſt. Theol. Ep. 20.104.end of the world. Neither doe we now receiue the Morall Law as Moſes diſciples, to the ſame end, and vponupon the ſame tearmes as did the Iewes; but as the diſciples of Chriſt, who is our oIam. 4.12.Lawgiuer, who hath taken away the p2 Cor. 3.14.veile from Moſes his face, and hath ſo reuealed by his ſpirit, both the image of God, and the good and acceptable qRom. 12.2.will of God in the Morall Law, through the rEph. 5.8, 9, 10.light of the Goſpell; that now we all as with open ſ2 Cor. 3.17, 18.face beholding (as in a glaſſe) the glory of the Lord, are changed into the ſame image from glory to glory; and being enabled by his ſpirit, which he hath (according to his tEzek. 36.26, 27. 2 Cor. 3.17.Couenant) put within vsus, to walke in his ſtatutes, and to doe his will; we delight in the Law of God after the inward man. Rom. 7.22. and ſhew our louelove to God in keeping his uIoh. 14.15.Commandements, which now are not x1 Ioh. 5.3.grieuous, as they were in the letter to the Iewes, but eaſie and yMatt. 11.30.light, as Chriſt hath made them by his ſpirit vntounto vsus; they being driuen and enforced to obedience by the ſpirit of zRom. 8.15.bondage and feare, we drawne and allured thereunto by the a2 Cor. 3.17.ſpirit of liberty and louelove; they vnderunder the Morall Law as a Law of bGal. 3.24.cruell tyranny, and we vnderunder it only as vnderunder a cIam. 2.8, 12.royall Law of liberty: So that as the dIoh. 4.42.Samaritans, which formerly had beleeued the report of the woman, concerning Chriſt the Sauiour of the world, when once they heard him themſelues, ſaid vntounto her; Now we beleeue, not becauſe of thy ſaying, for we hauehave heard him our ſelues, and know that this indeed is the Chriſt the Sauiour of the world: So may we ſay concerning our obedience to the Morall Law; Now we obey, not becauſe Moſes did in that manner and meaſure charge and command the Iewes to keepe the Morall Law; but, becauſe we hauehave heard the Law-giuer himſelfe, whoſe voice then eHeb. 12.26, 27.ſhooke the earth, and hath yet once more ſhaken not only the earth but the heauen (in remouing thoſe things that may be ſhaken) confirming the Morall Law vntounto vsus, fMatt. 5.22, 28, 34,clearing it from the falſe gloſſes of the Phariſies, g39, 44.opening the true meaning of it to his diſciples, requiring a h2 Cor. 8, 12. 2 Cor. 9.7.willing and vpright, not an abſolute and perfect obedience vntounto it, and giuing iPhil. 2.13. 2 Cor. 9.8. 2 Cor. 8.16.ability to doe what he requires, vntounto all that beleeue, and obey the Goſpell; and yet further, both threatning a kMatt. 5.19.judgement vntounto all whoſoeuer they be, that ſhall wilfully breake one of the leaſt of the Commandements, and ſhall teach others ſo; and promiſing a bleſſing vntounto all that ſhall willingly doe them, and teach the ſame to other men accordingly.

*Antinomus.But it may be, you thinke the Morall Law was giuen to the Iewes only, becauſe there be ſome reaſons (vrged to enforce obedience thereunto) which may ſeeme to belong only vntounto that people and no other, to which purpoſe (as I conceiue) you alledge Exod. 20.2, 12. where mention is made of their deliuerance out of Egypt, and their inheritance in the land of Canaan. To this I anſwer, That we doe not deny, but, Anſwer. as the Morall Law was deliuered both by word and writing to the Iewes as then they ſtood, there were in it ſome things, touching the perſonall eſtate and condition of that people, which were temporall and peculiar to that people only. Such was the late bleſſing of God in their wonderfull deliuerance our of the land lExod. 20.2, 12.of Egypt, and out of the houſe of bondage, (being but mExod. 19.1.three monethes before the giuing of the Law) which being yet ſo freſh in their memories, and the remembrance thereof ſo ſweet vntounto them, was held in the wiſdome of God (conſidering their dulneſſe vntounto holy duties) to be as a ſpurre, or a goad, to quicken them and prouoke them to yeeld obedience vntounto the Morall Law, both in generall, (as in the Preface to the Law, in this and other places which you alledge) and in nDeut. 5.14, 15.ſpeciall to the fourth Commandement, in keeping of the Sabbath day, Deut. 5.14, 15. And yet we know for certaine, that this reaſon taken from their deliuerance out of Egypt, was temporall only, and not perpetuall; both becauſe the Lord doth charge the children of Iſrael, vponupon their deliuerance out of the Babylonian captiuity, to ſay no more, The Lord liueth which brought vp the children of Iſrael oIer. 16.13, 14, 15.out of the land of Egypt, but, The Lord liueth which brought vp the children of Iſrael out of the land of the North: and alſo becauſe the deliuerance out of Egypt, being literally and perſonally taken in theſe places, could binde no more of the children of Iſrael to heare and obey the Law, but only them, that in their owne perſons ware ſo deliuered, and with their owne eares pExod. 20.1, 2.heard the voice of God, ſpeaking all the words of the Law vntounto them; and ſo, not only the force of this reaſon (taken from their deliuerance out of Egypt) but the Law it ſelfe alſo for which it is vrged, ſhould both hauehave fallen together with the carkaſes of thoſe that fell in the wilderneſſe, ſeeing qNum. 14.29, 30.not one of all thoſe that in their owne perſons were deliuered out of Egypt, and heard the voice of the Lord in the giuing of the Law (except Caleb and Ioſuah) did euer enter into the holy Land. You ſee then, that the particular conueniency of this reaſon, taken from their deliuerance out of Egypt, will not binde the Morall Law in abſolute propriety to the Iewes, neither only,☜ nor alwaies: And alſo, that, not ſo much the ſpeciall quality of the benefit, as the generall equity of the ſame,See Muſcul. loc. com. in Explicat. primi praecepti. is to be weighed and conſidered in this reaſon: for if corporall deliuerances were, or elſe might hauehave beene of ſome force to draw carnall Iſrael to heare and obey the Morall Law; why are not, or ought not ſpirituall deliuerances be of like effect and power, to preuaile with all Beleeuers, the rRom. 9.6. Gal. 6.16.true Iſrael of God, to the ſame purpoſe? And who doubteth, but a Miniſter of the Goſpell, to draw the people of God to performe the duties of piety and charity in the firſt and ſecond Table, might by analogy and like equity, preach and proclaime; Thus faith the Lord, heare ô Iſrael, I am the Lord thy God, which hauehave deliuered thee from the ſCol. 1.13.power of darkneſſe, and tranſlated thee into the kingdome of the Sonne of my louelove: Thou ſhalt hauehave no t1 Cor. 8.6.other Gods before me, &c. Eſpecially, ſeeing there was neuer any uIoh. 3.16.mercy matchable with this mercy; neuer x1 Ioh. 4.9. Ioh. 15.13.any louelove like vntounto this louelove, the Lord being more yRom. 5.8.gracious and glorious in this deliuerance, than in any other ſince the beginning of the world whatſoeuer. And yet in ſo doing, (for ought I ſee) he ſhould not offer any violence to the Morall Law, not any wrong to the Lawgiuer, no more than if he had ſaid, Heare ô Chriſtians, The zTit. 2.11.grace of God that bringeth ſaluation to all men hath appeared, and teacheth vsus, that denying vngodlineſſe and worldly luſts, we ſhould liue ſoberly, and righteouſly, and godly, in this preſent world, which is the ſumme *Armin. diſput. de peccato actua. theſ. 8. ſect. 4.and ſubſtance of the whole Morall Law.

As for that promiſe of long life and proſperity,Exod. 20.12. annexed to the fifth Commandement, Exod. 20.12. which *Antinomus.you vrge, as if it were appropriated only to the Land of Canaan, that you might binde faſt the Morall Law vntounto the Iewes onelyonly; The Apoſtle Paul, Anſwer. Epheſ. 6.2. ſhall giuegive you (vponupon the ſame ground of generall equity) an effectuall and full anſwer thereunto. For, preſſing and perſwading there, diuers duties of the Morall Law, he requireth and allureth children to honour and obey their Parents, both by precept and by promiſe of the firſt Commandement of the ſecond Table: Children, ſaith he,Epheſ. 6.1, 2. obey your Parents in the Lord, for this is right: Honor thy father and mother, which is the firſt Commandement with promiſe, that it may be well with thee, and thou maieſt liue long on the earth. The precept he ſetteth downe in the ſame words, as it is written in the Law, Exod. 20.12. The promiſe he a little changeth, not in the ſubſtance and quality of it, but in the circumſtance of perſons and place, and that according to the rule of generall equity and conueniency, for the better vnderſtanding and enioying of the ſame. The ſubſtance and quality of the promiſe, to ſuch children as honour and obey their Parents, is one and the ſame, be they Iewes or Gentiles, viz. long life and a proſperous eſtate in this world, and this is perpetuall as the precept it ſelfe is. The circumſtances of perſons and place, are different in both places. For in the giuing of the Law, Exod. 20.12.Exod. 20.12. the promiſe was at that time directed to the people of the Iewes, to be made good in the Land of Canaan; running in this tenor, That thy daies may be long in the Land which the Lord thy God giueth thee. But in the renewing and applying of the Law, in and ſince the dayes of Chriſt, the promiſe is directed to all beleeuers, both Iewes and Gentiles, as the Apoſtle doth here deliuer it to the Epheſians in theſe tearmes, That it may be well with thee, and that thou maiſt liue long (not only in Canaan or in Epheſus) but on the earth, i. whatſoeuer thy eſtate, or whereſoeuer thy abiding be. How oppoſite and contrary to the Apoſtles judgement and dealing, is your poſition and opinion? You will needs wholly aboliſh the whole Morall Law, the Apoſtle doth eſtabliſh it; you will needs hauehave it to be giuen to the Iewes only, the Apoſtle ſaith it belongeth to the Gentiles alſo; you will needs aboliſh the precept, becauſe of ſome circumſtance wanting now in the promiſe, the Apoſtle paſſing by or letting fall the circumſtance, (as temporall) preſerueth and maintaineth the ſubſtance and equity of them both as perpetuall; you will needs reſtraine and confine the bleſſing of long and happy daies vntounto Canaan, the Apoſtle doth extend and enlarge it to eueryevery City and Countrey, to eueryevery corner and quarter of the earth, euen ouer the vniuerſall world.

Let this ſuffice for anſwer to the ſcriptures which you hauehave brought out of the 19. and 20. Chapters of Exodus; Antinomus.as for the reſt which you heape vp out of Deuteronomy and the Pſalmes, to the number of a dozen more (being all one in ſubſtance with the former) and diuers of them the very ſame in the ſame words: Me thinks you deale as wiſely herein, Anſwer. as if hauing offered to pay a ſhilling in two ſixpences, you ſhould (to ſhew your ſtore of ſiluer) draw out twelue ſingle pence alſo, to diſcharge the ſumme, as reckoning the payment to be better in many peeces than in few; becauſe the ſhew and flouriſh is not ſo great in few, as in many. But ſeeing it is ſo ordinary with you to deliuer in your Scriptures, and Teſtimonies, by number, rather than by meaſure, and ſo to carry out or couer an error, with ſome colour and ſhew of truth, I will follow you no further in this maze, but either put you ouer for anſwer vntounto that which I hauehave anſwered to the former of like nature, or elſe giuegive you ouer to runne round in your owne circle, vntill you waxe giddy with your owne conceit, and courſe, as many others of like temper hauehave done before you. Thoſe which you alledge out of the New Teſtament, ſome of them are flat againſt you, and not one of them will proue your point, That the Morall Law was giuen to the Iewes only. That of Matthew 10.6. I ſend, and 15.24.Matt. 10.6. Matt. 15.24. See Calu Inſtit. li. 2. cap. 11. ſect. 12. I am not ſent but vntounto the loſt ſheepe of the houſe of Iſrael, would ſerue with greater ſhew of probability, to proue that the Goſpell was not ſent vntounto the Gentiles, than that the Law was giuen only to the Iewes: Howbeit, the meaning of Chriſt is not to binde himſelfe or the Goſpell only to the Iewes, and to exclude the Gentiles, but that for his perſonall miniſtration he was firſt, and ſo they aAct. 13.46.principally to offer the bread of life to the Iewes being Gods children, and ſo to ſeeke the loſt ſheepe of the houſe of Iſrael. And albeit he commanded his Apoſtles for a ſeaſon, that they ſhould not go into the way of the Gentiles, but vntounto the loſt ſheepe of the houſe of Iſrael, yet after his reſurrection, when he renewed their commiſſion, he gaue them in charge, to goe and teach bMatt. 28.19, 20.all Nations, baptizing them in the name of the Father, the Sonne, and the Holy Ghoſt. The Apoſtles were firſt indeed to offer the food of the Goſpell vntounto the Iewes, but when they as wanton or wicked children turned away their food from them, they waxed bold, and ſaid, Loe, cAct. 13.46.we turne vntounto the Gentiles; that the Prophecy of Iſaiah might ſo be fulfilled in all this; Out of dIſa. 2.3.Sion ſhall goe forth a Law, and the word of the Lord from Ieruſalem, Iſaiah 2.3.

As for that of Acts 14.16. How doth this follow?Antinomus. The Lord in times paſt ſuffered all Nations to walke in their owne waies, Ergo, the Morall Law was giuen to the Iewes only, for the time paſt, and not vntounto vsus of the Gentiles for the time preſent. Anſwer. For although the Gentiles had not the Law eRom. 2.15.written in Tables of ſtone, to teach them to walke in the waies of God, ſo euidently as the Iewes had; yet had they the effect of the Law written in their hearts in times paſt; but now ſince the daies of the Goſpell, the beleeuers of the Gentiles hauehave the ſame Morall Law written in the fleſhy f2 Cor. 3.3.Tables of their heart, by the finger of Gods Spirit, with much clearer light gAct. 2.17, 18.of knowledge in their mindes, and much greater power of grace in their hearts hHeb. 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 iRom. 7.14.ſpirituall, if it kRom. 3.19.conuince the whole world as guilty before God, if it belong vntounto the true lRom. 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 mHeb. 1.1, 2.more plainly, and opened his will more effectually by his Sonne, (as the Scriptures you alledge beare witneſſe with me) then hauehave we that are beleeuers of the Gentiles, the Morall Law of God, both in a clearer light of n1 Ioh. 2.27.knowledge in our mindes, and in a greateroPhil. 1.9, 10, 11. power of grace in our hearts and liues, than euer the body of the people of the pSee Muſcul. loc. com. de leg. cap. de lege ſpiritus, & Vrſin. de lege diuina. p. 278, 279.Iewes had, which if it be true, then hauehave you ſpunne a faire threed, who drawing out a line, and twiſting a cord, to binde the Morall Law vponupon the Iewes only, hauehave (before you were aware) made them both of that length, and ſtrength, that they reach vntounto, and binde it vponupon the Gentiles alſo.

I come now vntounto 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 hauehave witneſſe from them, leſt vponupon due ſearch, you your ſelfe be found to beare falſe witneſſe againſt them. Let vsus make triall of your dealing with ſome of the moſt judicious and religious of them. And firſt, for Caluine, I hauehave read the Epiſtle, qCalu. 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 hauehave 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 rGal. 3.24.paedagogi, dirigebat & deducebat ad Chriſtum, qui legis ipſius finis ſRom. 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 tSee 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. VponUpon which place, uParaeus in Rom. 10.14.Paraeus hath theſe words: Conſenſ… legis & Chriſti hinc apparet, & errant qui putant legem repugnare Chriſto, Chriſtum abol… legem: Hence appeareth, ſaith he, the conſent of the Law and Chriſt; and they are deceiued that thinke the Law is contrary vntounto Chriſt, or that Chriſt doth aboliſh the Law.

Antinomus.Your next quotation of Caluine Rom. 3.19. telleth vsus, That whereas the Iewes would needs put off all thoſe rebukes and threats of the Law, from themſelues vntounto the Gentiles, the Apoſtle doth there apply the Law to them particularly; xCalu. in Rom. 3.19.Ne ad ſolas Gentes reſtringant, quae in ipſos promiſcuè competunt, Leſt they ſhould reſtraine vntounto the Gentiles only, thoſe things which did belong vntounto them both together. Anſwer. Now, as there the Iewes were blamed for reſtraining the Law vntounto the Gentiles, ſo are you here to be rebuked, for reſtraining the Law vntounto the Iewes only, eſpecially out of this place, where the Law is ſaid to yRom. 3.19. foreign.ſtop eueryevery mouth, i. to conuince both Iewes and Gentiles of ſinne, in ſuch a manner as that they can hauehave 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 hauehave aduiſedly read the other zCalu. 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 hauehave 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 vntounto the Iewes, which no man doth deny; yet doth he not ſay, that the Morall Law was giuen vntounto 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 aSee 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 bCalu. 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.

cAd 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, dNunquid 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 vntounto 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 vntounto the Iewes only? But doth he eEraſm. 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 vntounto the Iewes only, and not vntounto vsus Chriſtians of the Gentiles, no more than vntounto thoſe that were without God and without Chriſt before vsus? fAd 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 gZanch. 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 hZanch. 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.iBucan. loc. 22. quaeſt. 18.Bucanus 22. loc. 18. q. ſaith, That the old Couenant did properly belong vntounto Abraham, and his poſterity the Iſraelites, but the New vntounto 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 vntounto vsus? If this be your Argument, I ſay, Anſwer. as you hauehave not changed your Bowe, ſo you hauehave choſen an arrow of the ſame flight and feather, with thoſe which you hauehave 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 kBucan. 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 lBucan 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 hauehave 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 hauehave 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 M^r. Perkins hath written vponupon that Chapter, nay vponupon that verſe, touching the nature and vſe of the Morall Law, I am of opinion, you will neuer looke hereafter, that M^r. 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 hauehave 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 mLuc. 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 nIoh. 5.16.Law and the oAct. 3.24.Prophets did teſtifie, promiſe, ſignifie, and prophecie of Chriſt to come, and all this but more darkly pRom. 16.25, 26.and obſcurely, few taking any great notice thereof vntill the daies of Iohn: yet now (Chriſt being come in Iohns daies) Iohn beareth better witneſſe of his comming, not only ſeeing him with his owne eies, but ſhewing him, and qIoh. 1.29.pointing him out as it were with the finger vntounto others, yea rIoh. 1.32, 33, 34, &c. See Calu. Inſtit. lib. 2. cap. ….16. & cap. 11. ſect. 5.preaching him to be the true Meſſiah, promiſed before, now exhibited; figured in Ceremonies before more darkly, now manifeſted in his owne perſon more clearely; ſeene and ſought after but of a few before, but now ſo followed and flockt vntounto, that ſince the time of Iohns preaching of the kingdome of God, The ſLuk. 16.16. Matt. 11.12.kingdome of God ſuffereth violence, and eueryevery man preſſeth into it. This Scripture then may proue, that vponupon Iohns preaching of Chriſt (Behold the tIoh. 1.29, 36.lambe of God, that taketh away the ſinnes of the world) all Ceremonies and Prophecies, concerning Chriſt to come, were now accompliſhed, and the Morall Law by him, and in him alone, to be fulfilled, which we willingly grant, but not, that the uTertull. expounding this place, Luk. 16.16. ſaith, Legis & Prophetarum ordo exindè ceſſavit, per adimpletionem non per deſtructionem, lib. 4. c…nt. Mar. cap. 33.whole Morall Law is wholly aboliſhed, which is that which you willingly would, but yet cannot proue.

For euidence and aſſurance of this which I ſay, I need ſeeke no further than your owne witneſſes, Luther, Eraſmus, Caluine, Perkins, Paraeus, who all in the very places you alledge (ſpeaking of the continuance of Moſes Law only …ntill Chriſts death) doe plainly auouch this, only of the Iewiſh Paedagogy, the Ceremoniall Law in types and ſhadowes, the letter of the Law, the rigour and terror of the Law, the burden and ſeruility of the Law, &c. but not one of all ſpeakes one word of the vtter aboliſhing of the Morall Law together therewithall.

Luther ſaith, Chriſt is the end of the Law, Rom. 10.Luth. on Gal. 3.24, 25. p. 173. And how? not that he hath aboliſhed the old Law, and giuen a new, but he is the end of the Law to all that beleeue, that is to ſay, eueryevery one that beleeueth in him is righteous, and the Law ſhall neuer accuſe him, Luth. in Gal. 3.24. And albeit he ſpeake of the aboliſhing of the Law by Chriſts death, pag. 6. yet let his owne words cleare his owne meaning in the page following.Luth. on Gal. 3. v. 25. p. 174. As touching the conſcience we are fully deliuered from the Law; and therefore that Schoolemaſter muſt not rule in it, that is, he muſt not afflict it with his terrors, threatnings, and captiuity, for Chriſt hath remoued all theſe offices of the Law out of the conſcience, putting out the hand-writing that was againſt vsus, Col. 2.

Eraſmus in Rom. 7.1. ſpeaketh only of the Ceremoniall Law.Antinomus. At Moſis lex quoniam typis & C…remonijs Chriſtum adumbrabat, ad tempus aliquod tantùm data eſt, donec exoriente luce cederent umbrae, Anſwer. & apparentibus veris faceſſerent ſimulachra verorum. Eraſmus in Gal. 3.19, 25. & in Gal. 4.1.To the like purpoſe he hath the like words in Gal. 3.19, 25. & 4.1. but neither word nor ſyllable for the abſolute abrogation of the Morall Law, either at, or after Chriſts death.

Caluine writing vponupon Gal. 3.23. ſaith, The Apoſtle compares the Law to a priſon, when he ſaith, before faith came we were kept vnderunder the Law, ſhut vp vntounto the faith which ſhould afterwards be reuealed: and a little after, he ſheweth what is meant by faith, and what Law that is whereof the Apoſtle ſpeaketh, ſaying, Fides, hic, propriè ſignificat plenam revelationem eorum quae tunc latebant ſub obſcuritate umbrarum legis: Calu. in Gal. 3. v. 23.Faith in this place, doth ſignifie a full reuelation of thoſe things which then did lie hid, vnderunder the darkneſſe of the ſhadowes of the Law. And writing upon verſe 25.Calu. in Gal. 3. v. 25. Vide Zanch. in Hoſea. cap. 2. p. 45. col. 1. he directly propoſeth and anſwereth the queſtion in hand. Quaeritur an lex ita ſit abrogata, vt nihil ad nos pertineat. Reſpondeo: Legem quatenus regula eſt benè vivendi, & fraenum quo in timore Domini retinemur, & ſtimulus ad corrigendam pigritiam carnis noſtra, denique quatenus utilis eſt ad docendum, corrigendum, &c. hodiè non minùs valere, quam olim, manere que intactam. Now ſurely, I doe wonder how you could euer with any honeſty produce M^r. Caluine, and cite this very verſe, for aboliſhing the Morall Law at Chriſts death, (as his opinion) ſeeing he doth ſo directly reſolue and determine, for the eſtabliſhing of the right vſe of the ſame Morall Law, (euen before your owne eies) and that vntounto the worlds end? What ſhould I ſay? either your blindneſſe is palpable, or your boldneſſe moſt intolerable, in this ſtrange dealing.

Perkins on Gal. 3.19. abuſed. Ʋide Calu. de uſu Legis Harmon. in 4. lib. Moſ. p. 442.443.After the ſame manner doe you deale with M^r. Perkins, who writing vponupon Gal. 3.19. moueth this queſtion: Whether the Law ſerue to reueale ſinne, after the comming of Chriſt, for Paul ſaith, it was added for tranſgreſſions, till Chriſt; and anſwereth, The Law ſerueth to reueale ſinne, euen to the end of the world; yet in reſpect of the Legall or Moſaicall manner of reuealing ſinne, it is added but till Chriſt. M^r. Perkins doth acknowledge there is vſe of the Morall Law, euen vntounto the end of the world, and you will needs hauehave him to be on your ſide, and to ſay as you ſay, That it did continue but till Chriſts death at the moſt.

Paraeus in Rom. 10. p. 1043. & in Rom. 3.20.Laſtly, Paraeus findes no more fauour, nor receiues any better meaſure at your hands, as he that hath liſt and leaſure may ſee, in Rom. 10. pag. 1043. 1002. in Rom. 5.20.

Thus are you well and worthily beaten with your owne rod, though not in that ſeuerity which your injurious dealing with ſo worthy men doth deſerue: for I hold it much better to conuince and inſtruct, in the ſpirit of meekneſſe, than to reproue and rebuke, with too much acrimony and ſharpneſſe, vnleſſe a man be forced ad urendum & ſecandum, when no other milder meanes will ſerue the turne; as ſometimes euen the beſt and gentleſt Chirurgions are conſtrained to doe.

Your ſeuenth Argument followeth, Argument. 7 feeble and faint as it is: Quia velut carne ſpoliatos artus oſtendit, as aQuintil. Inſtit. Orat. lib. 5. cap. 12.Quintilian ſaith of ſuch an Argument, Inſtit. Orat. lib. 5. It was inſtituted to be a Schoolemaſter to the people of God, till the comming of Chriſt, Galath. 3.24. Ergo, The Morall Law is now vtterly aboliſhed.

Is there any ſinewes or joints, nay is there any life or ſoule in this Argument? What if the Law were giuen as a bGal. 3.24.Schoolemaſter to the Iewes? is therefore the Morall Law of no force nor vſe to vsus Chriſtians of the Gentiles? But I demand, what Law is it which you ſay was inſtituted as a Schoolemaſter vntounto the Iewes? If you ſay the Ceremoniall, we grant that it was a Schoolemaſter, not only teaching obſcurely, by ſignes and ſacrifices, types and figures, that cTota Legis Occonomia rudis quaedam erat diſciplina, rudibus conaeniens, Beza inrude people of the Iewes, in their non-age to looke vntounto Chriſt to come, but alſo conuincing and condemning them ſeuerely of all manner of ſinne, and keeping them continually vnderunder the rod and whip, in dGal. 4.3.the bondage of ſeruants, (as an heire in his minority is vnderunder ſharpe eGal. 4.1. Caluin. Jnſtit. li. 2. ca. 11. ſect. 2.5.tutors and gouernors though he be lord of all) that ſo they might be driuen to looke and long for the time of releaſe and liberty in Chriſt, appointed by the Father. If you meane the Morall Law, we doe not deny, but for the manner of deliuery, meaſure of obedience, forme of Legall Couenant, rigour in exacting, terror in threatning, and ſeuerity in accuſing and condemning, (as it was in Moſes hand the f2 Cor. 3.7, 9.miniſtery of condemnation, and a killing letter) it was then to the Iewes a ſharpe and ſeuere gGal. 3.24.Schoolemaſter to driue them vntounto Chriſt Ieſus, not directly, as teaching, pointing out, or promiſing Chriſt vntounto them, but indirectly, and as it were occaſionally, forcing them by hIoh. 3.14.ſorrow, and feare, and deſpaire of their owne righteouſneſſe, (for obtaining life by the Law) to caſt about, and ſeeke for ſome remedy and releefe elſewhere (as ſicke men enquire for a iMatt. 9.12.Phyſitian, and ſuch as are wounded ſeeke for a Chirurgion) which becauſe it could no where be found vnderunder heauen, but kAct. 4.10, 11, 12. See Calu. de uſu Legis in Harmo. in 4. lib. Moſ. p. 442.443.only in Chriſt Ieſus, they were occaſioned by the Law, to flie vntounto the Goſpell, and enforced as it were, to appeale from Moſes vntounto CHRIST, reſting and relying vponupon him alone (who hath lMal. 4.3.healing vnderunder his wings) for mLuk. 4.18.binding vp all their nAd juſtitiam Chriſti lex moralis homines revocabat, ut ad medicum, Bez. in Rom. 3.21.wounds, and curing all ſpirituall maladies and miſeries whatſoeuer. And thus alſo for the ſubſtance, though not for eueryevery circumſtance according to the Iewiſh Paedagogie, the Morall Law (as we hauehave often ſaid before) hath yet in the Church of Chriſt ſome ſpeciall vſe, and office ſtill, and that not only for the wicked to humble them, but euen for the godly to conuince them, to rebuke them, to ſtirre them, and ſpurre them vp to all holy duties, and to teach and inſtruct them what to doe, and what to leaue vndone, euen after they are called to beleeue, and liue in Chriſt Ieſus. To this purpoſe, oLuth. on Gal. 3.24. See Calu. ſumma legis in Harmo. in 4. lib. Moſ. p. 440.441.Luther ſpeaketh moſt excellently vponupon Gal. 3.24. [The Law was our Schoolemaſter vntounto Chriſt] The Law doth not only terrifie and torment (as the fooliſh Schoolemaſter beateth his ſchollers, and teacheth them nothing) but with his rods he driueth vsus vntounto Chriſt, like as a good Schoolemaſter inſtructeth and exerciſeth his ſchollers in reading and writing, to the end they may come to the knowledge of good letters, and other profitable things, that afterwards they may hauehave delight in doing of that, which before being conſtrained vntounto, they did againſt their wils: and a little after he addeth; The true vſe of the Law, is to teach me, that I a… …rought to the knowledge of my ſinne, and humbled, that ſo I may come vntounto Chriſt, and be juſtified by faith, &c.

The Office and Use of the Moral Law, Treatise · Commentary (2 of 3)